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Theosophy House
The Friendly Philosopher
By
Robert Crosbie
(1849—1919)
Letters and Talks on Theosophy and the
Theosophical Life
The Secret Doctrine by H P Blavatsky
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CONTENTS
TO ALL OPENED MINDED THEOSOPHISTS
THE UNITED LODGE OF THEOSOPHISTS
DECLARATION
PREFACE
THE SPIRIT IN THE BODY
TALKS ON THE ETERNAL VERITIES
Renunciation of Action The Recognition of Law The Occult Side of
Nature True Clairvoyance Our God and Other Gods The Language of the
Soul
Culture of Concentration The Kingly MysteryThe Power of Suggestion
The Law of Correspondences The Foundation of Religion Theosophy in
Daily
Life Man, Visible and Invisible
The Origin of Evil The Storehouse
of Thought
The Creative Will What Reincarnates? Instinct and Intuition True
Morality Real
Memory New Year’s Resolutions Three Kinds of Faith The Cause of Sorrow
Sleep and Dreams Occult Knowledge
What Survives after Death?
A League of Humanity Mental
Healing and Hypnosis Can the Dead Communicate?
“A man is said to be confirmed
in spiritual knowledge when he forsaketh every desire which
entereth into his
heart, and of himself is happy and content in the Self through the
Self. His
mind is undisturbed in adversity; he is happy and contented in
prosperity, and
he is a stranger to anxiety, fear, and anger. Such a man is called
a Muni. When
in every condition he receives each event, whether favorable or
unfavorable,
with an equal mind which neither likes nor dislikes, his wisdom is
established,
and, having met good or evil, neither rejoiceth at the one nor is
cast down by
the other.”
PREFACE
ROBERT CROSBIE left no name to conjure with before the populace, but he lived a
life that all might emulate. He was one of the unknown soldiers in
the army of
those who live to benefit mankind, who strive for the redemption of
every
creature from the bonds of conditioned existence.
There are biographies and autobiographies without number, of men
and women whose
lives were spent in the pitiless glare of publicity, whether for
their own or
their party’s sake, or for the good of humanity—more often a
mixture of all
three. Rare indeed is there to be found, in history or in
tradition, similar
record of those whose works were done and whose lives were lived
without thought
of self. Every hall of learning overflows with all manner of detail
concerning
the world’s great men—rulers, statesmen, re formers, poets,
priests,
politicians, soldiers of fortune good or evil. But who knows aught
of the
personal life of Lao-tse, Buddha, Jesus, Pythagoras, Plato, or any
of the great
of Soul? If this be true of all the great Captains in the Army of
the Voice, how
slight the human trophies erected to commemorate the battles and
the victories
of the common soldier in the ranks? Yet without these soldiers, the
greatest
Captain would have spent his life in vain: a general in the field
is no army.
This book, then, is no biography or autobiography written and
uttered for the
greater glory of a mortal man, but rather is an introduction to the
only life
worth living, whether reflected in the small or in the great—the
life of the
Soul. Its speech is in the language of the Soul; its utterance is
that of the
Doctrine of the Heart; its purpose is the furtherance of that Cause
in which was
hid the mortal existence of Robert Crosbie no less than the earthly
careers of
those great Captains whom he revered and under whom he served: H.
P. Blavatsky
and Wm. Q. Judge.
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v
“That power which the Disciple shall covet is that which shall make
him appear
as nothing in the eyes of men.” This was the power which Robert
Crosbie gained,
this the power that enabled him to keep in touch with the great
Teachers after
They had cast off the mortal coil; that guided his steps in
following the Path
They showed, the MASTERS who are behind; that sustained him during
the long
years when all that could be done was “to work, watch—and wait,”
until the
propitious hour should come when, under Karma, recruits might be
gathered from
among the generation following the great
Teachers.
The world is at the bottom of a cycle, and evidently in a
transition state. The
old Order changeth and a new one is about to begin—nay, has already
begun. The
era of disenchantment is running its course; the materials for
rebuilding, a
foundation on which to rebuild the structure of a better and more
enduring
civilization—both these are being sought by many minds in many
lands. More and
more such minds must be influenced by the great ideas and ideals of
Theosophy as
it was originally recorded. More and more of such minds must be
drawn into the
active area of the pure theosophical life.
During the fifteen years since the death of Robert Crosbie, the
life lived, the
example set, the truths voiced by him have become the increasing
inspiration of
thousands who never knew him personally. The simple mind, the
hungry heart, will
find in this volume a Presence speaking to them in tones they will
recognize,
for it is in accord with their own aspirations; speaking to them in
words they
will understand, for it is the language of their own experience. It
is the voice
of a soldier fresh from the field of battle addressing those who
would enlist in
MASTERS’ cause—the service of mankind, Universal Brotherhood
without distinction
of race, creed, caste, color or condition.
The words used are common terms; the ideas conveyed are those of
the Eternal
Verities. There is here no display of learning, but light from the
lamp of
knowledge illumines every statement made. There is here no
intrusion of the
personal, but the all-inclu-
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vi
sive radiance of one who loved his fellow men: the Spirit in the
Body, the
friendly philosopher who speaks from Living the Life, those Homely
Hints which
turn the reader’s meditation inward as well as outward, to the
Eternal Verities,
so that the will of the indwelling Divine Ego may be done now on
earth, as it
was In the Beginning.
Robert Crosbie’s life was an embodiment of the gospel of Hope and
Responsibility
which is Theosophy, the Wisdom-Religion of all time. In this book
are some of
the seeds he sowed. May they find fertile soil in which to germinate
and grow
ever more abundantly.
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vii
“For Spirit, when invested with matter or prakriti, experienceth
the qualities
which proceed from prakriti; its connection with these qualities is
the cause of
its rebirth in good and evil wombs. The Spirit in the body is
called Maheswara,
the Great Lord, the spectator, the admonisher, the sustainer, the
enjoyer and
also the Paramatma, the highest soul.”
—Bhagavad-Gita, Chapter XIII.
“The senses, moving toward their appropriate objects, are producers
of heat and
cold, pleasure and pain, which come and go and are brief and change
able; these
do thou endure, 0 son of Bharata! For the wise man, whom these
disturb not and
to whom pain and pleasure are the same, is fitted for immortality.
There is no
existence for that which does not exist, nor is there any
non-existence for what
exists. By those who see the truth and look into the principles of
things, the
ultimate characteristic of these both is seen.”
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The following preliminary memorandum was drawn up by Robert Crosbie
anticipatory to the formation of The United Lodge of Theosophists.”
It was sent
to many individual theosophists on
TO ALL OPEN-MINDED THEOSOPHISTS
When the Messengers departed from this scene, all that was left
here was the
Message (exoteric and esoteric), and its students of more or less
proficiency in
the assimilation of that Message.
With the altruistic example of the Messengers and the inspiration
of the
Message, the Theosophical Society should have been able to stand
alone and
united.
Unfortunately, history tells another story; disintegration began at
once, and
still goes on, and a grand opportunity to impress the world with
the spirit and
life of the Message has been lost, through neglect of the
essentials and pursuit
of non-essentials.
The First Object—the most important of all—the others being
subsidiary—has been
lost sight of in its direct bearing upon all the changes and
differences that
have occurred. “To form a nucleus of Universal Brotherhood without
any
distinctions what ever” was, and is, the key to the situation. Let
me quote a
few sentences from H. P. B.’s last message to the American
Theosophists in
April, 1891:
“The critical nature of the stage on which we have entered is as
well known to
the forces that fight against us, as to those that fight on our
side. No
opportunity will be lost of sowing dissension, of taking advantage
of mistaken
and false moves, of instilling doubt, of augmenting difficulties,
of breathing
suspicions, so that by any and every means the unity of the Society
may be
broken and the ranks of our Fellows thinned and thrown into
disarray. Never has
it been more necessary for the members of the T. S. to lay to heart
the old
parable of the bundle of
-------
sticks than it is at the present time; divided, they will
inevitably be broken,
one by one; united, there is no force on earth able to destroy our
Brotherhood.
After all, every wish and
thought I can utter are summed up in this one
sentence, the never- dormant wish of my heart:
"BE THEOSOPHISTS, WORK FOR THEOSOPHY.”
These ‘were prophetic words—but the warning was not taken.
It now remains for those who are able to take the words that express
the
never-dormant wish of her heart as the key-note of the present and
future: “Be
Theosophists, work for Theosophy,” and get together on that kind of
a basis; for
these are the essentials.
The unassailable basis for union among Theosophists, wherever and
however
situated, is SIMILARITY OF AIM, PURPOSE, AND TEACHING. The
acceptance of this
principle by all Theosophists would at once remove all barriers. A
beginning
must be made by those whose minds have become plastic by the
buffetings of
experience. An agreement between such is necessary; an assembling
together in
this spirit.
To give this spirit expression requires a declaration, and a name
by which those
making the declaration may be known. To call it The Theosophical
Society would
be to take the name now in use by at least two opposing
organizations. To even
call it a Society has the color of an “organization”—one of many,
and would act
as a barrier. The phrase used by one of the Messengers is
significant, and
avoids all conflict with organizations, being capable of including
all without
detriment to any. That phrase is:
THE UNITED LODGE OF THEOSOPHISTS.
Members of any organization or unattached, old and new students,
could belong to
it without disturbing their affiliations, for the sole condition
necessary would
be the acceptance of the principle of similarity of aim, purpose,
and teaching.
The binding spiritual force of this principle of brotherhood needs
no such
adventitious aids as Constitution or By-Laws—-or Officers to ad
minister them.
With it as basis for union, no possible cause for
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differences could arise; no room is found here for leader or
authority, for
dogma or superstition, and yet—as there are stores of knowledge
left for all—the
right spirit must bring forth from “Those who never fail” all
necessary
assistance. The door seems open for those who would, but cannot see
a way. Any
considerable number, living, thinking, acting, upon this basis,
must form a
spiritual focus, from which all things are possible.
Local Lodges could be formed using the name and promulgating the
basis of union,
recognizing Theosophists as such, regardless of organization; open
meetings;
public work, keeping Theosophy and Brotherhood prominent;
intercommunication
between Lodges, free and frequent; comparing methods of work of
local Lodges;
mutual assistance; furtherance of the Great Movement in all
directions possible;
the motto: “Be Theosophists; work for Theosophy.”
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THE WAY TO UNITE IS TO UNITE—NOTHING PREVENTS IF THAT IS THE
DESIRE.
The following explanatory statement
drawn up by Robert Crosbie for the
information of all theosophists, was made public concurrently with
the
foundation of The United Lodge of Theosophists” and the adoption of
its
DECLARATION by himself and the seven original Associates, on
The United Lodge of Theosophists is an integral part of the
Theosophical
Movement begun in
Theosophists irrespective of organization, who are bound together
by the tie of
common aim, purpose and teaching, in the cause of Theosophy.
Theosophy, being the origin, basis and genius of every Theosophical
organization, forms in itself a common ground of interest and
effort, above and
beyond all differences of opinion as to persons or methods; and
being the
philosophy of Unity, it calls for the essential union of those who
profess and
promulgate it.
This
recognition, mutual assistance and encouragement among all engaged
in the
furtherance of Theosophy.
The Teacher, H. P. Blavatsky, declared that “Want of Union is the
first
condition of failure,” and in her last message to the American
Convention in
1891, said: “Never has it been more necessary for the members of
the
Theosophical Society to lay to heart the parable of the bundle of
sticks, than
it is at the present time; divided, they will inevitably be broken,
one by one;
united, there is no force on earth able to destroy our Brotherhood.
. . . I have
marked with pain . . . a tendency among you to allow your very
devotion to the
cause of Theosophy to lead you into disunion. . . . No opportunity
will be lost
of sowing dissension, of taking advantage of mistaken and false
moves, of
instilling doubt, of augmenting difficulties, of breathing
suspicions, so that
by any and every means the unity of the Society may be broken and
the ranks of
our Fellows thinned and thrown into disarray.”
There are a number of Theosophical organizations in existence
today, all of them
drawing their inspiration from Theosophy,
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existing only because of Theosophy, yet remaining disunited. The
nature of each
organization is such, that unity cannot be had on the basis of any
one of them;
hence a common basis should be taken if the success originally purposed
is to be
attained.
The need of such a basis with a broader view of the Movement, is
the cause for
the present Association—the United Lodge of Theosophists—composed
of
Theosophists of different organizations, as well as those belonging
to none.
This Lodge, having no constitution, by-laws, officers or leader,
affords in its
Declaration a common basis of Unity for all who see the great need
of it, and
seeks their co-operation.
Holding to its motto: ‘There is no Religion higher than Truth,” it
seeks for the
truth in all things, and beginning with the history of the
Theosophical
Movement, sets forth herein some facts with their inevitable
deductions, for
general information and consideration.
There is no question anywhere as to who brought the message of
Theosophy to the
Western World, nor is there any reason to believe that the
Messenger, H. P.
Blavatsky, failed to deliver all that was to be given out until the
year x time
stated by her for the advent of the next Messenger.
‘While she lived there was one Society. After her departure,
dissensions arose,
resulting in several separate organizations. The basic cause of
these divisions
is to be found in differences of opinion as to “successorship,”
even where other
causes were in evidence. No such question should ever have arisen,
for it is
abundantly clear that H. P. Blavatsky could no more pass on to
another her
knowledge and attainments, than could Shakespeare, Milton or
Beethoven pass on
theirs.
Those who were attracted by the philosophy she presented, or who
were taught by
her, were followers or students, of more or less proficiency in the
understanding and assimilation of Theosophy.
Once the idea of “successorship” is removed from consideration, a
better
perspective is obtainable of the Movement, the
-------
philosophy, and the principal persons—past and present—engaged in
its
promulgation.
‘We have the declarations of her Masters that she was the sole
instrument
possible for the work to be done, that They sent her to do it, and
that They
approved in general all that she did. That work not only includes
the philosophy
she gave, but her work with the relation to others in the Movement;
and where a
relation is particularly defined—as in the case of William Q.
Judge—wisdom
dictates that full consideration be given to what she says.
H. P. Blavatsky and William Q. Judge were co-Founders of the
Theosophical
Society in 1875 They were colleagues from the first and ever
remained such. When
H. P. Blavatsky left
Judge to establish and carry on the work of the Theosophical
Movement in
H. P. Blavatsky departed from the body in 1891; William Q. Judge
some five years
later. He never claimed to be her successor; on the contrary, when
asked the
question, he said: She is sui generis—she can have no successor;”
the fact being
that both he and she were contemporaneous in the work, he retaining
his body for
some five years longer in order to complete the work he had to do.
The work of these two cannot be separated if the Movement is to be
understood.
The evidence of the greatness and fitness of William Q. Judge, as a
Teacher, is
to be found in his writings—a large and valuable part of which has
become
obscured through the organizational dissensions before spoken of.
These writings
should be sought for, and studied, in connection with those of H.
P. Blavatsky.
That study will lead to the conviction that both were great
Teachers—each with a
particular mission—that each was sui generis, that their work was
complementary,
and that neither of them had, nor could have, any successor.
CONTENTS
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THE UNITED LODGE OF THEOSOPHISTS
DECLARATION:
The policy of this Lodge is independent devotion to the cause of
Theosophy,
without professing attachment to any Theosophical organization. It
is loyal to
the great Founders of the Theosophical Movement, but does not
concern itself
with dissensions or differences of individual opinion.
The work it has on hand and the end it keeps in view are too
absorbing and too
lofty to leave it the time or inclination to take part in side
issues. That work
and that end is the dissemination of the Fundamental Principles of
the
philosophy of Theosophy, and the exemplification in practice of
those
principles, through a truer realization of the SELF; a profounder
conviction of
Universal Brotherhood.
It holds that the unassailable basis for union among Theosophists,
wherever and
however situated, is similarity of aim, purpose and teaching,” and
therefore has
neither Constitution, By-Laws nor Officers, the sole bond between
its Associates
being that basis. And it aims to disseminate this idea among
Theosophists in the
furtherance of Unity.
It regards as Theosophists all who are engaged in the true service
of Humanity,
without distinction of race, creed, sex, condition or organization,
and;
It welcomes to its association all those who are in accord with its
declared
purposes and who desire to fit themselves, by study and otherwise,
to be the
better able to help and teach others.
The
true Theosophist belongs to no cult or sect, yet
belongs to each and all.”
Being in sympathy with the Purposes of this Lodge, as set forth in
its
Declaration,” I hereby record my desire to be enrolled as an
Associate; it being
understood that such association calls for no obligation on my
part, other than
that which I, myself, determine.
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CONTENTS
THE SPIRIT IN THE BODY
letters
Letter One
YOU, yourself, have taken a step by your own internal determination
to know the
truth for the sake of the truth. Your real self is by your trend of
thought
finding a channel for expression, and this will grow. Right thought
must precede
right speech and right action, as you know. This has been stated in
many ways,
the most familiar of which is, perhaps, “Seek ye first the kingdom
of heaven
(which is within you) and all other things will be added unto you.”
Do not let conditions which surround you, contrasted with what you
can see,
weigh upon you. Of course you know that whatever conditions exist
were produced
by you—so far as they affect you—and whatever conditions are to be
will be in
accordance with your own determination. All that is necessary is
for each one to
do his duty by every duty. None is small or unimportant.
You know, of course, that attachment to things or results comes by
thinking
about them. You can have no attachment for a thing you do not think
about;
neither can you have any dislike for a thing you do not think
about. While doing
the best you know in every act and present duty, do not attach
yourself to any
particular form of result. Leave results to the law—they will
surely come in
accordance with it. Having done your duty as you see it, resign all
personal
interest in the results. Whatever the results, take them as that
which your true
self really desired.
Surely, for the individual, it is the motive alone that marks the
line between
black and white. But what is needed in the world is knowledge Good
motive may
save the moral character, but it does not ensure those thoughts and
deeds which
make for the
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highest good of humanity. Good motive without knowledge makes sorry
work
sometimes. All down the ages there is a record of good motive, but
power and
zeal misused, for want of knowledge. Theosophy is the path of
knowledge. It was
given out in order, among other things, that good motive and wisdom
might go
hand in hand.
If it is remembered that the purpose of life is to learn and that
it is all made
up of learning, the ordinary duties of everyday existence are seen
to be the
means by which we learn many things. “Do thy duty by every duty
leaving results
to the law.” Theosophy was once happily stated to be “sanctified
common-sense,”
and I am glad that you perceive it.
The Theosophical Movement is greater than any society or
organization. The
latter are but temporal, changing with the nature and understanding
of those who
constitute them and influence their policies and ideals; they
correspond to our
physical bodies, whereas the Movement corresponds to the Soul.
There are many
kinds of bodies, and work has to be done in each, in accordance
with the
possibilities afforded by its nature. Those who pin their faith to
any body are
choosing a transitory guide, a frail support; most of them are
looking for
“authority.” The human weakness that makes priestly domination
possible leads to
spiritual darkness in course of time.
The Theosophical Society was founded by Masters as an organization
for the
promulgation of the Wisdom Religion. That organization has split
into fragments.
Of course, in all the Theosophical societies the message brought by
H. P. B. to
the Western world is the basis of their existence. The average
person makes much
of organization, form, method, authority—what not, and
crystallization of idea
defeats understanding. Thus the attacks, splits, controversies and
other follies
that have been perpetrated during the history of the Movement in
this
generation. You must have noticed that all the difficulties that
have arisen in
the T. S. raged around personalities, rather than over doctrinal
differences.
This is significant.
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The T. S. represents the world. In it, in embryo, are fought the
battles of the
world. Ignorance, superstition, selfishness, ambition—all are
there. There are
other dangers menacing such a body as the T. S. besides the
“personal-following”
one. Sometimes self-appointed conservators of the body arise, with
hard and fast
conclusions as to men, things and methods. These seek to impose
their ideas as
the only true ones—in reality, endeavoring to make a personal
following under
the name of a policy—forgetting that no method is the true method;
that the true
method must be a combination of all methods. All these things are
lessons—initiations in occultism—if we read them aright. The T. S.
presents such
lessons as can be had nowhere else in the world of men.
Into each fragment of the original T. S., there have entered many
attracted by
the philosophy. The right or wrong of the splits does not affect
them. In each
fragment there must be those who are good and true disciples of
Masters. As far
as my knowledge goes, I would say that Masters are working in many
ways, and
through many organizations as well as with individuals. There are
no barriers to
Their assistance, except such as personalities impose upon
themselves. Their
work is universal; let our view be as much in that direction as
possible. So
shall we best serve and know.
H. P. Blavatsky was the Messenger from the Great Lodge to the
western world.
William Q. Judge was a co-founder and co-worker with H. P. B. from
the
beginning. It is well to remember that H. P. B. and W. Q. J. were
not accorded
the positions They held through any authority, but through
recognition of Their
knowledge and power. They were sui generis; all others are but
students. Those
who belittle Judge will be found belittling H. P. B. An ancient
saying has it,
“Accursed by karmic action will find himself he, who spits back in
the face of
his Teacher.” Not an elegant saying, perhaps, to our ideas, but it
conveys a
fact of most grave import in occultism. “By their fruits ye shall
know them.”
To those who know H. P. B. and W. Q. J., attacks are worthy of
consideration
from only one point of view—that they turn the attention of many
who would
otherwise learn the great truths
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of Man and Nature. Theosophists cannot but take the position
expressed in the
words, “Father, forgive them, for they know not what they do.”
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Two
You were right in saying that our relations are as they are by
reason of that
which has been, undoubtedly, but I would not have you look on me in
the light of
a spiritual Guru. Think of me as kindly as you will, but do not
place me on any
pedestal; let me be a pilot who will be most glad to help with any
charts and
guidance. In reality the Masters are Those to whom we should turn
our thoughts
in meditation. They are the “bridge,” as W. Q. J. says in one of
the “Letters.”
I do not mean by all this that I think you were placing me in a
position where
none but the blessed Masters should be placed, but I am saying
these things so
that you may see that it is not the best thing to rely upon any
living person, I
mean to the extent of idealizing him; for if such an one should be
swept into
seeming darkness for a time, its effect would not be good and might
dishearten.
I am glad to know that you are so full of the idea of work for
humanity; those
who are really “touched” by the inner fire are usually so, and it
is a good
sign. The desire to be and to do comes out strongly and clears the
way for the
true and permanent growth with its expansion and retardation—which
means growth
and solidification—necessary processes as we see two kinds of
trees, one of
which denudes itself entirely and remains expressionless for a
large part of its
cycle, and another which slowly and continually renews itself in
every part,
never ceasing to give expression, and often holding in evidence the
old leaf,
the new leaf, the blossom and the fruit. Both of these are nature’s
processes.
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Speaking of those who have fallen by the wayside, it is quite true
that “the
greater the height the greater the effort to preserve equilibrium”;
but this
applies particularly when the height is an intellectual rather than
a spiritual
one, and where the motive is tinged with a desire for
self-advancement
regardless of the paramount duty to selves. Very often the
ostensible motive is
not the real one, and in this we frequently deceive ourselves.
Ambition also
comes in; the desire for the approbation of our fellows may cloud
our vision in
our effort to maintain it. There are many temptations, some of
which may come
disguised as angels of light. Our best safe-guard is an unselfish
desire to
benefit others, with no anxiety about our own progress, while
striving all the
time to make ourselves the better able to help and teach others.
There are two doctrines spoken of in the Wisdom Religion, viz., the
doctrine of
the Eye (or Head) and the doctrine of the Heart; the doctrine of
the Eye is the
intellectual one, the doctrine of the Heart is spiritual, where
knowledge
springs up spontaneously within. It is this latter which you crave,
and which I
can assure you Theosophy will lead you to. There is no need to
grope, nor
stagger, nor stray, for the chart that has led many to the goal is
in your hands
in the philosophy of Theosophy. And let me say here to you: do not
be too
anxious; abide the time when your own inner demands shall open the
doors, for
those Great Ones who I know exist see every pure-hearted earnest
disciple, and
are ready to give a turn to the key of knowledge when the time in
the disciple’s
progress is ripe.
No one who strives to tread the path is left unhelped; the Great
Ones see his
“light,” and he is given what is needed for his better development.
That light
is not mere poetical imagery, but is actual, and its character
denotes one’s
spiritual condition; there are no veils on that plane of seeing.
The help must
be of that nature which leaves perfect freedom of thought and
action; otherwise,
the lessons would not be learned. Mistakes will occur, perhaps many
of them,
but, as is said, “twenty failures are not irremediable if followed
by as many
undaunted struggles up-
-------
ward.” The help will come for the most part in ordinary ways and
from one or
another of the companions with whom you were possibly connected in
other lives,
and whom your soul will recognize.
The Great White Lodge exists for the service of humanity; They need
and welcome
workers in the world. Is it strange, then, that the light of souls
attracted
toward the path of unselfishness should receive Their cognition,
and when
deserved—when needed such succor as Karma permits? They,
Themselves, have
written, “Ingratitude is not one of our vices”; and while we may
not claim
gratitude from Them, yet we may be sure that compassion absolute is
there, and
with it the understanding of the nature and needs of each aspirant.
There may,
and there often does come a time when one feels, as you say, like
“standing on
nothing, in nothing and about to topple over.” The center of
consciousness has
been changed; old landmarks are slipping away, and sometimes black
doubt ensues.
Doubt and fear belong only to the— personal consciousness; the real
Perceiver,
the Higher Ego has neither. The Gita says, “cast aside all doubt
and fight on.”
You may remember what Judge says in one of the “Letters,” likening
such
condition to the case of one on a strange path and suddenly
surrounded by a fog;
the way is obscured, danger may lie in any direction; the thing to
do is to
stand still and wait, for it is only a fog—and fogs always lift.
And never for
one moment think that you are not going on with your “journey.” It
is well for
us if we can always have deep down in our heart of hearts the
consciousness of
the nearness of Masters; by Their very nature They must be near to
every true
aspirant.
May I add one word to you, as a friend and brother: make clean and
clear, first,
the mental conceptions and perceptions; the rest will follow
naturally; there
will be no destruction—the Undesirable will die a natural death.
“Grow as the flowers grow,” from within outwards.
As ever, R. C.
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CONTENTS
THE SPIRIT IN THE BODY
Letter Three
There is plenty of material, as well as help, in the devotional
books to the
realization of the heart doctrine, for they are designed to awaken
the Buddhic
faculty—that of Intuition, the only means by which light can come
to you or
anyone. Printed words and the information that they indicate, are
only “ladders”
by which the learner can climb to Wisdom. Each one has to make his
own
connection with higher planes and Those who live in higher realms.
It has often
been said that “when the materials are ready, the Architect will
appear.” So our
work must be to get the material ready, and that means we have to
get rid of the
purely personal bias by making Theosophy a living power in our
lives. So long as
we are working for some reward, are inclined to be despondent or
impatient, we
shall be placing obstacles in our own way.
Read The Voice of the Silence and see the keys of the different
“portals.” Dana,
the key of Charity; consideration for others, no matter what their
state. Shila,
the key of harmony in word and act; that means among other things,
sincerity—not
to let acts belie one’s words, or words, one’s acts. Kshanti,
patience sweet
that naught can ruffle. These three, if practised, will create a
fairer and
clearer atmosphere. Shila counterbalances the cause and the effect
and leaves no
further room for karmic action. The same idea is set forth in the
Gita where it
says that “Freedom comes from a renunciation of self-interest in
the results of
our actions.”
The question always is, “How shall we stand the pressure?” Patience
and
fortitude are necessary under every condition. The ripening of
one’s Karma
presents the opportunity to gain these qualities, and it is well
that we should
learn the lesson. The principal effect of Karma is mental and
psychical. Family
Karma is not our own, and will come about sooner or later. The same
with
-------
difficult financial conditions, or any other hard circumstances:
they will come
to all. So we should strive for calmness, patience, and fortitude,
and also have
full confidence that the tide is bound to turn, even at the
fifty-ninth minute
of the eleventh hour. “If the candidate has faith, patience and
confidence,
verily he will not have to wait too long.” There is one thing that
should be
remembered in the midst of all difficulties; it is this— the lesson
is learned
the necessity ceases.”
We should know that Karma does not castigate; it simply affords the
opportunity
for adjustment. No one can precipitate our Karma upon us, nor would
anyone wish
to do so; so, what ever happens, it is well to remember that it was
caused by
ourselves, precipitated by ourselves, can be met by ourselves. We
must, then,
assure ourselves that nothing can possibly overwhelm us. It is
better to assume
a cheerful attitude to cultivate in one’s self a feeling of
confidence, and
endeavor to impart it to our nearest. Our anxiety and inner fears,
as well as
our outward expression of them, may go a great way in depressing
those who love
us and whom we love.
We all get in that temporary state of loneliness, but it should be
a matter of
encouragement to us that we are not alone in reality, for we have
company,
although we may not be aware of it in our momentary sense of
personal isolation.
There is a point in our progress which involves the passing from
one state of
thought and action into another, and knowing this, we should not be
dismayed nor
disturbed by anything that may come to pass. It may seem to you
that you are now
useless, and your future circumstances dark and foreboding. These
are only
shadows of the past cast on the screen of the present; like shadows
they will
pass, if you but recognize them for what they are.
Are you thinking too much of yourself, your present conditions and
your
prospects? This is not a firm reliance on the Law of your own being
which brings
to you the very opportunities that your soul progress needs. What
if the future
presents no clear view; what if your desires are not fulfilled;
what if your
progress is not at all apparent—why worry about it? You
-------
cannot change it. All you can do is the best you can under existing
circumstances, and that is the very thing you should do, dismissing
from your
mind all thought of those things which are not as you would have
them.
Your studies and your efforts are futile if you are disturbed
inwardly. The
first thing then is to get calmness, and that can be reached by
taking the firm
position that nothing can really injure you, and that you are brave
enough and
strong enough to endure anything; also that all is a necessary part
of your
training. Mr. Judge once said, “It may be a child’s school, but it
takes a man
to go through it.” Then why not make up your mind to go through it,
no matter
what the circumstance or condition? Others have; you can. Are you
of weaker
caliber than they?
The whole position of the sincere student is summed up in the
words: “Hold on
grimly; have confidence and faith; for faith in the Master will
surely bring
victory.” We must “have patience, as one who doth forevermore
endure”—and forget
ourselves in working for others.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Four
The coming together of the few will bring on a closer tie and bring
out a
stronger devotion. No doubt there will be some reactions, but even
so, they will
pass, and all be bettered if all hold firm. Changes will go on. Do
not be
surprised if the soul gets into a place or condition where it
appears to be
motionless—inert; it will get used to the new conditions and go on
from there.
Let our motto be: we are going on with the work.
And look out for criticisms and suspicions of one another; there
will be ample
occasion for their exercise, or seem to be. Then we have to
recognize that each
sincere student is trying, and that each has his own way by which
he comes. Our
way is essentially our way, and his is his, and equally right and
important. We
need only Loyalty—loyalty to the work, loyalty to our con-
-------
victions, loyalty to each other in full faith and confidence that
each is a part
of the other and of all. So shall we be united in one thought, one
will, one
feeling.
This does not mean indiscriminate acceptance of everything and
everyone. The
attitude of “namby-pambyism” is but a pseudo-tolerance. Carried to
its
legitimate conclusion, this false idea of brotherhood” would
signify that sin,
sorrow, suffering, error, all religions and all philosophies are
all right; that
every body is doing the best he can, and the best he knows how to
do, and cannot
do any different, and that all are steps of learning.
Humanity sins, sorrows, suffers and dies a thousand deaths; because
of what?
Just IGNORANCE. Theosophy is TRUTH and as such can have no alliance
with any
form of error and remain Truth. If partial philosophies could save
the world
there would be no need for the sacrifices of the Masters.
For those who never knew Theosophy, or whose minds are so crooked
in action that
they cannot receive it, there should be pity and compassion. But
pity and
consideration for their false positions cannot call for a surrender
of our
discrimination—for a surrender of what we know, and of what it is
our purpose to
live and to know.
I am no believer in diluted Theosophy. The Masters did not dilute
it. We either
carry on Their work or we do not; there is no need for hypocrisy
nor
self-deception. Others in the world, not able to perceive the
Oneness of
Theosophy, nor its bearing at the present time, may and do use
portions of
it—some of them, it is to be feared, to their own condemnation and
the further
bewilderment of mankind. Are they right, or to be praised or
“tolerated”? Is it
not the bounden duty of those who know, to hold aloft the White
Standard of
Truth? It must be so, else how could an enquiring one perceive it?
Theosophy has
to be held aloft in such a way as to confront errors of every kind,
with their
handmaidens of cant and hypocrisy.
As ever, R. C.
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CONTENTS
THE SPIRIT IN THE BODY
Letter Five
Of the path of true Occultism it is said, “ The first step is
sacrifice.” This
means sacrifice from the worldly point of view— the point from
which we start.
That we cheerfully unburden ourselves of undesirable things shows
the workings
of the true self. Have no fear of the
often think of the passage, “All things work together for good for
him who loves
the Lord.” You will have a larger appreciation of this saying than
is common.
You speak of a surer sense of truth than any manner of reasoning.
This: is the
action of Buddhi—direct cognition—the goal to which all right
philosophy and
life leads. In our sincere efforts we at times may have flashes
from that seat
of consciousness. The great result would be to have the continuous
co-operation
of Manas and Buddhi—higher mind and spiritual knowledge; to work as
the god-man,
perfect in all his parts, instead of the present sectional
operation which
obtains.
You may remember that in The Voice of the Silence there are two
doctrines
mentioned. The Doctrine of the Eye is that of the brain
consciousness, composed
largely of external impressions. The Doctrine of the Heart is of
the spiritual
consciousness of the Ego— not perceived by the brain consciousness
until right
thought, and right action which sooner or later follows it, attune
certain
centers in the brain in accord with the spiritual vibration. It
might be well to
read The Voice over and meditate on its sayings. You have had much
of the
intellectual side; there should be as much of the devotional; for
what is
desirable is the awakening of the spiritual consciousness, the
intuition—Buddhi—and this cannot be done unless the thoughts are
turned that way
with power and purpose. You may, if you will, set apart a certain
half-hour,
just before retiring and after arising—as soon as possible
after—and before
eating. Concentrate the mind upon the Masters as ideals and
-------
facts—living, active, beneficent Beings working in and on the plane
of causes.
Meditate upon this exclusively, and try to reach up to Them in
thought. If you
find the mind has strayed, bring it back again to the subject of
meditation. The
mind will stray more or less, at first, and perhaps for a long time
to come, but
do not be discouraged at the apparent results if unsatisfactory to
your mind.
The real results may not at once be apparent, but the work is not
lost, even
though not seen. It is more than likely that the work in this
direction will be
perceived by others rather than yourselves. Never mind the past, for
you are at
the entrance of a new world to you as persons. You have set your
feet on the
path that leads to real knowledge.
Do not try to open up conscious communication with beings on other
planes. It is
not the time and danger lies that way, because of the power of
creating one’s
own images, and because of the power and disposition of the dark
forces to
simulate beings of Light, and render futile your efforts to reach
the goal. When
the materials are ready the Architect will appear, but seek him
not; seek only
to be ready. Do the best you can from day to day, fearing nothing,
doubting
nothing, putting your whole trust in the Great Law, and all will be
well. With
the right attitude knowledge will come.
I am sorry that so much disagreeableness assails at the beginning.
I can very
well understand it all: heat, dust, grind, in contrast with what
you have left.
It requires courage and endurance, and these are desirable
qualities, just such
as a Kshatriya should have, which, however, does not lessen the
sense of
distinction— not all at once. But as we all desire such a fight as
will best
prepare us, we can afford to smile inwardly while we contemplate
the efforts of
nature to subdue our resolves. We all have our battles, and if we
are in the
army, we may be sure the Self supplies just such trials as the
peculiar nature
needs. I think that things will look somewhat better after a
while—they always
do. It is the personality that does not like discomfort, and the
same chap gets
used to things after a while. So whatever may be the outcome in the
future, it
is wise to fight it out on the same lines
-------
as if you had made it your life work. The battle won, the necessity
will cease,
because from the Self no Waste of effort can be. It is easy to
advise and more
difficult to perform, but performance is what is called for. All
these things
must necessarily be tests, training—at least, I think that such is
the way to
look at it.
The analogy of the Secret Doctrine shows that every change is
preceded by a
rapid rehearsal of previous processes in evolution It seems to me
that we might
use this in our own mental processes and possibly might be able to
figure out
our position in the cycle. We might be able to let the mind only
sweep over the
preliminaries, and step in when the proper point is reached, using
the upward
rush as motive power. We should be rushing upward from new levels
all the time.
“Is it not so that mountains are climbed?” Once in a while we catch
glimpses of
the place we started from, as we are going up elevations; though
descending
again, the average rise is apparent. So, expecting these things, we
take
advantage of every opportunity to increase the ascent and avoid
precipices—for
it is said that mountainous regions abound in such things.
Also remember that there are many unexpended remnants of past Karma—“mental
deposits,” Patanjali calls them—that you have called for, in order
to balance up
your account. They have come and will come. Be careful not to incur
new
indebtedness, and thus delay the final settlement. You know the
difficulties and
should fortify yourself to pass over them. No one can do this for
you, as you
well know.
It is well to feel, also, that in your apparent isolation, you are
not alone.
This “feeling” should help you and I think it does. Keep it up.
As ever, R. C.
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CONTENTS
THE SPIRIT IN THE BODY
Letter Six
The spirit shown in your letters makes me glad for all of us. Well,
you have
made a beginning, and in the right way, as it appears to me. While
your audience
was small, that part you are not responsible for. Such things are
judged by the
effort made and not by the apparent results; the latter belong to
the Law and
will be felt in time, as surely as effects follow causes. We should
remember
that it is harder to make a beginning in a large city than in a
small one; it
takes harder and longer “shouting” to reach those scattered in a
big population,
but the results should be much greater in time. Also—no matter who
come—it is
certain that each one will talk to others who never come, and will
get what ever
impression is made on the attendant. It is said that each person
who hears will
in time repeat something to one thousand others. This statement may
be
arbitrary, but the number is doubtless large that can be touched in
this way;
so, the radius is not to be reckoned entirely by numbers present,
even on this
plane of action. This by way of encouragement—not that you need it—
but that it
is well to bear in mind the wider range of action of all such work,
and that we
are not alone. An iconoclast of any well-recognized system can
obtain crowded
houses; but a “builder” gets the few—a commentary on the human mind
as at
present constituted. It also reminds me of Mr. Judge’s saying,
“Theosophy is for
those who want it and for none others.”
One phrase in your pamphlet, “The Search For the Ultimate,” should
give a
key-note and encouragement. I quote from memory: “There are those
who may not
have outwardly renounced, but they have inwardly relinquished, and
would gladly
welcome the time when the non-essentials are swept away that the
essentials may
obtain.” The fact that they have that attitude which would welcome
the sweeping
away of the non-essentials shows the inner relinquishment.
-------
Sometimes it happens that a student passes through a “portal”
without knowing
that he is doing so, or has done so, until he finds himself “on the
other side.”
He knows then that other and greater portals await him, and he
passes them in
like manner, growing—growing—growing—with no thought of anything
but service to
the best and highest he knows.
I am glad the “bad week” has gone into the limbo of such things,
for it makes
another opening, and a rising cycle is a good time to make further
effort. Such
experiences come to all “humans”; they also go, as we know, and in
this we are
more fortunate than the world at large. It is the knowledge of the
transitory
nature of all experiences, while experiencing, that enables us to
remain
separate from them. “I establish this whole universe with a single
portion of
myself and remain separate.” The macrocosmic truth must also be the
true
position to be attained by the microcosm in his realm of creation.
Sometimes, as you say, one gets into the way of doing things
perfunctorily; this
has been found to result from the mind being on other things—things
other than
the work in hand. The remedy, of course, lies in the re-directing
of the mind
and concentrating on that which is done. Our daily lives give us
the best
opportunities for the practice of concentration, and for increase
of knowledge
by making Theosophy a living power in our lives.
You speak of control. Control is the power of direction, and when
exercised in
one way, leads to its exercise in other ways until it covers the
whole field of
operation. A way to control speech is to think of the probable
effect of what
one is about to say. This insures deliberation, and the speech
carries with it
the force of the intention. The deliberation takes no appreciable
time in
practice—a thought towards it, a glance at effects; it is really an
attitude of
purposive speech wherein all the processes are practically
simultaneous. If in
any one thing control is difficult, begin with the purpose of
control in mind,
and stop at the first indication that control is being lost.
Everything should
be made subservient to the idea of control, if that is the purpose.
-------
“The great renunciation is made up of little self-denials.” Who,
indeed can deny
the master admission to his house; and who can enter the house of
the strong man
and spoil his goods unless the strong man be first bound hand and
foot; and
again, who can bind him but his lawful vassals who dwell in his
house; and who
can restrain these but the master of the house?
To be master, we must have control, in all things pertaining to our
kingdom or
house; if we are swayed by impatience, by irritation at the words
and acts of
others, by impulse, habit of mind or body, “we” are not in control.
We
frequently are thus swayed, while knowing better, which indicates
that we have
not gone to work in earnest to obtain control, or perhaps in the
wrong way.
Applying analogy, it would seem that the latter consists in the
modern method of
proceeding from particulars to universals, and that the process
should be
reversed. We would then begin with the idea, attitude, and purpose
of control in
all things that concern the vassals of our house. The advance would
then be all
along the line, and the habit of control established, the balance
preserved. It
sums itself up in my mind as the establishment of control itself,
irrespective
of the things controlled. The “attack in detail” is the other way,
but seems to
me to have the disadvantage of being open to disturbance from the
rest of the
“details” while assaulting any one point. General Control might
lose his title,
and even his name in the mêlée. Each “warrior,” however, having in
view the
forces and disposition of the enemy, must make his own fight in the
way that
seems to him best.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Seven
We have to stand all tests alike—praise as well as blame. Oft-times
praise is
the hardest to stand, because it is so easily applied to the
“personal idea,”
while blame is easier cast aside. And the difficulty is not abated
by the fact
that what is said is true, in case of praise. should not be elated
by praise or
success, nor cast down by blame or failure, because either of these
is an
-------
application of the “personal idea”—an identification of oneself
with the event.
Success in doing thus is not to be had at once; it comes, first, by
recognition
of the right attitude, and then by repeated applications of the
“right attitude”
towards every event. As your letter shows that you know the
attitude and that
you make the applications, the rest must be simply a matter of
time, and no
cause for anything but “going on.”
You say things are not done with “supreme faith.” Perhaps not; yet
“faith” is
there and ever tends “supreme-wards.” Our ideal is always higher
than our
attainment; otherwise, there would be no progress. To have attained
one’s ideal
is to have ceased progress, however high that ideal may be. This
must be true
for all beings in a universe of infinite possibilities. It is an
expansion of
the ideal all the time. Your own ideal has changed, although you
may not have
perceived it. Being in the same direction, the change is not
noticed. Relying on
the Supreme no effort is wasted, because all “creative thought” is
in the right
direction. One does not desire to preserve the “undesirable,” but
the
“desirable.” The maintenance of the desirable thought, and the
cessation of the
undesirable are to be aimed at.
Then again, it is well to remember that our rea1 is registered in
the “inner
man”; that every effort to subordinate the lower to the higher, is,
to that
extent, an endeavor “to live the life,” thus creating and fastening
the “silver
strings” that take the place of the “catgut.”
All this is going on. Why? Because of out attainments, our
goodness, our
impeccability? Surely not. It must be “the Service of Man” with all
that the
term implies in Theosophy. In this age especially, it spells
sacrifice from the
first step, which is, as H. P. B. has said, the best means to lead
our neighbor
on the right path, and cause as many of our fellows as we possibly
can to
benefit by it. This constitutes the true Theosophist. “The first
test of true
apprenticeship is devotion to the interests of another.” Theosophy
was given for
“the healing of nations” and must be put out in such form as to
make it of
practical use in daily life.
-------
"About W. Q. J.": William Q. Judge, as you know, was a
great being; but many,
while they admired him as a man, never had his greatness revealed
to them. The
few who had this good fortune have many times felt like Arjuna in
the eleventh
chapter of The Bhagavad-Gita—the writer among them—who, while he
tries to
express him, never forgets that he is but a pupil of a beloved,
revered and
great Teacher. Following in his steps as best he can, he endeavors
to lead
others along the path he knows, that they in turn may realize and
profit by the
inestimable privilege, and become teachers in their turn to others,
all links in
the great chain of “saviours of men.” So, the “oneness” exists as
far as it may
be expressed, all along the line, each for all, and all for
each—non-separateness.
W. Q. J. knew the path that all would have to tread, and balm,
advice, warning
and encouragement will be found in his writings at every turn and
for every
circumstance of life. The closer one gets into the current that
flows from
Him—”the greatest of the exiles”—the more readily will those things
which harass
and distress fall away and become as nothing. That you have done
so—that is, got
into the current—is the best Karma for you. The work has been for
you your “rod
and staff,” and a blessing to many who would never otherwise have
had that help.
The more of that and similar work for others unknown who are waiting
for it, the
less room there will be for thought or feeling of any thing that
does not aid
that work in some way. This is a desirable form of
“one-pointedness.”
We consider the writings of W. Q. J. to be particularly designed
for the needs
of the Western people. We know their value. We also know that
neither the world
in general nor theosophists in general, are aware of their
existence, and it is
our desire and purpose that they shall know, as far as our power
and opportunity
permit. So, we just stick to our purpose, not because it is ours,
but because to
us it is the highest good and the very best thing we can do. They
also may come
to see what we see.
As ever, R. C.
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CONTENTS
THE SPIRIT IN THE BODY
Letter Eight
I am sure that much that you will meet at will be in the nature of
jolts. That
is why you went there, in reality. These things are not
“happenstances”; they
are real steps by which the necessary trials may come, and “you,
yourself
desired it.” There is joy in that thought, because whatever you do
now is part
of your schooling, and the knowledge of that as a vital necessity
and as
desired, keeps the real man serene under it all; he is happy
because things are
now moving—there’s something doing, as the phrase goes; so if you
watch
carefully, you will note the insidious manner in which the
personality is led to
this, that and the other lunch-counter.”
Get the point of view of the One who is doing the leading and hold
to it. You
will remember a phrase of the Lord’s prayer—truly an occult
one—“Lead us not
into temptation, but deliver us from evil, for Thine is the power
and the
glory”; only read it, “permit us not to fall, in temptation.” Even
Jesus Christ
was tempted, and he fell not, through the power of the “Father”
within. This is
the real “try-out,” and if in being tried, you can pass on a word
in season, it
is better for those who listen and better for you; only, do not
cast your pearls
before those who having ears to hear, neither hear nor understand.
Let your
words and acts bespeak the power and knowledge that is really
yours. Then will
you be a radiating center of light, unconsciously doing good wherever
you go and
whatever you do.
In the way of meditation, DON’T GET PASSIVE; danger lies that way.
Be active in
all things. The giddiness will pass away in time; the change with
all its
disturbances, mental, and other wise, has doubtless acted upon the
nerve-currents and circulatory system. The way to overcome
disturbance, of
course, is by mental and physical calmness; this should be
maintained. Medical
assistance should be used for the body at times, because
the"men-
-------
tal attitude” brings about changes in the body—for the most part
gradually—but
which sometimes needs material aid in be coming co-ordinated; so do
not despise
medical aid should any need arise. Mr. Judge sought such aid when
necessary,
leaving to the physician the care of maladjustment.
What you say about cycles is all right, I think. Reincarnation is
most certainly
one of the workings of cyclic law, and beings are in opposition or
in
conjunction as the cycle determines tendency, or rather, fosters
and permits
relations of one or another kind.
Cycles govern all the time and everywhere. Hence the Theosophical
Movement of
this time and those things which follow it; the coming in touch of
this, that,
or the other individuals— singly or in pairs—with it. Some hear and
pass on;
some remain. There is always freedom of choice, the choice in such
case being
not merely one determination, but made up of many moments of choice
in past
lives—a conjunction which some are wise enough to perceive and,
forsaking all
others, “cleave unto,” while swinging around the cycle of
existences. Yet even
this wisdom was acquired—comes from experience; there should be
confidence in us
in view of that fact.
We have chosen before, but did not “cleave”; yet the Great Law
brings back again
to us that which we once have chosen. That Great Law is the law of
cycles, the
process of karmic action.
“We meet our karma in our daily duties,” is a good saying to bear
in mind, and
in the performance of those duties come our tests. We should
therefore do what
we have to do, simply as duties, regardless of whether that
performance brings
us praise or blame. All the energy would, then, be expended in the
performance
of duties, and there would be nothing left for the personal idea to
subsist
upon.
I fully appreciate your generous and good-intentioned purpose,
which is to make
one who has learned something better able to help and teach others;
and if among
others you are in-
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cluded, that is your karma, as it is also my good karma to receive
help at your
hands.
Well, here is good luck to you in your try for “business.” Do not
distrust
yourself; have confidence in the powers which you embody; seek only
to do your
duty; holding to that end, all necessary power will be available.
Be steadfast, calm and fearless, as becomes one who doth
forevermore endure.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Nine
It is a matter of much gladness that the “bottle imp” of things has
been
discovered in your mind, or rather, mental machinery. I know how it
sticks and
hides and continually throws up clouds of material ideas blinding
the one sight.
No one can clear an other’s sight. Words, oceans of them, in
themselves
containing the right ideas will not convey these ideas without a
gradual leading
on and a determined effort to comprehend. On the one hand, it is so
simple that
it is passed over in favor of a difficulty; on the other, our mode
of thinking
is based on separateness. The very power of the cultivated
intellect, by its
ability to discriminate between the shades of differences, is led
into a maze of
diversity, forgetting that “The One sees All”; that the explanation
of
innumerable effects is not the Cause itself, which both produces,
sees and
reproduces. “Oh, where is the sea, the fishes cried, as they swam
the brimming
tide.”
We try to free ourselves from something. Is not this the attitude
of
separateness? W. Q. J. speaks of “The great illusion produced by
nature in
causing ‘us’ to see objects as different from Spirit.” And in the
Gita—”As a
single sun illuminateth the whole world, even so doth the one
Spirit illumine
every body.” If this means anything, it means that in everybody
there is the
One. Spirit, the Perceiver, the Knower, the Experiencer; it spells
unity
throughout.
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Nor is it easy to get a true conception, because we are eternally
using terms of
separateness and resting in such conceptions as arise from them;
yet, these are
steps by means of which we rise to greater heights of perception.
“Realization
comes from dwelling upon the thing to be realized.” Degrees of
realization are
degrees of attainment; are we not then slowly but surely getting
out of the fogs
into the clear air?
“Abandoning Hope” reads to me the same as ceasing to look for
results for self
and “shunning pain not yet come.” If we could just take conditions
as they come
and make the best other “bests” would follow, and all worry, fear,
doubt and
anxiety would depart. The Law works just and true. “What has been,
is and shall
be.” We have power over nothing but the is”. It is by working with present
conditions that the nature of the future is changed, and in no
other way. This
is reliance upon the Law and a working under it. The various
conditions that
confront us are opportunities and means afforded us to increase our
discrimination, strength and knowledge. Having created these
conditions, and
seeing what is undesirable in them, we go to work to change our
direction of
creative thought and our relation to the undesirable. The old
adage, “Necessity
is the mother of invention,” points to the process of growth; we do
not “invent”
until we see the necessity. In the great economy of Law and Nature,
each being
just exactly where he needs to be to eradicate defects; all
necessary conditions
are present for his growth. The only question lies with him: will
he take them
as “pain” or as opportunities? If the latter, all is well; he is
bound to
conquer whether the way be long or short The purpose of life is to
learn, and it
is all made up of learning.” Even those who repeat errors life
after life are in
process of learning, for evolution makes for righteousness, being
an unfoldment
from within.
It is “we” ourselves who are creating the phantasmagoria before our
eyes and
struggling over the solution of its disturbing effects, instead of
creating for
ourselves a world of effects more in keeping with our real nature—a
world in
which we can live,
-------
undisturbed by the effects that disturb others, except as we are solicitous
for
their welfare.
“We” are the Self. But, as we stand ordinarily in physical
consciousness, “we”
are converted more or less into physical consciousness; in other
words, “we” are
what we think or perceive, continually identifying ourselves with
perceptions
and sense. “Sense” is always nothing else than a channel for desire
to flow
through to torment ourselves and others. “There is nothing but the
Self.”
As every law is spiritual, so all forms and things, forces, and
aspects must
also be spiritual. All error springs from an effort to turn to
small purposes
the diversified streams of spiritual force. If as individuals we
could take the
position of Kamaduk, the cow of plenty, and with universal
beneficence use our
powers without thought of self, life would be another story.
“To establish a new religion,” says the enclosed clipping. Humanity
has always
done that with the clear light of Truth. Always have they created
idols and
bowed down and worshipped them. What kind of verity is that which substitutes
one kind of idol for another? Theosophy is not a religion, and no
religion what
ever can be Theosophy, although all forms of religion exist because
of Theosophy
and contain expressions of it.
It is only too true that “religionists of one sort easily become
religionists of
another sort.” The fact shows that Americans do not think; they
just
“cerebrate.” All this was portrayed again and again by W. Q. J. as
the result of
the advent of the Swamis and others to this country—and warned
against. Yet we
have self-elected teachers saying that Christianity is Theosophy,
and Buddhism
is Theosophy, in a sort of namby-pamby catholicism. They are to
blame for much
of the confusion. If so-called Theosophists remained true to the Message and
the lines laid down and followed by Them, there would not have been
room for two
opinions in the matter.
We base our devotion and our efforts upon the nature of Those who
gave the
Message, and accept as safe, good, true and what is necessary, the
lines that
are to be found laid down in
-------
their writings. Those who think that way, will work that way.
There is a solid
basis for united effort in this position; any other position can
but lead to
differences, to assumptions, to authorities. It is Unity that the Movement
needs, among all who are attracted by the Message; that which will
best bring it
about is the true way, no matter what anyone says. Neither Jesus nor
H. P. B.
lived and died that a book or books should be swallowed wholesale,
nor even that
men should become disciples but that all men should become
brothers. We have to
hold to that which eliminates Differences, not pander to any form
of religion
near or far.
H. P. B. once used this phrase, as I recall it, “ a Theosophist who
understands
Theosophy in his own bigoted sectarian way.” I was wondering if our
organizational friends might not call us that kind, in view of the
fact that we
question their methods and practice? We do not question any methods
whatever
used for the promulgation of Theosophy, but only those that tend to
obscure it.
We also point out the untheosophical nature of exclusive claims for
persons or
organizations. This charge will doubtless be made sometime against
us by
someone. We have a sound and effective reply. We are in sympathy
with every
movement made to promulgate the message of Theosophy, as such, and
with every
endeavor to apply that philosophy. While it is true that the
principles of
Theosophy are just as good and effective under any other name, yet
the name is
an indication of the source and true embodiment of those
principles, and cannot
be obscured or changed without some person or system of thought in
the way of
the seeker after truth. What can be the motives for this? Many,
perhaps. Usually
some person desires to be the exponent par excellence, knowing well
that he will
find those who will accede to his claims.
Some organizations claim to be the spiritual organ of Theosophy.
These embody
separateness, cannot make for unity, and are foreign to the spirit
and genius of
Theosophy. Theosophy is a Message, which should be made accessible
to all
without intermediaries or would-be interpreters; which should be
presented as
-------
delivered, and its existence as an all-inclusive philosophy
continually he1d
forth. Societies which do not do this should assume a name which
would be
indicative of their particular effort, in the interest of justice
to Theosophy
and to those who seek to know it. What do we object to? Titles
which present
interpretations as the Thing itself, and which by the fact are
misleading. No
one objects to the use of Theosophical principles as admixtures in
any system of
thought whatever; it will not hurt them; it may break them; but
such use, while
it might be courtesy to call it Theosophical, is not teaching what
Theosophy is.
Evidently, “The world is not ready for Theosophy, per se”; at
least, one would
judge so from what is being done, since those who claim to be its
exponents are
offering something else suited to the “trade.” But do these
exponents give the
world a chance? They are hiding the light under a bushel; they are
giving stone
for bread; and the blind world does not know the difference. We do,
however, and
will keep the link unbroken.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Ten
The coming together of Theosophists of differing degrees and
qualities—yes, of
training—is bound to stir up latent personalities, preconceptions
and
prejudices. The mental and psychic atmosphere engendered by their
co-operation
must work inwards as well as outwards, and still further must
arouse evil
forces, for it is a known occult law that every advance made along
the path that
leads to selflessness arouses the forces that are opposed to that
consummation,
and this is true individually and collectively. In this immense
work which we
have undertaken, trials of various kinds have to be encountered,
and the ones by
whom we are tried are those of our own household. There are lessons
in every
event, even the smallest. We have to do the best we can and leave
the results to
the Great Law.
About the meetings: your idea in regard to them is all right. Go
right ahead in
whatever way seems to afford the best oppor-
-------
tunity; use your best judgment and do not be disappointed at
anything in the way
of results that may turn up; just keep on looking for ways and
means. Act as
seems best under any circumstances that may arise. Something will
come of it. If
that something” is different from what you would have liked or
,planned for,
never mind keep on going. Better make no plan other than to get to
work along
the line of least resistance. One step will bring another
"C'est le premier pas
qui coute.”
As to Mrs. Besant’s opinion of Leadbeater: It is of value only to
those who see
value in it, and in any event it is only an opinion. It has been
said that he
who speaks of seeing and meeting the Master thereby loses touch. My
judgment
would be that if, as is said, Leadbeater had stood face to face
with the Great
Initiator,’” it would never have been spoken of by him, and no
other would know
the fact. Leadbeater sought to be recognized as a great teacher and
in order to
break into other realms of nature used most abhorrent means—black
magic, in
fact. One may be sure that anyone claiming Adeptship is not an
Adept, and this
in the very nature of things. Apply this to Leadbeater and Mrs.
Besant, who are
continually making public claims in this direction. The question
arises: how
much is real, how much for effect, how much self-delusion? The
imagination is
the image- making power and may create a glorified image of
oneself. I am sorry
it all occurred, for in the public mind Theosophy is connected with
it, and many
strange things are assumed to be Theosophy.
Perhaps I should submit to you my opinion that in the interests of
those who are
new to the subject of Theosophy, and because of the general
tendency to follow
personalities (particularly living ones), it is not wise to put
such in mental
touch with writers, who, however good any particular writing of
theirs may be,
have failed to show a true appreciation of Theosophic principles. I
say this at
the risk of being misunderstood; it is for you to accept or reject
my opinion,
as it meets your viewpoint.
The most painful experiences I have had in my Theosophical life
have been the
witnessing of the negation of Theosophic prin-
-------
ciples by those professing them and were it not my duty to put you
in possession
of the facts as I know them—facts representing dangers which lie
about us in our
quest—I would not have spoken. You asked for the facts; I have to
give them as I
know them. It should be said that while we condemn the act, we
never condemn the
actor. The Theosophist must recognize that failures are not
irremediable if
followed by undaunted struggles upwards, and for professing
Theosophists, who to
our eyes appear to have strayed from the Path, we know that the
time will come
when the failure will be recognized, and the struggle back will be
hard. Such
must necessarily have our pity and sympathy, if we are true to the
spirit of the
Teachings.
Here and there failures; will be noted, but there is much to
encourage. There is
a distinct change for the better in public sentiment; religions,
sciences and
governments are changing little by little. The Great Ones do not
repine; neither
do they cease working. Let us follow Their example. You may
remember that K. H.
wrote, “He who does all he knows and the best he can does enough
for us”; and
again, “Ingratitude is; not one of our vices.”
Now possibly it may be seen what our Lodge stands for: the three
objects as laid
down by H. P. B. and Masters, and along the lines laid down by
Them; no
dogmatism, no personal followings, no “spiritual authority.” Thus
each may
follow his line of development with such assistance as may be
afforded by those
who have traveled further on the Path than himself, when such help
is requested.
In this way, true discrimination is gained and the bane of all
spiritual
movements, authority, dogmatism, and their corollary—personal
followings—avoided.
Perhaps you may have seen how solicitous I have been to get you
started
right—free from mental encumbrances, using your judgment always to
check your
intuitions, until in the course of time you come to a direct
perception of
truth; and why I am so fearful of any abridgment of individual
judgment, or
cessation of effort to develop individual intuition. I see that you
can
-------
be of much help, and to fit you for that, as far as my assistance
may avail,
will be my duty and pleasure. But always remember that behind the
immediate
helper, there is the Great Lodge whose aid is given to all who
serve—serve Them.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Eleven
You have asked me for comment on the questions sent in by our
English brother;
particularly, as to “Karma being as merciless as the Bible-God.”
But does he
consider that Mercy is not opposed to Justice, and that the fullest
justice is
the same as the fullest mercy? Some take the meaning of Mercy to be
a permitted
escape from the results of wrong-doing; but this would not be
Justice, nor would
it be merciful to those injured by the wrong-doing. He should
remember the
definition of Karma: an undeviating and unerring tendency in the
Universe to
restore equilibrium, which operates incessantly. Karma is inherent
law and its
operation must therefore be impersonal. Some might take this to be “merciless,”
but that would only be because they desire escape from consequences
that are
unpleasant.
There are just two ways of looking at the question: either the
Universe is
governed by Law and under Law, or all is Chaos. Our experience in
every
department of Nature points to the fact that Law reigns everywhere;
nothing is
done of any kind or anywhere, except under Law. Our control of the
elements, our
use of the materials in Nature is possible only because the same
thing can
always be done when the same conditions are present. Having
discovered some of
the laws of electricity, for instance, we may direct that fluid or
force, and
use it for many different purposes.
Now as Law reigns in the material world, it can be seen to rule in
the mental
and moral world as well. Karma simply means “action” and its
consequent
“re-action.” There is no Karma unless there is a being to make it
or feel its
effects; unpleasant effects predicate causes that send forth
unpleasantness in
the world,
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affecting others, and finding the restoration of equilibrium at the
point of
disturbance. There can be, then, but one consideration, and that
is, Justice.
Why should we desire anything but Justice to be done?
The Bible says, “Whatsoever a man sows, that shall he also reap,”
and “Resist
not evil and it will flee from you.” What is “evil” but the reaping
of effects
of wrong done? If we try to avoid the restoration of equilibrium,
the evil will
not flee from us, but come again. But if we accept all as just and
right, then
the “evil” flees. We should apply Karma not merely to what we call
good and evil
in physical life. The earth rolls on in its orbit, carried further
and further
by the Sun in his greater orbit; it grows old through the cycles;
it changes its
appearance, and comes under states of matter undreamed of by us.
Such is the
Karma of the earth. Soon or late, even while revolving in its
orbit, our planet
will slowly move its poles and carry the cold band of ice to where
are now
summer scenes—the Karma of the earth and its inhabitants. How,
then, shall Karma
be restricted in consideration to the details of one life, or
judgment passed
upon it from that basis? I should say that Karma is Mercy itself,
for do I not
know that nothing can prevent me nor any other from obtaining what
is his by
law, exact and unerring?
“It knows not wrath nor pardon; utter true
Its measures mete, its faultless balance weighs;
Times are as naught, tomorrow it will judge,
Or after many days.
“Such is the Law that moves to righteousness,
Which none at last can turn aside or stay;
The heart of it is Love, the end of it
Is Peace and Consummation sweet. Obey!”
He asks if we have changed our “Faith.” Theosophy is not a “Faith,”
for “Faiths”
may be changed; but, being knowledge which each can make his own,
there is no
question of change, or fear, or doubt. We know of all the claims of
every
description that are made by societies and individuals. How is any
one to
-------
determine as to their respective values—if any? Just this way: if
you are asked
to accept anything on the statement of another and the means are
not at the same
time afforded you to see and know for yourself before acceptation,
you will be
safe to refuse, for you would in that case have surrendered your
own judgment
and taken that of another in blind faith.
Now the statement made to him by the Rev. S., being outside of all
known law,
spiritual, intellectual, and physical, indicates to me a
self-delusion. I would
not impute to this Reverend any intention to deceive. Nor is he
alone in
self-delusion on the same or similar lines. If he has heard, as I
have,
statements made by different claimants in regard to H. P. B., each
one
contradictory to the other, he would know that self-delusion
reigned in some
cases and deliberate fraud and pretense in others. To say that H.
P. B. now
believes in a personal God, or ever could, is the greatest
absurdity that was
ever uttered: this very statement is the most conclusive proof of
delusion. Now,
in default of direct knowledge, what evidence has any man as to H.
P. B.?
Certainly no more than the evidence contained in her voluminous
writings, which
directly refute such an assumption, and at the same time point out
the laws that
govern life, being, and consciousness on all planes, so that all
men may be free
from the “lo here!” and “lo there!” claims of would-be prophets.
For any to declare that they have private directions to do as they
are doing,
regardless of what were the lines laid down by the Teachers, would
be no better
nor more elucidating than is the declaration of the Besant people
that the Lodge
did not know enough to foresee, and had changed Its plan and
purpose. Both these
declarations vitiate all that has been said and done, as well as
making it
appear that the Lodge does not work according to Law and Cycles in
public
effort. For interim efforts of Their followers and disciples, all
ways are open,
and in these, conditions must be availed of as they arise; the
eternal verities
can be used in whole or in part according to the minds reached. All
this is to
be expected from the variety of mental conditions in the world;
-------
yet this variety is not from strength and understanding, so much as
from
weakness and inability.
Those who are able to perceive, to understand, and to use what They
gave have no
reason to deviate or dilute anything to suit contemporary forms: or
ideas, nor
to bolster up a decadence that pollutes the mental atmosphere of
men. The sooner
Christianity is discredited as a religion, the better for Universal
Brotherhood.
As it is, orthodox Christianity stands in the way, as do all other
forms
constructed around a basis of Truth. It is well enough and all that
can be done,
for the majority of minds, to rebuild and change step by step;
there are
thousands who will work that way to one who will be able to
understand what is
needed, and the very goal toward which all the rest tend; but that
one has all
the more need to keep that goal ever in sight and mind, never
allowing any fogs
or clouds to obscure it. If this is not done, all direction is
lost. It has not
been done by those who should have done it; hence, the very loss of
direction
seen in the world today, and the various cults and systems to which
the majority
of people are attracted. They asked for bread and have been given a
stone. Shall
any true Theosophist deem it his duty, then, to persuade these
hungry ones that
there is valuable nutriment in the stone? Yet, it seems to me, this
is just what
such would-be Theosophical efforts are doing. Our duty is clear. We
will “feed
the hungry” with nourishing food, and in so doing follow Law,
precept and
precedent—thus reverencing our great and illustrious Predecessors
and continuing
the work They so well began and left in our care.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Twelve
The statement made to you by an “Old Theosophist” that “The
Theosophical Society
(meaning Mrs. Besant’s society, in the opinion of this “old
Theosophist”) and
Masonry are the two channels in which the Masters are working in
this century—
hence ‘Co-Masonry,’ ” calls for some comments.
-------
The natural question is, “Who says so, and why does he say it?”
This brings the
one making the statement, and anyone who may consider it, right
back to a
consideration of what it is upon which he is relying. is there
anything in the
records left by the Messengers of the Masters that would give a
clear indication
that the fact is as stated by “old Theosophist”? If not, then
reliance is placed
upon the say-so of some person—in this case, Mrs. Besant—and is
based upon
belief only, not knowledge, and can only be classed as an opinion.
There are
many opinions and they differ from each other widely. Mrs. Besant’s
declarations
of “knowledge” and opinions are often self-contradictory, as shown
by her
published writings. In any case they either do or do not agree with
the
principles of Theosophy, and the recorded statements of the
Messengers. If there
were no well-defined principles and applications left by the
Messengers to guide
those who would follow the Path They showed, then we are all
certainly in the
dark without a landmark visible, and have to flounder about in the
sea of
opinions, clutching at whatever promises support.
But if it is true that H. P. B. was the Direct Agent of the
Lodge—and this is
explicitly stated to be the fact by the Master K. H., however Col.
Olcott, Mrs.
Besant or others, may twist and interpret H. P. B. and Her
teachings—then we
must go to the records left by Her and Her Colleague, W. Q. Judge,
for direction
in all matters pertaining to the Theosophical Movement, regardless
of the
“opinions” of “old Theosophist” or any other student. For to do
otherwise would
be equivalent to saying that those Great Beings, the real Founders
of the
Movement, had left no guidance for the generations to come, and
that humanity
was left the prey to any and all claimants that might arise.
But it is not true that humanity has been left a prey to mistaken
or designing
persons; the records left by the Messengers are a sure, consistent
guide, and if
they are well studied and applied, will show a straight, even and
self-evident
Path. It is lack of study that leaves so many in ignorance, and
ready to pursue
every will—o’-the-wisp they see. You will also find that those who
-------Cardiff Theosophical Society in Wales-------
206 Newport Road, Cardiff, Wales, UK. CF24-1DL
rely upon such statements and opinions are the most dogmatic and
certain in
their assurance. Those who point to facts and records, with basic
principles to
rely on, are not troubled by all these “opinions,” by whomsoever
expressed.
There is another thing that sincere students of H. P. B. have to
bear in mind,
even if they do not speak much about it. It has been stated by both
H. P. B. and
W. Q. J., and also by the Master K. H. in his letters to Mr.
Sinnett, that every
effort by the White Lodge opens a door to the Black Magicians—those
whose very
existence depends upon keeping humanity where it is, in a state of
ignorance,
bewilderment, and running after false gods and those who cry lo
here, and lo
there. In this statement we ought to see why the White Lodge dare
not give out
more than humanity can put to use.
Every effort has been and is being made by the Dark side to impair
and deflect
the efforts of the White Lodge. And where else can the Dark Forces
work so
effectively as on and through the personal weaknesses of
Theosophists,
especially on all those who become in any way prominent—individuals
who in their
turn affect many. All the many crises in the old Theosophical
Society, all the
attacks on H. P. B. and W. Q. J., showed a virulence that could not
have arisen
from mere personal opinion or interest.
Time and again have warnings been given, but few have heeded them;
or, if heeded
at all, the facts stated have been used against any opposed,
without making sure
that those who so used them were themselves right.
The defection of Mrs. Besant from loyalty to the Path shown, and to
H. P. B. and
W. Q. J., was due to such Dark side efforts. In her last message to
students, H.
P. B. said, “Never is the danger greater than when ambition, and a
desire to
lead, dresses itself up in the peacock feathers of altruism.” She
knew; and in
that last Message are many prophecies, some of which have already
been
fulfilled. She said that the Brahmins are the Jesuits of India.
Mrs. Besant fell
under the influence of Brahmins and the Brahmanical lines, and
their influence
can be clearly seen in her evolution and in all the developments in
her society.
The Dark Ones could not
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destroy or pervert all the efforts of the White Lodge, but they
could, did, and
do minimize and corrupt them. In a consideration of all this may be
found the
explanation of many things that might otherwise be a puzzle. All
those who do
not follow the lines laid down by the Messengers are certain to be
misled. Yet
the way is clear; the pity of it is that otherwise sincere and
devoted persons
will not heed the warnings given; will not study, think, and apply
what was
recorded for them and their guidance.
There has never been anything said that I know of by either of the
two
Messengers about Co-masonry.
W. Q. J. is the only one who has spoken specifically in regard to
Masonry as “a
great and important part of the Theosophical Movement.” And the
context of his
article, “The Theosophical Movement,” as well as the circumstances
of its
publication, will give a true idea as to the part Masonry has
played in the past
in the work of the Theosophical Movement.
The Theosophical Movement includes all efforts that lead to human
freedom and
enlightenment. Masonry has played and is still playing an important
part in the
world. For first, its main idea is the Brotherhood of Man, even
though in a
limited and restricted sense; second, Masonry debars from its
lodges all
considerations of politics or religions, recognizing those to be
the greatest
provocatives of dissensions; third, it is the implacable enemy of
religious
intolerance, and is at the present day engaged in a death struggle
with the
Catholic church of Mexico and South America. It was through Masonry
and Masons
that the United States of America was made possible.
So Masonry was and is a great and important part of the
Theosophical Movement.
Yet there are more important things than Masonry. If it had been
sufficient for
the needs of humanity, there would have been no need for Theosophy.
But what has either Masonry or Theosophy to do with “Co” masonry?
Each must
answer that question for himself.
As ever, R. C.
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CONTENTS
THE SPIRIT IN THE BODY
Letters
Letter Thirteen
I think your idea of making collations from the Teachers’ writings
and preparing
for work later is all right—the proper thing to do. You will find
in yourself
the incentive as to time and place, “having eyes and arms and feet
in all
directions.” An open mind, an eager intellect, without doubt or
fear, is the
unveiled spiritual perception. You did a good work with the
pamphlets already
written; they are in use continually. The idea is to present what
is beneficial
for humanity in the most presentable form—a simple passing on of
what was known
before. I gave S— some of the pamphlets to send to an enquirer for
reading and
return. They should do good. The energy put in that work has
already found many
channels of usefulness of the best kind, and they are good for much
more—no
effort in right direction is lost. Further, it is a labor of love,
and the
feeling with which you endow your work goes with it. Properly
performed, the
result is sure. Your latest, “The Real Significance,” is certainly
a “beauty”—W.
Q. J. would say, “a dandy”—and its manner bears out its title
magnificently. It
is the best yet—so full of the most vital truths—things so easily
comprehended
by the way-farer, and yet so full of the highest wisdom. It does me
good.
The introduction is in keeping with the statement below it. In
fact, we may take
as part of our statement of policy, “The policy of this Lodge is
independent
devotion to the cause of Theosophy, without professing attachment
to any
Theosophical organization; it is loyal to the great Founders of the
Theosophical
Movement, but does not concern itself with dissensions or
differences of
individual opinion. The work it has on hand, and the end it keeps
in view, are
too absorbing and too lofty to leave it the time or inclination to
take part in
side issues.”
This is where we stand, and where all true Theosophists should
also. If our
position is made clear to Theosophists generally, there
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will be not a few who will see the righteousness of the position.
Much of our
work in the future will be the presentation of our “platform.” We
have perceived
and given it form; we should let as many as possible know that it
exists for
them. We may have something further to say later on. Good work;
keep it up.
Yes, you, too, must find yourselves. Changed conditions will give
occasion.
These conditions will be bent to the great purpose, “an’ the heart
stay
steadfast”—and this I do not at all doubt. Make your purpose the
Great Purpose,
and desire for personal growth will have little breathing space.
Back of it all
is the Great Lodge, ever watchful, ever working; never doubt that.
Theosophists often speak of “getting rid of the personality,” and,
so far as
observed, do not appear to have any clear idea of what they mean.
Without
personalities, there would be no field, no evolution. It is not the
personality
that is in the way, but the personal idea in regard to it. This is
particularly
fostered by the present civilization based on Samvritti (relative
truth),
“origin of all the world’s delusions.”
One of the sentences in the last pamphlet applies directly:
“Instead of crushing out the animal nature, we must learn to fully
understand
the animal, and subordinate it to the spiritual.” So long as you
know the wiles
and lures of the elementary nature, you are not in danger of
fooling yourselves,
however much you may fall under their momentary sway. They or it,
may be likened
to a steed that is perfectly safe when the reins are well in hand
and the seat
firm, but which is ready to take advantage of any unguarded moment
to unhorse
you. Such an animal you would naturally watch carefully until it
became a part
of yourself. If we could always remember that the body, senses and
mind (brain)
are the steed, and the Self, the rider, the animal would have fewer
opportunities to get the bit in its teeth. But we are learning to
ride, and
success does not come at once.
From “The Real Significance”: “You, too, are messengers, so that it
is not well
that you should regard much your own infirmities. Nature and Time
regard not
personalities, but swallow up all alike. Yet do Nature and Time and
Destiny
teach ever the same
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great lesson, and he who would learn of these, must both forego and
forget
personalities, his own as well as others . . . personalities are
but the
fleeting waves on the river of time caused by the friction of the
waves of
fortune; they are thy weakness and not thy strength. Thy strength
is in thy soul
and thy soul’s strength is in the calm and not in storm revealed.”
To “forego and forget personalities” means to regard truth, only,
by whomsoever
presented. So it seems wise that we should not think ill of
personalities, and
this includes our own. If they are our weakness, by doing our duty,
which is in
our case the promulgation of truth, pure and undefiled, our
weakness will
finally become our strength. The Masters do not look at our
defects, but at our
motives and efforts.
In your letter, you have asked my opinion in regard to a specific
matter of
action. On general principles one might answer such a question, but
in
particular cases, where all the elements that enter in can only be
considered
fully by the person involved, that person alone is competent to
reply, or
determine.
In considering a question bearing on the ethics of any case, we
have first to be
sure that we have no prejudices or preconceptions that can
interfere with
correct conclusions; in other words, “to be free from hard and fast
conclusions
as to men, things and methods.” If we are thus free, we will not be
liable to be
swayed by the general classifications of good and evil, so common
in the world,
and the great error of the churches. The way is then open for the
real point at
issue, which to me is not what is done, but why was it done—the
motive. Now who
can answer this but the one who acts? If the act appears to him as
a duty, and a
proper one, he alone has paramount power, and there should be none
to question a
right to perform duty as it is seen and understood. It might very
well be that
another’s acts would be improper for us, because of our different
attitude; it
might also be that our acts, seemingly proper to us, would to that
other seem
improper. From these considerations it would seem fair to deduce
that the only
correct sanction, and the one we should seek, would come from
within.
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Of course, different attitudes of mind produce different actions in
any given
case. Those who have knowledge will not act from the same motive as
those who
have less knowledge or none. Those who have no knowledge act under
the impulse
of the common attitude or way of doing things. Those who are wise
naturally take
all possible results into consideration from their wider point of
view, before
acting. With them it is largely a question of duty, unswayed by
what the views
of others may be, except in so far as those views might interfere
with larger
duties and influence at other times. In fact, so many things have
to be taken
into consideration possible to be seen and applied by the person
alone who is
involved, that no direct answer can be given in any particular
case. General
principles may be stated, and each individual left to apply them as
he sees fit.
In no other way can progress be made. We have finally, in any case,
to determine
whether we are swayed by inclination rather than plain duty, in
order that we
may not deceive ourselves. Whatever, then, is decided in all
honesty with
ourselves, is our duty, and no man is our judge.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Fourteen
I am really sorry that conditions are as you mention. I can
sympathize with you
in this, because I have had similar fortune. But while it has been
bad from one
point of view, it has had advantages which go to the strengthening
of character,
and in it all I find good experience.
When we come to consider that the purpose of life is to learn and
that it is all
made up of learning, the circumstances by means of which we learn
become of
minor importance. As Mr. Judge once wrote me under similar
circumstances: “The
ocean of life washes to our feet and away again, things that are
both hard to
lose and unpleasant to welcome, yet they all belong to life; all
come from the
Great Self that is never moved. So lean back on the Self—be like
the great bed
of the ocean that is never moved
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though storms may ruffle its surface.” I know that you understand
that attitude.
It does not mean that we should cease to do the best we can at all
times, but we
know that whatever comes all is well. Everything is taken as merely
a lesson
from which growth and knowledge may be obtained, and while we may
appear to
struggle for many things, our minds may not be set upon the things
themselves,
but upon the performance of our duty as our expanding knowledge
gives us
perception. Thus would we be like the ocean, the surface in action,
the greatest
part of us calm—unmoved.
I am glad to have your confidence so that you may speak frankly at
all times—not
that any personal knowledge of each others’ past experience is
necessary, but
that you feel that way is what counts. We both know that what a man
has been
through, or has appeared to have been, matters not at all; what
does really
matter is what he is now and what he is trying to do. I think that
the attitude
at all times should be—fear nothing, doubt nothing, regret nothing,
but GO ON.
It seems sometimes a waste of words to be writing these things to
you, because I
am sure you know them. Still, on the other hand, I know that one
needs reminding
some times, when in the swirl of engrossing events. Once when I was
talking with
Judge and showing much concern over a probable action, he said,
“You can’t
prevent people from doing what they can do.” Atruism—something I
knew very
well—but his words at that time have served me many a time since. What
he said
came from “the heart,” as my words and thoughts go to you. Perhaps
that will
explain why you find something other than the words and ideas in
what I write.
If it is true, and I think it is, that everything in Nature is
septenate, then
words and ideas are septenate—but this opens a large subject. I am
writing this
in the office ‘mid noise, confusion and interruption, and just
these few words
with whatever they may carry to you.
There is a passage which you may have seen in one of the books:
“And that power
which the disciple shall covet, is that which shall make him appear
as nothing
in the eyes of men.” This refers to getting rid of the personal
idea, of the
wish to have one’s attainments noted. The power of the personality
is great and
in-
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sidious. It retains its hold very often when the aspirations and
efforts are
noble in character. It is the most difficult thing to be overcome
in our race,
where the training is all in accentuation of it. Especially is this
so when one
is taking a public leading part. Adulation fosters ambition, if the
least
thought of self remains; the person accepts leadership as something
due to him
or her, and the faults remain even though changed in direction.
“Personality” is
the last foe to be conquered. Do you wonder then that — and — have
fallen short,
when it is evident that they do not even perceive how personal they
are? They
have taken upon them selves (their personal selves) prerogative of
spiritual
direction. A sort of popery is the result—a sense of infallibility,
which
doubtless they would intellectually deny, while giving evidence of
its
possession. Ambition to shine, to be looked up to—that is the curse
that
blighted both. Less prominent members have not been subjected to
the same
pressure, and may have learned from the mistakes of these two.
There must be
compensation for them some where, somehow, as the great wheel of
the Law rounds
the cycles. They are to be pitied for whatever of failure we may be
able to
perceive.
We shall be wise if we do not fall into the same error when Karma
tries us. I
think that the sense of personal supremacy was so strong in both of
them that
they were unable to take advice on that line. Efforts were made to
open their
eyes. A mental bias cannot be changed even by one so wise and
powerful as a
Master. If the one in error cannot see his fault, nothing can be
done. Another
life in a humbler station, the lesson may be learned.
How can Masters use such vehicles and use Judge? William Q. Judge
was of another
class of being than either of those you mention. He was an adept,
using a body
of the race. The others had merited the opportunity by services in
other lives.
The possibility of failure was there and known, no doubt; so also
was the
possibility of success. No one can predicate the result in such
cases. In any
event, the fact that the opportunity was offered them is evidence
that under
Karma they had the right to try. Neither H. P. B. nor W. Q. J.
needed to make
the effort for themselves. The work to be done is for the race and
must be done
by men and women
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of the race; there is no other way. So, remembering that — and —
are of our
imperfect race, their lack of success is not to be wondered at, in
the
circumstances. We have the karmic opportunity of profiting by the
lesson their
failure teaches. Perhaps we may take the lesson and be ready to
help them, when
we all re- turn to life again to continue the work begun.
As I understand it, Masters cannot interfere with Karma. They work
at the proper
season, and with such instruments as are provided by Karma. That
better
instruments were not ready is undoubtedly due to our racial
development, the
accentuation of personality being its predominant note. Just here
occurs to my
mind the shortest verse in the Bible, “Jesus wept,” and its
connotation, “How I
would have gathered ye under my wings, but ye would not.” Human
history is full
of such failures, but through it all there have been those who have
attained a
measurable degree of success, and who are seldom the ones in the
public eye.
We must also remember, all the time, that there are intelligent
evil forces at
work continually to defeat the emancipation of humanity from
selfishness—beings,
in fact, whose very existence depends upon selfish desire and its
many ways of
expression. The plane of existence of these beings is the earth and
its psychic
atmosphere. Our work is to people our current in space with such
thoughts as
tend to dissipate these influences, and to assist right thoughts in
others by
awakening them to the realities which have been placed within reach
of our
understanding.
And behind all are the Masters who have not deserted us and never
will, so long
as there remains a spark of true devotion.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Fifteen
I was thinking of you and your meeting; hope you had a good and
encouraging one.
Are things going hard with you? If so, it is time to push harder
along the way
you know. That will inevitably destroy all obstacles, and if
persisted in during
stress
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generates and maintains greater powers of resistance. Everybody on
the Path goes
through similar obstacles; by having them and overcoming them, you
become
teachers with knowledge of how to help. If you had no obstacles,
you would not
know how. Thank Karma for “obstacles.”
“Even this will pass away” is a good motto to keep in mind, when
things come up
that are hard to stand. The “easy” and happy times are the periods
of rest; the
“hard” times are the periods of training—opportunities for gaining
strength and
knowledge. If we can look at both in this light, we shall not be
overcome by
either.
Kicking against the pricks hurts only the one who kicks; more over,
the pricks
seem to enjoy it, for, being kicked, they keep coming back. “Resist
not evil and
it will flee from you” is a true saying; we give the evil thing
power by
thinking about it, a power that it would not otherwise have. in
fact, many of
these things of evil are creations of our own mental state, and
have no real
existence; yet they are even more distracting than realities would
be, because
composed of fear and doubt. The thing to do is to take higher
ground, mentally;
read and think about high themes; regard only the good, the meaning
and purpose
of Life as a whole. If in earnest in this way, the evil is
dissipated like the
mists before the morning sun.
What is the Dweller? It is the combined evil influence that is the
result of the
wicked thoughts and acts of the age in which anyone may live. &
When the student
has at last gotten hold of a real aspiration . . . and has also
aroused the
determination to do and to be, the whole bent of his nature day and
night, is to
reach out beyond the limitations that have hitherto fettered his
soul. No sooner
does he begin to step a little forward, than he reaches the zone
just beyond
mere bodily and mental sensations. At first the minor dwellers of
the threshold
are aroused, and they in temptation, in doubt and confusion assail
him. He only
feels the effects, for they do not reveal themselves as shapes. But
persistence
in the work takes the inner man further along, and with that
progress comes a
realization to the outer mind of the experi-
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ences met, until at last he has waked up the whole force of the
evil power that
naturally is arrayed against the good end he has set before him.
Then the
Dweller takes what form it may,” which is specialized for each
student by the
tendencies and natural physical and psychical combinations that
belong to his
family and nation.
“No earnest one who feels called to work persistently for the good
of humanity,
and not for his own, need fear aught that heaven or hell holds.”
The minor
dwellers have to be met and conquered; as long as we stay on their
plane and
daily with them, they will be with us. We must rise above them in
thought and
effort to our proper plane where they have no power over us. Each
student has
his own particular kind of minor dwellers, and no one kind is any
better than
any other kind; hence we ourselves need to be charitable to the
weaknesses of
others. We do not look upon our own weaknesses in the same light as
we regard
those of others. Compassion understands, and seeking nothing, but
desiring to
help—does so.
The Voice of the Silence says: “Compassion is no attribute. It is
the Law of
LAWS—eternal Harmony, Alaya’s SELF; a shoreless universal essence,
the light of
everlasting Right, and fitness of all things, the law of Love
eternal. The more
thou dost become at one with it, thy being melted in its BEING, the
more thy
Soul unites with that which Is, the more thou wilt become
"COMPASSION ABSOLUTE.”
“Goodness” that results from the compulsion of physical force,
threats, or
bribes, physical or “spiritual,” is useless. It must be a
self-impulse from
within—a real preference for something higher—not an abstention
because of any
fear of consequences in this or any future existence. If we have
that preference
for something higher, we must admit that others who are with us on
the “path”
have it also; we can then sympathize with them in their struggles,
knowing it is
through continued struggle that both they and “we” become free.
This is the
beginning of Compassion.
Temptations of any one kind have a tendency to repeat themselves,
and students
find that what would have at one time
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swept them away is rendered abortive by apparently irrelevant
occurrences; yet,
we know that such things are the operation of Law which has its
basis in Unity,
and we benefit in that law to the extent that we feel that Unity.
If Masters are
the ideal and goal for which we strive, we should endeavor to
imitate Them,
insofar as we are able to conceive of Their attitude toward
probationers, Their
disciples, and struggling humanity.
I did “sit up and take notice” of the last pamphlet. It is to the
point. You
know when a thing is to the point Theosophically, and “knowing
which you shall
never again fall into error”—unless you are off your guard, or
perchance close
your eyes. But what a glorious thing it is to know where the right
road lies!
Whatever else may be doubtful, that is sure. And to feel that you
are able by
your surety to point out the way to others! Help of that kind is
greater than
all other kinds put together.
I am so glad that business looks good in prospect. What you have
done in so
short a time after establishment is most encouraging, and I hope it
will all
turn out better than your highest hopes could express. Everything
must turn out
for the best if we do the best we can with what we have all the
time—that is, do
our duty by every duty. With this, your help is just as essential
as mine, as
things are—and both are mutual. So may it ever be, through the
centuries.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Sixteen
You speak of peace and tranquillity; note that it as well as its
opposite comes
in cycles. There is no stationary condition in this world of
constant change,
through the innumerable causes constantly set in motion by the
different
agencies in evolutionary operation. Yes, there is undoubtedly
“something doing.”
The above statement, if true, would suggest it, even if you did not
know it
yourself. Of course, changes do not invariably mean
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trouble. Knowledge bridges over many things that would other wise
mean nothing
but trouble. About your
little dream of me: I think of you a great deal, and
that of itself would bring the real selves together where there is
such an
evident tie as in this case. One might make such an excursion and
not be
conscious of it, or rather, he might not have a brain recollection
of it, as the
brain was not there. It might be none the less real, as you can
readily
understand. Such things must naturally occur, for we are greater
than our bodies
can at this time express—and I mean by “we,” every soul. ‘We all
have powers and
knowledge that the brain does not function in. Our work is to
co-ordinate, so
that the higher knowledge may be made manifest in the flesh. I am
glad that you
had the experience, especially as the results were good.
In regard to R. et al.: it is safe to say that if a man is
satisfied with what
he is getting out of life, and if there is nothing that he wants,
then there is
nothing else desirable. To him anything outside of that which
gratifies is
adscititious, not worthy of consideration. In such case, there is
nothing that
can be done. Having dropped some seed, the character of the soil
may be
determined. The duty of the sower is to sow; the seed will test the
soil.
So, “There was war in heaven for the space of two hours.” I can
understand it.
Fortunately it is not a case for argumentation. The remark by in
regard to Mr.
Judge was utterly beyond his knowledge and probably a parrot-like
repeating of
what he had heard, as is the case of those who take their Theosophy
from Mrs.
Besant, or from other than the true teachers. Sometime you may say
to for me,
that I was very, very frequently with Mr. Judge for ten years,
entertained him
and was entertained by him, and that I know the statement to be an
ignorant and
malicious libel, for which, however, I do not blame him. Only, a
Theosophist
ought to know better than to make statements on hearsay. Ask him if
he ever
heard of never listening to an evil thing said of another without
protest, and
abstaining from condemning others. He might say tu quoque,” which
you would
naturally acknowledge; then, questions on the part of both would be
con-
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sidered on their merits, as becomes Theosophists. Mr. Judge was
wise enough to
know that when people place their attention in the direction of
food, form, or
ceremonies, they are almost certain to end in ritualism and the
loss of the real
issue, as has happened in too many cases.
The argumentative attitude is of little value in Theosophy. It
amounts to each
endeavoring to uphold his own position. With this attitude, any
kind of a
statement calculated to undermine the opponent’s position is
generally
considered proper, and is used regardless of the truth involved.
A good thing in regard to control of speech is from the Laws of
Manu. in
Occultism, speech is regarded as an act, and the most difficult of
all acts to
control. To control speech, regular and persistent efforts are
required. The
rule for speech is given as:
Let him say what is
true.
Let him say what is
useful.
Let him say what is
pleasant.
Let him utter no
disagreeable truth.
Let him utter no
agreeable falsehood.
In the same line is Judge’s admonition: “Let us use with care those
living
messengers called words.” These are good things to bear in mind at
all times,
without making so much of them as to neglect other things quite as
important.
If aspiration is for all, and not for self alone, it reaches up to
the Universal
finally ; if for self, some degree of illumination results, but
only in degree.
The stream of effort cannot rise above its source.
As to the “we,” there is but one “we,” or perceiver, who perceives
on any plane
through the sheaths evolved by him on each plane; his perceptions
on any plane
will depend on the quality of the sheath or vehicle. Atma (spirit)
or
consciousness alone, is what remains after the subtraction of the
sheaths. It is
the ONLY witness—a synthesizing unity. On this plane—and this means
during
waking consciousness or its dream effects—the perceiver knows only
what it knows
on this plane (generally speaking),
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and through the ignorance of the Real, involves itself in the cause
and effect
of physical nature, identifying itself with body and sensations,
and looking at
other human beings in the same light. This is a wrong attitude of
mind. The
“we,” at this end, is the identification of the perceiver with this
plane’s
perceptions—a misconception of the perceiver, a dream—a play—in
which the
perceiver is so involved as to have lost sight and memory of his
real life.
The mind is both “carrier” and “translator” of both lower and
higher self; the
attitude determines the quality and kind of action, for one will
act according
to the attitude of mind firmly held. The great and incalculable
value of acting
for and as the Supreme is that there is nothing higher in the way
of attitude,
and this endeavor must by its very nature bring about the best
results.
What moves the “mind” this way or that is usually desire for the
attractions of
matter, and self-interest in them; these then move and control the
mind through
the brain. “We,” the Perceiver, does not perceive anything but the
“ideas” which
the senses and organs present. He is not wholly awake on this
plane; some times
he gets partly wakened, but drops off to sleep again, lulled by the
sounds and
memories of his dream; sometimes “bad dreams” awake him; sometimes
he is
awakened by the voices of those who are awake.
The “Real” and the “unreal,” the “fleeting” and the “ever lasting”
are terms
which will be more fully understood if looked at from the point of
view of the
Perceiver. This is the attitude of mind we should hold.
The appearances you speak of will wear off in time and you will get
beyond that
place where these things appear, if attention is not paid to them.
“He who would
hear the voice of Nada, the ‘Soundless Sound’ and comprehend it, he
has to learn
the nature of ‘Dharana,’ ”—perfect concentration upon one interior
object, by
“having become indifferent to other objects of perception.” These
appearances
are objects of perception.
As ever, R. C.
CONTENTS
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THE SPIRIT IN THE BODY
Letter Seventeen
There is only one Perceiver; the sights are modified by the
channels through
which the Perceiver looks. It is the same Soul in any and all
modifications. The
power of seeing is the Soul; the power of the Soul goes into the
seeing, hence
what It “sees” is to It real because seen; as sights each is a
reality; but the
nature of Soul is different from any and all “sights.”
The nature of Soul as unmodiflable must be grasped; then, each
sight is
perceived as a relativity and there is no more identification than
we assume
when we see the many thousands of things that are about us every
day,
unaffected, unless we concentrate upon them. We concentrate upon
some things,
automatically, through habitude; this automatic habit has to be
gradually
changed, and control substituted. It is to be effected by trying to
do it, by
keeping at it. The Mind as at present constituted is a or repelled
by
externalities, and the power of the Soul flows in the direction of
concentration, be that long or short. Through the Mind, the Soul
determines bad,
good, better, best, on this or any plane. Mind has to be adjusted
by knowledge
of essential nature, of causes, and by analogies and
correspondence. The views
held in regard to existence constitute the Mind and direct the
Soul’s energy in
that relation.
There is just “Consciousness” and its “states,” which are
conditioned
consciousness. We speculate on conditions; we cannot on
Consciousness itself,
for we are that. We cannot find Ourselves in any kind or number of
conditions,
which are but pictures in the mind. “It is of this stairway that
thou art the
mirror and faithful climber” might mean climbing beyond conditions;
is not that
the “awakening of the Self” which the Upanishads speak of? A man in
a dark room
is conditioned by the darkness; in the open he is conditioned in
other ways; but
he is the same man. We must have knowledge in order to use power
rightly, but we
must know that
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we are neither knowledge nor power; they are ours; to imagine that
we are any
given knowledge or power is illusion. It might be said that there
are to kinds
of knowledge—knowledge of any and all conditions, and knowledge of
the Self.
Knowledge of the Self is beyond relativity; relativity cannot be
known by
relativity, but only by that which is beyond all relativity. “To
blend thy Mind
and Soul” is to make the Mind subservient to the purposes of Soul,
an instrument
for use, not a cage of relativities in which to imprison ourselves.
“No action from a true basis could proceed far in an erroneous
direction” is
right. Right basis is the compass; should wind or tide deflect the
course, the
compass is there to tell the story. We have many correct ideas in
particulars,
but forget the universal application of them. The fact that the
Perceiver is One
and Impartite, and that the “seeing” is looking directly on Ideas,
is the basis
of consideration. No idea is real, for on “looking” at it, motion
is caused
which spells “change.” The change is not so much in the object of
vision, as in
the mode of seeing. We are so liable to imagine that the change is
external, and
endeavor to adjust externalities to internal change—an eternal and
ineffectual
struggle. We seek one of the pair of opposites, instead of finding
the basis of
their unity, because of our desires.
Kama-loka means the plane or place of Desire. Doubt and Desire seem
to go
together; for wanting a thing implies the doubt of getting it, and
intensity of
doubt is expressed in fear. So Desire, Doubt, and Fear are the
characteristics
of the Kama-lokic state. I think we may have these about anything
in life, and
in accordance with our intensity attract similar energies from the
Kama-lokic
state, whether emanating from living or dead personalities. Lengthy
periods of
doubt and fear are more intensive than shorter ones in their
drawing power and
subsequent effects. We enter that current and receive from that
plane so long as
we hold on to it. But there is the other side—we can desire nothing
for
ourselves and determine to accept what comes. Events and conditions
come and go,
and no amount of desiring will prevent their coming or hinder their
going.
Taking this attitude, we live in the Eternal and
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watch the wheel of Progress called change with neither desire, fear
nor doubt to
assail us. When we desire anything, the thing itself is not what we
want, but
the feeling that the thing gives us; if the thing gave us no
“feeling,” we would
not desire it. To do service is also “feeling,” but how different
in its effects
— instead of harmful
reactions.
What will we do when we hear and see what is in Kama-loka? I think
that when we
arrive at that stage, we shall know we are looking at a condition,
and will not
be identified with it, unless we should choose to plunge into it in
order to
“feel” the state. Those in it know nothing but the desires and
passions which
animate them, think of nothing else; to them there is no other
state.
I have read the articles you sent. They are all right in them
selves, but they
lack “point” in the direction we are concerned about. The writer
brings out the
fact that the existence of Masters was not first made known in the
nineteenth
century. Of course not; the Ocean and H. P. B. speak of Them and
adduce evidence
of such a belief in many ways. But the evidence of past beliefs
would have but
little effect upon the present, unless it were not only pointed
out, but shown,
that They are living Men. The main thing that was shown and needs
constant
pointing to is the fact that these past beliefs referred to past
efforts of the
Lodge, and that the close of the nineteenth century marked Their
latest effort
through Their chosen Messenger. To say that the accumulated
knowledge of the
ages is not new, is to say nothing; from this point of view the
articles would
mislead the ordinary reader, and we are not in that business.
“To abstain from condemning others” is a course to be continually
striven for;
it is vital. No two really act from the same basis of perception;
how then can
anyone judge? It should be granted that each one is trying to do
his best—the
best that he knows. His knowledge may be small, but if he strives
to do the best
he knows, his knowledge increases. For myself, I have an end in
view in what I
do; not my end, but something which includes
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many others—all if possible. Whether a temple is intended or a
building for a
saloon, similar work has to be performed; so actions are no safe
basis to judge
from. As students get to understand this in regard to each other,
each in his
degree, better results may be confidently expected. We credit each
other with
the best of motives and let it go at that; any other way leads to
confusion and
misunderstanding, hence to separative thought and action.
“What do people get ‘mad’ about?” I think, generally, at some thing
another has
done, or failed to do; or at some fancied slight. We feel annoyed
at the
circumstances, really, not the person; although we foolishly
confuse the two.
Now a thing done, is done; no amount of irritation can change it.
What is needed
is a consideration of what led up to the doing; this should be
taken up as
calmly as any other proposition. If someone annoys you or irritates
you by
manner or action, it is to be assumed that he is not doing it on
purpose to
annoy. Try to understand his viewpoint; examine the man’s
machinery, just as you
would a machine. Some people have been known to get mad at a
machine, and feel
destruction in regard to it; but where is the fault? The machine cannot
learn
anything; the man can, and needs to. The main trouble, I think, is
that most
people consider it perfectly proper to make their likes and
dislikes a basis for
action, everything being judged from that basis. This, of course,
is altogether
wrong, although very common. We are not called upon for judgment,
but for right
action; to act rightly ourselves, and by precept and example induce
it in
others. If we essay this task, it will at once appear that we
cannot act rightly
unless calmly. We have to cultivate Calmness under all
circumstances. Calmness
is like a rock; waves of irritation may dash at it, but cannot
affect it; it can
be attained by seeing the necessity for it, and by endeavor which
is constant.
It comes from “resting in the Real,” which is never moved, but
moves all things,
sees all, without being involved.
So if we take all these things as just our “tryouts,” we shall be
able to get
the right view of them, and the right attitude. These things in themselves
do
not matter; it does matter that we are unshaken.
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Of course, I am saying these things to myself, for you know them
right well;
only sometimes we forget and revert to habitude. But there is
always that place
which is never moved, to rest on and in. So with confidence in Them
we go
forward, and may Peace be ever ours.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Eighteen
“In order to be the knower of All-Self (tattwa-jynanain—a knowledge
of all the
tattwas or forces) thou hast first of Self to be the knower.” This
is exactly
what we are driving at; what W. Q. J. set forth in “Act for and as
the Self” as
“the first lesson to learn”—and the hardest, as our minds are
constituted.
The mind or “thinking principle” is a general term, meaning the
power of
thinking; but this power exercised partially, or restricted in
direction, makes
what is called “mind” among men— “bundles of perceptions,”—my mind,
and your
mind. So Patanjali says, “A firm position assumed, with the end in
view” is
necessary, this position being that of the Spirit in Man “untouched
by troubles,
works, fruits of works or desires.”
It is well to keep in mind what W. Q. J. said: “Realization comes
from dwelling
upon the thing to be realized.” The “dwelling” has to be done by
the one who
desires to “realize.” Consciousness, Spirit, Life, are really
synonymous terms
expressing co existence; neither idea can be conceived of as apart
from the
other two. Consciousness sees all, experiences all, makes all
changes, is all.
It is the One Reality, and although the most important factor (to
use a word) in
the world of differentiation, it appears the least Real because
indefinable. It
is like the power of Sight which sees all things but cannot see
Itself, being
universal, unchangeable and inexhaustible. Divide the Kosmos into
the permanent
and invisible, and the visible and invisible impermanent; thus we
may hope to
guide first the lower and terrestrial, and then the higher and
cosmic. The whole
story is contained in, “That which is
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neither Light nor Darkness, Spirit nor Matter, but which is verily
the Root and
Container of these—That Thou Art.”
If one were to attempt to write pages, they would be but
reiterations. Does not
the whole of life’s purpose point to a realization of Unity in
Diversity; seeing
all things at once and as One, instead of separately and in detail?
There are
always the “pairs of opposites” in separative considerations, and
these are
effects. The One Reality sees both as reflections, as light and
dark; if not
seen, they do not exist.
“The nice old gentleman” claiming Theosophy to be “largely a matter
of belief”
is like so many others who think themselves passing wise in lightly
dismissing
things beyond them as mere matters of belief. “Tomorrow” is a
matter of belief
from that point of view; but no one doubts the “morrow,” because of
“today” and
“the days gone by,” which are matters of knowledge. Theosophy can
be tested out
by present knowledge and proves it self with every test.
The common-sense of Theosophy must appeal to any man of the world;
the great
thing is to have it.
W. Q. J. had it par excellence; his lead is a safe and a good one
to follow. If
one has it, he will show himself in possession of knowledge which
to others
seems desirable. Some will try for it, while others will be “too
busy” about
their petty affairs. Who knows what seeds are sown in common-place
conversations?
An acquaintance with the hopes, aims, and general life of those we
desire to
help is desirable, and to be found only in contact and converse.
Such touch with
others also emphasizes the Contrast and shows the value of our
philosophy in
brighter Colors: the pairs of opposites—attitudes of mind—with and
without a
philosophy of life.
I have read H.’s letter. The gist of it apparently is that he and
his chums, as
named by him, know what H. P. B. desires Now. This is a large claim
and
assumption of authority. H. P. B. well knew, and we can say,
“knows,” that just
such claims would be made. We know that they are made in several
quarters. How
is
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55
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any one desirous of following in Their footsteps to know what They
desire?
Undoubtedly, the only guide is to be found in Their own records
left for that
very purpose. Different minds and dispositions will interpret these
records in
various ways peculiar to themselves, as is being done. The only
guide is
oneself—as H. very truly says—but there must be an open mind, an
eager
intellect, an unveiled spiritual perception, to have true
direction. This
peculiar sentence in H.’s letter sounds like “cocksureness”: “If
you are certain
that we are wrong and you are right, that ends it.” It is their
position from
the first; they practically say, “We know what H. P. B. desires to
be done from
day to day; we have found our Guru and are obeying Him. H. P. B.’s
and W. Q.
J.’s message was that They had found Their souls, and that the
message was so
that others could do likewise.” To my mind, this is not pointing to
the
“message” itself, nor does it take into consideration the nature of
the Two who
masqueraded in mortal garments; it only says, “WE KNOW.” If this is
not a demand
for acquiescence, I do not know what is. He talks about our taking
Their
writings as “authoritative”; well, they are, in the sense that They
told us the
way and laid down the lines that would be best to follow.
As for myself, I bow to Their wisdom; I doubt it not. I and every
other was
thought of in the message and the directions They gave. It was and
is not to be
trimmed by interpretations, nor special mediums. It stands as Their
message as
it was left by Them, and no one has the right to change it. WE WILL
NOT. Let
others do as they please—assume authority if they think well of it;
but we
reject every authority except that of our expanding spiritual
perceptions, and
we recognize and give our devotion to the cause of Theosophy, and
are loyal unto
death to the great Founders of the Movement. “They who undervalue
Her gift and
Her creation, have not imbibed the Teaching and cannot assimilate
its benefits.”
Is it not strange that H. denounces “authority” as applied to Their
writings,
yet puts it forward for himself and his confreres? This certainly
is the way of
confusion and of delusion, and the one followed by every claimant
we know of.
Strange that they cannot see the incongruity of their position.
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It is a crooked world all tangled up with false actions born of
false ideas of
life. The present generation has a right to a presentation of
truth; a few will
benefit greatly—and all, to some extent; but the time w come when
the truth
shall prevail, and all the more convincingly because of having
stood through
seas of error and rocks of determined opposition. Knowing this, we
can
confidently go on, patiently, yes, even cheerfully, since even
those who flout
the truth now will sometime come to know it; for these, too, we
serve and wait.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Nineteen
“What is the Perceiver?” is asked. I do not see how any definition
can be made.
What is sight? Sight cannot see itself, yet it sees all things. It
cannot be
defined or described, yet with out it nothing can be seen; it is
not changed
though it receive millions of impressions, nor can a limit be
assigned to its
action. Apply this to Consciousness, or the Perceiver, and there is
apparent the
changeless, inexhaustible, unprovable Spirit. Reality Is, and
cannot be proved
by changing unrealities. Space is not proved by the number of
things in it,
insofar as its infinitude is concerned; yet a realization of the
impossibility
of a beginning or ending to space can exist.
I think you have the idea right when you say that the trouble
exists in the
“thinking principles” on each plane not being in accord. We
eternally endeavor
to see the Perceiver as something different, something separate
from ourselves,
whereas, “Thou art That.” Our methods of analysis are illustrated
in the old
query, “Which was first, the hen or the egg?”—with no solution. Is
it not
looking for something separate, different from what we conceive to
be ourselves?
“Immortality is on both sides of death,” or change. He is wise
indeed who sees
the Self in all things and all things in the Self. The time must
come for a
being when “He”
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may know all things, but he would also know that he is not all nor
any of these
things. So far as I can grasp words to convey an idea, he would
know himself to
be “All-Self,” limitless, and there fore beyond anything that we
would call
“knowing.” All manifestation is the result of the action of
Consciousness: would
not the first film of substance be the homogeneous product of a
previous
manifestation? The time must come for a being when he knows the
nature and
possibilities of this homogeneous substance, but “He,” as a
conscious power,
stands above and beyond all perceptions and conceptions—infinite,
all-pervading,
creator, preserver, destroyer. The power of seeing is not visible;
it is the
cause of visibility. But what is the use of troubling about all
this? There are
many steps in the stairway of wisdom to be climbed, and one step
leads to
another; we cannot climb the stairs by looking up at the top. I
think your
expression of “finding the Unity in a pair of opposites to be in
itself one of a
higher pair,” is a good one; this might represent the “rungs in
Jacob’s ladder.”
It is all right and well to state your difficulties to me. If
“mind” has power,
and the will to give all possible help is there, action must
follow. Your faith
in this must act as an open door. “Have confidence and faith in
Master,” applies
to everything in life and all living; our doubts are the
deterrents. We have to
beware that we ask not amiss—from wrong motive. I have no doubt
that adjustments
are brought about where there is honest striving, and even apparent
mistakes are
made to serve a good purpose in such case. The Masters are not
“absentee
landlords.” They are present in the world and we should hold to
this fact always
in our personal and collective efforts. We have to do as They do,
i.e., take
conditions as they exist and work in them and through them. If all
do their
best, Masters can adjust and bring all the lines together for the
best and
highest good. In the effort of each, all cannot be in the same
place, nor doing
the same thing in the same way, but if the aim is one for all, all
benefit, and
the world as well.
I am going to keep your notes in regard to the inability of the
student to
relate admonitions to himself. I think despair and despondency come
from not
following what we know, and did not
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apply. If we make effort to apply what we know, with an end in
view, failure to
achieve does not disconcert us, because we still have the active
knowledge and
the end is still in view; it just means a continuation of effort.
“It is only in
the present that we can gain wisdom.”
There is so much pettiness in the attitude toward small things, an
attitude
which accentuates the personality instead of subjugating it. The
fight must
begin there, for all these small irritations are based upon
self-assertion. I
have seen these small matters neglected as unimportant, and then
the time came
when this very habit of self-assertion showed itself as an
assertion against the
Teachers Themselves: “They were nothing but persons, liable to
err,” etc.;
ingratitude and disloyalty follow, as a matter of course, and even
loss of all
benefit from the teachings. It is as you say— the Arjunas postpone
the
engagement, awaiting some big thing to overcome; but they have not
the stamina,
should they be so confronted. They fall or flee, blaming everyone
but
themselves—self- assertion to the last, and another failure is
recorded where
success might have been.
As to “The brother and sister of the Order of Regeneration”: all
down the ages
men have been endeavoring to correct existing conditions, by simply
re-arranging
them. A re-arrangement of errors does not make for knowledge; the
errors arise
because of ignorance; knowledge must be sought as to the causes
that produce
existing conditions. This, Theosophy teaches by showing what man
is, his origin,
nature, history, and development so far, as well as his grand
destiny. Without
this knowledge, all attempts to obtain true and better conditions
but plunge
mankind deeper in the mire of ignorance and error. Works without
knowledge can
but lead to more and more ignorant works, piling up all the time a
worse and
worse future, as history has shown and is showing. Restraint from
any kind of
food, habit or practice, leads nowhere. The wise man does not try
to regenerate
the world by any one course, but having obtained knowledge, lives
according to
it as best he can under any conditions, using his energy and
knowledge in the
world and for the world, by presenting what he sees to be truth.
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It is well to have these things come out and to formulate right
ideas and
applications in our minds, for they do not remain inert if we
“feel” them; we
endow them with our life and energy, and they are our messengers
carrying seeds
of thought for other minds. There is an occult meaning to
everything, and all
things work together for good to those who love the Lord (Law).
That we should
have been brought into direct communication with error, while
naming it truth,
has its meaning; it must be a step in the great cause. We should be
glad to be
able—and be able—to correct erroneous views and applications. In
that is our
strength; our personal weaknesses and troubles are but bubbles on
the stream of
time, which our “strength” will safely carry us through and over.
This thought,
which comes from inner knowledge, should make us stronger, better
able, surer of
victory.
It may appear to some that these are criticisms of the methods of
others; they
are not so intended. They are intended to show there is a definite
philosophy of
Theosophy; that it is scientifically based; that the mission of
distinctively
Theosophical societies, viz., to study, apply and promulgate
Theosophy, is not
filled by the holding of such misconceptions; and finally to prove
that such
misconceptions are not based upon the philosophy of Theosophy,
whatever else may
be their foundation.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Twenty
Do not all the senses resolve themselves into what may be called
“feeling”—the
residuum of all perceptions, the resolution into the one
sense-perception? If I
do not feel any perception there is none for me; also there are
grades of
feeling, deep or superficial, more or less transient in effect. We
often say “I
see” when we really do not mean what we call sight, but
comprehension, which to
my way of thinking means a feeling in regard to the matter. We may
rightly call
this “one sense” seeing, if that implies the grasp of all the
characteristics of
the subject.
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It seems to me that the true body of man could be well considered
as a set of
trained "mirrors" these as conscious lives have their own
“seeing” and “memory,”
but man’s seeing and memory would not be theirs nor his feeling,
either. “The
eyes of the Highest see through the eyes of the lowest,” but the
“lowest” does
not see what the “Highest” does. In each case the seeing is related
to the area
of vision. The Perceiver may be universally perceptive without
relation, or may
be particularly related by focalization— which would mean a
shutting out of all
perceptions but those upon which feeling was concentrated. In such
latter case,
the various “mirrors” thus cut off from contemplation would have
their own
seeing, which might or might not be stored and regained by the
Perceiver in
accordance with the training given them by the individualized
being. “Kutastha
he who standeth on high, unaffected. But there is another spirit
designated as
the Supreme Spirit—Paramatma—which permeates and sustains the three
worlds.” The
former could be taken as the Perceiver, the latter as Consciousness
per Se.
JiveAtma is the One Life; from and in this arises being and
Divinity; i.e., full
self-consciousness. Light, Life, Being, and Divinity—growth and
individualization within the One, ever tending toward greater
universality: this
seems to tell the story, but words do not always carry the meaning
of the
speaker or writer; yet sometimes a new meaning is given by the
juxtaposition of
ideas as expressed in words. The usual tendency is to consider
differentiation
in general and in particular, forgetting that That which sees
differentiation is
not any of the things seen, and to attribute to the “sights” the
qualities which
can be seen and known only by That which sees.
Yes, the problems are to be faced now, in this life, because they
present
themselves. And we have the ways and means to “over come” in our
philosophy of
life. Does not the command to “stand aside” mean to look on, to
watch the play
of forces? We cannot do that if we make ourselves the lighter. “Be
not thou the
warrior, let him battle for thee,” bespeaks renunciation of
self-interest in the
result of one’s actions.
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Do you not think that much of our feeling of “strenuosity” comes
from wanting
what we want and not wanting what we don’t want? Like and dislike.
To be neither
elated by success nor downcast by failure is the even way; we know
that and we
keep trying for it. The very effort and desire to attain will bring
it about
through all the circumstances which are our teachers.
I think that the way is to begin with the small things. Do not
permit yourself
to be annoyed by them: we demand services as our right in so many
ways, and are
annoyed when we do not get them as we think they should come. At
least, that is
the way I have found it. And adopting that attitude in the small,
the same is
maintained in the great, and much more easily. Also, to help us,
perhaps, there
is a multitude of small annoyances to each great trouble.
If sensitiveness goes no deeper than the personality, it will be
constantly
offending the basis of that false entity, and be a source of
irritation to the
person, as to others by reaction. With strong natures this is
difficult to
control, but a simple rule might be adopted which would help much
if carried
out: “Never speak nor write if the slightest trace of irritation
remains”; wait;
or, if speaking or writing is necessary, take some subject which
permits of
accord. It is remarkable how quickly one state may be stilled and
quite another
one induced by a recognition of the fact and a use of knowledge.
Another help is
to take everything that comes as a matter of course—as it really is
law. No use,
expending energy on what might have been, nor throwing the onus of
conditions on
any one else. When the condition is taken care of calmly and
dispassionately,
the causes that led up to it may be judicially considered and
stored away for
future use. In this way power grows, is “stored.” The other way
fritters away
energy and causes its dispersion in others.
If we are looking for light, it is because we find darkness where
at one time we
thought there was light: this is also experience and of the truer
sort. One’s
personal experience is one facet through which experience may be
gained; to be
of real value it has to be related to and made a part of all
experiences. It is
as you say, “de-
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pendence on principles and faith in those principles” leads us out
of the
obscurity cast by the bundles of perceptions that are dignified by
the name of
“mind.” This means a stoppage of the ordinary basis of action, the
(lower) mind
in use, and a creation from the source within, in a true relation,
a creation
which proceeds from the basis of the eternal verities. “By those
who see the
truth and look into the principles of things, the ultimate
characteristic of
these both is seen.”
Undeniably, it is startling to many to think that perhaps we had
some of the
Masters working directly among us, with us, and for us, and that we
judged them
as though they were actuated by our small and selfish motives. This
might not be
true for us, but it is true for many who are now very much in the
public eye as
Theosophical exponents, and who appear to be still oblivious of the
fact. That
this lack of discrimination should lead to all sorts of mistakes
and wrong steps
is easily perceived, as also that many who came later were blinded
by those who
claimed to know. It must be clear to everyone who has done much
Theosophical
reading and study of H. P. B. and W. Q. J., that the failure of the
T. S. lay
principally in that non-recognition, for it implies a lack of
comprehension and
power to apply the philosophy given. “They may learn, but what of
that?” It
would be well for us and for the world if all had held true to the
Teachers and
Teachings; we know that they have not. Belief in any one or any
thing is not
called for, but devotion to the lines laid down is, and this is
sure to bring
about right understanding and right relation.
These words occur in H. P. B.’s message: “Although Theosophical
ideas have
entered into every development or form which awakening spirituality
has assumed,
yet Theosophy pure and simple has still a severe battle to fight
for recognition
. . . there are others among us who realize intuitionally that the
recognition
of pure Theosophy—the philosophy of the rational explanation of
things and not
the tenets—is of the most vital importance inasmuch as it alone can
furnish the
beacon light needed to guide humanity on its true path. This should
never be
forgotten.”
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To us, here is clearly and unequivocally stated the duty of those
who desire to
carry on the work done by Her, and there is no question at all as
to Who and
what She spoke for. It is that we are by every means in our power
endeavoring to
do. We have devoted our lives to it, and there is no energy to
spare for any
other issue.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Twenty-One
I am more than glad that surroundings are pleasant and prospects
fair. While you
may be mentally living with us, as you say, we are in like manner
living with
you. It is like getting a multiplied experience—a study of the
hearts of men. I
think we shall get some good things out of it all, and at long
range, too.
Yes, there is really a Thinker, who thinks; who has perceptions on
the
phenomenal side of every plane. While in waking consciousness,
those who
identify the Thinker with the phenomenal perceptions of physical
existence are
fully as wise as one would be who identifies himself with the
scenes in a moving
picture show. Such an one would not be creative in active thought,
deliberatively peopling his current in space with thought-forms
that spring from
a knowledge of the true; he would be a mere reflector of
impressions—a sort of
battledore and shuttle-cock; of such is not the kingdom of heaven.
These thinkers have gotten themselves into the realm of “passing
shadows” which
shut out the light. They may be likened to the prodigal son who
left his
father’s house and fed on husks with the swine. Some day, they may
like him
remember and say, “I will arise and go to my father.” When they do
so and
endeavor to find the way back, they will be helped by the
deliberate thoughts of
those who have lighted the fires for their guidance; we all can
help in that
way, as well as in others. There should be an encouragement in that
thought.
Have you seen Mr. Judge’s article in the Path, “Each Member a
Center”? “As
above, so below—” analogy everywhere and correspon-
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dence. But correspondence does not imply sameness of process. The
thinker is a
creator, and endows his thoughts with self-reproductive power for
such time as
accords with their nature, and the kind of matter they relate to.
Kinds of
matter and states of consciousness are intimately related; in fact,
the teaching
indicates that Manasic consciousness has its habitat in the fifth
state of
matter as does Buddhic in the sixth state. The permanency of
thought creations
would naturally be greater in subtile than in gross matter; these
last would die
out in short order were it not that the lower aspect of Manas
receives the first
impact, and, by attention given, recharges their batteries to a
greater or less
degree. That attention is of the nature of identification with the
impact. Here
we have the meaning of self-interest. The destruction of these
obstacles lies in
renunciation of self-interest in the result of actions and reliance
upon the
power of Truth—the Self—the Supreme.
You say, “It is strange how little faith there is in the power of
truth.” I
translate this, “in the power of truth perceived.” There is power
in this
perception, when reliance is placed on it. Rely on the power of
truth perceived;
if this is done, there is not much left for any other assumption of
power. So
with speaking; it is an acquisition—a talent gained by yourself,
and for use—not
of the transient physical man, but of the Divine Man. To talk
Theosophy in the
spirit of Theosophy cannot be wrong; so what we have to learn is to
guard and
“use with care those living messengers called words.” Let us make
all our
faculties serve the one end.
That action and reaction take place more rapidly with you is not a
bad sign. It
shows a fluidic state wherein the sediment may be precipitated, and
it will
be—if reliance is placed upon the power of truth. For the nature of
the inner
man is of Truth, and the perception of truth is of the same nature.
Action and
reaction must be mutual and complementary.
The “theosophical” meeting that you write of is much as I should
imagine—they
have missed the key as have so many others; they have become
involved in the
processes of life. I wonder if these unfortunates ever think what
it was that H.
P. B. founded?
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Was it any branch or the people who belong to branches? “Let it be
understood
that with the exoteric society H. P. B. has nothing to do.” That
which was
founded by H. P. B. was not the diversified aggregation now
existing, but
something else which bore that name. They might also consider the
saying well
known to them, “If ye love me ye will keep my commandments.” It
would be good if
— should voluntarily desire to come with us, but I do not think it
wise to press
any one or try to convince; make bold statements if you wish, to
provoke
questions and stimulate enquiry, but let it go at that. Do not try
to explain
everything so fully as to leave no room for germinative thought on
the part of
enquirers.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Twenty-Two
Why is it necessary to sleep? Primarily, because the nature of the
body is such
that it can stand the impact of the life-current needed to allow
the exhibition
of waking-consciousness, for a portion of the time, only; the
resistance of
waking-consciousness must cease, so that the “current” flows
through the body
unobstructed, thus renewing the ability to withstand the impact.
This impact
during loss of sleep tends to break down the cells of the body and
organs faster
than new ones can be formed. The body will die from lack of sleep
more quickly
than from lack of food.
It is the body that sleeps—the Ego does not. When the impact of
Life grows too
strong for the body, the power to function through it ceases; the
Ego,
therefore, functions in other sheaths until the body becomes
equilibrized.
The Ego lives its own separate life whenever it becomes free from
the trammels
of matter—that is, during the physical sleep. Its thoughts are not
subjective
pictures in the brain, such as our thoughts when the body is in
use, but living
acts—realities—for they instantly realize themselves in action by
the power of
Kriya sakti, that power which transforms ideas instantaneously into
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visible forms. Sometimes these thought-actions are reflected in the
brain and
the person says, “I dreamed thus and so.” He feels as though he had
lived
through something as a person (which means his
brain-consciousness), whereas as
such he had not; but what he perceived through the brain were
partial
impressions, usually distorted, as other ideas mingle by the power
of the
association of ideas. It can be seen, then, why Right thought and
Right action
must prevail in order to be able to use the higher knowledge on
this plane.
Right thought prepares the “thinking principle,” and Right action
so prepares
the physical brain that no distortion arises from it. The “real
man” knows; the
evanescent personality does not know, in the race generally,—but
may. This is
the great work which our present efforts, if persisted in, lead to.
From the fact that we “wake” during the day, and “sleep” at night,
might be
deduced the conclusion that the direct and in direct rays of the
Sun (Sun and
Moon) have much to do with the states. As a rule men do not rise
and retire with
the Sun, especially in races where intellectual growth is marked;
on the other
hand, lower races—simpler minds—do. This might be taken to indicate
that Manas,
being of a higher plane, and partially active on the physical, has
the power to
draw from either the direct or indirect rays of the Sun in
maintenance of the
body. In either case, how-ever, the body will remain in condition
for waking
consciousness for only a certain period. Being of the earth earthy,
it is
subject to the general laws of forces pertaining to the earth, of
which it is a
part.
The general laws of forces pertaining to the earth, again, are the
subsidiary
results of the higher laws under which advanced beings are
evolving; so, it may
be summed up that the body sleeps because it needs rest (the Ego
does not need
it all the time), and because body, Egos, all beings and
Manvantaras are
possible only under the law of periodicity—activity followed by
rest. Rest
represents “the unmanifested,” and activity the manifested, the
“Unmanifested”
being a limited but general state, such as “sleep,” in and from
which, as we
have heard, other higher states are acces-
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sible. So there you are, link upon link, chain upon chain—all
connected and all
under one great law. I have your last pamphlet from Path IV. It is
nourishment
in tabloid form, and will give basis for many talks. Thank you on
behalf of
myself and others who will be benefited. No doubt, your heart-felt
desire for
that benefit will be felt by those open. Yes, indeed; all our
gratitude should
be to H. P. B., and to her “alter ego” W. Q. J., particularly, for
those
building-up efforts which have for so long been passed over by
selfishly
ambitious Theosophists (save the mark!). That we are so fortunate
as to be
brought in touch and understanding of his endeavor is the best of
Karma; and
that we should feel impelled to bring this benefit to the notice of
others is
indicative of discrimination and a test of true discipleship.
“Inasmuch as ye
have done it to the least of these, ye have done it unto me.”
It matters little if few come to the meetings; these few may be the
means of
bringing many; and besides, the effort and sacrifice are what bring
the ultimate
result. “A few drops of rain do not constitute a monsoon but they
presage it.”
In our age it is well to consider what the Great Ones have done and
do. Age
after age, year after year, They conserve the knowledge and wait,
doing what
They can, and how They can in accordance with cyclic law. Knowing
this and doing
thus, there can be no room for doubt or discouragement. “Theosophy
is for those
who want it, and for none others.” We are holding, waiting and
working for those
few earnest souls who will grasp the plan and further the work,
“for the harvest
is ready and the laborers are few.” Those who were entitled to the
first
invitation to the feast have had it, and now with many of these—sad
to say—their
ears are so dulled and their attention so diverted that no number
of repetitions
will reach them. Yet it must be held out continually for all. That
is our
work—our self-assumed work. We have the example in W. Q. J., in
means, methods
and spirit, and we, so doing, serve that Great Lodge of which he
was and is a
great and devoted part.
As ever, R. C.
CONTENTS
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THE SPIRIT IN THE BODY
Letter Twenty-Three
Reactions must come; a period of high thought and endeavor is not
yet the
consummation, and must of necessity— being above the normal
level—bring about a
condition below it. Knowing this to be the law of action and
reaction, the
buoyancy resulting from this knowledge should bring us quickly from
below to a
higher level than before, to a better understanding.
Ships, sailors and men of all kinds get into “doldrums” at times.
The sailors
know that there is no getting anywhere without the ship, and the
ship goes not
without wind, so they—just wait for the wind. Some, I have heard,
go to
whistling in order to raise a breeze, but I do not imagine that the
wind is
hurried at all by their efforts, and the whistlers only keep
themselves in a
state of irritation by their deferred hopes. The wiser take the
opportunity to
repair their kits, and do a general overhauling, so that when the
wind does
come, all is ready for it. The general position with them, no
doubt, is that a
sailor’s life is “work all the time,” the kind of work. being
determined only by
the circumstances.
A true student of Theosophy is, I think, a good deal like the
sailor in many
ways—particularly in the realization that whatever comes, it means
work, in one
way or another. A realization of the thing to be done gives the
right direction
to effort. And we, who know that the universe exists for the
purposes of Soul,
can be but momentarily disturbed by anything that may come to pass.
You have
attitude, and the adjustment of the effects of events to it must
become more and
more easy and rapid as time goes on, and enough “monads” have been
examined to
get the general classification. Call it a study class doing
examples in
obstacles. To my mind, you are dead right in saying we blunder if
we think that
we get anything outside. That is the tendency of the age—analysis
instead of
synthesis. We have not only to fight this in ourselves, but
likewise to meet the
effects of it on every hand. It
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is a tough fight, but it makes strong souls; and we accept both
these
propositions. We did not start out expecting a “train deluxe” to
heaven. We knew
it was to be a fight every step of the way; and not only do we have
to fight,
but to meet and surmount all the obstacles that the enemy—this
civilization—places in our way. But in view of the great prize—the
uplift of
humanity—these obstacles offer opportunity to get into fighting
trim, and as
such should be welcomed rather than decried or denied. We know all
these things,
yet we have to say them over and over again to ourselves and to
each other for
mutual encouragement. And it is right that it should be so. The
comrades who are
well support those who may be suffering from illness and disability
from
whatever cause, and they are right glad to do so, for our army is
an army by
reason of mutual support. Think what OUR ARMY is, and despair—if
you can.
I am reading all your statements with interest; they all show a
consideration
from the right standpoint—from Universals to particulars. I think
with you that
what is called “old-fashioned hard thinking” is worse than useless,
and that “if
one keeps pondering on the philosophy or some application of it,
ideas arise in
the mind.” Pondering on the Self as in all things, and all things
in the Self
must be productive, even as the Self is the producer.
It is not so much what we can formulate as what we consciously
live; the
formulation may give direction and continuity, and so is useful to
ourselves and
to others; but the application of right thought comes from pondering
on the
Self. Your letters indicate that attitude. The thing to be guarded
against is
the materializing of the ideas, and I see no sign of that in you.
The Egoic
consciousness, being not limited like that of the physical, and in
a state of
matter inconceivable to us, our terms cannot comprehend it,
although its
universal application can be brought to bear upon our present
plane, and a
junction made—which is no junction in the ordinary sense, but a
higher
view-point. All these attempts are efforts, and everywhere in
Nature we see that
effort brings results.
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Judge said “All, all is the Self.” He said this for no other
possible reason
than that the idea might be seized upon and held. The Gita says:
“Enveloped by
my magic illusion I am not visible to the world” (that is, to
segregated forms
of perception), “for this my divine illusive power acting through
the natural
qualities is difficult to surmount, and those only can surmount it
who have
recourse to Me alone.” “I am the Cause unseen, and the visible
effect.” “But for
those who thinking of me as identical with all, constantly worship
me, I BEAR
THE BURDEN OF THE RESPONSIBILITY OF THEIR HAPPINESS.”
All these quotations you know very well, yet they cannot be too
often repeated.
I think you stated the gist of the matter when you said that any
differentiation
whatever is Maya—because impermanent. There is nothing but
Consciousness per se;
all the rest are perceptions in and of different states of matter,
and in
infinite aggregations.
You have had a hard week of it; look for the compensation not for
yourself, but
under Law.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Twenty-Four
The despondency of the age is a general tendency, partly personal
and partly
belonging to the age. It comes in cycles, as you will have
observed. When it
comes, the cycle has reached its lowest point. Knowing this, we
begin to lift up
that cycle by rising quickly from it, and so help to reduce its
influence, not
only for ourselves but for the age. When we are at the low point,
we should try
to remember our fellows who are unconsciously suffering from that
of which we
not only know the cause, but the remedy.
“The student oftentimes by reason of the changes going on within,
feels himself
less fitted to cope with existing conditions, but He Must Work. It
is his only
salvation. What is needed is an utter and entire consecration of
the worker to
the Cause.”
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Never were truer words said, and all that follows is in direct
line. Keep that
spirit, and all will be well. You have asked for a synopsis of what
was said at
the last meeting, but I find this most difficult, as I do not
remember the words
I used. The pamphlet was used as a basis for talk—the subject, “The
Unknown
God.” One questioner asked, “How could there be a philosophy of the
Infinite?”
Reply was, there could not be a philosophy of the Infinite, but
there could be a
philosophy of all Existence. Whether there be existence or none,
the Infinite
Is, and must be outside of all speculation; the philosophy is in
regard to the
origin, nature, history, development and destiny of Man, and his
worlds—for
worlds and men develop together. I then gave the idea of Space as
representing
the Infinite; of Consciousness, per Se, the Power to
perceive—without anything
to perceive; the desire to know itself could only be fulfilled by
seeing itself
reflected. The possibilities of all grades of density of matter
being in the
primordial matter, and the Power of Creation, Preservation and
Destruction
residing in Consciousness, the first differentiation took place in
accordance
with the desire. Functioning in that denser state, and thereby
obtaining form, a
further differentiation was produced, more dense, and so on, down
to the present
state. Pointed out that it was the desire to live that kept us
alive; the desire
for sentient life that brought us back into incarnation. As we rise
to higher
planes of being, desire becomes less individual and more
general—for the welfare
of humanity and all creatures. From this we may be able to get some
perception
that Desire, from being general in the beginning of manifestation,
became more
and more individual as denser matter was evolved, until with us it
reached the
point of separated personal desire. The way back must lie through continual
approach to that Unity from which all have come. The philosophy
exists in order
that Man may rebecome a God—as he was and in reality Is.
Your last pamphlet is to my mind a great one; it points out so many
things so
clearly. For instance, when it speaks of “analysis” as being the
“thought-form”
of the age, it indicates to me that our general consciousness is
one of
analysis—classifications—
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no synthesis anywhere. In pointing this out to others, there is
much opportunity
to show how narrow a range of thinking our much lauded civilization
has. Then
how clearly stands out the statement, “There can be but one
philosophy, which is
a synthesis of the whole, and which by its consistency and logic
proves itself.”
On the other hand, what have we? Warring dogmatic religions;
science which
clings to a materialistic basis; and a psychology which is worse
off than
either, because it attempts to deal with meta-physics from a
material basis of
consciousness; and at last, so-called New Thought which devotes its
energies to
one physical life. What a contrast! How can men fail to realize
that they are
ignorant indeed, and that none of these things bring knowledge.
Then they would
arouse themselves to seek for light. The student of Theosophy knows
that the
reason they are so blind to patent facts is that they are
surrounded by the
clouds of past lives and cannot pierce through them; that all that
can be done
is to let the light so shine that all who will may see it, thus
sowing seed for
future harvests. It would be a hopeless task were it not for
Reincarnation.
I am glad that you are able to perceive and hold the right attitude
in regard to
events. In both of your letters there is evidence, perhaps
indefinable, yet
plainly perceptible, of an inner action; moreover, there is more of
unanimity—accord—however the outer at times may seem to deny it.
While we work,
we grow; we grow most when our thought is so occupied with the work
that we have
no thought for ourselves, nor for events, in their color and their
relation to
us. Knowing that there must be light and shade, heat and cold, pain
and pleasure
in life, we can take them as we take any climate in which we live,
and just
accept what comes—as the meta-physical climate of the time, place
and condition
in which we are—and go on with the appointed work.
What we have learned gives us a larger view of Karma than the mere
personal. We
begin to perceive that beyond the personal there comes to the
worker in the
field of Theosophy—the student disciple—those other phases of Karma
which arise
from family and race. By the very nature of the effort made, and
the position
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from which it is made, those other phases must be felt more and
more as the
student progresses. It may seem to him that it is all personal; and
it is, in
the sense that he is a focus for it; but, if we have assimilated
what the steps
must be that lead to adeptship, we must know that the battle we are
fighting is
not our own, but that of the world, and that the sins of the world
will in
increasing measure be laid on us until we have finally conquered.
If, on the
contrary we take these things as personal only, we may conquer them
as such, but
of us then it would be said, “Inasmuch as ye did it not unto the
least of these,
ye did it not unto me.”
Your Sunday meeting was certainly a small one, and apparently of
little use; but
who can tell? We know that it is the effort that counts, and having
made it,
Karma does the rest. There are many of these poor unfortunates who
are caught in
the mazes of the psychic realm; as long as they look there for
their “guru,” he
will not be found. Good thoughts and ideas may go quite easily with
self-delusion; indeed, if they did not, there would be less
delusion. All these
things are good practice for you; each “crank” presents a new phase
of delusion,
and has to be studied at the time and handled as well as may be, as
well as
studied further subsequently. It is fortunate also that they come
to you in such
small detachments, and not in crowds or with crowds. The greater
the obstacle
the greater the effort, so we will see to it that the good work
goes on, with
charity toward all and with malice toward none, and with all our
power as the
cycle permits. Well, “sleep sweet” and may you bring from the other
side of life
all necessary power and help.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Twenty-Five
“Doubt nothing, fear nothing, chafe at nothing”—we often have to
say to
ourselves, when conditions seem to hedge us in and prevent the
carrying out of
some good work. These conditions are not only our Karma but that of
those we
have in mind to help. Yet we must strive for them, the best we can,
to lift
their Karma
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and ours. Sometimes it may seem as if everything conspired to laugh
at us and
deride our best efforts; but we know all that is but the dead
weight of the
world’s conditions which the Masters, and those who have
volunteered, are
working continuously to lift; and we feel the assurance which comes
from
understanding that none of this struggle is in vain. Masters do all
that is
possible for Them to do; we strive to follow Their example in doing
Their work
in this world of conditioned existence, each in his place; the
knowledge that it
is Their work, and what should be done, sustains us. What matters
it, then, what
kind of conditions confront us? Nothing has yet stopped us,
although at times it
has seemed that we could go no further; and we are constrained to
see that
nothing can stop us—not life nor death nor any other thing. So we
cheer-fully go
on to the end of ends, with our lives and all that they contain—that
All may
Live, following the footsteps of those Great Ones who have trodden
the Path
before us.
One may constitute himself a disciple by his own inward desire, but
that does
not involve the Masters until he reaches that degree of development
where he is
actually accepted as a chela. Masters cannot be drawn in
unwillingly; neither
will They ever refuse help when deserved. Masters in bodies do take
upon
themselves the Karma of that which They teach, and where an actual
relation
mutually assumed exists, They must feel bodily the errors of
omission and
commission of each pupil. Undoubtedly, Those who have been here
would have
remained until this time, or longer, had the professed disciples
been true to
their pledges.
It is said They hold back the awful Karma of the world in order to
provide
further opportunities. But They do not feel the Karma, while
knowing it, and
mitigating the evil forces generated by Man. The power to feel all,
implies the
power of not to feel. They must be able to do the right thing, in
the right
measure, at the right time, and in the right place, and thus can
isolate
themselves from prying curiosity, or desire toward Them from wrong
motive.
Otherwise Their work would be impeded. A desire to know is not a
condition, and
the proper condition
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is the necessary requisite for a demand upon Them; the demand is
contained in
the condition. in Their Message to the Western World, They have
shown how They
may be reached, even publicly, in every possible way. Those who
admit that
Masters exist, and deny or ignore Their message, can hardly be in
the way of
receiving Their direct help. Yet help is accorded to all in a
general way, each
raising the self by the Self until the requisite condition of
notice or demand
exists. None can be shut out; the welfare of all is desired.
Yet there must be indirect ways, and the direct way. If any aspirant
cannot be
made to perceive the direct way, then he must take the way he sees.
His
inability to see bespeaks his Karma, his condition; so also, the
fact of not
having had the Message brought forcibly to him bespeaks former
opportunities
deliberately turned aside or neglected—a Karma numerously incurred
during the
past thirty-odd years. Much as it may seem like dogma, there is but
one
philosophy; there are Masters; there is Their Message. It is not
dogma because
it is a statement of fact, which each is invited to prove for
himself—and shown
how to do it. True knowledge has been lost to the world; the
Masters restore it.
They help those directly whom They can; those so helped help others
directly and
indirectly. The cycle has an upward, less material, tendency; it
needs right
direction, which the direct and indirect influence of the Message
provides.
Blessed are those who are able to perceive and take the direct way.
You are quite right, I think, in your deductions regarding
“repetitions.” They
are, in the case of my talks, re-petitions; only, most do not see
what is in
them. “There is nothing new under the sun”; there is only a handing
on of what
has been known before. As the synthesis of the philosophy can be
given in a very
few words comparatively, those who make only one application of the
words—see
only one color of the prism, hear only one sound of the
scale—naturally get the
monotony of it. I think the main obstacle in the way of some is an
attitude of
criticism, such as, for instance, is taken in saying, “His
interpretation does
not agree
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with mine;” or anything, in fact, that considers the person, rather
than the
meaning.
Our last meeting was a good one. One questioner asked, ‘Why is it
that
Theosophists are so passive to political and social conditions?” My
reply was:
No true Theosophist is passive to any-thing; his knowledge,
however, shows him
where his energy can be best used for the benefit of humanity. He
does not waste
his energy poulticing the boils on the body corporate, but devotes
it to the
pointing out of the seat of the disease and the remedy. It is
apparent to
anybody that the cause of all human troubles is selfishness and
ignorance. The
ignorance, which is the cause of the selfishness, lies in men’s way
of
thinking—their ideas in regard to life. The prevailing idea is that
there is but
one life, and that each must struggle for himself as against all
others. The
very idea contains in it “fight,” “opposition,”—his hand against
every man and
every man’s hand against him. As long as these ideas prevail in
men’s minds,
they will act selfishly and in opposition, where self-interest is
concerned. The
Theosophist knows what the true way is; that man lives many lives,
and that in
each life he reaps what he sowed in other lives, as well as in this
one; that if
every man were to have this knowledge, he would see that true
happiness for all
can be obtained only when each human being uses all his powers for
the good of
others. Under such a way of thinking, no man would be allowed to
suffer for one
moment, because there would be many willing hands to help on every
side. The
greatest need, then, is to have a right and true philosophy of
life, for the
following of it will not only bring relief from the many forms of
suffering, but
a knowledge that will lead humanity to greater heights. The
Theosophist works to
relieve the cause in the only way possible. Doubtless, if
Theosophists were more
numerous, they would be found relieving every possible distress to
the best of
their ability; but, unfortunately for the world, they are few, and
are thus
compelled to put all their energy into calling attention to the
true nature of
man, and to a philosophy of life, so that more and more minds may
be turned that
way, and the day of relief brought nearer.
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This was not by any means an ideal answer, but it seemed to be what
the
questioner was ready to consider.
With regard to Metaphysics and Physics; metaphysics is beyond
physics and must
have preceded the latter. It seems to me that Metaphysics becomes
physics by
ideation on the plane of physical density. To the perceiver on any
plane,
perceptions are objective to him; on a higher plane than this,
would they not be
his “physics,” although metaphysical to us? From our plane, that
which is
metaphysical becomes physical when embodied. Perhaps I do not get
what you want;
if there is nothing here, come again.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Twenty-Six
“Try; try; ever keep trying.” “Realization comes from dwelling on
the things to
be realized.” Following such injunctions of Those Who Know, a
constant gain will
appear. Ups and downs there will be, in accordance with the swing
of the
pendulum, or, more properly, the turn of the spiral. Knowing the
law of action,
we can keep on, whether we are at the highest or lowest point of
the cycle. As
time goes on and the right attitude is maintained, we shall grow
less and less
subject to the high or the low.
To realize, at the beginning, the continuous effort required, would
be
discouraging; but as the greatness of the task we have set before
ourselves
becomes more and more real, we grow into the condition represented
in the six
glorious virtues as that of being constitutionally incapable of
deviating from
the right path.
We have in the past generated, or created by thought, and
re-inforced by action,
numerous elemental beings of the nature of Prakriti. As long as our
thought is
in keeping with their natures, no great friction is observed; but
when our
thoughts fail to provide them with sustenance, the struggle for
life begins, and
must continue until these creatures of ours die, or are so changed
as to cause
no hindrance. It is a new Manvantara in our little solar system,
“the guiding
spirit” ruling, controlling, or sweeping away
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all entities connected with the old evolution, in accordance with
the key-note
of the new. So, in the concrete state of the old, and the nebulous
state of the
new, we have to go through the preparatory Rounds. Great Nature
repeats her
action in accordance with Law, in the small as well as the great.
As to “the hardest job of reconciliation” set you in this matter of
H—: you will
remember that I said in a recent letter that I wanted you to keep
in touch with
the various events, so that you might be able to observe
developments—see how
things work out under certain methods founded on principles, for
all these
things are object lessons.
In the first place, there is no room for misjudgment; judge not at
all as to
persons should be the rule. As to their ideas, their capacity to
grasp one set
implies capacity to grasp other kinds. If they have wrong
conceptions and are
amenable to reason, their wrong conceptions can be reasonably
considered on
their merits— in themselves, first, and then in their relation to
other
conceptions. In all this, there has to be first sought points of
agreement—all
of them; in fact, show a disposition to agree. At no time should
any
oppositional attitude be felt or assumed—no expressed or implied
superiority of
knowledge. If opposition exists even in thought, a counter opposition
is set up,
and the aim to enlighten is not effected. Of course, none of this
prevents one
from seeing things as they are, and leaving the door wide open for
others to see
what we do.
Our work lies among those whose ideas are in strong opposition to
what we know
as truth. We have to meet ideas as we find them, and extend them in
the
direction we know. This is a different case from a talk on
Theosophy, where we
are giving an exposition in order that others may know what it is.
One of the results of wisdom is the ability—in degree, at least—to
do the right
thing, at the right time, and in the right place. The object of all
right doing
is to help others who are seen and known not to be right. Our
seeing and knowing
their present condition gives us the clue to the kind and manner of
helping. If
we judge them incapable of help, we shall afford them none. So
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we judge not, but like the Sun and Nature, treat all alike—shine
for all, work
for all, irrespective of presently held ideas, or presumable
qualifications in
any. Such has been the course of all great Teachers. They come to
call “not
saints, but sinners to repentance.” All have had their Judases, but
even Judases
have to have their chance with the rest; even they are inherently
perfect, and
having free will may rise to the opportunity. The Gospel hymn which
says, “While
the lamp holds out to burn, the vilest sinner may return,” voices a
truth; so
what is there in all this that calls for mortal judgment? None, I
think you will
say, when you consider the matter in its wider bearing, and in the
light of
Karma which brings opportunity both to give and to receive.
There is no pretense of personal virtue or knowledge in handing on
for the
benefit of others what one perceives to be good for them. A claim,
even a
thought of personal virtue, is detrimental— because it is personal.
The Egoic
perceptions on this plane are limited by this very thing.
“Thy body is not self, thy Self is in itself without a body, and
either praise
or blame affects it not.”
“Deliverance of mind from thralldom by the cessation of sin and
faults is not
for ‘Deva-Egos’ (reincarnating egos). Thus says the ‘Doctrine of
the Heart.’
“The Dharma of the ‘Heart’ is the embodiment of Bodhi (True, Divine
Wisdom), the
Permanent and Everlasting.”
“To live to benefit Mankind is the first step. To practise the six
glorious
virtues is the second.”
The six glorious virtues are:
ONE—“Sama.” It consists in obtaining perfect mastery over the mind
(the seat of
emotions and desires), and in forcing it to act in subordination to
the
intellect which had been strengthened by attaining—
(1.) “Right knowledge of the real and the unreal” (Right
Philosophy).
(2.) “Perfect indifference to the fruits of one’s actions, both
here and
hereafter.” (Renunciation of the fruits of actions.)
TWO—“Dama.” Complete mastery over bodily acts.
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THREE— "Uparati."Renunciation of all formal religion, and
the acquirement of
contemplation of objects without being in the least disturbed in
the performance
of the great task one has set before oneself.
FOUR—“Titiksha.” Cessation of desire and a constant readiness to
part with
everything in the world.
FIVE—“Samadana.” That which renders the student constitutionally
incapable of
deviating from the right path.
six—“Shradda.” Implicit confidence on the part of the pupil in his
Master’s
power to teach, and his own power to learn.
SEVEN—One other, and the last accomplishment required, is an
intense desire for
liberation from conditioned existence, and for transformation into
the One Life.
While some of these may be beyond us, we can “practise” in these
directions; in
fact, we have been so doing, and we know that practice makes
perfect. Well, I
must stop now and send you the best I have, with love.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Twenty-Seven
It is said that there is but one sense; the different organs are
but modes of
reception. From the same point of view it might be said that there
is but one
“Eye”; the rest are modes of seeing. These, of course, have to be
brought into
line for unobstructed vision. The various soul sheaths, as I
understand it, are
formed from the first ethereal substance of which the permanent
body is
composed. Man is the microcosm of the macrocosm; so, imagine one
individual in
his permanent body at the beginning of a solar system: that body
will contain
within it all possible changes of density; those changes will be
the necessary
steps, under the general law of the solar system, to reach the most
concrete
expression.
The concrete expression must be reached in order that the
descending
intelligences may be able to help or impel to a higher standard the
forms of
consciousness not yet self-conscious; all
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forms meet and mingle in man. Each change in density of sheath
involves a loss
of spiritual perception, and knowledge of the more dense matter
obtainable in no
other way.
As the universe exists solely for purposes of soul, and as
resistance is met in
degree in all states of matter below the first state, the power of
Creation,
Preservation and Destruction must be in operation on every plane
and all the
time. Creation works in the change in density, and toward the ideal
form for
fullest expression on this plane. This involves continual
adjustment, implying
the preservation of that which fulfills the purpose, and the
destruction of that
which does not, as well as further creation to take the place of
that which was
destroyed. The Creator, Preserver and Destroyer within his own
sphere, then,
must be the permanent Ego. The same law applies everywhere. For
instance, in
your business, a new department is added; the other departments
keep on and the
new one is either shaped into line with the general purpose—or cut
off.
The Secret Doctrine says that we are at the middle point of the
seven Rounds;
this means that the collectivity of beings called ‘Nature” has
passed through
the changes in density three times, each time reascending to the
original state,
each descent marking a further density of each change. We now
ascend perfecting
and assimilating for three and a half Rounds more, each succeeding
plane
becoming less dense until the completion of the seventh Round, back
to what
might be called real matter. Relating this to soul, it would appear
that the
sheaths are not yet what they will be, though the Perceiver is one
through all
the changes. The Self is the key, the plan, the purpose and the
fulfillment—to
lose that sight, is to lose all.
The quality of your Theosophical expositions seems to dissatisfy
you, but the
attitude you hold in regard to it is infinitely better than as if
you were proud
of it, and the probability of the improvement is thereby made
certain. As I
understand the matter. your exposition is not criticised, but the
manner of it;
if there is fault there, necessary correction should not be very
difficult. All
progress is made by a recognition of disabilities at first, after
which
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follow steps for their removal; but these are minor things. The
great effort is
to promulgate the fundamental principles of Theosophy; it requires
strenuous and
persevering exertion, but personal progress is forgotten in the
effort. ‘With
the right attitude we would not realize our own advance, while it
would be
perfectly patent to others; this, because we are aware of defects,
which
probably look more important than they really are. Defects—not
being
valuable—are not important; their absence is; therefore our thought
should be in
regard to those qualifications which displace them. If we were
refurnishing a
house, we would not be thinking of the old furniture, but of the
new, which was
to take its place.
Being of the Kshatriyas, and in training for the greatest battle
that can be
fought, we welcome every event, great or small, that makes us fit
for the
strife.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Twenty-Eight
Your letter received. True, it is hard for those who think in other
ways to have
to exist in a world and at a time when the generally worshipped god
is so hard,
unfeeling and merciless in his requirements. Yet such is our Karma,
and the
Karma of the race we desire to help. We cannot help without sharing
the Karma,
and in sharing we have to do it in all ways. These things are part
of our
trials. We can but recognize that even heavenly death is provided
for, and if
so, why not life—even as we know it?
We would know that Law reigns for all, and for each and every
circumstance, were
it not for our doubts and fears. It is natural that fears should
arise, for all
terrestrial things tend to create them, yet we know from “Those who
know” that
“the man who knoweth the Supreme Spirit, who is not deluded, and
who is fixed on
him, doth not rejoice at obtaining what is pleasant, nor grieve
when meeting
what is unpleasant.” “Be free from the ‘pairs of opposites’ and
constant in the
quality of Sattwa, free from worldly anxiety and desire to preserve
present
possessions.”
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All this is like sending coals to Newcastle, yet sometimes a
reiteration helps
one free himself; and too, your letter shows that you see clearly
what is right,
so absolutely clear and sound that I fear some difficulty more than
ordinary
must present itself to you. Yet for every difficulty there is a
way, even if it
is not the way we see as the preferable one. And we have to
overcome all sorts
of difficulties.
I can understand right well the many things you have in mind to be
provided for.
In all things there is but one thing to be done, and that is, the
best we can.
Then await the event; meet one thing at a time, and as it comes.
Thus we avoid
attachment to results, and interject no interference with the law
which works
for good to those who love it.
We so desire personal assurance that all will be well with the
personal self
that we distrust ourselves and all others, if we do not get it; and
all the time
we know that we should rely upon the law that works for
righteousness. What,
then, is needed is a greater faith and confidence, a stronger
courage.
I had a little stone once, upon which was engraved, “Even this will
pass away.”
It served many a time to remind me of the transitory nature of all
trials and
troubles. The motto is a good one and may serve many others, if
used when need
arises.
In all the above, it is not meant that proper care should be
neglected, but that
fear and doubt should be dismissed. “Fear is the same thing as
frigidity on the
earth, and always proceeds by the process of freezing.” Who can say
in how many
ways that “freezing” prevents what would otherwise be.
To one confronted by “hard facts,” philosophy seems inadequate,
especially when
one has to meet the fact, and when the philosophy is quoted by
another. Yet it
is this very application that has to be made in every circumstance.
No great
effort is necessary to apply philosophy when the stress is slight;
but when the
stress is great, greater effort is needed. The main thing is to
apply the
philosophy, and in fact rely on it. All sorts of unforeseen
obstacles will arise
to test that reliance, in order that we may be
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confirmed, and ourselves rendered “constitutionally incapable of
diverging from
the true path.”
We do not encompass the six glorious virtues all at once, nor one
at a time, but
make progress in all of them. Obstacles will arise in the
circumstances of
every-day life and in our relations to each other.
I have found it helpful to go back to the time when full confidence
abounded, if
obstacles pressed hard and insistently. It often appears to us that
obstacles
that meet us need not be; that they have no relation to the great
task we have
set before ourselves; yet due consideration of what we have learned
must show
that nothing can possibly occur which is out of that relation. We
often say to
ourselves, “If this thing were only different, or proceeded or
occurred in this
other way, it would be better,” failing to perceive that if it were
different,
it would be different. The key to conduct, then, seems to be—taking
things as
they come, and dealing with them singly day to day. We find this
hard, yet the
“hardness” will continue in degree as we become “confirmed,” until
all is easy.
The harder the effort, the greater the strength acquired.
I used to look calmly and dispassionately at the very worst picture
I could
conjure up as happening to myself, and found it helpful in getting
rid of “fear
of consequences.” I mentally took account of the very worst, saw
myself in it
with all that it entailed, went through it in all its parts leaving
myself
alone, dishonored, stripped of everything. Those very things have
happened to
me, but I knew them, had outlived them, and went on undismayed. Had
I not done
it, I would not be where I am to-day. But you know all this and it
may seem like
cold comfort. I would that I could give you more.
Look back at the chain of circumstances since first we met, and
realize more
fully that there is “a Destiny that shapes our ends, rough hew them
as we may.”
Can we question Master’s hand in everything done in His name? The
circumstances
may not smile at us, but it is not their favor that is sought. We
ought to know
by this time that seeming evil is very often—we might say, always—
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turned to good. For it is “that Great Initiate of All, Who keeps
this whole
Movement in being.” May you have all power, health, and courage
externally,
internally and eternally. Good night to you.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Twenty-Nine
I have your letter of first today. Also those “fat pages,” which
certainly merit
all you say of them. Judge once said, “It is not money that is
needed but
Hearts.” And it would not take so many, as numbers go, to save a
city or a
nation. “Providing there be found three righteous men, I will not
destroy the
city,” says an ancient scripture. There could be no greater work
than that in
which we are engaged. When our lives are ended, what will count?
Our defects?
Not at all. It will be the efforts we have made to destroy the
causes of all
defects among our fellow men.
At a late meeting the question of being charitable to the
weaknesses of others
came up for discussion, and brought out quite a lengthy talk on why
that
attitude is absolutely necessary, from the standpoint of the
spiritual Ego, for
right development in the mind of spiritual perception and
knowledge. It was
pointed out that all the errors of any life result in reality from
a diseased—if
not insane, at least, un-sane mentality. An imperfection is an
imperfection—the
difference in kind not being anything that anyone should pride
himself upon. Our
duty is not to rid our neighbors of their imperfections, but
ourselves of our
own. The pride that results from fancied virtue was spoken of;
judgment in
anger—that the anger passes but the judgment remains as a bias in
the mind, and
a hindrance to the one judged; the danger of thus standing in the
way of
another, to say nothing of the reactionary effect on ourselves. The
talk came up
because of the tendency of minds in general to pride themselves
upon not having
the defects that others have, while at the same time they may
exhibit defects,
which, while not so obvious—as generally classed by the
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world—are yet worse, because of being deeper seated and harder to
eradicate, as
well as being more widely injurious. In regard to your question of
confidence:
your words sound as if you had more real courage than you ever had.
This
confidence should not merely be the power to endure trials and
suffering, but to
stand firmly and courageously through anything and everything. To
fall short of
that would be a useless sacrifice for all, for slipping to the
bottom means to
do it all over again. Now is the time to hold fast. “Live while you
can and die
only when you must.” For it is during life, and then alone, that
the most and
best can be done for your fellows in that life. No circumstances
can arise that
will deprive you of the power of assistance, if that is your inmost
desire. For
are you not greater than any circumstance? And are not all
circumstances your
field of battle? There-fore, arise, 0 Arjuna, and resolve to fight.
If one cannot do what he would like to do, he can always do what he
can. No one
can do more than this. And doing this, he does all. You see that
clearly. So let
us meet each moment and circumstance as it comes, putting all our
energy into
doing what should be done according to our best judgment at the
moment, and
living every moment free from doubt, fear, anxiety—joyful that we
are alive, and
that there is so much of life in us. Every possible circumstance
has its
Sattwic, Rajasic, and Tamasic quality, and as all experience
affects only in
accord with its meta—physical aspect, let us take the Sattwic of
each and every
one. Thus shall we live and get true learning out of living.
Don’t worry about me, the meetings, B— or anything; we should know
that all that
is provided for. You remember what Jesus said: “Take no thought for
the morrow
what ye shall eat, nor wherewithal shall ye be clothed.” This to
his disciples,
because reliance on the Law places no hindrance in the way of its
free action.
Now, once more, good nights and days to you, and all help.
As ever, R. C.
CONTENTS
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THE SPIRIT IN THE BODY
Letter Thirty
Your letter, as well as the books mailed, have just arrived. Many
thanks for all
of it, and for the good thoughts and wishes you send me; they are
sincere. May
they all bear fruit.
There is a “feeling” of closing in. It comes from that
steadfastness which trial
alone can bring, and I dare swear that you have that steadfastness,
even though
you may know it not. In the work we have undertaken together,
matters not
whether it fails or succeeds as far as we are concerned. Our effort
has been and
will be for success; the rest is in “other hands,” and stronger
ones. We have
thrown, each one of us, the best he had into the breach. That
“best” may not
seem great to us, but certainly the motive was there, even if at
times nature
and events conspired to minimize it. They did not defeat us—that is
sure. To
hold our ground is victory, in some cases. It is more, if we manage
to move
forward, and we have done the latter—which is worth all that it
cost and much
more.
“Having found a secluded spot remain firm and steadfast in it.”
When a student
enters upon the new life, he does so because he sees the true. At
the same time
he is buffeted about by the effects which have arisen, and arise,
from whatever
of untruth he had held. He oscillates between the real and the seeming
real—or,
as he might term it, “the ideal and the facts.” His effort should
be to remain
steadfast in the true, having found that secluded spot.
A right, true, and correct philosophy of life is absolutely
necessary if
constant, steady growth is to be attained. This philosophy must
have in it—as a
center—immutability; otherwise any building up of an “inner body”
on a center
which is mutable necessitates the destruction of that building and
the beginning
of another one on another center, with loss of time, effort, and
progress. If
the second center prove mutable, again destruction is necessary.
This is why
there can be no progress from the standpoint of any but the Supreme
Self. This
is LAW and not sentiment.
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We should endeavor to remain steadfast, relying upon the Supreme
and dedicating
all our thoughts and actions to THAT. As we endeavor, the
oscillations will
become less manifest. ALL of the events of life give us opportunity
to exercise
the “power of steadfastness.” So we should welcome
everything—pleasant or
otherwise—as a means of growth, for, as has been said many times,
the purpose of
life is to learn; it is all made up of learning.
The essence of growth is change. Any center short of the Self
(which is all)
implies a finality; hence, concretion and cessation of growth, from
which
necessarily follows decay. With the “true center” all growth
remains, for it is
of the nature of that center, and indestructible—“The Changeless
Self,” with
fluidic instruments—always fluidic.
You say, “I am doing nothing.” Perhaps, but the Self has been
afforded an
opportunity—yes, opportunities, and these will be continued. The
little “I” may
take some pride in it, but the real “I” says “you” did not do it
and never
could, because you are only a reflection and an instrument. You
served the
purpose well, and will continue to improve. Gradually the lower
Manas will
become so attuned with the Higher that there will be no distinction
between
them; then, instead of “puffing up” in one department, the energy
will express
itself as incentive and power for more and greater work. The
“pride” is natural,
but when properly diffused, it will not be called by that name. It
is energy, of
course.
You seem to be getting interesting questions at your meetings. It
is splendid
training—all of it; just what is needed. It may help if you take
the position
that “I do not answer; the philosophy does;” and “I do not answer
the person; I
answer the question.”
If the right attitude is kept up, all necessary qualities will
appear. “No
concern but to keep in fighting trim” is most excellent. “Desire
ceases to
attract us when we cease to identify ourselves with it.” Similarly,
“badness”
ceases to affect us, when we cease to identify ourselves with it.
“Badness” is
but one of the three qualities.
“We are apt constantly to forget the existence of the great force
and value of
our super-sensuous consciousness. That con-
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sciousness is the great register, where we record the real results
of our
various earthly experiences; in it we store up the spiritual
energy, and once
stored there it becomes our own eternal possession.” We forget, in
looking for
appearances of advancement, which is common to all students at
first; but by
retaining the fact in their minds, they by degrees cease to observe
or care for
signs of such progress, and none of their energy is wasted. They
know that the
“storing” goes on, and they keep busy at it, which means the
performance of
duty, doing the best they know and can— under all circumstances.
They “lay up
treasures in heaven,” not on earth. This we are doing and will
continue to do.
It serves to destroy the personal idea”—the enemy of progress.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Thirty-One
“OLD WARRIOR” is true as regards the Self, and also as regards the
real inner
evolved man. He is a fighter in lawful war fare, and is only
hindered by
ineffectual accoutrement, and lack of co-operation; so it applies
to you and to
all of us who are fighting in lawful warfare. This warfare is
against the causes
of sin, sorrow and suffering.
“The Self acts only through the creatures.” It needs bodies or
vehicles. The
units give adhesion, which then becomes cohesion— unity on all
planes.
The U.L.T. will go along all right as long as there is some one
individual who
knows the right lines and will keep them. If the Lodge centers
spread by being
taken up by people not trained at all in the right line of thought
and study,
they could very easily go wide of the intention and lead others
wrong.
There-fore, while there is no Constraint, there will be a point
from which right
direction can be obtained, and advice given as to methods and kind
of study.
This has to be provided for, even if it is not the ideal condition.
The latter,
of course, could only exist with ideal minds, and we are not
dealing with such.
“To perish doomed
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is he, who out of fear of Mara refrains from helping man, lest he
should act for
self,” says the Voice; so we need not fear doing whatever has to be
done to meet
the circumstances of the case and time. H. P. B. found it necessary
to lay down
the lines along which the psychical currents might flow from the
Lodge. In like
manner, we in a smaller way have to provide lines of thought and
influence along
which may flow the spirit and genius of that which we have
undertaken. Our
Associate cards provide the means of individual adhesion to the
principles. They
are a form of pledge, and on individual honor. The sum of
individual adhesions
makes the cohesive body.
The a holding power” is the power to hold things together with a
definite end in
view; statements of that end are contained in our Declaration. The
power grows
as does the conviction of the reality of our endeavor and the
soundness of the
principles we promulgate: centripetal foci.
The motto of U. L. T. is There is no religion higher than Truth.”
Truth alone
can be authority; it demands nothing from anyone, but invites close
examination.
Falsehood disagrees with falsehood as well as with Truth; Truth
disagrees with
falsehood, but agrees with itself. As in an authoritative claim
that a certain
metal is gold, the test does not lie in the authority, but in the
test of the
metal. One who has gold and has proved it to be so, has a right to
say so, but
he does not exact belief in his authority; he presents his gold for
testing.
This is the kind of authority you will find in Theosophy.
Well, must stop now and call this today’s letter. Good luck to you
and all the
other good things.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Thirty-Two
I think that what we have to do is to carry on the work of
disseminating the
philosophy of Theosophy in the best way known to us, avoiding the
errors of
omission and commission that have
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been observed by us. Thus working in and through the “minor
currents,” we begin
to learn the greater lesson. The Lodge has to have its agents in
the world of
men. “Those who can to any extent assimilate the Master, to that
extent they are
the representatives of the Master, and have the help of the Lodge
in its work.”
In a letter of K. H. to Sinnett, He says that the work of the
society has to be
carried on by “carefully devised plans by the best minds among
you,” or words to
that effect. Having the fundamental principles, we have to put them
into
practice by applying them in every way—in our lives and in the
work. All this is
part of our schooling. There is no set way given us nor any
particular form and
method; we have to work it out—and yet all that we do has Their
help. We shall
do rightly and well in any event, if we are single-hearted in what
we do. It is
true that we have landmarks here and there to guide us, but to be
able to
recognize these is also a part of right knowledge. The power of the
“initiatory”
in right direction has to be developed, and that must be done by
exercise. If
what we have undertaken leads to adeptship we have to begin the
development of
the powers here and now, while clearing up our natures. One process
is
complementary to the other, if both are carried on. All this by way
of adding to
what you say.
“We cannot prevent people from doing the things they can do,” and
would not use
force even if we could, because the mind has to be free to choose;
otherwise
there would be no real progress. We might apply an analogy right
here: let
Oxygen represent the Truth, and Nitrogen purely terrestrial
conceptions; the
more nitrogenous the conception, the less room for “oxygenation” in
any given
vehicle. There can be no breath whatever without some oxygen, and a
little is
better than none at all. Perhaps the Tingley, Besant and other
stripes of
Theosophy have their place in the great economy of consciousness;
they must
have, or minds would not seize and hold that kind. If the “kind”
does not bring
the expected result or knowledge, a further search is indicated.
“It is better
to have no side, for it is all for the Master, and He will look out
for all, if
each does just right, even if, to our view, another seems not to do
so. By not
looking at their errors too closely the Master will
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be able to clear it all off and make it work well. Hence, go on,
and keep the
spirit that you have only to proceed, and leave the rest to time
and the Lodge.”
I think that this is a good attitude for us all in the matter of
Theosophical
claims and exponents. Every person really waked up by them will
touch us sooner
or later if we hold to the straight line.
Meditation as used by us, is what is called in Sanscrit Dhyana,
i.e., want of
motion, and one-pointedness. The main point is to free the mind
from the power
of the senses, and to raise a current of thought to the exclusion
of all others.
Realization comes from dwelling on the thing to be realized.” W. Q.
J. says, “To
meditate on the Higher Self is difficult; seek then, the Bridge,
the Masters.
The patient dwelling of the mind on a single thought results in the
gaining of
wisdom, and it is thus that the true Occultist is developed.
Aspiration toward
the Higher Self should form part of the daily meditation; the
rising toward the
higher planes of our being, which cannot be found unless they are
sought.
Earnest and reverent desire for Master’s guidance and enlightenment
will begin
the attunement of the nature to the harmony to which it must one
day respond.
Concentration on a single point in the Teaching is a road to the
philosophy;
self-examination, a road to knowledge of oneself. To put oneself in
the place of
another, to realize his difficulties, and thus be able to help him,
is that
faculty—which when extended makes it possible for the Adept to
understand the
nature of the stone or other form of consciousness.” Meditation is
a good
beneficent practice leading to a great end. It is also a great
destroyer of the
personal idea.
Generally speaking, a “ray” comes from a “light”; the ray is not
the light
itself, but a projection of it, and yet is the light, because
without the light
there would be no ray. The color of the light is clear and uniform;
the ray is
changed in color by the substances through which it passes. When
the “ray” is
“indrawn,” it is of the same color as the light and is the light;
in fact, was
the light all the time, for the appearance of the different colors
in it was not
from the light, but from that through which it passes.
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Unity; one in essence. There is nothing but the Self. Was this what
you had in
mind?
I will mail the Incidents. It will require considerable keenness to
pick out
valuable information from this book, because it is composed of
incidents which
are often unrelated to each other as to time. You will, however,
get something
from it as to general idea, dismissing, of course, any personal
conclusions of
the author. You will note that the tenant of the body is considered
as the same
all the time by him. There is also a terrible wound spoken of, in
regard to
which there is no information; also a desperate sickness. A change
in occupancy
might be looked for about that time. I do not know the cause of the
wound, and
it does not matter, nor is it necessary to know. We can understand
something of
the personal nature, habits and manners running concurrently with
“something
else,” by comparison with the case of W. Q. J.
The Incidents are what others saw, and, of course, do not relate to
what the
relators did not see or understand. From our point of view, we may
be able to
discern matters unperceived by them, from what they relate. They
observed the
personality and the effects produced through it, but had not the
slightest idea
of the nature of the Consciousness and Power behind these, masked
as they were
by commonplaces. “Great is the mystery of the human ego.” I think
you will find
the book very interesting.
We are preparing for the future as best we can and feeling our way,
taking
advantage of the seasons and opportunities. Onward and Upward is
our watchword,
and we might as well add to it what the Old Lion of the Punjab did,
the word
“Forevermore.”
Well, good nights to you—even if days are not what we would like.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Thirty-Three
From the intellectual point of view, the truth explains; from a
higher point of
view, each one contains within himself, and actually is the Truth.
The
intellectual is microscopic; the other,
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vision itself. “The great difficulty to be overcome is the
registration of the
knowledge of the Higher Self on the physical plane.” It cannot be
done by the
intellect, although the intellect may put the house in order.
Patanjali tells
what the “hindrances” are; Manas has to get rid of these so that
“the way of the
Lord” who comes with Truth and Knowledge may be made clear. He is
waiting,
watching, working. “Behold I stand at the door and knock.” Nothing
withholds
knowledge from us but the mode of operation of our lower mind. We
can have no
complaints, if we do not make it conform; but Theosophy, applied,
leads us to
Truth, which is ourself. Service is a great clarifier.
You speak of the balancing of forces. In what relation? Perhaps you
mean that
“continuous adjustment of internal relations to external
relations,” which is
the basis of rebirth, both of which have to be subjugated before
freedom is
obtained. If so, this is kundalini—the power or force that moves in
a spiral
path; it is the Universal life-principle manifesting everywhere in
nature. This
force includes the two great forces of attraction and repulsion;
electricity and
magnetism are but manifestations of it. Hermes says: “the genii
have, then, the
control of mundane things, and our bodies serve them as instruments
. . . but
the reasonable part of the soul is not subject to the genii; it is
designed for
the reception of the God who enlightens it with a sunny ray, for
neither genii
nor gods have any power in the presence of a single ray of God. But
all other
men, both Soul and body, are directed by genii, to whom they cleave
and whose
operations they affect.” If forces are balanced, there must be
something upon
which the balance may be obtained; anything that can be moved by
the forces
would not so serve. There is but One Immovable—the Self.
Transitory balancings may be obtained but not maintained. The “ups”
and “downs”
every one is subject to; sometimes psychic, sometimes mental and
sometimes
physiological; occasionally, all three at once. These must
necessarily be the
various adjustments, or “balancing of forces,” which are in
constant process of
variation. There are, of course, “devachans” in between. The same
old process.
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It does not surprise me that you find “something” at the
Theosophical rooms—and
stronger at times than at others. Help comes often, when least
expected, and it
is liable to come at that place where the work is done which merits
help. As the
rooms are set apart particularly for Theosophy, there would be less
obstacle
there than elsewhere to such help.
You have it right: one has to grow into that state where he seeks
nothing for
himself, but takes whatever comes to pass as the thing he most
desired. There is
no room for personal desire in this.
With reference to the mind’s poor grasp of things: what we want
cannot be
obtained by anxiety, doubt, fear, impatience, expectancy that it is
time that
something should come to us, and so forth. This latter is looking
for reward.
Make up your mind to continue as you are for one hundred lives, if
necessary,
and continue. The hindrances must be stopped, if that which is
hindered is to
come. All the other study is good, necessary, and preparatory.
Unity—Study—Work—are the trinity of this plane. Universality,
Wisdom, and
Service are the higher trinity. You are the One who is preparing the
way for the
latter, by means of the former.
We learn by experience. Confidence gives courage—is courage. After
a while we
learn that the Law will act, regardless of any sentiment we may
hold. And in
this work things occur in peculiar ways—not to be accounted for by
the usual
process. At least, such has been my experience.
The attention that is paid to what you have to say in the meeting
lies primarily
in the native force of truth, but much comes from the conviction
that one has in
presentation, as well as the form used. This triad you have. The
main thing to
be minimized is whatever you have of diffuseness. It is only a
question of
keeping on the line of making more and more perfect. The feeling
that “I am
doing something” is natural. But it is better far to “let the
warrior in you do
the fighting.” Think of the Master as a living man within you; let
Him speak
through the mouth and from the heart. The strength shown is not
that of the
personality, for like an organization, the personality is only a
machine for
conserving energy and putting it to use. Why give it credit for
anything else?
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The general habit is to think of ourselves first, and others
afterwards. Reverse
the habit—consider ourselves last and least in anything we have to
do or say. At
the meetings, take the view that we are there to give what help we
can to those
who come, instead of looking at those present as there to listen to
us. Judge
would sometimes say, “You must not think that I know all these
things; I am only
telling you of knowledge that exists, and which I am convinced is
true.” Each
one must arrive at conviction through a study and application of
the knowledge.
There is no other way.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Thirty-Four
Thought, being self-reproducing, would suggest crystallized
centers, but they
are more than “crystallized,” if we would take into consideration
that
everything is conscious. Each thought stirs to action some form of
life;
according to the nature of the thought is the nature of the life
stirred and
guided, the permanence of the thought-action depending upon the
energy put into
it. I think that the subsidence of the direct energy leaves a
latent tendency in
the conscious lives to respond to analogous or similar energy. Some
of these
impressions may be so deep as to have left respondent foci in the
physical
brain; hence, remembrance is more easily recalled into action;
other
impressions, not so deep, are obliterated by subsequent ones as far
as brain
foci are concerned, but remain in some one or other of the sheaths
of the brain,
and are recollected by the proper stimulus, which may come from
similar thought,
or from the impressions of the organs or cells of the body.
Nature tends to repeat any action; thought is the plane of
action—the creator,
preserver and destroyer of Nature’s modes of action. The Manasic
plane is the
noumenal plane; the plane of the essence of the phenomenal; the
active-aspect of
Atma-Buddhi.
As to your question on Spirit and Matter. You will remember what
Judge said:
“The whole universe is made up of spirit and
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matter, both constituting together the Absolute. What is not matter
is spirit,
and what is not spirit is matter; but there is no particle of
matter without
spirit, and no particle of spirit without matter. If this attempted
definition
is correct, you will see that it is impossible to define the things
of the
spirit, and that has always been said by great Teachers of the
past.”
Spirit-matter contains both consciouness, per se, and all possible
states of
matter from the finest to the coarsest. These states are evolved
individually
for individual experience, and also collectively for collective
experience, each
individual proceeding on his own line, and in accordance with the
general
progress of the mass of beings. Changes of matter take place in
regular sequence
by the force or energy of the mass, of which energy each individual
supplies his
portion. This energy might be called consciousness in action, or
the force of
ideation, the lesser entities being guided in their energy by the
greater, and
more progressed.
Also, hold in mind that Spirit and Substance are co-existent and
co-eternal. We
are higher beings clothed in bodies made up of small lives on this
plane. We
call these lives “matter,” but they are matter only relatively,
because we can
mold them. To them-selves they are conscious in their way,
receiving impress
from us, but not recognizing the source of the impress nor its
import. We are
their incognizable universe in which they live, move, and have
their being; our
light adds to theirs, as ours is added to by the impress from still
higher
beings. So there is a chain of life and consciousness which
gradually tends to
fuller and fuller individualization of being in
non-separateness—the more
complete the individualization, the more full the sense of
non-separateness.
This quotation from H. P. B. may be helpful. “At the ‘Day be with
us’ every Ego
has to remember all the cycles of his past reincarnations for
Manvantaras . . .
. It sees the stream of its past incarnations by a certain divine
light. It sees
all humanity at once, but still there is ever, as it were, a stream
which is
always the ‘I’.”
The place where the line of involution and evolution meet is in the
incarnation
of the descending gods—ourselves—in the highest evolved form. The
analogy is
seen in any reincarnation.
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The consciousness leaves the body, which goes to pieces on its own
plane. When
the real man returns, he has to wait until the lower lives have
built up a form
for him into which he may enter, this form being built under the
impress given
by the real man in other lives. A Manvantara is an enlarged and
expanded similar
process. We came from the Moon, where we had evolved form to a
degree. At
pralaya all things stopped evolution of form; on re-manifestation,
the lower
lives or “builders” began to build up as before, and as their
impress and
previous building admitted. When the form of man had reached the
highest
previous point reached, the Kumaras, or real men, overshadowed and
entered to
carry the evolution further. “They, and no other, are we.” Well,
good nights and
days to you all the time. The days help make the nights and the
nights help to
make the days; they both belong to life.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Thirty-Five
I have your letter of Sunday. Sorry that the trip was hard and
immediately
fruitless, but we know that there is no blame for results, if the
best we know
is done. So we can rest on that, and go on to the next duty free
from any
anxiety.
I have read the extracts you send: they are all good, and we cannot
have too
many of them. Even if we do not use them all in the prospective
pamphlet, they
will be at our hand in compact form for reference and use for
others. All this
research must have its effect on your perceptions as to what the
intention of
the Messenger was and is. You have found for yourself and cannot be
accused of
taking any other’s statement. It places you in a position which is
unassailable,
and that is good for you, for the benefit of others who have
accepted other
ideas and follow other courses.
“The Self of Matter and the SELF of Spirit can never meet.” The
trouble is as
you say—materialization of concepts. When we see that the trouble
lies in that,
we are on our guard against it,
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and all the time endeavor to correct that personal tendency; as
results always
follow effort, the difficulty is finally overcome. If we have
confidence in our
power to learn, and reliance on the law of our being, we can never
feel
discouraged even though we seem to be falling back, or making no
progress. The
result of the effort is not in that with which we identify
ourselves when we are
impatient or discouraged, but of, and in, the inner nature which
impelled the
effort, and which in reality was then in action. We are not our
body, brain,
circumstances, duties nor any changeable thing; they constitute our
instrument
and opportunities only; they change and pass away. In them all,
“Duty is the
royal talisman.” I think it would be better to take the position
that you never
fail nor fall nor slip back, but that you have not been constant
and careful in
guidance of your responsive, but irresponsible instrument; hence,
you feel the
effects through it of your lack of care. Get hold of it, take care
of it, guide
it, use it, but be the Self—”The man that is, that was, that ever
shall be,” to
whom all these things are but fleeting shadows.
The fight against the personal idea is a long one. The personality
has to be
watched that it does not insidiously take to itself what it has no
claim to.
Theosophy was given to us; we but pass it on. People are naturally
grateful to
receive it, and this is right, but the one who passes it along
knows where
gratitude belongs. He can say, “Thank Theosophy, as I do. It
enables me to help
others; it will also enable you.” In that way he helps himself as
he helps
others.
Now as to your extracts on which you want me to say something: “I
establish this
whole universe with a single portion of myself and remain
separate.”
The finite mind cannot understand many things, and being finite and
conditioned
myself, I cannot explain that which is beyond the power of sages,
but if I were
endeavoring to form an idea for myself in regard to the above, I
would take that
of Abstract Space as the basis of that “I” which establishes the
universe as a
portion of “itself.” That portion could not be formed by any other
cause or
inherency than the Absolute (Space) ; yet
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Space is illimitable, notwithstanding innumerable universes; Space
being not
only around such universes, but in and throughout every particle of
manifested
matter. Our bodies are in space, and space is in our bodies, so
that while
bodies are formed from and in space, yet space remains space and
hence separate.
These are words only, yet may serve to convey an idea—grasped but
not
materialized.
“I am the origin of all,” would have its explanation in the above;
the Self as
All and in All.
“The eight-fold division of my nature is inferior,” even though it
includes
Manas, Buddhi, and Ahankara; these divisions are inferior because
they are
divisions, conditioned aspects, progressively changeable, hence
non-eternal. The
superior nature is different because eternal and unchangeable—the
origin, nature
and basis of all beings. While all these conditioned aspects exist,
that which
perceives in them all is the Self; there is nothing but the Self.
Take
ourselves: what perceives in waking; what in dream; what in
sushupti; what in
Manas; what in Buddhi; is it not the same consciousness per se
under varying
conditions? This consciousness is no one of the aspects or conditions,
nor all
of them put together, but is the cause of all evolution of matter
and form, and
the perceiver and knower in all. It is said that the universe is
embodied
consciousness. Consciousness must be the Knower of all embodiments
and superior
to any embodiment or conditioned aspect of perception. Our bodies
are made up of
in numerable and varying small lives, through which we obtain
contact with this
plane. Our conditioned aspect of consciousness is so by reason of
this contact
and attraction of lives; their aspect is expanded; and both are
consciousness
differently conditioned. We might consider it this way: All is
Consciousness,
either
Unconditioned or conditioned in innumerable degrees, and yet that
consciousness
is One—the power to perceive. The more any aspect expands, the more
the sense of
Oneness in it—“the Self in all things and all things in the Self.”
It cannot be
explained, but it may be felt. The conditioned has its origin,
basis and being
in the Unconditioned, but the conditioned is not the Unconditioned.
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“Know that Purusha and Prakriti are eternal.” This is the same as
saying “Spirit
and Matter are co-existent and co-eternal.” Spirit and Matter are
not to be
regarded as independent realities, but as two facets or aspects of
the Absolute,
which constitutes the basis of conditioned Being, whether
subjective or
objective. If nothing in these suggestions, call again.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Thirty-Six
I dropped you a line yesterday which doubtless you have received.
If you caught
the line and held it, it will be good for you. For, after all, it
is not what we
get but our eagerness to grow that counts; that, when held, never
loses an
opportunity. Now, whatever comes of the present occasion, you will
have taken
the right position, and the results must be in the direction of
growth. If you
could but have taken this position from the start, it would, of
course, have
been better; but now that you see it, you have a basis to work from
in future.
I know very well what you forego must be a severe deprivation, but
its very
severity makes the lesson greater and stronger. So, work now as if
you were
alone, and always going to be alone. Taking such an attitude will
bring out your
strength—your reliance being on the Law, the Lodge, and your inner
Self. Have no
fear whatever; forget results and let the Warrior fight in you. So
will you grow
into a closer union, a better realization. “Good Karma is that
which is pleasing
to Ishwara.” It is “good” because of the attitude taken, and
because it came
from beyond the personality—was not striven for as such.
I do not suppose that it offers much consolation to think that we
will have to
avoid making “good Karma” as well as “bad”; for, generally
considered, both are
personal and physical, relating to the lower self. We use Karma in
performing
duty, but our work is evidently not that of manufacturing any
special brand for
our own use and pleasure; we take it as it comes, and are happy
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as may be under the circumstances, learning to be happy under any.
So, in any
case, we will resignedly say, “It is a good opportunity to learn
something.”
Yet, we would have been equally glad had it been otherwise.
Doubt is a horror; it grows and spreads quickly in the soil of the
personal
idea. The remedy is to go back to the time when you had the
strongest sense of
sureness, and then rehearse your grounds of surety; by this, doubt
will be
dispersed like the mists before the morning sun. You apparently know
how, for
having given definite expression to a form of doubt, you let the
sun shine on it
and it went.
“The shifting serpent of Self” is a great “murkier” of the waters
of life, as
you remark. Fortunately, WE are not the waters, and we can learn to
swim, with
the “head” high; then, it makes little difference how much the
serpent “murks”;
that’s his business—not ours.
“Prakriti is said to be that which operates in producing cause and
effect in
action.”
“He who gives up the results of action, is the true renouncer.”
“The true renouncer is averse neither to the works that fail nor
those which
succeed.”
“Let us be true renouncers.”
That is the right idea, to fight it out on the line of battle, no
matter what
comes. The worst that can come is to die fighting in a righteous
cause. It is
also the very best that can come. So there is nothing to fear.
“Death never
touched it at all, dead though the house of it seems.”
About the meeting: I think that the explanation about the “astral”
was all
right. When a man sleeps, he neither knows nor cares what is going
on in the
world about him; yet he has his self-consciousness and is otherwise
occupied
than with the doings of physical bodies. At the same time, he may
converse with
people who may be actively engaged in bodily actions at the time,
and who will
know nothing of the converse. The “community” is within the
sleeper, as the
result of waking experiences; the heavenly state is, also, the
result of the
best of the waking ex-
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periences; both are individual and assimilative rather than
communal, in the
ordinary man. The astral plane is a reflection of earth and an
inferno. The wise
man tarries there neither during life nor after death. When a man
dies, he does
so to get rid of the earthly body and its connections; having had a
meal of
earthly conditions, he stops eating, in order to assimilate the
food. If he had
to “eat” more on the astral plane (which communal life would
necessitate), the
cessation of bodily activity would confer no advantage, nor
opportunity for the
assimilation of desirable elements acquired during physical life.
Other
analogies may occur to you.
The elemental kingdoms have never been fully explained, for which
there must be
a reason. There are seven great classes of Devas, with their seven
sub-divisions, among the former being the Kumaras with whom man has
most to
do—or vice versa. The nature-spirits seem to be the off-shoots of
the first
elemental kingdoms, some passing the concrete Mineral (not becoming
crystallized) ; others not becoming herbalized; others escape forms
of watery
life; still others escape forms of air life. It may be that there
is a greater
supply of the spirit of the lower kingdoms than opportunity for
entrance, and
that these become the spirits of the elements connected by nature
with the four
elements of earth, water, air and fire; some would have etheric
forms, and some
astral, their field of operation being in their respective
elements. They appear
to be outside the line of evolution that leads to human
consciousness—in this
-manvantara—but must be necessary elements in the great scheme. H.
P. B. says,
“There are no entities in the four lower kingdoms possessing
intelligence that
can communicate with men, but the elementals have instincts like
animals. It is,
however, possible for the Sylphs (the wickedest things in the
world) to
communicate, but they require to be propitiated.” Just why the
Sylphs are
wicked, I do not know, but think that this is a class that can
alter shape at
will and produce glamour where human defects permit their
impersonations; they
seem to court and delight in human worship. No doubt, there are
several classes
of them. “The heathen in his blindness bows down
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to wood and stone,” but he, if the above be true, is better off
than many who
call him heathen. He is wise who sees the Self in all things and
all things in
the Self.
There is no memory without thought. The moment we cease to think of
a desire, it
is non-existent for us. Memory is the thinking of a past
experience. We
sometimes recall these experiences into action, purposely;
sometimes, they arise
by association with other things thought of or experienced; but we
do not need
to identify ourselves with them or entertain them. The best way is
to entertain
and keep busy with other kinds of thought; then, there will be no
room for
undesirable tenants. Well, I will let this go—best of luck and
health.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Thirty-Seven
You should have got a lot of strength and courage from the present
short
separation and its circumstances. It may not be fully apparent just
now, but the
results will flow from it, if your attitude has been toward the
performance of
duty as it came, regardless of self-interest. This is not easy to
learn, but
every circumstance, taken rightly, leads to this priceless
acquisition. We
sometimes forget that we ourselves desired to be tried and tested,
and that
these trials and tests come in the ordinary events of everyday
life. If we
cannot take these as they should be taken, we do not gain the
strength that will
carry us through, nor do we lessen the bonds that hold us to
rebirth.
I have your letter about the meeting of Thursday night. Of course
one feels
one’s inability to meet all inquiries, but it is the very learning
of what is
needed that induces the study lacking. We accept and know many
things
interiorly, but if we are to give others the proper words and ideas
that will
convey them, we have to be able to formulate them; so we practice
formulation of
answers, constructing them ourselves, or adopting those used by
others that do
so effectively.
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In your last paragraph you say, “When the Self ideates, the
Manvantara is going,
and the ideations of the Self are ‘the Rays from and one with the
Absolute’
”—meaning all beings from man up—all the rest of the Cosmos being
the results of
the ideation of these Rays. Could there be any ideations other than
those of the
Self, whatever their focalizations? Ideation implies consciousness,
and as
everything in the universe from the atom to Brahma is conscious,
each in its
degree, can the Self be absent from any? Is it not apparent that
the personal
man holds himself as separate from all the rest, and that the lower
forms have
less and less of such sense as they descend?
How does this sound: The Self ideates and the Universe is formed in
primeval
focalizations. In these upadhis Its ideation produces less ethereal
and more
limited focalizations; so, on to the more concrete, all are forms
and aspects of
the Self, indissoluble as to essence, ever changing as to aspect
and form, each
aspect and form acting and being acted upon by every other in both
ascending and
descending cycles, or Rounds. All rebecome the Self at the close of
a
Manvantara, each to re-emerge in its integrity at the beginning of
a new one, to
continue its eternally recurring active progression.
To get back to the Real would be like standing back from the whole
manifestation
and seeing how it looks—to use a phrase. Standing back thus, the
Real is gained,
but as rest is followed by activity, still further and greater
manifestation
must follow. The Real is the Creator, Preserver, and Destroyer in
order to
further create, but is not subject to change, although the Cause
and Experiencer
of all change.
“The Self ACTS only through the creatures.” It can only know itself
in action
through its differentiations, which by the inherent power of
Self-hood and the
action and re-action of all in giving direction, are raised from
perception to
self-consciousness; this Self-consciousness, once achieved, must
continue to
expand or be lost. This, of course, is one way of putting it.
Your letter of today is an excellent statement. I would add to it:
the Om is the
omnipresent spirit which is also in the body.
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106
Its powers are Preservation, Creation and Destruction—the basis and
the means of
progress. Re-creation, on an advanced basis, follows destruction
until such
perfection as is possible in any given age is reached, which, in
turn, forms the
basis for further creation. Progression is eternal, yet the Self is
one and
changes not. One might say, as a conception, that It realizes
Itself through its
creations. The higher the creation, the higher the realization. The
realization
may be individual, but that which realizes is the Self. It cannot
be fully
understood, yet the mind gets glimpses now and then which no word
or idea can
convey.
As to Masters: the power of Preservation is Theirs as well as other
powers. Any
height may be retained as long as serviceable, or if not retained
in particular
can be quickly reached when needed. The present time may be a
period when
Preservation is in force; who knows? Some have bodies of the
highest
transmutation of matter; others are Nirmanakayas, we are told. The
sheaths used
are in accordance with the work to be done. Nirmanakayas can and do
act in the
way you describe; if They did not retain the Nirmanakaya kosha,
They would be
beyond the possibility of helping humanity. By this it would seem
that certain
“Preservations” are necessary for long periods, possibly a
Manvantara. So, there
must be a “retaining” in order to “remain” and help. This is the
“sacrifice,”
and it must be so all along the line. They help on higher planes
always; Their
lower koshas enable them to help on lower planes as well. At least,
that is what
I understand from what is given.
The copies of the pamphlets you send are priceless in value for
students whose
eyes are open. The unfortunate thing is, that until each one has
clarified his
perceptions, he would not know gold of Ophir from base metal. So
much that is
here and ready is too high for most; if given, it avails them not.
You know how
that is in your own progress; words and sentences do not always have
the same
meaning—the point of view alters them. The danger lies, as you say,
in
finalities. A high concept serves as a stepping-stone to higher
ones; as
stepping-stones they are
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good, but as resting places they are distinctly inhibitive of
progress. Progress
precludes finality. Well, good nights and days to you.
As ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter Thirty-Eight
I read with pleasure of your meeting. I remember the name of Dr.
G—. He is one
of the “old-timers”; he should be able to pick up the string once
more. Some of
them think that the effort has failed for this cycle, because of
the
dissensions, but they ought to remember that Masters never cease
working, and
that it is always possible for the clear-eyed and the humanity -
loving to aid
Their endeavor. The way to know is to get right back to what They
gave—as to
philosophy and as to right work; if that is done, it will be found
that there is
neither variableness nor shadow of turning in the U. L. T. from the
lines laid
down. And I would call again to mind what H. P. B. wrote: “Night
before last I
was shown a bird’s-eye-view of the Theosophical Societies. I saw a
few earnest
reliable Theosophists in a death- struggle with the world in
general, and with
other nominal but ambitious Theosophists. The former are greater in
number than
you may think, and they prevailed, as you in America will prevail,
if you only
remain staunch to Master’s program and true to yourselves.”
Also this: “For it is only when the nucleus is formed that the
accumulations can
begin that will end in future years, how ever far, in the formation
of that body
we have in view.”
To think that the effort has failed and that it is no use to try
further, would
show lack of faith in Masters and the Law, and a misunderstanding
of the great
occult laws that govern such a Movement as this. “The wheel of the
Good Law
moves swiftly on. It grinds by night and day. The worthless husks
it drives from
out the golden grain, the refuse from the flour.” This applies to
the Movement
as well as anything else—being universal in its scope.
Apply—apply—apply the
Teachings. This, as well
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as the booklet, would be good for Dr. G— and for others as well.
There is no
time-limit to effort.
The “Authority” you speak of is not what men term authority, which
comes from
outside and which demands obedience of mind and body, but an
internal
recognition of the value of that which flows through any given
point, focus, or
individual. That is the authority of one’s Self-discrimination;
intuition; the
highest intellection: that kind we all hold to, and if we follow
what we
recognize in that way and still find it good, we naturally keep our
faces in
that direction, in the source found to be pure and right. But this
means no
slavish following of a person—a distinction which some are unable
to appreciate.
You will remember that H. P. B. said: “Do not follow me nor my
path; follow the
Path I show, the Masters who are behind.” The wisdom of which is
seen in the
course of those who judged of the teaching by what they were able
to understand
of the Teacher. They judged Her by their standards and fell down on
everything.
In their views, a Teacher of high philosophy should not smoke,
should be
conventional; she made mistakes, in their wise opinions; ergo, her
philosophy
must be wrong. All the time she said, I am nothing; I came but to
do the bidding
of Him that sent me. W. Q. J. had similar judgment passed on him;
primarily,
because he upheld H. P. B. first, last, and all the time— which was
the
underlying reason for the attacks. Fearful of “authority,” they
minimized the
only possible source upon which reliance could be placed, and then
endeavored to
convey the impression that they were so much greater than H. P. B.,
that they
could explain Her away; in this, they made a greater claim for
authority than
she ever made. Where was W. Q. J. all this time? Right beside Her,
holding up
Her hands, pointing to Her as the one to whom all should look.
Those who
followed his advice or yet follow it, will find where She pointed.
It comes to
this, that those who pretend to follow H. P. B. do not do so,
unless they also
recognize W. Q. J. They had to vilify H. P. B. in order to do
likewise with W.
Q. J. These Two stand or fall together. About W. Q. J. being
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at work now. It can be said that he never ceased working, and that
work has gone
on directly and indirectly. He is working for unity—what he has
always worked
for. His aid will be given to every effort to spread Theosophy pure
and simple,
and to such individuals as could understand him, and this in exact
measure.
Here are some significant statements from H. P. B.’s messages to
the American
Convention:
“The ethics of Theosophy are more important than any divulgement of
psychic laws
or facts.”
“Do not work merely for the Theosophical Society, but through it
for Humanity.”
“Theosophy is Universal Brotherhood, the very foundation as well as
the key-note
of all movements towards the amelioration of our condition.”
“There is a power behind our society which will give us the
strength we need;
which will enable us to move the world, if we will but unite and
work as one
mind, one heart.”
“Once united in real solidarity, in the true spirit of Universal
Brotherhood, no
power can overthrow you, no obstacle bar your progress, no barrier
check the
advance of Theosophy in the coming century.” “Each can, and should
co-operate
with all, and all with each, in a large-hearted spirit of
comradeship to forward
the work of bringing Theosophy home to every man a woman in the
country.”
“But in order that we may be able to effect this working on behalf
of our common
cause, we have to sink all private differences. Many are the energetic
members
of the Theosophical Society who wish to work and work hard. But the
price of
their assistance is that all the work must be done in their way and
not in any
one else’s way. And if this is not carried out, they sink back into
apathy or
leave the Society entirely, loudly declaring that they are the only
true
Theosophists. Or, if they remain, they endeavor to exalt their own
methods of
working at the expense of all other earnest workers. This is fact,
but it is not
Theosophy.”
As ever, R. C.
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Contents
HOMELY HINTS
To make ourselves “better able to help and teach others” is the
task. The
personality naturally either rebels or is depressed—or both. But we
may expect
that and can be prepared for the reaction if we are wise and have
confidence in
Masters’ teaching. We want to know, to be, and to go forward, and
we know that
every little assertion of “personal ideas” is a hindrance, and that
these ideas
and their particular “feelings” are very easily disturbed and hurt.
Their very
“tenderness” shows their fragile nature, and that they are not
worth preserving,
in the face of what we have learned and what we have to do to
forward the great
results. “Thou grievest for those that may not be lamented” is a
true saying,
which we should take to heart.
“The personality, driven from one defense, takes refuge in any
other available
one;” we have to watch all along the line. The right attitude will
make the
battle easy; so, having taken this, “send the arrow straight to the
mark.”
We have to learn that we are dealing with minds which need leading,
by
presenting wider ideas. We can say a great many things if the right
manner is
adopted and the right, kindly feeling held. It does no good to
arouse
opposition, and this is most forcibly done if ridicule is used. In
any effort to
point out fallacies every factor counts: a harsh uncompromising
voice, an abrupt
manner, together with words whose significance is
unfriendliness—these can
easily provoke a charge of intolerance. To point out where a system
of thought
is inadequate, however, is not “tearing it down.” The motto of
Theosophists is:
“There is no religion higher than Truth,” and all philosophies must
be able to
stand the most rigid and critical examination in its light, or they
are
valueless. Everything must stand upon its own merits. If this is
pointed out and
the talk is in the line of examination
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of merits, and the pointing out of demerits in the endeavor to
reach the true,
no one can find fault. Candid, unprejudiced examination appeals to
all.
Dogmatism is a failing of many. I think it is engendered by a
feeling of
insecurity, in reality, while endeavoring to assure oneself and
others of the
certainty of one’s correct knowledge. Of course there are other
kinds, such as
the maintenance of one’s own opinion simply because it is one’s
opinion—an
egotistical assertion. Dogma is said to be that which appears good
and right to
one; Dogmatism, arrogance usually, is assertion. It always calls up
to my mind
the idea of the assertion of a statement the proof of which is
unattainable. One
may speak convincingly of that which to him is true, without
incurring the
charge of dogmatism. When we are convinced of the truth of a
matter, there is no
reason why we should not voice that conviction as strongly as the
case demands,
but there is no reason why, in such case, we should demand
acceptance of it. In
our case, we do not demand acceptance of Theosophy; we point out
its principles
and their applications. Theosophy makes certain statements as being
matters of
knowledge by perfected men, but not as statements to be believed.
It is shown
that such knowledge, being acquired by Them from observation and
experience in
many bodies, can be reached by all men, and the ways to do so are
pointed out.
The reasonableness of the claim of knowledge takes the statement
out of the
realm of dogma.
“Consciousness is ubiquitous, and can neither be localized nor
centered on, nor
in, any particular subject, nor can it be limited. Its effects
alone pertain to
the region of matter, for thought is an energy that affects matter
in various
ways, but consciousness per se does not belong to the plane of
materiality.”
Faith is really our confidence in the fact that Masters exist, and
that Their
teachings are what we are following. If our study, so far, of Their
philosophy
has not begotten that confidence, there is little hope for us—that
is, if we
have already
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studied long. But if we have that confidence, and have realized
benefit from
Their teachings, we can surely go on in full confidence; for it is
only by
following the lines laid down by Them that we will ever know. It is
not so much
a question as to what “we” promise to abstain from—that is, our
intention to do
so— as a knowledge of the right course to pursue. No one compels
us, and no one
will punish us, but “we” succeed or fail in accordance with our use
of the
advice and suggestions freely given. Do we doubt our ability? As
long as we
really do so, we shall never make much success. We learn to know
our ability by
using it to the limit. Mistakes need not worry us, if they
represent
conscientious and unwearied efforts—we can learn through the
mistakes we make.
It is pure selfishness to desire to know that any advised course
will benefit
us; advice can be given, but knowledge is acquired. Personal
results should not
be looked for. We should do things because they are the right
things to do, and
not because they will be of benefit to us. All our vacillations,
fears and
despondencies arise from a personal attitude. This we must change,
each one for
himself. No one can change it for us. The first step towards making
the change
is the seeing of the necessity for it.
Many of the statements made by the Teachers are axioms to be
applied, while at
the same time they are woven in with such reasoning as may suit the
ordinary way
of thinking. Most people imagine and accept as fact, that there is
but one way
of thinking—reasoning from premises to conclusions, and tabulating
things in
order to find the cause. By the infinitude of tabulations they come
to imagine
finally that Matter is every-thing and does all, because nothing is
found that
can be “nailed down.” Science, Psychology and all other efforts
that proceed
from particulars and are based upon them, fail. They fail for no
other reason
than that they will not admit the existence of a true and full
knowledge, or
that it could have existed in times preceding theirs. Has not the
science of
every period held that theirs was the highest and most glorious
that ever has
been, their civilization the grandest? If Western Science and
Psychology would
go on
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with their painstaking effort in the light of the knowledge of the
ages, the
spiritual and intellectual darkness would soon be overcome, and a
civilization
come into being which would express the spiritual and intellectual
in a true
physical life. What hinders? Intellectual pride hinders, together
with the
cramping effect of false conceptions of religion which give a
material bent to
thought, which makes a material life, heaven, hell, god—“idols made
of mud.” It
is a wonder that life is as bearable as it is; or, it would be a
wonder, if we
did not know that man is more than his experiences, his
conceptions, or
philosophy, and that he does not follow out to its logical
conclusions what he
adopts as his “religion.”
After an explosion of personality, and the ensuing reaction, a
Disciple
sometimes resolves that in future he will not oscillate so much.
This is not the
true position—it shows he expects to oscillate some. Of course if
he expects to
oscillate, he will oscillate. It would be better to expect to hit
the mark,
instead of expecting to miss it. There is a great difference in the
psychological position, as well as in the quality of the energy
aroused. We
should cease doubting our power to accomplish. If we doubt, it will
be like
trying to shoot an arrow with a loose bow-string—no force, and no
certainty of
direction. When the bow-string is pulled taut, and let go, there is
no
hesitation in the arrow. It goes where pointed and with the
strength in the
pull.
The sincere desire to help others acts as a great inlet from our
supersensuous
consciousness. More reliance on our inner nature, and the Power
that is
conjoined with it, will bring forth fruit. Always the inner is the
more perfect,
and this makes the apparent imperfections and inabilities of the
outer more
obvious; but this very perception arouses the necessary effort to
bring the
inner and outer into accord. We could not think, we were perfect or
imperfect,
were we not actually above and beyond both. H. P. B. says, “The
progress of the
Ego is a series of progressive
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awakenings.” Not being sticks nor stones, but human beings, we must
“feel”
success or failure. The wisdom is shown in not being “swelled-up”
by the one or
cast down by the other; we should make a steady, unvarying pursuit
of that which
is seen to be right.
Every working student of Theosophy must sooner or later meet some
Theosophical
“bumps.” These are all good as they come, for if we “bump”
anything, it must be
because we are off the straight road, and “bumps” are of
consequence only as
indications to us to look to our bearings. We would not feel them
if we had not
a “compass” inside. The purpose of life is to learn and it is all
made up of
learning; so these things, while they may not smile at the time,
will be matters
to smile at later on. Among the Greeks it was said that when the
Earth was
started rolling in space, the Gods burst into a fit of laughter,
just to see the
thing go. So we, being those very Gods, can afford to smile at the
follies we
meet, and go on with the work of promulgating correct ideas for
those who are
able to receive them. We have to cultivate the attitude of mind
spoken of in The
Bhagavad-Gita, of being undisturbed by anything that may come to
pass. And these
disturbing things are the very means by which we arrive at that
attitude.
We sometimes, perhaps often, feel our weakness, as we think. The
weakness is not
that of our real Selves, the inner Man, but of that which we have
leaned upon,
the false ego. If we remember that we are working with a portion of
our powers
now—that portion which needs exercise and proper direction—in order
to
assimilate it with what we really know and are, we shall feel more
content to
await the full blossoming. The point of view from which we regard
things
determines the kind and quality of action. The keeping in mind that
the Masters
are not only Ideals, but Facts, and that all that H. P. B. and W.
Q. J. have
written about Them was for our help and encouragement in the
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struggles that must be ours, brings us closer to Them, and makes us
strong with
the power that flows from such reliance.
The best method to follow in trying to help our friends is to aid
them to see
their obstacles. One way to do this is the in direct way—telling a
story, for
instance, of somebody we know who thought or did thus and so; and
telling it in
such a way as to arouse no suspicion in the mind of the one we are
trying to
help. It requires finesse, but it can be done—and well. Of course,
an obtuse
mind, engrossed in its own affairs, is sometimes best dealt with by
the direct
method. The main point is, not to work for an opportunity, but to
take it when
it comes.
Some students have never gotten down to a sound basis. There are
many who call
themselves Theosophists who take this view of things: “The
principles are as
good under any name.” This is quite true; but one soldier in the
field is not an
army, and one principle is not an all-embracing philosophy.
Theosophy points to
a fact—one of the utmost importance—namely, that there are
Masters—our Elder
brothers, who have under the name of Theosophy given to the world a
record of
the Laws that govern all the constituents of Man and of Nature. To
take some of
the minor portions of this, and withhold from mankind the knowledge
of the
whole, is an ignoring of the great fact itself—a fact sadly needed
in the
world—as well as a prevention of the knowledge itself. Whether done
consciously
or ignorantly, such action entails detrimental karmic results. It
is no small
thing to stand between the Masters and Their work in an obstructive
way. The
fact cannot be too often repeated that Theosophy is a record of
knowledge, and
cannot be assimilated or understood if trimmed and modified in
order to suit the
preconceptions and prejudices of the time or people; it is sui
generis, and must
be so taken if benefit is to accrue from it.
People sometimes say they find a kind of “coldness” at a
Theosophical meeting,
where principles of philosophy and their
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application to the affairs of daily life are discussed; they find
more
“devotion” at the meetings of the various sects or cults, or even
at other types
of meetings called “theosophical.” It would be interesting to know
what such
people understand by “devotion.” They often doubtless refer to
those types of
meetings where there is “meditation,” a sort of prayer-meeting
where
psycho-religio emotions are aroused. The Teachers of Theosophy say,
“The first
test of true discipleship is devotion to the interests of another.”
So there are
different kinds of “devotion,” some of them to the personality. The
real
meditation is not that.
Some Theosophists do not study; this makes them weak. They are
often sincere,
but they do not work, nor feel the intense desire to do all that
they can. On
this account they lose in every way. The work will not come without
the feeling;
even working for personal results without the feeling would be
futile. There is
but one way to progress—to cultivate the feeling that produces the
work. This
both strengthens and improves the whole nature, and even the circumstances
of
life. Again, other students have the devotional feeling, but center
a
considerable amount of it in themselves. They need to forget
themselves in
working for others, and to give all their thought, strength and
effort to the
Cause they see to be true. This will include the personality as a
means, not as
an end.
Is it not true that when the personal self is suppressed, the
higher finds
expression? There is a leaning back, as it were, on the great Ocean
of Life—the
SELF—and identification with personal ideas and feelings becomes
non-existent.
When such times come we must beware of self-gratulation; the lower
feeds and
waxes strong on this, and very often without our being sensible of
it—yes, even
when we are trying to guard against it, or think we are. Nor is it
well to talk
to others about these inner struggles, even to our best friends,
for there is a
self-satisfaction engendered by it—so subtle is the nature of the
personal. We
must
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learn to recognize things for what they are, in fact, and cease to
value them in
the light of the opinions or feelings of others. Nor should we feel
depressed.
In other words, we should not be affected by the depression of the
lower nature,
for that is what is felt, and show no signs outwardly of the
struggle going on
within.
The life of the Disciple must be one of constant watchfulness, not
merely of
others, but most of all of himself. Our tendency often is to
separate our
Theosophical life from our personal life. But we cannot restrict
our efforts
upon ourselves to include only those relations directly connected
with our
active Theosophical work. In our home life and in our ordinary communications
there is more probability of our slacking down than in our public,
student
relations. The personality has had home life and connections as its
paramount
stamping-ground, and is more apt to give full play to its
disposition there than
elsewhere. And this play can be carried on, apart from what we
might call
inordinate self-assertion, in small and seemingly harmless methods
of keeping
itself in evidence—such as telling others in the home what one is
going to do in
regard to matters that are not necessary to communicate. When one
comes to think
of it—and thinking of these things is necessary—such actions are
just the
efforts of the personal nature to keep itself in evidence, trying
to attract
attention to oneself in any way—by speech, by action, by calls for
sympathy, by
assumed direction to others, by patronizing speech, and the
thousand and one
ways that the personality keeps on tap, by means of which he keeps
alive; for
when suppressed in one direction, he slyly emerges in some other
way. “He” will
do this as long as we leave any loop-hole for “him.”
The foregoing may seem very restrictive and difficult, but it
really is not. The
very feeling of “restriction” comes from the personality, not from
the Ego. Some
Disciples who were trying, and trying very hard, have been known to
draw
attention to the fact that they had overcome this and suppressed
that—this is
the same old personality with another suit of clothes on. So it is
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best always not to speak about one’s self, “either as to what he
shall eat,
drink, or wherewithal he shall be clothed.” Here are some good
maxims, to apply:
“Never ask another to do for you what you can do for yourself;”
“Know where your
things are and get them for yourself when you need them;” “Do for
others all you
can in a nice way, but don’t expect others to do for you;” “You are
valuable
only when you are helpful, not when you require help.” These will
be found good,
if we try them out.
The animal is able to relate cause and effect in some directions,
but perceives
little, if any, relation between different states. A cat out in the
cold will
cry to come in, for instance; once in and warm, it will go out
again with no
hesitancy, nor recollection of the state it had shortly before
suffered in. Some
humans come perilously near to a similar state of existence, and
all fall into
it in some degree. Most people identify the power to perceive with
the act of
perception and thus lose right comprehension and application. “What
shall arouse
them from the living body of this death?” Trouble, pain, sorrow,
loss. In the
meantime, they are joined to their idols, and have to be let alone.
“Theosophy
is for those who want it and for none others.”
If Consciousness is the only Reality, the Knower, Sustainer and
Experiencer,
then every condition or state is more or less a temporary
appearance. All
classifications refer only to actions of Consciousness—the universe
being
“embodied consciousness,” a creation of forms, a building up of the
great from
combinations of the small, so to speak. You will remember that H.
P. B. says,
“It stands to reason that life and death, good and evil, past and
future, are
all empty words, or, at best figures of speech. They are changes of
state, in
fact, and no more. Real life is in the spiritual consciousness of
that life, in
a conscious existence in Spirit—not matter.” She also said that she
had in vain
endeavored to impart this idea to Theosophists at large, and that
with this
basic idea all the rest becomes easy; yet thousands of Theosophists
read-
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ing the statement and like statements, time and again, get no
meaning from them.
Consciousness is the cause and basis of all states, whether the
fact is realized
or not. It alone is whether there are universes or none. If we take
the idea
that Sight which sees all things cannot see itself, and apply it to
Consciousness, we must concede that Consciousness cannot know
itself, although
knowing all things. Is not Consciousness Knowledge itself as an
abstraction? “It
is wisdom itself, the object of wisdom, and that which is to be
obtained by
wisdom; in the hearts of all it ever presideth.” It is
ever-present, ever
perceiving the changing panorama of existence. “I establish this
whole universe
with a single portion of myself and remain separate.”
Our form of consciousness is made up of various and differing
contacts with
other forms of consciousness. We base our modes of action upon
these partial
expressions, and get the reaction from them in constant
repetitions. As the Self
is all and in all things, and all things are in the Self, the Self
is the
Witness of all. The seeming separate view in us is not a separate
Self, but the
One and Same as appears separate in all creatures.
Self-knowledge comprises both Self and Knowledge; without Self
there could be no
knowledge; without being there could be no knowledge of Self. “The
Highest see
through the eyes of the lowest.” All are partial expressions of the
One, seen by
the One, known by the One. Individualization of being does not tend
to
separateness, but to universality of ideation and consequent
action. What does
it? Thought does it. All experience is by and in Consciousness;
Ideation becomes
more and more universal.
“And when unreality ceases to exist in the individual self, it is
clear that it
returns towards the universal; hence there is to be a rejection of
the
self-assertion and other characteristics of the individual self.”
As to our fellow students: we are apt to be mistaken in regard to
their real
attitude towards us. It is so often our attitude towards them that
presents to
us a false conception of theirs. That
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we all have defects is quite certain, and a defect of one kind is
no better than
a defect of another kind. We notice defects in others, or what
appear as such,
in much the same way as they may notice defects in us, and then on
both sides
there is judgment of one another on the basis of the defects
perceived. This is
the opposite of that respect for our fellow students which we ought
to have,
because they are such, and all are working for a common purpose. We
will readily
admit the common ground, but say at the same time that on no other
basis would
we be at all congenial; so it must be true that there rests
misunderstanding of
one another. What this may be has to be searched out by each one.
There is
something that causes it. Is it fear, doubt, ambition, jealousy—or
what? These
things we have to determine and act upon for ourselves, regardless
of what any
other may do, or what we may have thought of that other. All this
will keep us
so busy in watching ourselves that we will have no time nor
inclination to take
offense at others. And all the time we will be raising ourselves to
a higher and
better degree of discrimination and power to help in the best and
most effectual
way the very ones whom we may have placed in a pigeon-hole that we
have
specially constructed for them.
It is written that students are not selected because of their
natural affinity
for one another, but for quite other reasons. Each student or
disciple carries
with him some particular expression of racial defects, which on the
surface
appear as points of dislike to others, and yet which have similar
roots in each
student, so much alike that one could not tell them apart. So each
has to dig
out the root, and when he has done this, the true nature shines
forth and is
reflected in the others.
The desire to know the “whence, where and whither” of humanity
springs from the
general “religious instinct,” the real basis of religion being in
man’s own
spiritual nature. Religion does not arise outside of man, as the
word itself
shows—from religere, to bind back. Religion is the binding back of
all men and
all beings to the One Source of all. Real knowledge arose within
man him-
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self as he perceived his real nature. Knowledge of man’s nature has
always been
and has been restated from time to time by perfected men from other
periods of
evolution. All forms of religion are pale and distorted copies of
the original
statements upon which they are based, the Three Fundamental
Propositions of
Theosophy.
The greatest thing most students have to guard against is
self-deception. The
versatility of lower Manas in this direction is beyond
characterization. So we
have to watch to see whether our ostensible motives are not cloaks
for other
underlying ones. While doing this, we should be serious but
cheerful—not taking
“our selves” too seriously, but the task. itself as seriously as we
can. By this
course we will gain insight and strength, if we never despair,
never doubt—and
keep quiet, thoughtful and persistent, as well as cheerful, through
it all.
Nothing is as bad as we think it is, nor ever will be.
People sometimes charge others with intolerance. Perhaps this
accusation arises,
not on account of the statements actually made, but because of the
tone and
feeling within and behind them. One can usually state his belief
and
understanding, giving his reasons therefore, without arousing
antagonism. This
is a good thing to strive for. Tolerance is good, if understood
rightly; but
there are many strange ideas in regard to it. Some think it to be
intolerance to
point out to others holding different views any errors of statement
or fact. But
Truth never yet agreed with error, nor does error agree with error;
Truth agrees
only with Truth. So if we firmly believe, and are convinced by fact
and reason,
that we are in possession of Truth, it would be a false tolerance
which would
withhold it in the face of error. Truth exists in the world for the
purpose of
destroying error. Error is dogmatic and does not court close
investigation.
Truth courts all and every possible investigation, and, calm in its
certitude,
examines everything upon its merits, tests it by the standard of
Truth. The
average mind of the day is still under the sway of superstition, of
dogma and
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authority, and must remain so for some time to come. Meeting
frequently those
who have broken loose from old forms to engulf themselves and, what
is worse,
others in newer forms of the same old errors, we can but keep on
the straight
path we know, making a trail that these very ones may follow in the
future. We
need not be distressed that they cannot now see. Their time will
come; for all
these things are provided for in the vastness of time. We have but
to go on with
the Work.
At certain stages of his student life, the Disciple often feels
that getting
away alone somewhere with regularity helps him keep his psychic
balance. Surely
it is not a good thing for progress to depend upon externals for
balance.
Thinking so only perpetuates the dependence, and cannot bring that
inner
strength and perception which is so necessary. That dependence
occasions
dissatisfaction at the majority of externals, and demands
periodical changes,
none of which brings anything lasting. From all this a nervous
tension is
produced which is corrosive and destructive, occupies the mind with
one’s
fancied needs, and reacts injuriously on the body.
True strength lies within and can only be aroused and used by
ceasing to think
that anything in particular of an external nature is necessary for
us, in the
ordinary acceptation of the word. We have our place and our duty to
fulfill and
perform; externals are our temporary opportunities, and we shall be
wise to use
these rightly. Furthermore, we will do well if we take the attitude
that “we”
are not necessary to others; that if we were gone they would miss
us only for a
comparatively short time, and that other persons and things would
finally fully
occupy their attention. Only when we have arrived at that state—the
sooner the
better—where we stand self-centered in the true sense, and “upon
nothing
depend,” can we realize our inner nature, and be of the greatest
service in the
world of men. All of which means that our tendency is to exaggerate
our
importance; and that is distinctly separative and obstructive to
real knowledge
and effectiveness.
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Effective Theosophical work cannot be done unless there are found
persons in the
world who can see the necessity for it and will fit themselves more
and more to
supply the need. That certain persons find such an opportunity is
their karma,
but what they do with the opportunity depends upon their
realization of its
importance. Once we see something of what the Theosophical Movement
means to the
world, we are necessary to it—not as persons—but because we see and
do. The
Movement is accelerated by us to the extent we work for it, and
hindered to the
extent that we, as it were, let it pull us along. Of course, if we
were dead and
gone, or not able to grasp the great fact of such existence as the
Lodge of
Masters and Their work in the world, the great Movement would be
going on in
such measure as others— perhaps not so wise nor capable in many
ways—might
afford. So, every student who will strive to make himself a fitting
instrument
is necessary to the work, to his full capacity, Soul, Mind and
Body. It is a
fact of tremendous significance to our personalities! If we are
impressed with
the significance of it, and accept ‘ fight that only fortune’s
favored soldiers
can obtain,” we will hesitate not at all, but seeing that the
present basis of
action in the world is wrong will work with it as far as we must,
while
ourselves thinking and acting from a very different basis. Our
thoughts are our
thoughts; our lives are our lives, and both are devoted to our
work. Having put
our hands to the plough, and seeing the field that needs
cultivation, we may
push on in confidence and faith. More power is needed? It will
come, if we will
just open those big hearts of ours and let “them” work.
The right kind of Theosophical talking comes only from practice. It
is not
merely the use of a facile vocabulary, but the possession of
well-digested ideas
that is necessary. These come only from constant study and
application. Frequent
reading of articles by W. Q. J. develops the tendency to present
the right ideas
in the simplest form, and these ideas become a mental storehouse
which can be
drawn upon at will. It is not necessary that we understand the
deeply
metaphysical concepts of Theosophy, as
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it is to comprehend the fundamentals and be able to make an
application of them
to every problem of life. W. Q. J.’s articles will be found to
contain
“alphabet, grammar, and composition,” or, in other words, a basis
for right
ideas, right thinking and right application. A daily reading from
his writings
is advisable. One who does this cannot help but imbibe—absorb—the
spirit of
them, and become an exponent who is at once deep, simple and
convincing.
The question of personality is so large that it might seem as
though its
successful solution should resemble the working out of a
complicated
mathematical problem. But the greatest truths are the simplest. And
if we
reflect a moment on what impersonality is not, perhaps that will
help us to see
what it is. Some orate forcibly against personality. That does not
prove they
are free from it. Some say little, but the effect of what is said
is to imply
that they are impersonal. They seem so modest, but are only
politic. Some are
afraid to talk about personality, thinking that it must be shunned
as an ogre.
Yet others preach a doctrine of impersonality which takes
everything human out
of life and makes of it a cold negation. This doctrine has no
patience with
evolution—all faults must disappear at a single stroke.
Impersonality isn’t talking; it isn’t silence; it isn’t
insinuation; it isn’t
repulsion; it isn’t negation. Above all, it isn’t a diplomacy which
masks
ambition.
Impersonality means freedom from personality, but none of us are
going to attain
that, right away; we are doing well enough if we are persistently,
albeit
slowly, overcoming.
For practical purposes: if we are developing the child-heart; if we
are learning
to love things beautiful; if we are becoming more honest and plain
and simple;
if we are beginning to sense the sweet side of life; if we are
getting to like
our friends better and extending the circle; if we feel ourselves
expanding in
sympathy; if we love to work for Theosophy and do not ask position
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as a reward; if we are not bothering too much about whether we are
personal or
impersonal—this is traveling on the path of impersonality. So much
for the
individual. For the T. S. A. impersonality means not to worship
itself as an
organization; to endeavor to get broader and freer; to merge
itself, more and
more, into the living spirit of the movement— its higher self; to
neither
despise itself because it is a form nor exalt itself because it has
a soul; to
become less doctrinal and more human.
July 12, 1897.
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“Seek this wisdom by doing service, by strong search, by questions,
and by
humility; the wise who see the truth will communicate it unto thee,
and knowing
which thou shalt never again fall into error, o son of Bharata. By
this
knowledge thou shalt see all things and creatures whatsoever in
thyself and then
in me. Even if thou wert the greatest of all sinners, thou shalt be
able to
cross over all sins in the bark of spiritual knowledge. As the
natural fire, O
Arjuna, reduceth fuel to ashes, so does the fire of knowledge
reduce all actions
to ashes. There is no purifier in this world to be compared to
spiritual
knowledge; and he who is perfected in devotion find eth spiritual
knowledge
springing up spontaneously in himself in the progress of time.”
Bhagavad-Gita, Chapter IV.
Contents
LIVING THE LIFE
Letter One
YOUR letter of ‘Wednesday is here; a good brave letter, and true
all through,
covering the ground. Yes, if we were quite certain that They were
on hand always
to pull us out of holes we walk into carelessly, or have made
possible by past
neglect, we would never become as They are. All the same we are
helped, and in
the right way, the way our nature needs, not necessarily according
to the way we
assume would be the proper one. If helped at all, it must be so.
“Ingratitude is
not one of our vices,” is Their written statement, and it is lived
up to; the
very best that can be done for us is done, and being done all the
time. At times
we may doubt, but this arises from the personal uncertainty, fear
of some or
another kind of consequence. We should take it that whatever arises
is a
necessary position for us to be in, in order for us to do further
and greater
work for Them. This must be, if we are true to Them; so, while
doing all we can
to make the way sure and clear according to our light, we step
forward with
strength and boldness because the Path is ours and Theirs. We lay
our strength
and our weaknesses on the altar of sacrifice. Does not the Gita say
“Place all
thy works, failures and successes alike, on me”? The fact that some
are
recognized as bad means their relinquishment, sooner or later. The
reason for
this seems plain; if we waited till we were saints, would we ever
begin? We
would not. So, recognizing this interiorly—if not in words—we go on
and keep
going. This is the gist of your letter, and it warms me up to have
you write it.
This is a school and everything that comes for us to do contains a
lesson for
us. ‘We should not forget that, ever. What comes
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at any time contains in it the thing we need; so whether it seems
hard,
troublesome, or pleasant, there is something in it for us. Also it
is well to
bear in mind that W. Q. J. says in the “Spiritual Will,” that the
essence of
eradicating the personal element lies in doing the things we
dislike to do.
Fortunately for us, we don’t have to hunt them up. They come to us
right along.
If we had to hunt them, we might let a lot of them go by, as not
the right kind,
or for some other reason. Being Arjunas, we have the battles ready
to our hand.
There comes a time in our development when work seems useless and
irksome, but
W. Q. J. says, “the disciple must work,” notwithstanding. I think
that in the
irksome work is the clearing up of Karma, and clarification of the
sheaths. We
are doing it all, bearing it all, for the Self. It is by the giving
up of self
that the White Adept becomes. That which galls, that which hurts,
is the
personal desire unattained, or feared to be unattainable. We know
it very well,
but find the pressure hard many times. We also know that
“realization comes from
dwelling on the thing to be realized;” so we have to keep on, and
“dwell” as
much as we possibly can. Every effort brings the time of
realization nearer.
I was amused at the remark of the lady, “If we could see on the
astral plane, we
could find there that H. P. B. made mistakes.” I would say,
“Perhaps if we could
understand English, our mother tongue, and could understand the
simplest
information in regard to a thing we had never heard before, and
knew the very
first laws of Occultism, we would keep silence, try to learn, and
refrain from
showing our ignorance.” This “parrot-talk” has a tendency to make
me “tired.” I
have heard it before, and I am not gentle with it as I am with
other things. It
is so unspeakably silly; I often quietly say things that tend to
startle such
people out of their goose-like assurance. (You have seen geese and
heard them!)
These people should be told to stop taking as a fact what other
people tell
them, and if they want to know anything, go study the history of
the Movement
from every point of view. We have done it, and are giving out the
result, which
they can
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verify if they choose. What we are giving cannot be refuted in any
way but by
that history, assimilated and understood. We stand on the whole
record, without
omissions or interpolations. Of course, the study needs a modicum
of power to
understand the meaning of words and their application; if they have
it not, then
they would better follow some “leader” or another until they have
acquired it.
This is not their class.
When the lady asked if never lectures on “what Theosophy is,” it
would have been
a great opportunity to have her tell what it is. I imagine she
would have
exposed her ignorance. Such people—many of them—think that talk
about Lemuria
and Atlantis, Parabrahm, the Logoi, Pitris and what not, is
Theosophy; none of
them understand even what they talk about. No very explicit
information was
given out by H. P. B., and there is none other to be had. The races
are simply
sketched so as to give a general comprehension of the history and
nature of the
preceding races; if we knew every detail about them, it would not
help us any.
True knowledge does not lie in the direction of book-study, as we
know, and as
doubtless you have told them.
The — were asking last night in respect to the “Declaration.” I had
said at one
time that the very words were Mr. Judge’s; they evidently got the
idea that he
had “communicated” the Declaration to me. I told them that I had
been looking
for the right thing to put Out as a Declaration of Principles and
that while on
that hunt, you had sent me the very thing I wanted, further
explaining that the
Messengers had left all that was necessary for us, and that it was
for us to
apply the right things at the right time and places. thought that
was rather
discouraging, evidently thinking that we should have direction in
ways and
means. I tried to show we could not do any good, if directed in
everything; we
would not grow in discrimination, power and judgment; we would be
but automata,
and would never fill the necessary place. No doubt we would be
helped by
readjustment rather than direction, so we should not look for the
latter, but
using our best Theosophical judgment, move forward, feeling sure
that if our
understanding of the nature of the task is good,
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and our motive pure, the right way will appear to us. Such would be
guidance of
the right sort, one that leads to growth. Should it be necessary to
have
“direction” at any time, we may be sure that it, also, will come.
In the
meantime we live and learn; and we should not forget that They and
we are
working for the future, and for the same end.
CONTENTS
LIVING THE LIFE
Letter Two
Glad that you had such a good and large meeting, and that your
courage increases
as time goes on. You would not have believed a year ago that such
progress in
the work and in understanding could be made in the time elapsed.
Think of the
numbers of souls awakened and set upon the right path by going the
way yourself
and pointing it out to others. This is something that falls to the
very few.
“Just to thy wish the door of heaven is found open before thee,
through this
glorious unsought fight which only fortune’s favored soldiers may
obtain.” The
kind of fighting was not our choosing, but was and is that of
fortune’s favored
soldiers; the end of the battle is not seen until the enemy has
surrendered. He
may be defeated in one place to stand and give battle in another;
so the fight
keeps on because a soldier of the Kshatriya tribe has no duty
superior to lawful
war. War is his business, and he should find joy in the battling
with
difficulties presented to him to try his courage, to test his
strength and
endurance. “Make pleasure and pain, gain and loss, victory and
defeat, the same
to thee, and then prepare for battle, for thus and thus alone shalt
thou in
action still be free from sin.”
I can readily imagine the troubles found in getting people to
really study; as a
rule, the necessity is not perceived, and this, I think, on account
of the
present methods of education wherein the soul and mind are
considered as mere
recorders. Is it not strange that plain statements are not grasped,
that the
superficial meanings of words are taken to be the applications of
them? All
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of which is chargeable to our modern educational methods. Most men
think that
when they have heard a statement made, they know it.
Some one or two may wake up, among a number of those interested,
and therein
lies the hope; also we know that those who merely listen or read
with attention
get something in the way of a trend that sometime will develop into
greater
things. It is not labor lost, although results at times do not
appear to be
commensurate with the effort put forth. We make the effort, and the
effort
brings results: this is enough. We may not look for any specific
kind of
results, but keep on doing the best we know and can; this includes
all proper
ways and means open to us.
What you say about Consciousness is right, as I see it. There is
consciousness
and its perceptions, the latter becoming more and more objective
creations on
different planes of matter on account of the Creative, Preservative
and
Destructive powers inherent in Consciousness, or, more properly,
the Self.
‘Whatever state of consciousness the Perceiver may be in, the
things of that
plane are for the time being his only realities.” It is all
relativity and here
is where the knowledge of the Real and the Unreal frees from
bondage. The whole
universe exists only for purposes of Soul. Soul is
individualization of Being;
we, as self-conscious beings, have to remain in the bondage of
matter long
enough to give lower segregated entities the necessary impetus
toward self-
consciousness. The majority do this work unconsciously, partly
right and partly
wrong. It is possible to do it consciously and free from
attachment, as well as
rightly.
A good comprehension of the processes is wise and necessary, for
the sake of
others who need to see that the way of devotion is not that of
merely being
good. The books of devotion contain the rules of war, the
duties—individual and
collective—of the warrior, the right conduct in the field.
Moreover, they give
the maps of battle-grounds where the foe is to be met, and tell how
the battle
should be fought—to win. All the works of the Teachers have their
places, and
all of Them had a particular work
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to do. Those who think that the Teachers can be pigeon-holed— as
some do—have
failed to grasp the meaning of the Movement. We can see how the
work of one
Teacher so clearly and so beautifully complemented that of the
other. You
remember what H. P. B. wrote to W. Q. J.: “As you in America will
prevail, if
you only remain staunch to Master’s program.” There is no way under
heaven by
which we shall know that program except through the record left by
those Two.
The more we proceed on the line we are going, the more clear does
it show itself
to be according to the “program.
CONTENTS
LIVING THE LIFE
Letter Three
I am rejoiced that you find lessons in all these things that come
to pass: this
is the realizing of the meaning of life. Most people take it to
mean eating,
drinking, waking, sleeping, enjoying, doing business for gain in
order to do
these things—and learning nothing, frittering away opportunities,
multiplying
difficulties, avoiding by every possible means those things from
which they
might learn.
Our attitude should be that if there is work and we can do it, we
must,
regardless of results; we know that the Law takes care of them,
without thought
or effort on our part, and with exactitude undisturbed by our
sentiments. We see
that and admit it, yet fear to trust, even when we know that there
is nothing
else that can be done by us.
One finds spiritual knowledge springing up spontaneously within
him, not because
of his mental exertions, but because of his “attitude of mind.”
“Place thy heart
on me as I have declared myself to be, serve me, offer unto me
alone, and thou
shalt come to me; I swear it, for thou art dear unto me.” Krishna
calls these
“my supreme and most mysterious words”; he adds, “He who expoundeth
this supreme
mystery to my worshippers shall come to me if he performs the
highest worship of
me, and there shall
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not be among men any one who shall serve me better than he, and he
shall be
dearest unto me of all on earth.” What determines it? Thought
determines it.
Motive determines it.
I am glad that you wrote R— and put it up squarely. I think that
was the right
thing to do; if it hurt personal pride for you to do it, the hurt
showed the
need. A sore place like that is not right; some massaging will not
do it any
harm. The fact that you felt better after writing shows you knew
that it was the
right thing all the time, but hesitated, like the boy with the
tooth and the
string. The personality is what you say—a “peach.” It can play all
parts, from
lord of all creation to Uriah Heep, as its occasion requires, and
the man is
involved in its pretensions. But he learns, and some time Mr.
Personality will
be “out of a job”; “there won’t be no such thing”; instead, there
will be a
whole man.
I can understand the trepidation that arises in such a transaction
as you
mention; one does not want to make a mistake because of the large
loss that
would be incurred, and yet one must decide to do or not to do. The
nature of
your business contemplates a certain amount of risk based on the
probable action
of others. It is a sort of gamble; probabilities are better in some
cases than
in others, but in any, there is no certainty to be obtained. To be
able to
determine accurately one would have to know all the converging
factors, to see
them all in their several courses, and this is not possible to us;
so we have to
guess on probabilities to a great extent. It is this uncertainty
which un nerves
us. We do not want to make a loss, and we do not want to lose a
business
opportunity. The only course left, is seems to me, is to determine
whether it
would be considered a fair risk; if so, we would be justified in
taking it,
because there is no way by which results can be absolutely assured.
Our judgment
would then be centered on the quality of the risk, leaving results
to general
average—that being all that we can do.
The Conditioned is surely unlimited in its capacity for wrong
action, but we
might remember that the Unconditioned does not and cannot act. “The
Self acts
only through its creatures;” the
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conditioning is collective. The conditioned has also to exercise
its capacity
for right action; its ascertained errors lead in this direction,
and the
possibilities are also unlimited. All being is conditioned, but in
it there is
an infinite variation. If we rise out of one set of conditions we
are in
another. The secret would seem to be non-identification with
conditions of any
kind, while working in and with those which on any plane surround
us, improving
our judgment and discrimination in regard to them all the time, as
well as the
instrument in use on that plane, giving the conscious lives of
which that
instrument is composed the right direction.
Had we transcended physical conditions, we should not be trammelled
by them,
would not be in them, except by choice. Even then we could not do
other than put
ourselves under their operations and limitations, in order to gain
a full
comprehension of them in all their bearings upon those in that
condition by
necessity. We have to abide by the rules of whatever game we are
playing; at the
same time we may know better games.
It is good to have that “touch of heart” which transcends time,
space and
conditions. I fully appreciate it, and you know that it exists on
my part. Love
to you and the highest success in your endeavors.
CONTENTS
LIVING THE LIFE
Letter Four
While situations are not always agreeable, or what we would choose,
yet they are
the very apparatus by means of which we learn discrimination; you
know that.
Seeming misfortunes turn into blessings if taken right; this must
be true if the
purpose of life is to learn. Everything that comes is a part of
life, and when
it comes to us, it is a part of our life; so all must be right for
us if our
object is to learn. If people could only look at it in that way,
they would
learn more, get through with less friction, be happier, and, in
reality, have
fewer difficulties to surmount; the necessity for learning ceasing,
no means are
drawn to us for that
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purpose. It is Karma, all of it, and as students we should realize
and benefit
by the knowledge. But it takes time for most to do so, and
opportunities are
lost and energy uselessly expended in the meantime. Our work is
with ourselves,
however, and we can do only what we can for others, giving them
such
opportunities as are beyond us to take; then they must choose. W.
Q. J. said
there are two things needed—to hold on firmly, and to have perfect
confidence. I
think therein lies the door to a safe refuge. (He used the words
“hold on
grimly”—which is more expressive of determination.)
It is true that when we are relying on other things, we are not
relying on the
law. Yes, it looks a good deal darker than it really is. We have to
grow
accustomed to another kind of light, and we shall then see as
plainly, or more
so, than before. The very sacrifices made to relieve the trials of
others are
also tests for ourselves, and means of growth, growth coming from
the sacrifice
of the lower to the higher in every way, as well as on every plane
of being. It
is spiritual fire that burns out all the dross. At no time is the
way easier,
but it is sure, and the refining goes on. If we must go down, it
will be with
our flags flying, fighting to the very last. That is the worst that
could
happen, and even that is not very bad for us, though others might
suffer because
of our removal to another field. We may now regret the possibility,
but then we
would not, because no more could be done.
Also, your thought that we are not deserted must be right. Too
often we think
all depends upon our effort and continuance; yet we must know that
all these
things are provided for, and there are always those who are near
us, who see and
know, and will never fail us, even though we have to go through the
gates of
death to get a wider vision and understanding. All the trial and
training tend
to pull us out of one place in order that we may lay hold of
another and better
one, when we determine to “suffer or enjoy whatever the Higher Self
has in store
for one by way of discipline and experience.” It is the Higher Self
that pulls
us into places and conditions that the personality would run in
affright
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from, if it alone were acting. It shrinks from the unknown like the
steed, but
the rider by spur, bridle, and encouragement makes it carry him
where he desires
to go, for he knows where food, shelter, and rest await both.
In this work natures are intensified; good and bad come to the
surface, but the
cleansing process is gradual. Each must do his own work of
elimination where
such is seen to be needed; it is a process of purpose and
discrimination, and
events bring us opportunities. Wise are those who take advantage of
opportunities and examine motives in the handling of events.
The Law works in strange ways at times; it is never idle and it
makes no
mistakes. Let us rely on IT, for there is nothing else on which we
may. If I
were utterly worthless, your love and faith and courage would bring
results to
you just the same, and your sacrifice to an ideal bring out in you
all that the
ideal holds. And when it is Truth itself we seek and serve, nothing
can dismay
us or turn us aside. It is much to have gained this
understanding—worth its cost
ten thousand times.
CONTENTS
LIVING THE LIFE
Letter Five
You have it right about passing from plane to plane daily but
relating
everything to the brain circle of necessity and thus losing the
meanings. I
think both a dwelling on the fundamentals and a giving it to others
is what
produces the best results. W. Q. J. says, ‘ it (the Will) is freed
from the
domination of desire and at last subdues the mind itself. But
before the
perfection of the practice is arrived at, the will acts according
to desire,
only that desire is for higher things and away from those of
material life.” The
ordinary events and duties of the day do become fatiguing and
harassing to the
earnest student by the very nature of the change of attitude and
plane of
action, and of the changes going on in the body itself; but this
has to be
overcome. The disciple must work, must do every duty, not in order
to get it
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done, but as though his whole interest were in it and it were the
only thing to
be done. This, you will see, is because desire is working in the
new field.
As to memory: you see that memory is a faculty of perceiving
registration.
Registration is there, but oftentimes remote from the plane of
perception, the
impression being pressed upward, as it were, from below. Physical
memory can be
trained to greater effectiveness, a close observation and notation
of every
thing and every circumstance being the principal agent. We have
many careless
habits of letting things impress us without definite notation. For
instance,
people often look at their watch and put it back in the pocket;
then, being
asked, “What time is it?” have to look again, being unable to tell.
In such
cases, the object was to see what time it wasn’t, and observation
went no
further in the way of notation. To carefully note things and not
allow the
notation to affect our proper course of conduct—that is, to note
impersonally—is
studying the hearts of men who make up the world in which we live;
is studying
man as a whole, in fact, for the whole is made up of the parts.
Such an attitude
neither judges nor condemns, but votes, in order to help
understandingly. This
careful notation works both ways, inwardly as well as outwardly,
and tends to
effectiveness of the physical registry. Motive counts in this as
well as
elsewhere; otherwise, it might descend to “peering about.” One sees
without
giving any indication of having done so, and without the slightest
intention of
making any personal use of perception so gained. When we can read
the thoughts
of others, such knowledge is never used to the detriment of others
but ever for
their benefit and with wisdom; like the saying of the Masons, it is
“locked in
the safe and sacred repository of the heart.”
I think you have the understanding of “Look not behind or thou art
lost.” The
context says, “Kill in thyself all memory of past experiences.” If
we do not do
this, we live in them and rejuvenate them. Having in the past made
a deep
impression, while we have now increased our power of thought, they
are re-lived
with increased power and expression. Reliance on the Self— “That
Thou Art”—is
the way out. “As we admit the reality of the
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Higher Self, we should embrace the idea, dwell on it day in and day
out until
the will and desire naturally incline to it and have it as the
subtone or aim of
thought. This process will make the line of influence brighter and
better with
every thought. When the influence grows strong it pervades the
entire nature and
strengthens as well as improves. It will give knowledge and also
energy. This is
the real and only road to the Masters, the Adepts, the Mahatmas.”
What you say is true, that any other position than that of the Self
is all the
more disastrous because temporarily strong. Whatever a man relies
upon, to that
he goes; he, only, who relies upon the Self is not subject to
rebirth. It does
require an immortal courage to have an immortal point of view, and
to hold to it
while watching and guiding the lower forces in unity, for the Self
of All. The
Spiritual Will cannot act so long as there is any selfishness in
the action or
the desire for its results. The only way out is renunciation of
self-interest in
the fruits of actions, and while the perfection of renunciation may
not now be
ours, growth in that direction is always possible, and each modicum
of growth
makes for better attainment.
It is well to have recognized that for a long time the hidden
activity of the
spiritual aspiration manifests most in the increased activity of
the lower
nature, and this may also mean in the circumstances of life. It is
the hastening
of Karma, which may be good quite as well as what we might be
disposed to call ‘
Karma. Good Karma is that which is pleasing to Iswara; bad Karma is
that which
is displeasing to Iswara—the best definition of the two kinds.
We need not mind what we have not done nor yet what we have done.
Have care only
for what we are doing; so shall we best work and serve. Like St.
Paul, we find
the spirit willing but the flesh weak, yet the latter gets stronger
all the
time. It looks weaker than it is because of the higher standard of
judgment we
apply to it. Always the inner is the more perfect, and it is that
which does the
work of perfecting. He who seeth that all his actions are performed
by nature
only and that the Self within
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is not the actor sees indeed.” Our Declaration says, “A truer
realization of the
Self, a profounder conviction of universal brother-hood.” We are
beginning to
realize what those words mean, and we realize it by teaching it and
endeavoring
to live it.
The Perceiver having to be understood as changeless troubles a good
many. This
is because we identify that which perceives with its perceptions.
Each person
has what he calls his mind, but many think that the present
attitude of mind is
the Perceiver, although he had other attitudes at one time, and
will have still
others because He changes his mind as He perceives need for such
change. The
mind is therefore only his instrument for comprehending things and
natures on
the plane upon which it is used. That instrument can be
strengthened and
improved; it is and must be something permanent which uses,
strengthens, and
improves the instrument. The mind might be likened to a telescope
in use by the
Man, the Perceiver, in order to be able to perceive the nature of
the things
about him. He can act only in accordance with what He perceives
through the
telescope. If the telescope is not properly adjusted or out of
focus, the
perception will be out of true, and wrong action will follow. The
Perceiver must
there-fore learn, by experience and through the experience of
others like
himself with similar instruments, the proper adjustment and
focussing of the
instrument upon which right perception and action depend. If he
became any
particular perception or perceptions gained through his instrument,
he would
immediately lose all relation with other possible attitudes to be
obtained,
together with those that have been obtained.
CONTENTS
LIVING THE LIFE
Letter Six
You ask about the Ego leaving the astral body. I think that the
best
comprehension of the subject can be had by analogy. ‘When one is
said to be
asleep, the Manas or mind is no longer receiving nor transmitting
impressions
through the body; he
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passes into the dreamless state, where he functions as a
spiritually
self-conscious being until the cycle of return comes to function
through the
body again. Now if we regard death as a more complete sleep, a
final one for
that body, the Ego would simply cease forever to function through
that body; the
linga sarira or “form” astral would immediately begin to
disintegrate, remaining
with the body until its last particle, except the skeleton, is
dissipated. The
Ego, however, is no more tied to the one than to the other; the
Kama Rupa, or
desire form, aggregates itself from the skandhas or tendencies of
the lower
nature clothed in astral matter (not the linga sarira), and the Ego
ascends to
Devachan clothed in his highest essence. The Kama Rupa quickly or
slowly fades
out, according to the grossness of the nature of the man in life,
but its
“seeds” remain, awaiting the return of the Ego from Devachan. As
the Ego while
inhabiting a body, and during the sleep of the body, may ascend to
Devachanic
regions without hindrance by the fact of the existence of that body
or the
desires pertaining to it, so, after the death of the body, the Ego
is not held
by the disintegrating process of his lower principles, but may
quickly pass
through the kama-lokic (dreaming) to the Devachanic state. The
kama-rupa is but
the mass of desires and passions, abandoned by the real person who
has fled to
“heaven.” Yet, as some dream more than others and in different
ways, there is a
period of greater or less extent before the segregation of the
kama-rupa is
complete, before the Triad is entirely free. You will note that Mr.
Judge
writes, “When the separation is complete (between the body that has
died, the
astral body and the passions and desires) . . . the Higher Triad .
. .
immediately goes into another state.”
If it is remembered that the real Man is the Perceiver of all
states, the
different states will simply mean his perceptions on different planes.
When he
finally leaves his lower principles or instruments, he has no
further
perceptions of those sorts, but has others of a higher sort. He
never ceases to
perceive, while in manifestation, on any plane; he simply changes
the direction
of perception. While occupying a body and during waking hours, he
is affected by
the stimuli received through the body; after the body
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sleeps, he is affected by the repetition of the stimuli more or
less during the
dream; these die out and he is free as Ego on a still higher plane.
At death
these have a wider range, each of the lower principles beginning to
disintegrate
immediately upon the death of the body, for it was the field of
their operation.
Body of itself has no consciousness, no power of perception; it is
the gross,
concrete, earthly part with which we contact earthly things. One of
the Teachers
wrote, “Chelaship does not Consist in any kind of eating or
drinking, in any
practices, observances, forms, or rituals; it is an attitude of
mind.” Another
Teacher said, “Seek ye first the kingdom of heaven and all the rest
shall be
added unto you.” The reason for this is that it is the mind which
is involved.
If we resort to practices, then the mind is bent upon them, becomes
more and
more implicated in them, and as they are concrete things, the mind
becomes of
that complexion. Jesus said, “Be ye not as the Pharisees who make
clean the
outside of the platter.” The inner nature has a diet out of our
thoughts and
motives. If those are low or gross or selfish, it is equivalent to
feeding that
nature upon gross food. True Theosophic diet is therefore of
unselfish thoughts
and deeds, untiring devotion to the welfare of Humanity, absolute
negation of
self, unutterable aspiration to the Supreme Soul. This only is what
“we can grow
upon, and vain are the hopes of those who pin their faith on any
other
doctrines.”
As to bodily food. It is that which best agrees with you, taken in
moderation,
neither too much nor too little. If your Constitution and
temperament will
permit vegetarianism, then that will give less heat to the blood.
“If from
illness or long habit a man cannot go without meat, why, by all
means let him
eat it. It is no crime; it will only retard his progress a little;
for after all
is said and done, the purely bodily functions are of far less
importance than
what a man thinks and feels, what desires he encourages in his mind
and allows
to take root and grow there.” (H. P. B.)
I am saying so much on this subject because experience has shown
that it is so
easy for students to slip into bodily observances and stay there;
this is the
wrong end to begin on. It is best
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not to make any particular selection as to diet; take what best
agrees with you
and sustains your body best. There is nothing in vegetarian diet to
create
spirituality. The Hindus who have been vegetarians for centuries
are, for the
most part, degraded, and the better portion have as much difficulty
as the
western man in the acquirement of spiritual knowledge. Also, cows
and sheep
would be spiritual if such food had that kind of effect. It is the
motive that
counts, too, in anything. If a person stops eating meat in order
that he may, by
complying with that condition, attain to a development he has set
before him, he
misses the mark and has acquired a selfish motive for the line thus
adopted.
Also, of course, you should know that it has proved to be a real
danger for
western peoples, whose digestive organs have become habituated to a
meat diet,
to change to a vegetarian one. The trouble does not arise from
weakness
following lack of meat, but from imperfect digestion causing
disease—due to the
retention in the stomach of vegetable matter for so long a time
that yeasts and
other growths, including alcoholic fermentations, are thrown into
the
circulation, sufficiently to bring on nervous diseases,
tuberculosis, and
manifold other derangements. It is well known that a man who has
melancholia due
to systemia cannot expect to reach a high development in occultism.
The first thing, then, is to have the right kind of thoughts; the
other, and by
far the least important, is diet, in which the main thing to be
observed is, eat
whatever will keep the body in the best working condition, so that
it may be as
effective an instrument for work in the world as possible. It is
quite true that
the foods of the present time are not ideal. In the future better
products will
be had, but they will come from right thinking; our present work is
to think
from a right basis and become established in that basis, and assist
others to do
likewise. From this will flow what is in accord with it, from
within, outward—a
natural growth.
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146
CONTENTS
LIVING THE LIFE
Letter Seven
No one who sees his mistakes can be a hopeless case. The moment we
see that we
are deluded, that moment we are no longer deluded, although we may
be surrounded
by the consequences of delusion and have to work through them. Any
trouble and
hindrance come from self-identification With delusion and mistakes;
this is the
delusion of delusions.
The way you are furnishing the motive power for the business is
great. One feels
less and less desire for the things of this world, but he must
work. It is
Karma, and Karma is Dharma—duty; duty, not ‘inclinations,” is what
is required
of us. The motive is duty, not love of the game as it is played; we
would not
play for love of it. But if we aspire to become as Masters are, we
work as those
do who work for themselves and for ignoble aims. We work just as
they do, but
our work is not theirs.
It is well to keep the mind off the future as much as possible, as
far as
results are concerned, and to concentrate on the immediate work in
hand; do that
and the rest will follow and find you ready to go on with
it—whatever it may be.
Above all, avoid being carried away by the excitement of effort; be
calm and
confident; cultivate calmness and confidence; by them one preserves
his best
judgment and highest powers. Each day contains no more than a day’s
work; each
day contains so many hours for the appointed work; let each day and
hour be
attended to as it arrives. Avoid useless sacrifice of thought and
effort;
conserve energies; work without strain.
If help is to come into the Movement we have at heart, the ways by
which it will
come are provided, and the opportunities will be presented. All we
have to do is
to take advantage of the opportunities, step by step, as they
arrive, doing the
best we know, but fearing no failure, courting no success. Keep the
attitude “I
am doing nothing” before you; it will serve to lessen the strain
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that makes you tired. Take the position that everything is going to
be for the
best, and that your part is to perform whatever comes before you to
do. It then
becomes the performance of duty, and should arouse no more strain
than routine
work. And build no castles in the air: they cause only fear of
their
destruction, and in themselves are useless. Take what Karma brings
you and make
good use of it. Karma will bring to us what belongs, so there can
be no cause
for worrying over any future. There is need only that we hold all
our powers in
readiness to make good use of what is brought to us, and this is
best done by a
quiet, calm, confident performance of what we are able to do, day
by day, from
day to day.
I am glad that M— is getting on right lines. Hope that he will get
on a straight
line of thought and action. So many mystical minds from their love
of mystic
meanings turn over the dust heaps of times when hidden meanings
were absolutely
necessary, and overlook the clear unequivocal truth which is before
their very
eyes. This is lack of discrimination. If they studied the work of
the Lodge down
the ages, they would know better than to spend much time on past
efforts, the
only record of which is found in the impress made on minds of the
time, and they
would at once take up the lines laid down in the present effort.
Yes, it is war; but not against persons. War for the Truth— the
eternal ideas,
the eternal thought in the Eternal Mind; war against error, cant
and hypocrisy.
When the Eternal Verities are presented to the world, they are
always presented
through persons. Some worship or lean on the persons; others curse,
defame or be
little them; none of these look at what is brought forward and
handed on. So,
too, when error is pointed out, it has to be designated and names
used to
specify; again, the thoughtless see an attack upon persons. In an
age of
“personality,” the ordinary mind cannot see beyond it, unless care
is taken on
each occasion to explain it. The war is to help “personalities” to
become
“living souls.” It is the Mahabbarata—the Holy War. Ideas are ideas
by whomever
written or expressed; so, they can flow through anyone who is in
the right
condition. We find
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Theosophical ideas in every direction, in all classes of thought,
speech, and
writing; pieces here and there are as good as any that Theosophy
gives, but
there is no synthesis. Theosophy is synthetic and spells unity in
diversity, the
diversity being only apparent, not real. “Meanwhile the world of
real Occultists
smiles silently, and goes on with its laborious process of sifting
out the