THE SPIRIT IN THE BODY
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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.
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THE SPIRIT IN THE BODY
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-
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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. [8]
THE SPIRIT IN THE BODY
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
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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
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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. Top
THE SPIRIT IN THE BODY
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-
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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. Top
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THE SPIRIT IN THE BODY
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 ocean of Life; it will sustain you. I 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
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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
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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. Top
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THE SPIRIT IN THE BODY
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.
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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.
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“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. Top
THE SPIRIT IN THE BODY
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
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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.
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"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. Top
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THE SPIRIT IN THE BODY
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-
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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. Top
THE SPIRIT IN THE BODY
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,
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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
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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
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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. Top
THE SPIRIT IN THE BODY
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-
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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-
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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
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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. Top
THE SPIRIT IN THE BODY
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
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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;
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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. Top
THE SPIRIT IN THE BODY
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.
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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
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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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