THE SPIRIT IN THE BODY

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

[37]

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

[38]

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.

[39]

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.

Top

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

[40]

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-

[41]

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

[42]

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.

Top

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

[43]

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-

[44]

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

[45]

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.

Top

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

[46]

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-

[47]

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),

[48]

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.

Top

[49]

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

[50]

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

[51]

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

[52]

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.

[53]

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.

Top

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

[54]

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

[55[

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.

[56]

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.

Top

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”

[57]

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

[58]

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.

[59]

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.

Top

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.

[60]

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.

[61]

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-

[62]

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.”

[63]

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.

Top

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-

[64]

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?

[65]

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.

Top

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

[66]

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

[67]

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.

Top

[68]

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

[69]

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.

[70]

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.

Top

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.”

[71]

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—

[72]

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

[73]

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.

Top

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

&nb