THE SPIRIT IN THE BODY
Letters
26 27
28 29 30
31 32 33
34 35 36
37 38
“Try; try; ever keep trying.” “Realization comes from dwelling on the things to be realized.” Following such injunctions of Those Who Know, a constant gain will appear. Ups and downs there will be, in accordance with the swing of the pendulum, or, more properly, the turn of the spiral. Knowing the law of action, we can keep on, whether we are at the highest or lowest point of the cycle. As time goes on and the right attitude is maintained, we shall grow less and less subject to the high or the low.
To realize, at the beginning, the continuous effort required, would be discouraging; but as the greatness of the task we have set before ourselves becomes more and more real, we grow into the condition represented in the six glorious virtues as that of being constitutionally incapable of deviating from the right path.
We have in the
past generated, or created by thought, and re-inforced by action, numerous
elemental beings of the nature of Prakriti. As long as our thought is in keeping
with their natures, no great friction is observed; but when our thoughts fail to
provide them with sustenance, the struggle for life begins, and must continue
until these creatures of ours die, or are so changed as to cause no hindrance.
It is a new Manvantara in our little solar system, “the guiding spirit” ruling,
controlling, or sweeping away
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all entities connected with the old evolution, in accordance with the key-note of the new. So, in the concrete state of the old, and the nebulous state of the new, we have to go through the preparatory Rounds. Great Nature repeats her action in accordance with Law, in the small as well as the great.
As to “the hardest job of reconciliation” set you in this matter of H—: you will remember that I said in a recent letter that I wanted you to keep in touch with the various events, so that you might be able to observe developments—see how things work out under certain methods founded on principles, for all these things are object lessons.
In the first place, there is no room for misjudgment; judge not at all as to persons should be the rule. As to their ideas, their capacity to grasp one set implies capacity to grasp other kinds. If they have wrong conceptions and are amenable to reason, their wrong conceptions can be reasonably considered on their merits— in themselves, first, and then in their relation to other conceptions. In all this, there has to be first sought points of agreement—all of them; in fact, show a disposition to agree. At no time should any oppositional attitude be felt or assumed—no expressed or implied superiority of knowledge. If opposition exists even in thought, a counter opposition is set up, and the aim to enlighten is not effected. Of course, none of this prevents one from seeing things as they are, and leaving the door wide open for others to see what we do.
Our work lies among those whose ideas are in strong opposition to what we know as truth. We have to meet ideas as we find them, and extend them in the direction we know. This is a different case from a talk on Theosophy, where we are giving an exposition in order that others may know what it is.
One of the results of wisdom is the ability—in degree, at least—to do the right thing, at the right time, and in the right place. The object of all right doing is to help others who are seen and known not to be right. Our seeing and knowing their present condition gives us the clue to the kind and manner of helping. If we judge them incapable of help, we shall afford them none. So
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we judge not, but like the Sun and Nature, treat all alike—shine for all, work for all, irrespective of presently held ideas, or presumable qualifications in any. Such has been the course of all great Teachers. They come to call “not saints, but sinners to repentance.” All have had their Judases, but even Judases have to have their chance with the rest; even they are inherently perfect, and having free will may rise to the opportunity. The Gospel hymn which says, “While the lamp holds out to burn, the vilest sinner may return,” voices a truth; so what is there in all this that calls for mortal judgment? None, I think you will say, when you consider the matter in its wider bearing, and in the light of Karma which brings opportunity both to give and to receive.
There is no pretense of personal virtue or knowledge in handing on for the benefit of others what one perceives to be good for them. A claim, even a thought of personal virtue, is detrimental— because it is personal. The Egoic perceptions on this plane are limited by this very thing.
“Thy body is not self, thy Self is in itself without a body, and either praise or blame affects it not.”
“Deliverance of mind from thralldom by the cessation of sin and faults is not for ‘Deva-Egos’ (reincarnating egos). Thus says the ‘Doctrine of the Heart.’
“The Dharma of the ‘Heart’ is the embodiment of Bodhi (True, Divine Wisdom), the Permanent and Everlasting.”
“To live to benefit Mankind is the first step. To practise the six glorious virtues is the second.”
The six glorious virtues are:
ONE—“Sama.” It consists in obtaining perfect mastery over the mind (the seat of emotions and desires), and in forcing it to act in subordination to the intellect which had been strengthened by attaining—
(1.) “Right knowledge of the real and the unreal” (Right Philosophy).
(2.) “Perfect indifference to the fruits of one’s actions, both here and hereafter.” (Renunciation of the fruits of actions.)
TWO—“Dama.” Complete mastery over bodily acts.
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THREE— Renunciation of all formal religion, and the acquirement of contemplation of objects without being in the least disturbed in the performance of the great task one has set before oneself.
FOUR—“Titiksha.” Cessation of desire and a constant readiness to part with everything in the world.
FIVE—“Samadana.” That which renders the student Constitutionally incapable of deviating from the right path.
six—“Shradda.” Implicit confidence on the part of the pupil in his Master’s power to teach, and his own power to learn.
SEVEN—One other, and the last accomplishment required, is an intense desire for liberation from conditioned existence, and for transformation into the One Life.
While some of these may be beyond us, we can “practise” in these directions; in fact, we have been so doing, and we know that practice makes perfect. Well, I must stop now and send you the best I have, with love.
As ever, R. C.
Letter Twenty-Seven
It is said that there is but one sense; the different organs are but modes of reception. From the same point of view it might be said that there is but one “Eye”; the rest are modes of seeing. These, of course, have to be brought into line for unobstructed vision. The various soul sheaths, as I understand it, are formed from the first ethereal substance of which the permanent body is composed. Man is the microcosm of the macrocosm; so, imagine one individual in his permanent body at the beginning of a solar system: that body will contain within it all possible changes of density; those changes will be the necessary steps, under the general law of the solar system, to reach the most concrete expression.
The concrete expression must be reached in order that the descending intelligences may be able to help or impel to a higher standard the forms of consciousness not yet self-conscious; all
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forms meet and mingle in man. Each change in density of sheath involves a loss of spiritual perception, and knowledge of the more dense matter obtainable in no other way.
As the universe exists solely for purposes of soul, and as resistance is met in degree in all states of matter below the first state, the power of Creation, Preservation and Destruction must be in operation on every plane and all the time. Creation works in the change in density, and toward the ideal form for fullest expression on this plane. This involves continual adjustment, implying the preservation of that which fulfills the purpose, and the destruction of that which does not, as well as further creation to take the place of that which was destroyed. The Creator, Preserver and Destroyer within his own sphere, then, must be the permanent Ego. The same law applies everywhere. For instance, in your business, a new department is added; the other departments keep on and the new one is either shaped into line with the general purpose—or cut off.
The Secret Doctrine says that we are at the middle point of the seven Rounds; this means that the collectivity of beings called ‘Nature” has passed through the changes in density three times, each time reascending to the original state, each descent marking a further density of each change. We now ascend perfecting and assimilating for three and a half Rounds more, each succeeding plane becoming less dense until the completion of the seventh Round, back to what might be called real matter. Relating this to soul, it would appear that the sheaths are not yet what they will be, though the Perceiver is one through all the changes. The Self is the key, the plan, the purpose and the fulfillment—to lose that sight, is to lose all.
The quality of your Theosophical expositions seems to dissatisfy you, but the attitude you hold in regard to it is infinitely better than as if you were proud of it, and the probability of the improvement is thereby made certain. As I understand the matter. your exposition is not criticised, but the manner of it; if there is fault there, necessary correction should not be very difficult. All progress is made by a recognition of disabilities at first, after which
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follow steps for their removal; but these are minor things. The great effort is to promulgate the fundamental principles of Theosophy; it requires strenuous and persevering exertion, but personal progress is forgotten in the effort. ‘With the right attitude we would not realize our own advance, while it would be perfectly patent to others; this, because we are aware of defects, which probably look more important than they really are. Defects—not being valuable—are not important; their absence is; therefore our thought should be in regard to those qualifications which displace them. If we were refurnishing a house, we would not be thinking of the old furniture, but of the new, which was to take its place.
Being of the Kshatriyas, and in training for the greatest battle that can be fought, we welcome every event, great or small, that makes us fit for the strife.
As ever, R. C.
Letter Twenty-Eight
Your letter received. True, it is hard for those who think in other ways to have to exist in a world and at a time when the generally worshipped god is so hard, unfeeling and merciless in his requirements. Yet such is our Karma, and the Karma of the race we desire to help. We cannot help without sharing the Karma, and in sharing we have to do it in all ways. These things are part of our trials. We can but recognize that even heavenly death is provided for, and if so, why not life—even as we know it?
We would know that Law reigns for all, and for each and every circumstance, were it not for our doubts and fears. It is natural that fears should arise, for all terrestrial things tend to create them, yet we know from “Those who know” that “the man who knoweth the Supreme Spirit, who is not deluded, and who is fixed on him, doth not rejoice at obtaining what is pleasant, nor grieve when meeting what is unpleasant.” “Be free from the ‘pairs of opposites’ and constant in the quality of Sattwa, free from worldly anxiety and desire to preserve present possessions.”
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All this is like sending coals to Newcastle, yet sometimes a reiteration helps one free himself; and too, your letter shows that you see clearly what is right, so absolutely clear and sound that I fear some difficulty more than ordinary must present itself to you. Yet for every difficulty there is a way, even if it is not the way we see as the preferable one. And we have to overcome all sorts of difficulties.
I can understand right well the many things you have in mind to be provided for. In all things there is but one thing to be done, and that is, the best we can. Then await the event; meet one thing at a time, and as it comes. Thus we avoid attachment to results, and interject no interference with the law which works for good to those who love it.
We so desire personal assurance that all will be well with the personal self that we distrust ourselves and all others, if we do not get it; and all the time we know that we should rely upon the law that works for righteousness. What, then, is needed is a greater faith and confidence, a stronger courage.
I had a little stone once, upon which was engraved, “Even this will pass away.” It served many a time to remind me of the transitory nature of all trials and troubles. The motto is a good one and may serve many others, if used when need arises.
In all the above, it is not meant that proper care should be neglected, but that fear and doubt should be dismissed. “Fear is the same thing as frigidity on the earth, and always proceeds by the process of freezing.” Who can say in how many ways that “freezing” prevents what would otherwise be.
To one confronted by “hard facts,” philosophy seems inadequate, especially when one has to meet the fact, and when the philosophy is quoted by another. Yet it is this very application that has to be made in every circumstance. No great effort is necessary to apply philosophy when the stress is slight; but when the stress is great, greater effort is needed. The main thing is to apply the philosophy, and in fact rely on it. All sorts of unforeseen obstacles will arise to test that reliance, in order that we may be
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confirmed, and ourselves rendered “constitutionally incapable of diverging from the true path.”
We do not encompass the six glorious virtues all at once, nor one at a time, but make progress in all of them. Obstacles will arise in the circumstances of every-day life and in our relations to each other.
I have found it helpful to go back to the time when full confidence abounded, if obstacles pressed hard and insistently. It often appears to us that obstacles that meet us need not be; that they have no relation to the great task we have set before ourselves; yet due consideration of what we have learned must show that nothing can possibly occur which is out of that relation. We often say to ourselves, “If this thing were only different, or proceeded or occurred in this other way, it would be better,” failing to perceive that if it were different, it would be different. The key to conduct, then, seems to be—taking things as they come, and dealing with them singly day to day. We find this hard, yet the “hardness” will continue in degree as we become “confirmed,” until all is easy. The harder the effort, the greater the strength acquired.
I used to look calmly and dispassionately at the very worst picture I could conjure up as happening to myself, and found it helpful in getting rid of “fear of consequences.” I mentally took account of the very worst, saw myself in it with all that it entailed, went through it in all its parts leaving myself alone, dishonored, stripped of everything. Those very things have happened to me, but I knew them, had outlived them, and went on undismayed. Had I not done it, I would not be where I am to-day. But you know all this and it may seem like cold comfort. I would that I could give you more.
Look back at the chain of circumstances since first we met, and realize more fully that there is “a Destiny that shapes our ends, rough hew them as we may.” Can we question Master’s hand in everything done in His name? The circumstances may not smile at us, but it is not their favor that is sought. We ought to know by this time that seeming evil is very often—we might say, always—
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turned to good. For it is “that Great Initiate of All, Who keeps this whole Movement in being.” May you have all power, health, and courage externally, internally and eternally. Good night to you.
As ever, R. C.
Letter Twenty-Nine
I have your letter of first today. Also those “fat pages,” which certainly merit all you say of them. Judge once said, “It is not money that is needed but Hearts.” And it would not take so many, as numbers go, to save a city or a nation. “Providing there be found three righteous men, I will not destroy the city,” says an ancient scripture. There could be no greater work than that in which we are engaged. When our lives are ended, what will count? Our defects? Not at all. It will be the efforts we have made to destroy the causes of all defects among our fellow men.
At a late meeting the question of being charitable to the weaknesses of others came up for discussion, and brought out quite a lengthy talk on why that attitude is absolutely necessary, from the standpoint of the spiritual Ego, for right development in the mind of spiritual perception and knowledge. It was pointed out that all the errors of any life result in reality from a diseased—if not insane, at least, un-sane mentality. An imperfection is an imperfection—the difference in kind not being anything that anyone should pride himself upon. Our duty is not to rid our neighbors of their imperfections, but ourselves of our own. The pride that results from fancied virtue was spoken of; judgment in anger—that the anger passes but the judgment remains as a bias in the mind, and a hindrance to the one judged; the danger of thus standing in the way of another, to say nothing of the reactionary effect on ourselves. The talk came up because of the tendency of minds in general to pride themselves upon not having the defects that others have, while at the same time they may exhibit defects, which, while not so obvious—as generally classed by the
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world—are yet worse, because of being deeper seated and harder to eradicate, as well as being more widely injurious. In regard to your question of confidence: your words sound as if you had more real courage than you ever had. This confidence should not merely be the power to endure trials and suffering, but to stand firmly and courageously through anything and everything. To fall short of that would be a useless sacrifice for all, for slipping to the bottom means to do it all over again. Now is the time to hold fast. “Live while you can and die only when you must.” For it is during life, and then alone, that the most and best can be done for your fellows in that life. No circumstances can arise that will deprive you of the power of assistance, if that is your inmost desire. For are you not greater than any circumstance? And are not all circumstances your field of battle? There-fore, arise, 0 Arjuna, and resolve to fight.
If one cannot do what he would like to do, he can always do what he can. No one can do more than this. And doing this, he does all. You see that clearly. So let us meet each moment and circumstance as it comes, putting all our energy into doing what should be done according to our best judgment at the moment, and living every moment free from doubt, fear, anxiety—joyful that we are alive, and that there is so much of life in us. Every possible circumstance has its Sattwic, Rajasic, and Tamasic quality, and as all experience affects only in accord with its meta—physical aspect, let us take the Sattwic of each and every one. Thus shall we live and get true learning out of living.
Don’t worry about me, the meetings, B— or anything; we should know that all that is provided for. You remember what Jesus said: “Take no thought for the morrow what ye shall eat, nor wherewithal shall ye be clothed.” This to his disciples, because reliance on the Law places no hindrance in the way of its free action.
Now, once more, good nights and days to you, and all help.
As ever, R. C.
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Letter Thirty
Your letter, as well as the books mailed, have just arrived. Many thanks for all of it, and for the good thoughts and wishes you send me; they are sincere. May they all bear fruit.
There is a “feeling” of closing in. It comes from that steadfastness which trial alone can bring, and I dare swear that you have that steadfastness, even though you may know it not. In the work we have undertaken together, matters not whether it fails or succeeds as far as we are concerned. Our effort has been and will be for success; the rest is in “other hands,” and stronger ones. We have thrown, each one of us, the best he had into the breach. That “best” may not seem great to us, but certainly the motive was there, even if at times nature and events conspired to minimize it. They did not defeat us—that is sure. To hold our ground is victory, in some cases. It is more, if we manage to move forward, and we have done the latter—which is worth all that it cost and much more.
“Having found a secluded spot remain firm and steadfast in it.” When a student enters upon the new life, he does so because he sees the true. At the same time he is buffeted about by the effects which have arisen, and arise, from whatever of untruth he had held. He oscillates between the real and the seeming real—or, as he might term it, “the ideal and the facts.” His effort should be to remain steadfast in the true, having found that secluded spot.
A right, true, and correct philosophy of life is absolutely necessary if constant, steady growth is to be attained. This philosophy must have in it—as a center—immutability; otherwise any building up of an “inner body” on a center which is mutable necessitates the destruction of that building and the beginning of another one on another center, with loss of time, effort, and progress. If the second center prove mutable, again destruction is necessary. This is why there can be no progress from the standpoint of any but the Supreme Self. This is LAW and not sentiment.
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We should endeavor to remain steadfast, relying upon the Supreme and dedicating all our thoughts and actions to THAT. As we endeavor, the oscillations will become less manifest. ALL of the events of life give us opportunity to exercise the “power of steadfastness.” So we should welcome everything—pleasant or otherwise—as a means of growth, for, as has been said many times, the purpose of life is to learn; it is all made up of learning.
The essence of growth is change. Any center short of the Self (which is all) implies a finality; hence, concretion and cessation of growth, from which necessarily follows decay. With the “true center” all growth remains, for it is of the nature of that center, and indestructible—“The Changeless Self,” with fluidic instruments—always fluidic.
You say, “I am doing nothing.” Perhaps, but the Self has been afforded an opportunity—yes, opportunities, and these will be continued. The little “I” may take some pride in it, but the real “I” says “you” did not do it and never could, because you are only a reflection and an instrument. You served the purpose well, and will continue to improve. Gradually the lower Manas will become so attuned with the Higher that there will be no distinction between them; then, instead of “puffing up” in one department, the energy will express itself as incentive and power for more and greater work. The “pride” is natural, but when properly diffused, it will not be called by that name. It is energy, of course.
You seem to be getting interesting questions at your meetings. It is splendid training—all of it; just what is needed. It may help if you take the position that “I do not answer; the philosophy does;” and “I do not answer the person; I answer the question.”
If the right attitude is kept up, all necessary qualities will appear. “No concern but to keep in fighting trim” is most excellent. “Desire ceases to attract us when we cease to identify ourselves with it.” Similarly, “badness” ceases to affect us, when we cease to identify ourselves with it. “Badness” is but one of the three qualities.
“We are apt constantly to forget the existence of the great force and value of our super-sensuous consciousness. That con-
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sciousness is the great register, where we record the real results of our various earthly experiences; in it we store up the spiritual energy, and once stored there it becomes our own eternal possession.” We forget, in looking for appearances of advancement, which is common to all students at first; but by retaining the fact in their minds, they by degrees cease to observe or care for signs of such progress, and none of their energy is wasted. They know that the “storing” goes on, and they keep busy at it, which means the performance of duty, doing the best they know and can— under all circumstances. They “lay up treasures in heaven,” not on earth. This we are doing and will continue to do. It serves to destroy the personal idea”—the enemy of progress.
As ever, R. C.
Letter Thirty-One
“OLD WARRIOR” is true as regards the Self, and also as regards the real inner evolved man. He is a fighter in lawful war fare, and is only hindered by ineffectual accoutrement, and lack of co-operation; so it applies to you and to all of us who are fighting in lawful warfare. This warfare is against the causes of sin, sorrow and suffering.
“The Self acts only through the creatures.” It needs bodies or vehicles. The units give adhesion, which then becomes cohesion— unity on all planes.
The U.L.T. will go along all right as long as there is some one individual who knows the right lines and will keep them. If the Lodge centers spread by being taken up by people not trained at all in the right line of thought and study, they could very easily go wide of the intention and lead others wrong. There-fore, while there is no Constraint, there will be a point from which right direction can be obtained, and advice given as to methods and kind of study. This has to be provided for, even if it is not the ideal condition. The latter, of course, could only exist with ideal minds, and we are not dealing with such. “To perish doomed
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is he, who out of fear of Mara refrains from helping man, lest he should act for self,” says the Voice; so we need not fear doing whatever has to be done to meet the circumstances of the case and time. H. P. B. found it necessary to lay down the lines along which the psychical currents might flow from the Lodge. In like manner, we in a smaller way have to provide lines of thought and influence along which may flow the spirit and genius of that which we have undertaken. Our Associate cards provide the means of individual adhesion to the principles. They are a form of pledge, and on individual honor. The sum of individual adhesions makes the cohesive body.
The a holding power” is the power to hold things together with a definite end in view; statements of that end are contained in our Declaration. The power grows as does the conviction of the reality of our endeavor and the soundness of the principles we promulgate: centripetal foci.
The motto of U. L. T. is There is no religion higher than Truth.” Truth alone can be authority; it demands nothing from anyone, but invites close examination. Falsehood disagrees with falsehood as well as with Truth; Truth disagrees with falsehood, but agrees with itself. As in an authoritative claim that a certain metal is gold, the test does not lie in the authority, but in the test of the metal. One who has gold and has proved it to be so, has a right to say so, but he does not exact belief in his authority; he presents his gold for testing. This is the kind of authority you will find in Theosophy.
Well, must stop now and call this today’s letter. Good luck to you and all the other good things.
As ever, R. C.
Letter Thirty-Two
I think that what we have to do is to carry on the work of disseminating the philosophy of Theosophy in the best way known to us, avoiding the errors of omission and commission that have
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been observed by us. Thus working in and through the “minor currents,” we begin to learn the greater lesson. The Lodge has to have its agents in the world of men. “Those who can to any extent assimilate the Master, to that extent they are the representatives of the Master, and have the help of the Lodge in its work.” In a letter of K. H. to Sinnett, He says that the work of the society has to be carried on by “carefully devised plans by the best minds among you,” or words to that effect. Having the fundamental principles, we have to put them into practice by applying them in every way—in our lives and in the work. All this is part of our schooling. There is no set way given us nor any particular form and method; we have to work it out—and yet all that we do has Their help. We shall do rightly and well in any event, if we are single-hearted in what we do. It is true that we have landmarks here and there to guide us, but to be able to recognize these is also a part of right knowledge. The power of the “initiatory” in right direction has to be developed, and that must be done by exercise. If what we have undertaken leads to adeptship we have to begin the development of the powers here and now, while clearing up our natures. One process is complementary to the other, if both are carried on. All this by way of adding to what you say.
“We cannot prevent people from doing the things they can do,” and would not use force even if we could, because the mind has to be free to choose; otherwise there would be no real progress. We might apply an analogy right here: let Oxygen represent the Truth, and Nitrogen purely terrestrial conceptions; the more nitrogenous the conception, the less room for “oxygenation” in any given vehicle. There can be no breath whatever without some oxygen, and a little is better than none at all. Perhaps the Tingley, Besant and other stripes of Theosophy have their place in the great economy of consciousness; they must have, or minds would not seize and hold that kind. If the “kind” does not bring the expected result or knowledge, a further search is indicated. “It is better to have no side, for it is all for the Master, and He will look out for all, if each does just right, even if, to our view, another seems not to do so. By not looking at their errors too closely the Master will
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be able to clear it all off and make it work well. Hence, go on, and keep the spirit that you have only to proceed, and leave the rest to time and the Lodge.” I think that this is a good attitude for us all in the matter of Theosophical claims and exponents. Every person really waked up by them will touch us sooner or later if we hold to the straight line.
Meditation as used by us, is what is called in Sanscrit Dhyana, i.e., want of motion, and one-pointedness. The main point is to free the mind from the power of the senses, and to raise a current of thought to the exclusion of all others. Realization comes from dwelling on the thing to be realized.” W. Q. J. says, “To meditate on the Higher Self is difficult; seek then, the Bridge, the Masters. The patient dwelling of the mind on a single thought results in the gaining of wisdom, and it is thus that the true Occultist is developed. Aspiration toward the Higher Self should form part of the daily meditation; the rising toward the higher planes of our being, which cannot be found unless they are sought. Earnest and reverent desire for Master’s guidance and enlightenment will begin the attunement of the nature to the harmony to which it must one day respond. Concentration on a single point in the Teaching is a road to the philosophy; self-examination, a road to knowledge of oneself. To put oneself in the place of another, to realize his difficulties, and thus be able to help him, is that faculty—which when extended makes it possible for the Adept to understand the nature of the stone or other form of consciousness.” Meditation is a good beneficent practice leading to a great end. It is also a great destroyer of the personal idea.
Generally speaking, a “ray” comes from a “light”; the ray is not the light itself, but a projection of it, and yet is the light, because without the light there would be no ray. The color of the light is clear and uniform; the ray is changed in color by the substances through which it passes. When the “ray” is “indrawn,” it is of the same color as the light and is the light; in fact, was the light all the time, for the appearance of the different colors in it was not from the light, but from that through which it passes.
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Unity; one in essence. There is nothing but the Self. Was this what you had in mind?
I will mail the Incidents. It will require considerable keenness to pick out valuable information from this book, because it is composed of incidents which are often unrelated to each other as to time. You will, however, get something from it as to general idea, dismissing, of course, any personal conclusions of the author. You will note that the tenant of the body is considered as the same all the time by him. There is also a terrible wound spoken of, in regard to which there is no information; also a desperate sickness. A change in occupancy might be looked for about that time. I do not know the cause of the wound, and it does not matter, nor is it necessary to know. We can understand something of the personal nature, habits and manners running concurrently with “something else,” by comparison with the case of W. Q. J.
The Incidents are what others saw, and, of course, do not relate to what the relators did not see or understand. From our point of view, we may be able to discern matters unperceived by them, from what they relate. They observed the personality and the effects produced through it, but had not the slightest idea of the nature of the Consciousness and Power behind these, masked as they were by commonplaces. “Great is the mystery of the human ego.” I think you will find the book very interesting.
We are preparing for the future as best we can and feeling our way, taking advantage of the seasons and opportunities. Onward and Upward is our watchword, and we might as well add to it what the Old Lion of the Punjab did, the word “Forevermore.”
Well, good nights to you—even if days are not what we would like.
As ever, R. C.
Letter Thirty-Three
From the intellectual point of view, the truth explains; from a higher point of view, each one contains within himself, and actually is the Truth. The intellectual is microscopic; the other,
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vision itself. “The great difficulty to be overcome is the registration of the knowledge of the Higher Self on the physical plane.” It cannot be done by the intellect, although the intellect may put the house in order. Patanjali tells what the “hindrances” are; Manas has to get rid of these so that “the way of the Lord” who comes with Truth and Knowledge may be made clear. He is waiting, watching, working. “Behold I stand at the door and knock.” Nothing withholds knowledge from us but the mode of operation of our lower mind. We can have no complaints, if we do not make it conform; but Theosophy, applied, leads us to Truth, which is ourself. Service is a great clarifier.
You speak of the balancing of forces. In what relation? Perhaps you mean that “continuous adjustment of internal relations to external relations,” which is the basis of rebirth, both of which have to be subjugated before freedom is obtained. If so, this is kundalini—the power or force that moves in a spiral path; it is the Universal life-principle manifesting everywhere in nature. This force includes the two great forces of attraction and repulsion; electricity and magnetism are but manifestations of it. Hermes says: “the genii have, then, the control of mundane things, and our bodies serve them as instruments . . . but the reasonable part of the soul is not subject to the genii; it is designed for the reception of the God who enlightens it with a sunny ray, for neither genii nor gods have any power in the presence of a single ray of God. But all other men, both Soul and body, are directed by genii, to whom they cleave and whose operations they affect.” If forces are balanced, there must be something upon which the balance may be obtained; anything that can be moved by the forces would not so serve. There is but One Immovable—the Self.
Transitory balancings may be obtained but not maintained. The “ups” and “downs” every one is subject to; sometimes psychic, sometimes mental and sometimes physiological; occasionally, all three at once. These must necessarily be the various adjustments, or “balancing of forces,” which are in constant process of variation. There are, of course, “devachans” in between. The same old process.
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It does not surprise me that you find “something” at the Theosophical rooms—and stronger at times than at others. Help comes often, when least expected, and it is liable to come at that place where the work is done which merits help. As the rooms are set apart particularly for Theosophy, there would be less obstacle there than elsewhere to such help.
You have it right: one has to grow into that state where he seeks nothing for himself, but takes whatever comes to pass as the thing he most desired. There is no room for personal desire in this.
With reference to the mind’s poor grasp of things: what we want cannot be obtained by anxiety, doubt, fear, impatience, expectancy that it is time that something should come to us, and so forth. This latter is looking for reward. Make up your mind to continue as you are for one hundred lives, if necessary, and continue. The hindrances must be stopped, if that which is hindered is to come. All the other study is good, necessary, and preparatory. Unity—Study—Work—are the trinity of this plane. Universality, Wisdom, and Service are the higher trinity. You are the One who is preparing the way for the latter, by means of the former.
We learn by experience. Confidence gives courage—is courage. After a while we learn that the Law will act, regardless of any sentiment we may hold. And in this work things occur in peculiar ways—not to be accounted for by the usual process. At least, such has been my experience.
The attention that is paid to what you have to say in the meeting lies primarily in the native force of truth, but much comes from the conviction that one has in presentation, as well as the form used. This triad you have. The main thing to be minimized is whatever you have of diffuseness. It is only a question of keeping on the line of making more and more perfect. The feeling that “I am doing something” is natural. But it is better far to “let the warrior in you do the fighting.” Think of the Master as a living man within you; let Him speak through the mouth and from the heart. The strength shown is not that of the personality, for like an organization, the personality is only a machine for conserving energy and putting it to use. Why give it credit for anything else?
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The general habit is to think of ourselves first, and others afterwards. Reverse the habit—consider ourselves last and least in anything we have to do or say. At the meetings, take the view that we are there to give what help we can to those who come, instead of looking at those present as there to listen to us. Judge would sometimes say, “You must not think that I know all these things; I am only telling you of knowledge that exists, and which I am convinced is true.” Each one must arrive at conviction through a study and application of the knowledge. There is no other way.
As ever, R.C.
Letter Thirty-Four
Thought, being self-reproducing, would suggest crystallized centers, but they are more than “crystallized,” if we would take into consideration that everything is conscious. Each thought stirs to action some form of life; according to the nature of the thought is the nature of the life stirred and guided, the permanence of the thought-action depending upon the energy put into it. I think that the subsidence of the direct energy leaves a latent tendency in the conscious lives to respond to analogous or similar energy. Some of these impressions may be so deep as to have left respondent foci in the physical brain; hence, remembrance is more easily recalled into action; other impressions, not so deep, are obliterated by subsequent ones as far as brain foci are concerned, but remain in some one or other of the sheaths of the brain, and are recollected by the proper stimulus, which may come from similar thought, or from the impressions of the organs or cells of the body.
Nature tends to repeat any action; thought is the plane of action—the creator, preserver and destroyer of Nature’s modes of action. The Manasic plane is the noumenal plane; the plane of the essence of the phenomenal; the active-aspect of Atma-Buddhi.
As to your question on Spirit and Matter. You will remember what Judge said: “The whole universe is made up of spirit and
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matter, both constituting together the Absolute. What is not matter is spirit, and what is not spirit is matter; but there is no particle of matter without spirit, and no particle of spirit without matter. If this attempted definition is correct, you will see that it is impossible to define the things of the spirit, and that has always been said by great Teachers of the past.” Spirit-matter contains both consciouness, per se, and all possible states of matter from the finest to the coarsest. These states are evolved individually for individual experience, and also collectively for collective experience, each individual proceeding on his own line, and in accordance with the general progress of the mass of beings. Changes of matter take place in regular sequence by the force or energy of the mass, of which energy each individual supplies his portion. This energy might be called consciousness in action, or the force of ideation, the lesser entities being guided in their energy by the greater, and more progressed.
Also, hold in mind that Spirit and Substance are co-existent and co-eternal. We are higher beings clothed in bodies made up of small lives on this plane. We call these lives “matter,” but they are matter only relatively, because we can mold them. To them-selves they are conscious in their way, receiving impress from us, but not recognizing the source of the impress nor its import. We are their incognizable universe in which they live, move, and have their being; our light adds to theirs, as ours is added to by the impress from still higher beings. So there is a chain of life and consciousness which gradually tends to fuller and fuller individualization of being in non-separateness—the more complete the individualization, the more full the sense of non-separateness.
This quotation from H. P. B. may be helpful. “At the ‘Day be with us’ every Ego has to remember all the cycles of his past reincarnations for Manvantaras . . . . It sees the stream of its past incarnations by a certain divine light. It sees all humanity at once, but still there is ever, as it were, a stream which is always the ‘I’.”
The place where the line of involution and evolution meet is in the incarnation of the descending gods—ourselves—in the highest evolved form. The analogy is seen in any reincarnation.
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The consciousness leaves the body, which goes to pieces on its own plane. When the real man returns, he has to wait until the lower lives have built up a form for him into which he may enter, this form being built under the impress given by the real man in other lives. A Manvantara is an enlarged and expanded similar process. We came from the Moon, where we had evolved form to a degree. At pralaya all things stopped evolution of form; on re-manifestation, the lower lives or “builders” began to build up as before, and as their impress and previous building admitted. When the form of man had reached the highest previous point reached, the Kumaras, or real men, overshadowed and entered to carry the evolution further. “They, and no other, are we.” Well, good nights and days to you all the time. The days help make the nights and the nights help to make the days; they both belong to life.
As ever, R. C.
Letter Thirty-Five
I have your letter of Sunday. Sorry that the trip was hard and immediately fruitless, but we know that there is no blame for results, if the best we know is done. So we can rest on that, and go on to the next duty free from any anxiety.
I have read the extracts you send: they are all good, and we cannot have too many of them. Even if we do not use them all in the prospective pamphlet, they will be at our hand in compact form for reference and use for others. All this research must have its effect on your perceptions as to what the intention of the Messenger was and is. You have found for yourself and cannot be accused of taking any other’s statement. It places you in a position which is unassailable, and that is good for you, for the benefit of others who have accepted other ideas and follow other courses.
“The Self of Matter and the SELF of Spirit can never meet.” The trouble is as you say—materialization of concepts. When we see that the trouble lies in that, we are on our guard against it,
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and all the time endeavor to correct that personal tendency; as results always follow effort, the difficulty is finally overcome. If we have confidence in our power to learn, and reliance on the law of our being, we can never feel discouraged even though we seem to be falling back, or making no progress. The result of the effort is not in that with which we identify ourselves when we are impatient or discouraged, but of, and in, the inner nature which impelled the effort, and which in reality was then in action. We are not our body, brain, circumstances, duties nor any changeable thing; they constitute our instrument and opportunities only; they change and pass away. In them all, “Duty is the royal talisman.” I think it would be better to take the position that you never fail nor fall nor slip back, but that you have not been constant and careful in guidance of your responsive, but irresponsible instrument; hence, you feel the effects through it of your lack of care. Get hold of it, take care of it, guide it, use it, but be the Self—”The man that is, that was, that ever shall be,” to whom all these things are but fleeting shadows.
The fight against the personal idea is a long one. The personality has to be watched that it does not insidiously take to itself what it has no claim to. Theosophy was given to us; we but pass it on. People are naturally grateful to receive it, and this is right, but the one who passes it along knows where gratitude belongs. He can say, “Thank Theosophy, as I do. It enables me to help others; it will also enable you.” In that way he helps himself as he helps others.
Now as to your extracts on which you want me to say something: “I establish this whole universe with a single portion of myself and remain separate.”
The finite mind cannot understand many things, and being finite and conditioned myself, I cannot explain that which is beyond the power of sages, but if I were endeavoring to form an idea for myself in regard to the above, I would take that of Abstract Space as the basis of that “I” which establishes the universe as a portion of “itself.” That portion could not be formed by any other cause or inherency than the Absolute (Space) ; yet
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Space is illimitable, notwithstanding innumerable universes; Space being not only around such universes, but in and throughout every particle of manifested matter. Our bodies are in space, and space is in our bodies, so that while bodies are formed from and in space, yet space remains space and hence separate. These are words only, yet may serve to convey an idea—grasped but not materialized.
“I am the origin of all,” would have its explanation in the above; the Self as All and in All.
“The eight-fold
division of my nature is inferior,” even though it includes Manas, Buddhi, and
Ahankara; these divisions are inferior because they are divisions, conditioned
aspects, progressively changeable, hence non-eternal. The superior nature is
different because eternal and unchangeable—the origin, nature and basis of all
beings. While all these conditioned aspects exist, that which perceives in them
all is the Self; there is nothing but the Self. Take ourselves: what perceives
in waking; what in dream; what in sushupti; what in Manas; what in Buddhi; is it
not the same consciousness per se under varying conditions? This consciousness
is no one of the aspects or conditions, nor all of them put together, but is the
cause of all evolution of matter and form, and the perceiver and knower in all.
It is said that the universe is embodied consciousness. Consciousness must be
the Knower of all embodiments and superior to any embodiment or conditioned
aspect of perception. Our bodies are made up of in numerable and varying small
lives, through which we obtain contact with this plane. Our conditioned aspect
of consciousness is so by reason of this contact and attraction of lives; their
aspect is expanded; and both are consciousness differently conditioned. We might
consider it this way: All is Consciousness, either
Unconditioned or conditioned
in innumerable degrees, and yet that consciousness is One—the power to perceive.
The more any aspect expands, the more the sense of Oneness in it—“the Self in
all things and all things in the Self.” It cannot be explained, but it may be
felt. The conditioned has its origin, basis and being in the Unconditioned, but
the conditioned is not the Unconditioned.
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“Know that Purusha and Prakriti are eternal.” This is the same as saying “Spirit and Matter are co-existent and co-eternal.” Spirit and Matter are not to be regarded as independent realities, but as two facets or aspects of the Absolute, which constitutes the basis of conditioned Being, whether subjective or objective. If nothing in these suggestions, call again.
As ever, R. C.
Letter Thirty-Six
I dropped you a line yesterday which doubtless you have received. If you caught the line and held it, it will be good for you. For, after all, it is not what we get but our eagerness to grow that counts; that, when held, never loses an opportunity. Now, whatever comes of the present occasion, you will have taken the right position, and the results must be in the direction of growth. If you could but have taken this position from the start, it would, of course, have been better; but now that you see it, you have a basis to work from in future.
I know very well what you forego must be a severe deprivation, but its very severity makes the lesson greater and stronger. So, work now as if you were alone, and always going to be alone. Taking such an attitude will bring out your strength—your reliance being on the Law, the Lodge, and your inner Self. Have no fear whatever; forget results and let the Warrior fight in you. So will you grow into a closer union, a better realization. “Good Karma is that which is pleasing to Ishwara.” It is “good” because of the attitude taken, and because it came from beyond the personality—was not striven for as such.
I do not suppose that it offers much consolation to think that we will have to avoid making “good Karma” as well as “bad”; for, generally considered, both are personal and physical, relating to the lower self. We use Karma in performing duty, but our work is evidently not that of manufacturing any special brand for our own use and pleasure; we take it as it comes, and are happy
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as may be under the circumstances, learning to be happy under any. So, in any case, we will resignedly say, “It is a good opportunity to learn something.” Yet, we would have been equally glad had it been otherwise.
Doubt is a horror; it grows and spreads quickly in the soil of the personal idea. The remedy is to go back to the time when you had the strongest sense of sureness, and then rehearse your grounds of surety; by this, doubt will be dispersed like the mists before the morning sun. You apparently know how, for having given definite expression to a form of doubt, you let the sun shine on it and it went.
“The shifting serpent of Self” is a great “murkier” of the waters of life, as you remark. Fortunately, WE are not the waters, and we can learn to swim, with the “head” high; then, it makes little difference how much the serpent “murks”; that’s his business—not ours.
“Prakriti is said to be that which operates in producing cause and effect in action.”
“He who gives up the results of action, is the true renouncer.”
“The true renouncer is averse neither to the works that fail nor those which succeed.”
“Let us be true renouncers.”
That is the right idea, to fight it out on the line of battle, no matter what comes. The worst that can come is to die fighting in a righteous cause. It is also the very best that can come. So there is nothing to fear. “Death never touched it at all, dead though the house of it seems.”
About the meeting: I think that the explanation about the “astral” was all right. When a man sleeps, he neither knows nor cares what is going on in the world about him; yet he has his self-consciousness and is otherwise occupied than with the doings of physical bodies. At the same time, he may converse with people who may be actively engaged in bodily actions at the time, and who will know nothing of the converse. The “community” is within the sleeper, as the result of waking experiences; the heavenly state is, also, the result of the best of the waking ex-
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periences; both are individual and assimilative rather than communal, in the ordinary man. The astral plane is a reflection of earth and an inferno. The wise man tarries there neither during life nor after death. When a man dies, he does so to get rid of the earthly body and its connections; having had a meal of earthly conditions, he stops eating, in order to assimilate the food. If he had to “eat” more on the astral plane (which communal life would necessitate), the cessation of bodily activity would confer no advantage, nor opportunity for the assimilation of desirable elements acquired during physical life. Other analogies may occur to you.
The elemental kingdoms have never been fully explained, for which there must be a reason. There are seven great classes of Devas, with their seven sub-divisions, among the former being the Kumaras with whom man has most to do—or vice versa. The nature-spirits seem to be the off-shoots of the first elemental kingdoms, some passing the concrete Mineral (not becoming crystallized) ; others not becoming herbalized; others escape forms of watery life; still others escape forms of air life. It may be that there is a greater supply of the spirit of the lower kingdoms than opportunity for entrance, and that these become the spirits of the elements connected by nature with the four elements of earth, water, air and fire; some would have etheric forms, and some astral, their field of operation being in their respective elements. They appear to be outside the line of evolution that leads to human consciousness—in this -manvantara—but must be necessary elements in the great scheme. H. P. B. says, “There are no entities in the four lower kingdoms possessing intelligence that can communicate with men, but the elementals have instincts like animals. It is, however, possible for the Sylphs (the wickedest things in the world) to communicate, but they require to be propitiated.” Just why the Sylphs are wicked, I do not know, but think that this is a class that can alter shape at will and produce glamour where human defects permit their impersonations; they seem to court and delight in human worship. No doubt, there are several classes of them. “The heathen in his blindness bows down
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to wood and stone,” but he, if the above be true, is better off than many who call him heathen. He is wise who sees the Self in all things and all things in the Self.
There is no memory without thought. The moment we cease to think of a desire, it is non-existent for us. Memory is the thinking of a past experience. We sometimes recall these experiences into action, purposely; sometimes, they arise by association with other things thought of or experienced; but we do not need to identify ourselves with them or entertain them. The best way is to entertain and keep busy with other kinds of thought; then, there will be no room for undesirable tenants. Well, I will let this go—best of luck and health.
As ever, R. C.
Letter Thirty-Seven
You should have got a lot of strength and courage from the present short separation and its circumstances. It may not be fully apparent just now, but the results will flow from it, if your attitude has been toward the performance of duty as it came, regardless of self-interest. This is not easy to learn, but every circumstance, taken rightly, leads to this priceless acquisition. We sometimes forget that we ourselves desired to be tried and tested, and that these trials and tests come in the ordinary events of everyday life. If we cannot take these as they should be taken, we do not gain the strength that will carry us through, nor do we lessen the bonds that hold us to rebirth.
I have your letter about the meeting of Thursday night. Of course one feels one’s inability to meet all inquiries, but it is the very learning of what is needed that induces the study lacking. We accept and know many things interiorly, but if we are to give others the proper words and ideas that will convey them, we have to be able to formulate them; so we practice formulation of answers, constructing them ourselves, or adopting those used by others that do so effectively.
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In your last paragraph you say, “When the Self ideates, the Manvantara is going, and the ideations of the Self are ‘the Rays from and one with the Absolute’ ”—meaning all beings from man up—all the rest of the Cosmos being the results of the ideation of these Rays. Could there be any ideations other than those of the Self, whatever their focalizations? Ideation implies consciousness, and as everything in the universe from the atom to Brahma is conscious, each in its degree, can the Self be absent from any? Is it not apparent that the personal man holds himself as separate from all the rest, and that the lower forms have less and less of such sense as they descend?
How does this sound: The Self ideates and the Universe is formed in primeval focalizations. In these upadhis Its ideation produces less ethereal and more limited focalizations; so, on to the more concrete, all are forms and aspects of the Self, indissoluble as to essence, ever changing as to aspect and form, each aspect and form acting and being acted upon by every other in both ascending and descending cycles, or Rounds. All rebecome the Self at the close of a Manvantara, each to re-emerge in its integrity at the beginning of a new one, to continue its eternally recurring active progression.
To get back to the Real would be like standing back from the whole manifestation and seeing how it looks—to use a phrase. Standing back thus, the Real is gained, but as rest is followed by activity, still further and greater manifestation must follow. The Real is the Creator, Preserver, and Destroyer in order to further create, but is not subject to change, although the Cause and Experiencer of all change.
“The Self ACTS only through the creatures.” It can only know itself in action through its differentiations, which by the inherent power of Self-hood and the action and re-action of all in giving direction, are raised from perception to self-consciousness; this Self-consciousness, once achieved, must continue to expand or be lost. This, of course, is one way of putting it.
Your letter of today is an excellent statement. I would add to it: the Om is the omnipresent spirit which is also in the body.
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Its powers are Preservation, Creation and Destruction—the basis and the means of progress. Re-creation, on an advanced basis, follows destruction until such perfection as is possible in any given age is reached, which, in turn, forms the basis for further creation. Progression is eternal, yet the Self is one and changes not. One might say, as a conception, that It realizes Itself through its creations. The higher the creation, the higher the realization. The realization may be individual, but that which realizes is the Self. It cannot be fully understood, yet the mind gets glimpses now and then which no word or idea can convey.
As to Masters: the power of Preservation is Theirs as well as other powers. Any height may be retained as long as serviceable, or if not retained in particular can be quickly reached when needed. The present time may be a period when Preservation is in force; who knows? Some have bodies of the highest transmutation of matter; others are Nirmanakayas, we are told. The sheaths used are in accordance with the work to be done. Nirmanakayas can and do act in the way you describe; if They did not retain the Nirmanakaya kosha, They would be beyond the possibility of helping humanity. By this it would seem that certain “Preservations” are necessary for long periods, possibly a Manvantara. So, there must be a “retaining” in order to “remain” and help. This is the “sacrifice,” and it must be so all along the line. They help on higher planes always; Their lower koshas enable them to help on lower planes as well. At least, that is what I understand from what is given.
The copies of the pamphlets you send are priceless in value for students whose eyes are open. The unfortunate thing is, that until each one has clarified his perceptions, he would not know gold of Ophir from base metal. So much that is here and ready is too high for most; if given, it avails them not. You know how that is in your own progress; words and sentences do not always have the same meaning—the point of view alters them. The danger lies, as you say, in finalities. A high concept serves as a stepping-stone to higher ones; as stepping-stones they are
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good, but as resting places they are distinctly inhibitive of progress. Progress precludes finality. Well, good nights and days to you.
As ever, R. C.
Letter Thirty-Eight
I read with pleasure of your meeting. I remember the name of Dr. G—. He is one of the “old-timers”; he should be able to pick up the string once more. Some of them think that the effort has failed for this cycle, because of the dissensions, but they ought to remember that Masters never cease working, and that it is always possible for the clear-eyed and the humanity - loving to aid Their endeavor. The way to know is to get right back to what They gave—as to philosophy and as to right work; if that is done, it will be found that there is neither variableness nor shadow of turning in the U. L. T. from the lines laid down. And I would call again to mind what H. P. B. wrote: “Night before last I was shown a bird’s-eye-view of the Theosophical Societies. I saw a few earnest reliable Theosophists in a death- struggle with the world in general, and with other nominal but ambitious Theosophists. The former are greater in number than you may think, and they prevailed, as you in America will prevail, if you only remain staunch to Master’s program and true to yourselves.”
Also this: “For it is only when the nucleus is formed that the accumulations can begin that will end in future years, how ever far, in the formation of that body we have in view.”
To think that the effort has failed and that it is no use to try further, would show lack of faith in Masters and the Law, and a misunderstanding of the great occult laws that govern such a Movement as this. “The wheel of the Good Law moves swiftly on. It grinds by night and day. The worthless husks it drives from out the golden grain, the refuse from the flour.” This applies to the Movement as well as anything else—being universal in its scope. Apply—apply—apply the Teachings. This, as well
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as the booklet, would be good for Dr. G— and for others as well. There is no time-limit to effort.
The “Authority” you speak of is not what men term authority, which comes from outside and which demands obedience of mind and body, but an internal recognition of the value of that which flows through any given point, focus, or individual. That is the authority of one’s Self-discrimination; intuition; the highest intellection: that kind we all hold to, and if we follow what we recognize in that way and still find it good, we naturally keep our faces in that direction, in the source found to be pure and right. But this means no slavish following of a person—a distinction which some are unable to appreciate.
You will remember that H. P. B. said: “Do not follow me nor my path; follow the Path I show, the Masters who are behind.” The wisdom of which is seen in the course of those who judged of the teaching by what they were able to understand of the Teacher. They judged Her by their standards and fell down on everything. In their views, a Teacher of high philosophy should not smoke, should be conventional; she made mistakes, in their wise opinions; ergo, her philosophy must be wrong. All the time she said, I am nothing; I came but to do the bidding of Him that sent me. W. Q. J. had similar judgment passed on him; primarily, because he upheld H. P. B. first, last, and all the time— which was the underlying reason for the attacks. Fearful of “authority,” they minimized the only possible source upon which reliance could be placed, and then endeavored to convey the impression that they were so much greater than H. P. B., that they could explain Her away; in this, they made a greater claim for authority than she ever made. Where was W. Q. J. all this time? Right beside Her, holding up Her hands, pointing to Her as the one to whom all should look. Those who followed his advice or yet follow it, will find where She pointed. It comes to this, that those who pretend to follow H. P. B. do not do so, unless they also recognize W. Q. J. They had to vilify H. P. B. in order to do likewise with W. Q. J. These Two stand or fall together. About W. Q. J. being
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at work now. It can be said that he never ceased working, and that work has gone on directly and indirectly. He is working for unity—what he has always worked for. His aid will be given to every effort to spread Theosophy pure and simple, and to such individuals as could understand him, and this in exact measure.
Here are some significant statements from H. P. B.’s messages to the American Convention:
“The ethics of Theosophy are more important than any divulgement of psychic laws or facts.”
“Do not work merely for the Theosophical Society, but through it for Humanity.”
“Theosophy is Universal Brotherhood, the very foundation as well as the key-note of all movements towards the amelioration of our condition.”
“There is a power behind our society which will give us the strength we need; which will enable us to move the world, if we will but unite and work as one mind, one heart.”
“Once united in real solidarity, in the true spirit of Universal Brotherhood, no power can overthrow you, no obstacle bar your progress, no barrier check the advance of Theosophy in the coming century.” “Each can, and should co-operate with all, and all with each, in a large-hearted spirit of comradeship to forward the work of bringing Theosophy home to every man a woman in the country.”
“But in order that we may be able to effect this working on behalf of our common cause, we have to sink all private differences. Many are the energetic members of the Theosophical Society who wish to work and work hard. But the price of their assistance is that all the work must be done in their way and not in any one else’s way. And if this is not carried out, they sink back into apathy or leave the Society entirely, loudly declaring that they are the only true Theosophists. Or, if they remain, they endeavor to exalt their own methods of working at the expense of all other earnest workers. This is fact, but it is not Theosophy.”
As ever, R. C. Top
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