HOMELY HINTS
To make ourselves “better able to help and teach others” is the task. The personality naturally either rebels or is depressed—or both. But we may expect that and can be prepared for the reaction if we are wise and have confidence in Masters’ teaching. We want to know, to be, and to go forward, and we know that every little assertion of “personal ideas” is a hindrance, and that these ideas and their particular “feelings” are very easily disturbed and hurt. Their very “tenderness” shows their fragile nature, and that they are not worth preserving, in the face of what we have learned and what we have to do to forward the great results. “Thou grievest for those that may not be lamented” is a true saying, which we should take to heart.
“The personality, driven from one defense, takes refuge in any other available one;” we have to watch all along the line. The right attitude will make the battle easy; so, having taken this, “send the arrow straight to the mark.”
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We have to learn that we are dealing with minds which need leading, by presenting wider ideas. We can say a great many things if the right manner is adopted and the right, kindly feeling held. It does no good to arouse opposition, and this is most forcibly done if ridicule is used. In any effort to point out fallacies every factor counts: a harsh uncompromising voice, an abrupt manner, together with words whose significance is unfriendliness—these can easily provoke a charge of intolerance. To point out where a system of thought is inadequate, however, is not “tearing it down.” The motto of Theosophists is: “There is no religion higher than Truth,” and all philosophies must be able to stand the most rigid and critical examination in its light, or they are valueless. Everything must stand upon its own merits. If this is pointed out and the talk is in the line of examination
of merits, and the pointing out of demerits in the endeavor to reach the true, no one can find fault. Candid, unprejudiced examination appeals to all.
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Dogmatism is a failing of many. I think it is engendered by a feeling of insecurity, in reality, while endeavoring to assure oneself and others of the certainty of one’s correct knowledge. Of course there are other kinds, such as the maintenance of one’s own opinion simply because it is one’s opinion—an egotistical assertion. Dogma is said to be that which appears good and right to one; Dogmatism, arrogance usually, is assertion. It always calls up to my mind the idea of the assertion of a statement the proof of which is unattainable. One may speak convincingly of that which to him is true, without incurring the charge of dogmatism. When we are convinced of the truth of a matter, there is no reason why we should not voice that conviction as strongly as the case demands, but there is no reason why, in such case, we should demand acceptance of it. In our case, we do not demand acceptance of Theosophy; we point out its principles and their applications. Theosophy makes certain statements as being matters of knowledge by perfected men, but not as statements to be believed. It is shown that such knowledge, being acquired by Them from observation and experience in many bodies, can be reached by all men, and the ways to do so are pointed out. The reasonableness of the claim of knowledge takes the statement out of the realm of dogma.
“Consciousness is ubiquitous, and can neither be localized nor centered on, nor in, any particular subject, nor can it be limited. Its effects alone pertain to the region of matter, for thought is an energy that affects matter in various ways, but consciousness per se does not belong to the plane of materiality.”
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Faith is really our confidence in the fact that Masters exist, and that Their teachings are what we are following. If our study, so far, of Their philosophy has not begotten that confidence, there is little hope for us—that is, if we have already
studied long. But if we have that confidence, and have realized benefit from Their teachings, we can surely go on in full confidence; for it is only by following the lines laid down by Them that we will ever know. It is not so much a question as to what “we” promise to abstain from—that is, our intention to do so— as a knowledge of the right course to pursue. No one compels us, and no one will punish us, but “we” succeed or fail in accordance with our use of the advice and suggestions freely given. Do we doubt our ability? As long as we really do so, we shall never make much success. We learn to know our ability by using it to the limit. Mistakes need not worry us, if they represent conscientious and unwearied efforts—we can learn through the mistakes we make. It is pure selfishness to desire to know that any advised course will benefit us; advice can be given, but knowledge is acquired. Personal results should not be looked for. We should do things because they are the right things to do, and not because they will be of benefit to us. All our vacillations, fears and despondencies arise from a personal attitude. This we must change, each one for himself. No one can change it for us. The first step towards making the change is the seeing of the necessity for it.
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Many of the statements made by the Teachers are axioms to be applied, while at the same time they are woven in with such reasoning as may suit the ordinary way of thinking. Most people imagine and accept as fact, that there is but one way of thinking—reasoning from premises to conclusions, and tabulating things in order to find the cause. By the infinitude of tabulations they come to imagine finally that Matter is every-thing and does all, because nothing is found that can be “nailed down.” Science, Psychology and all other efforts that proceed from particulars and are based upon them, fail. They fail for no other reason than that they will not admit the existence of a true and full knowledge, or that it could have existed in times preceding theirs. Has not the science of every period held that theirs was the highest and most glorious that ever has been, their civilization the grandest? If Western Science and Psychology would go on
with their painstaking effort in the light of the knowledge of the ages, the spiritual and intellectual darkness would soon be overcome, and a civilization come into being which would express the spiritual and intellectual in a true physical life. What hinders? Intellectual pride hinders, together with the cramping effect of false conceptions of religion which give a material bent to thought, which makes a material life, heaven, hell, god—“idols made of mud.” It is a wonder that life is as bearable as it is; or, it would be a wonder, if we did not know that man is more than his experiences, his conceptions, or philosophy, and that he does not follow out to its logical conclusions what he adopts as his “religion.”
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After an explosion of personality, and the ensuing reaction, a Disciple sometimes resolves that in future he will not oscillate so much. This is not the true position—it shows he expects to oscillate some. Of course if he expects to oscillate, he will oscillate. It would be better to expect to hit the mark, instead of expecting to miss it. There is a great difference in the psychological position, as well as in the quality of the energy aroused. We should cease doubting our power to accomplish. If we doubt, it will be like trying to shoot an arrow with a loose bow-string—no force, and no certainty of direction. When the bow-string is pulled taut, and let go, there is no hesitation in the arrow. It goes where pointed and with the strength in the pull.
The sincere desire to help others acts as a great inlet from our supersensuous consciousness. More reliance on our inner nature, and the Power that is conjoined with it, will bring forth fruit. Always the inner is the more perfect, and this makes the apparent imperfections and inabilities of the outer more obvious; but this very perception arouses the necessary effort to bring the inner and outer into accord. We could not think, we were perfect or imperfect, were we not actually above and beyond both. H. P. B. says, “The progress of the Ego is a series of progressive
awakenings.” Not being sticks nor stones, but human beings, we must “feel” success or failure. The wisdom is shown in not being “swelled-up” by the one or cast down by the other; we should make a steady, unvarying pursuit of that which is seen to be right.
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Every working student of Theosophy must sooner or later meet some Theosophical “bumps.” These are all good as they come, for if we “bump” anything, it must be because we are off the straight road, and “bumps” are of consequence only as indications to us to look to our bearings. We would not feel them if we had not a “compass” inside. The purpose of life it to learn and it is all made up of learning; so these things, while they may not smile at the time, will be matters to smile at later on. Among the Greeks it was said that when the Earth was started rolling in space, the Gods burst into a fit of laughter, just to see the thing go. So we, being those very Gods, can afford to smile at the follies we meet, and go on with the work of promulgating correct ideas for those who are able to receive them. We have to cultivate the attitude of mind spoken of in The Bhagavad-Gita, of being undisturbed by anything that may come to pass. And these disturbing things are the very means by which we arrive at that attitude.
We sometimes, perhaps often, feel our weakness, as we think. The weakness is not that of our real Selves, the inner Man, but of that which we have leaned upon, the false ego. If we remember that we are working with a portion of our powers now—that portion which needs exercise and proper direction—in order to assimilate it with what we really know and are, we shall feel more content to await the full blossoming. The point of view from which we regard things determines the kind and quality of action. The keeping in mind that the Masters are not only Ideals, but Facts, and that all that H. P. B. and W. Q. J. have written about Them was for our help and encouragement in the
struggles that must be ours, brings us closer to Them, and makes us strong with the power that flows from such reliance.
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The best method to follow in trying to help our friends is to aid them to see their obstacles. One way to do this is the in direct way—telling a story, for instance, of somebody we know who thought or did thus and so; and telling it in such a way as to arouse no suspicion in the mind of the one we are trying to help. It requires finesse, but it can be done—and well. Of course, an obtuse mind, engrossed in its own affairs, is sometimes best dealt with by the direct method. The main point is, not to work for an opportunity, but to take it when it comes.
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Some students have never gotten down to a sound basis. There are many who call themselves Theosophists who take this view of things: “The principles are as good under any name.” This is quite true; but one soldier in the field is not an army, and one principle is not an all-embracing philosophy. Theosophy points to a fact—one of the utmost importance—namely, that there are Masters—our Elder brothers, who have under the name of Theosophy given to the world a record of the Laws that govern all the constituents of Man and of Nature. To take some of the minor portions of this, and withhold from mankind the knowledge of the whole, is an ignoring of the great fact itself—a fact sadly needed in the world—as well as a prevention of the knowledge itself. Whether done consciously or ignorantly, such action entails detrimental karmic results. It is no small thing to stand between the Masters and Their work in an obstructive way. The fact cannot be too often repeated that Theosophy is a record of knowledge, and cannot be assimilated or understood if trimmed and modified in order to suit the preconceptions and prejudices of the time or people; it is sui generis, and must be so taken if benefit is to accrue from it.
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People sometimes say they find a kind of “coldness” at a Theosophical meeting, where principles of philosophy and their
application to the affairs of daily life are discussed; they find more “devotion” at the meetings of the various sects or cults, or even at other types of meetings called “theosophical.” It would be interesting to know what such people understand by “devotion.” They often doubtless refer to those types of meetings where there is “meditation,” a sort of prayer-meeting where psycho-religio emotions are aroused. The Teachers of Theosophy say, “The first test of true discipleship is devotion to the interests of another.” So there are different kinds of “devotion,” some of them to the personality. The real meditation is not that.
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Some Theosophists do not study; this makes them weak. They are often sincere, but they do not work, nor feel the intense desire to do all that they can. On this account they lose in every way. The work will not come without the feeling; even working for personal results without the feeling would be futile. There is but one way to progress—to cultivate the feeling that produces the work. This both strengthens and improves the whole nature, and even the circumstances of life. Again, other students have the devotional feeling, but center a considerable amount of it in themselves. They need to forget themselves in working for others, and to give all their thought, strength and effort to the Cause they see to be true. This will include the personality as a means, not as an end.
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Is it not true that when the personal self is suppressed, the higher finds expression? There is a leaning back, as it were, on the great Ocean of Life—the SELF—and identification with personal ideas and feelings becomes non-existent. When such times come we must beware of self-gratulation; the lower feeds and waxes strong on this, and very often without our being sensible of it—yes, even when we are trying to guard against it, or think we are. Nor is it well to talk to others about these inner struggles, even to our best friends, for there is a self-satisfaction engendered by it—so subtle is the nature of the personal. We must
learn to recognize things for what they are, in fact, and cease to value them in the light of the opinions or feelings of others. Nor should we feel depressed. In other words, we should not be affected by the depression of the lower nature, for that it what is felt, and show no signs outwardly of the struggle going on within.
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The life of the Disciple must be one of constant watchfulness, not merely of others, but most of all of himself. Our tendency often is to separate our Theosophical life from our personal life. But we cannot restrict our efforts upon ourselves to include only those relations directly connected with our active Theosophical work. In our home life and in our ordinary communications there is more probability of our slacking down than in our public, student relations. The personality has had home life and connections as its paramount stamping-ground, and is more apt to give full play to its disposition there than elsewhere. And this play can be carried on, apart from what we might call inordinate self-assertion, in small and seemingly harmless methods of keeping itself in evidence—such as telling others in the home what one is going to do in regard to matters that are not necessary to communicate. When one comes to think of it—and thinking of these things is necessary—such actions are just the efforts of the personal nature to keep itself in evidence, trying to attract attention to oneself in any way—by speech, by action, by calls for sympathy, by assumed direction to others, by patronizing speech, and the thousand and one ways that the personality keeps on tap, by means of which he keeps alive; for when suppressed in one direction, he slyly emerges in some other way. “He” will do this as long as we leave any loop-hole for “him.”
The foregoing may seem very restrictive and difficult, but it really is not. The very feeling of “restriction” comes from the personality, not from the Ego. Some Disciples who were trying, and trying very hard, have been known to draw attention to the fact that they had overcome this and suppressed that—this is the same old personality with another suit of clothes on. So it is
best always not to speak about one’s self, “either as to what he shall eat, drink, or wherewithal he shall be clothed.” Here are some good maxims, to apply: “Never ask another to do for you what you can do for yourself;” “Know where your things are and get them for yourself when you need them;” “Do for others all you can in a nice way, but don’t expect others to do for you;” “You are valuable only when you are helpful, not when you require help.” These will be found good, if we try them out.
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The animal is able to relate cause and effect in some directions, but perceives little, if any, relation between different states. A cat out in the cold will cry to come in, for instance; once in and warm, it will go out again with no hesitancy, nor recollection of the state it had shortly before suffered in. Some humans come perilously near to a similar state of existence, and all fall into it in some degree. Most people identify the power to perceive with the act of perception and thus lose right comprehension and application. “What shall arouse them from the living body of this death?” Trouble, pain, sorrow, loss. In the meantime, they are joined to their idols, and have to be let alone. “Theosophy is for those who want it and for none others.”
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If Consciousness is the only Reality, the Knower, Sustainer and Experiencer, then every condition or state is more or less a temporary appearance. All classifications refer only to actions of Consciousness—the universe being “embodied consciousness,” a creation of forms, a building up of the great from combinations of the small, so to speak. You will remember that H. P. B. says, “It stands to reason that life and death, good and evil, past and future, are all empty words, or, at best figures of speech. They are changes of state, in fact, and no more. Real life is in the spiritual consciousness of that life, in a conscious existence in Spirit—not matter.” She also said that she had in vain endeavored to impart this idea to Theosophists at large, and that with this basic idea all the rest becomes easy; yet thousands of Theosophists read-
ing the
statement and like statements, time and again, get no meaning from them.
Consciousness
is the cause and basis of all states, whether the fact is realized or not. It
alone is whether there are universes or none. If we take the idea that Sight
which sees all things cannot see itself, and apply it to Consciousness, we must
concede that Consciousness cannot know itself, although knowing all things. Is
not Consciousness Knowledge itself as an abstraction? “It is wisdom itself, the
object of wisdom, and that which is to be obtained by wisdom; in the hearts of
all it ever presideth.” It is ever-present, ever perceiving the changing
panorama of existence. “I establish this whole universe with a single portion of
myself and remain separate.”
Our form of consciousness is made up of various and differing contacts with other forms of consciousness. We base our modes of action upon these partial expressions, and get the reaction from them in constant repetitions. As the Self is all and in all things, and all things are in the Self, the Self is the Witness of all. The seeming separate view in us is not a separate Self, but the One and Same as appears separate in all creatures.
Self-knowledge comprises both Self and Knowledge; without Self there could be no knowledge; without being there could be no knowledge of Self. “The Highest see through the eyes of the lowest.” All are partial expressions of the One, seen by the One, known by the One. Individualization of being does not tend to separateness, but to universality of ideation and consequent action. What does it? Thought does it. All experience is by and in Consciousness; Ideation becomes more and more universal.
“And when unreality ceases to exist in the individual self, it is clear that it returns towards the universal; hence there is to be a rejection of the self-assertion and other characteristics of the individual self.”
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As to our fellow students: we are apt to be mistaken in regard to their real attitude towards us. It is so often our attitude towards them that presents to us a false conception of theirs. That
we all have defects is quite certain, and a defect of one kind is no better than a defect of another kind. We notice defects in others, or what appear as such, in much the same way as they may notice defects in us, and then on both sides there is judgment of one another on the basis of the defects perceived. This is the opposite of that respect for our fellow students which we ought to have, because they are such, and all are working for a common purpose. We will readily admit the common ground, but say at the same time that on no other basis would we be at all congenial; so it must be true that there rests misunderstanding of one another. What this may be has to be searched out by each one. There is something that causes it. Is it fear, doubt, ambition, jealousy—or what? These things we have to determine and act upon for ourselves, regardless of what any other may do, or what we may have thought of that other. All this will keep us so busy in watching ourselves that we will have no time nor inclination to take offense at others. And all the time we will be raising ourselves to a higher and better degree of discrimination and power to help in the best and most effectual way the very ones whom we may have placed in a pigeon-hole that we have specially constructed for them.
It is written that students are not selected because of their natural affinity for one another, but for quite other reasons. Each student or disciple carries with him some particular expression of racial defects, which on the surface appear as points of dislike to others, and yet which have similar roots in each student, so much alike that one could not tell them apart. So each has to dig out the root, and when he has done this, the true nature shines forth and is reflected in the others.
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The desire to know the “whence, where and whither” of humanity springs from the general “religious instinct,” the real basis of religion being in man’s own spiritual nature. Religion does not arise outside of man, as the word itself shows—from religere, to bind back. Religion is the binding back of all men and all beings to the One Source of all. Real knowledge arose within man him-
self as he perceived his real nature. Knowledge of man’s nature has always been and has been restated from time to time by perfected men from other periods of evolution. All forms of religion are pale and distorted copies of the original statements upon which they are based, the Three Fundamental Propositions of Theosophy.
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The greatest thing most students have to guard against is self-deception. The versatility of lower Manas in this direction is beyond characterization. So we have to watch to see whether our ostensible motives are not cloaks for other underlying ones. While doing this, we should be serious but cheerful—not taking “our selves” too seriously, but the task. itself as seriously as we can. By this course we will gain insight and strength, if we never despair, never doubt—and keep quiet, thoughtful and persistent, as well as cheerful, through it all. Nothing is as bad as we think it is, nor ever will be.
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People sometimes charge others with intolerance. Perhaps this accusation arises, not on account of the statements actually made, but because of the tone and feeling within and behind them. One can usually state his belief and understanding, giving his reasons therefore, without arousing antagonism. This is a good thing to strive for. Tolerance is good, if understood rightly; but there are many strange ideas in regard to it. Some think it to be intolerance to point out to others holding different views any errors of statement or fact. But Truth never yet agreed with error, nor does error agree with error; Truth agrees only with Truth. So if we firmly believe, and are convinced by fact and reason, that we are in possession of Truth, it would be a false tolerance which would withhold it in the face of error. Truth exists in the world for the purpose of destroying error. Error is dogmatic and does not court close investigation. Truth courts all and every possible investigation, and, calm in its certitude, examines everything upon its merits, tests it by the standard of Truth. The average mind of the day is still under the sway of superstition, of dogma and
authority, and must remain so for some time to come. Meeting frequently those who have broken loose from old forms to engulf themselves and, what is worse, others in newer forms of the same old errors, we can but keep on the straight path we know, making a trail that these very ones may follow in the future. We need not be distressed that they cannot now see. Their time will come; for all these things are provided for in the vastness of time. We have but to go on with the Work.
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At certain stages of his student life, the Disciple often feels that getting away alone somewhere with regularity helps him keep his psychic balance. Surely it is not a good thing for progress to depend upon externals for balance. Thinking so only perpetuates the dependence, and cannot bring that inner strength and perception which is so necessary. That dependence occasions dissatisfaction at the majority of externals, and demands periodical changes, none of which brings anything lasting. From all this a nervous tension is produced which is corrosive and destructive, occupies the mind with one’s fancied needs, and reacts injuriously on the body.
True strength lies within and can only be aroused and used by ceasing to think that anything in particular of an external nature is necessary for us, in the ordinary acceptation of the word. We have our place and our duty to fulfill and perform; externals are our temporary opportunities, and we shall be wise to use these rightly. Furthermore, we will do well if we take the attitude that “we” are not necessary to others; that if we were gone they would miss us only for a comparatively short time, and that other persons and things would finally fully occupy their attention. Only when we have arrived at that state—the sooner the better—where we stand self-centered in the true sense, and “upon nothing depend,” can we realize our inner nature, and be of the greatest service in the world of men. All of which means that our tendency is to exaggerate our importance; and that is distinctly separative and obstructive to real knowledge and effectiveness.
Effective Theosophical work cannot be done unless there are found persons in the world who can see the necessity for it and will fit themselves more and more to supply the need. That certain persons find such an opportunity is their karma, but what they do with the opportunity depends upon their realization of its importance. Once we see something of what the Theosophical Movement means to the world, we are necessary to it—not as persons—but because we see and do. The Movement is accelerated by us to the extent we work for it, and hindered to the extent that we, as it were, let it pull us along. Of course, if we were dead and gone, or not able to grasp the great fact of such existence as the Lodge of Masters and Their work in the world, the great Movement would be going on in such measure as others— perhaps not so wise nor capable in many ways—might afford. So, every student who will strive to make himself a fitting instrument is necessary to the work, to his full capacity, Soul, Mind and Body. It is a fact of tremendous significance to our personalities! If we are impressed with the significance of it, and accept ‘ fight that only fortune’s favored soldiers can obtain,” we will hesitate not at all, but seeing that the present basis of action in the world is wrong will work with it as far as we must, while ourselves thinking and acting from a very different basis. Our thoughts are our thoughts; our lives are our lives, and both are devoted to our work. Having put our hands to the plough, and seeing the field that needs cultivation, we may push on in confidence and faith. More power is needed? It will come, if we will just open those big hearts of ours and let “them” work.
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The right kind of Theosophical talking comes only from practice. It is not merely the use of a facile vocabulary, but the possession of well-digested ideas that is necessary. These come only from constant study and application. Frequent reading of articles by W. Q. J. develops the tendency to present the right ideas in the simplest form, and these ideas become a mental storehouse which can be drawn upon at will. It is not necessary that we understand the deeply metaphysical concepts of Theosophy, as
it is to comprehend the fundamentals and be able to make an application of them to every problem of life. W. Q. J.’s articles will be found to contain “alphabet, grammar, and composition,” or, in other words, a basis for right ideas, right thinking and right application. A daily reading from his writings is advisable. One who does this cannot help but imbibe—absorb—the spirit of them, and become an exponent who is at once deep, simple and convincing.
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The question of personality is so large that it might seem as though its successful solution should resemble the working out of a complicated mathematical problem. But the greatest truths are the simplest. And if we reflect a moment on what impersonality is not, perhaps that will help us to see what it is. Some orate forcibly against personality. That does not prove they are free from it. Some say little, but the effect of what is said is to imply that they are impersonal. They seem so modest, but are only politic. Some are afraid to talk about personality, thinking that it must be shunned as an ogre.
Yet others preach a doctrine of impersonality which takes everything human out of life and makes of it a cold negation. This doctrine has no patience with evolution—all faults must disappear at a single stroke.
Impersonality isn’t talking; it isn’t silence; it isn’t insinuation; it isn’t repulsion; it isn’t negation. Above all, it isn’t a diplomacy which masks ambition.
Impersonality means freedom from personality, but none of us are going to attain that, right away; we are doing well enough if we are persistently, albeit slowly, overcoming.
For practical purposes: if we are developing the child-heart; if we are learning to love things beautiful; if we are becoming more honest and plain and simple; if we are beginning to sense the sweet side of life; if we are getting to like our friends better and extending the circle; if we feel ourselves expanding in sympathy; if we love to work for Theosophy and do not ask position
as a reward; if we are not bothering too much about whether we are personal or impersonal—this is traveling on the path of impersonality. So much for the individual. For the T. S. A. impersonality means not to worship itself as an organization; to endeavor to get broader and freer; to merge itself, more and more, into the living spirit of the movement— its higher self; to neither despise itself because it is a form nor exalt itself because it has a soul; to become less doctrinal and more human.
July 12, 1897.
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“Seek this wisdom by doing service, by strong search, by questions, and by humility; the wise who see the truth will communicate it unto thee, and knowing which thou shalt never again fall into error, o son of Bharata. By this knowledge thou shalt sec all things and creatures whatsoever in thyself and then in me. Even if thou wert the greatest of all sinners, thou shalt be able to cross over all sins in the bark of spiritual knowledge. As the natural fire, O Arjuna, reduceth fuel to ashes, so does the fire of knowledge reduce all actions to ashes. There is no purifier in this world to be compared to spiritual knowledge; and he who is perfected in devotion find eth spiritual knowledge springing up spontaneously in himself in the progress of time.”
Bhagavad-Gita,
Chapter IV.