PHX-ULT
THE
FRIENDLY PHILOSOPHER
ROBERT CROSBIE
(1849—1919)
Letters and Talks on Theosophy and the Theosophical Life
THE THEOSOPHY COMPANY
Los Angeles and New York City
TO ALL OPENED MINDED THEOSOPHISTS
THE UNITED LODGE OF THEOSOPHISTS
THE SPIRIT IN THE BODY
Letters
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LIVING THE LIFE
Letters
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IN THE BEGINNING
1 2 3 4 5 6 7 8 9 10 11 12 13 14
TALKS ON THE ETERNAL VERITIES
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“A man is said to be confirmed in spiritual knowledge when he forsaketh every desire which entereth into his heart, and of himself is happy and content in the Self through the Self. His mind is undisturbed in adversity; he is happy and contented in prosperity, and he is a stranger to anxiety, fear, and anger. Such a man is called a Muni. When in every condition he receives each event, whether favorable or unfavorable, with an equal mind which neither likes nor dislikes, his wisdom is established, and, having met good or evil, neither rejoiceth at the one nor is cast down by the other.”
ROBERT CROSBIE left no name to conjure with before the populace, but he lived a life that all might emulate. He was one of the unknown soldiers in the army of those who live to benefit mankind, who strive for the redemption of every creature from the bonds of conditioned existence.
There are biographies and autobiographies without number, of men and women whose lives were spent in the pitiless glare of publicity, whether for their own or their party’s sake, or for the good of humanity—more often a mixture of all three. Rare indeed is there to be found, in history or in tradition, similar record of those whose works were done and whose lives were lived without thought of self. Every hall of learning overflows with all manner of detail concerning the world’s great men—rulers, statesmen, re formers, poets, priests, politicians, soldiers of fortune good or evil. But who knows aught of the personal life of Lao-tse, Buddha, Jesus, Pythagoras, Plato, or any of the great of Soul? If this be true of all the great Captains in the Army of the Voice, how slight the human trophies erected to commemorate the battles and the victories of the common soldier in the ranks? Yet without these soldiers, the greatest Captain would have spent his life in vain: a general in the field is no army.
This book, then, is no biography or autobiography written and uttered for the greater glory of a mortal man, but rather is an introduction to the only life worth living, whether reflected in the small or in the great—the life of the Soul. Its speech is in the language of the Soul; its utterance is that of the Doctrine of the Heart; its purpose is the furtherance of that Cause in which was hid the mortal existence of Robert Crosbie no less than the earthly careers of those great Captains whom he revered and under whom he served: H. P. Blavatsky and Wm. Q. Judge.
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“That power which the Disciple shall covet is that which shall make him appear as nothing in the eyes of men.” This was the power which Robert Crosbie gained, this the power that enabled him to keep in touch with the great Teachers after They had cast off the mortal coil; that guided his steps in following the Path They showed, the MASTERS who are behind; that sustained him during the long years when all that could be done was “to work, watch—and wait,” until the propitious hour should come when, under Karma, recruits might be gathered from among the generation following the great Mission and the great Message of his Teachers.
The world is at the bottom of a cycle, and evidently in a transition state. The old Order changeth and a new one is about to begin—nay, has already begun. The era of disenchantment is running its course; the materials for rebuilding, a foundation on which to rebuild the structure of a better and more enduring civilization—both these are being sought by many minds in many lands. More and more such minds must be influenced by the great ideas and ideals of Theosophy as it was originally recorded. More and more of such minds must be drawn into the active area of the pure theosophical life.
During the fifteen years since the death of Robert Crosbie, the life lived, the example set, the truths voiced by him have become the increasing inspiration of thousands who never knew him personally. The simple mind, the hungry heart, will find in this volume a Presence speaking to them in tones they will recognize, for it is in accord with their own aspirations; speaking to them in words they will understand, for it is the language of their own experience. It is the voice of a soldier fresh from the field of battle addressing those who would enlist in MASTERS’ cause—the service of mankind, Universal Brotherhood without distinction of race, creed, caste, color or condition.
The words used are common terms; the ideas conveyed are those of the Eternal Verities. There is here no display of learning, but light from the lamp of knowledge illumines every statement made. There is here no intrusion of the personal, but the all-inclu-
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sive radiance of one who loved his fellow men: the Spirit in the Body, the friendly philosopher who speaks from Living the Life, those Homely Hints which turn the reader’s meditation inward as well as outward, to the Eternal Verities, so that the will of the indwelling Divine Ego may be done now on earth, as it was In the Beginning.
Robert Crosbie’s life was an embodiment of the gospel of Hope and Responsibility which is Theosophy, the Wisdom-Religion of all time. In this book are some of the seeds he sowed. May they find fertile soil in which to germinate and grow ever more abundantly.
June 25, 1934.
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“For Spirit, when invested with matter or prakriti, experienceth the qualities which proceed from prakriti; its connection with these qualities is the cause of its rebirth in good and evil wombs. The Spirit in the body is called Maheswara, the Great Lord, the spectator, the admonisher, the sustainer, the enjoyer and also the Paramatma, the highest soul.”
—Bhagavad-Gita, Chapter XIII.
“The senses, moving toward their appropriate objects, are producers of heat and cold, pleasure and pain, which come and go and are brief and change able; these do thou endure, 0 son of Bharata! For the wise man, whom these disturb not and to whom pain and pleasure are the same, is fitted for immortality. There is no existence for that which does not exist, nor is there any non-existence for what exists. By those who see the truth and look into the principles of things, the ultimate characteristic of these both is seen.”
[The following preliminary memorandum was drawn up by Robert Crosbie anticipatory to the formation of The United Lodge of Theosophists.” It was sent to many individual theosophists on November 17, 1908.]
TO ALL OPEN-MINDED THEOSOPHISTS
When the Messengers departed from this scene, all that was left here was the Message (exoteric and esoteric), and its students of more or less proficiency in the assimilation of that Message.
With the altruistic example of the Messengers and the inspiration of the Message, the Theosophical Society should have been able to stand alone and united.
Unfortunately, history tells another story; disintegration began at once, and still goes on, and a grand opportunity to impress the world with the spirit and life of the Message has been lost, through neglect of the essentials and pursuit of non-essentials.
The First Object—the most important of all—the others being subsidiary—has been lost sight of in its direct bearing upon all the changes and differences that have occurred. “To form a nucleus of Universal Brotherhood without any distinctions what ever” was, and is, the key to the situation. Let me quote a few sentences from H. P. B.’s last message to the American Theosophists in April, 1891:
“The critical nature of the stage on which we have entered is as well known to the forces that fight against us, as to those that fight on our side. No opportunity will be lost of sowing dissension, of taking advantage of mistaken and false moves, of instilling doubt, of augmenting difficulties, of breathing suspicions, so that by any and every means the unity of the Society may be broken and the ranks of our Fellows thinned and thrown into disarray. Never has it been more necessary for the members of the T. S. to lay to heart the old parable of the bundle of
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sticks than it is at the present time; divided, they
will inevitably be broken, one by one; united, there is no force on earth able
to destroy our Brotherhood. * * * After all, every wish and thought I can utter
are summed up in this one sentence, the never- dormant wish of my heart:
"BE THEOSOPHISTS, WORK FOR THEOSOPHY.”
These ‘were prophetic words—but the warning was not taken.
It now remains for those who are able to take the words that express the never-dormant wish of her heart as the key-note of the present and future: “Be Theosophists, work for Theosophy,” and get together on that kind of a basis; for these are the essentials.
The unassailable basis for union among Theosophists, wherever and however situated, is SIMILARITY OF AIM, PURPOSE, AND TEACHING. The acceptance of this principle by all Theosophists would at once remove all barriers. A beginning must be made by those whose minds have become plastic by the buffetings of experience. An agreement between such is necessary; an assembling together in this spirit.
To give this spirit expression requires a declaration, and a name by which those making the declaration may be known. To call it The Theosophical Society would be to take the name now in use by at least two opposing organizations. To even call it a Society has the color of an “organization”—one of many, and would act as a barrier. The phrase used by one of the Messengers is significant, and avoids all conflict with organizations, being capable of including all without detriment to any. That phrase is:
THE UNITED LODGE OF THEOSOPHISTS.
Members of any organization or unattached, old and new students, could belong to it without disturbing their affiliations, for the sole condition necessary would be the acceptance of the principle of similarity of aim, purpose, and teaching. The binding spiritual force of this principle of brotherhood needs no such adventitious aids as Constitution or By-Laws—-or Officers to ad minister them. With it as basis for union, no possible cause for
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differences could arise; no room is found here for leader or authority, for dogma or superstition, and yet—as there are stores of knowledge left for all—the right spirit must bring forth from “Those who never fail” all necessary assistance. The door seems open for those who would, but cannot see a way. Any considerable number, living, thinking, acting, upon this basis, must form a spiritual focus, from which all things are possible.
Local Lodges could be formed using the name and promulgating the basis of union, recognizing Theosophists as such, regardless of organization; open meetings; public work, keeping Theosophy and Brotherhood prominent; intercommunication between Lodges, free and frequent; comparing methods of work of local Lodges; mutual assistance; furtherance of the Great Movement in all directions possible; the motto: “Be Theosophists; work for Theosophy.”
THE WAY TO UNITE IS TO UNITE—NOTHING PREVENTS IF THAT IS THE DESIRE.
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[ The following explanatory statement drawn up by Robert Crosbie for the information of all theosophists, was made public concurrently with the foundation of The United Lodge of Theosophists” and the adoption of its DECLARATION by himself and the seven original Associates, on February 18, 1909.]
The United Lodge of Theosophists is an integral part of the Theosophical Movement begun in New York in 1875. It is—as the name implies—an Association of Theosophists irrespective of organization, who are bound together by the tie of common aim, purpose and teaching, in the cause of Theosophy.
Theosophy, being the origin, basis and genius of every Theosophical organization, forms in itself a common ground of interest and effort, above and beyond all differences of opinion as to persons or methods; and being the philosophy of Unity, it calls for the essential union of those who profess and promulgate it.
This Union does not mean a sameness of organization or method, but a friendly recognition, mutual assistance and encouragement among all engaged in the furtherance of Theosophy.
The Teacher, H. P. Blavatsky, declared that “Want of Union is the first condition of failure,” and in her last message to the American Convention in 1891, said: “Never has it been more necessary for the members of the Theosophical Society to lay to heart the parable of the bundle of sticks, than it is at the present time; divided, they will inevitably be broken, one by one; united, there is no force on earth able to destroy our Brotherhood. . . . I have marked with pain . . . a tendency among you to allow your very devotion to the cause of Theosophy to lead you into disunion. . . . No opportunity will be lost of sowing dissension, of taking advantage of mistaken and false moves, of instilling doubt, of augmenting difficulties, of breathing suspicions, so that by any and every means the unity of the Society may be broken and the ranks of our Fellows thinned and thrown into disarray.”
There are a number of Theosophical organizations in existence today, all of them drawing their inspiration from Theosophy,
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existing only because of Theosophy, yet remaining disunited. The nature of each organization is such, that unity cannot be had on the basis of any one of them; hence a common basis should be taken if the success originally purposed is to be attained.
The need of such a basis with a broader view of the Movement, is the cause for the present Association—the United Lodge of Theosophists—composed of Theosophists of different organizations, as well as those belonging to none. This Lodge, having no constitution, by-laws, officers or leader, affords in its Declaration a common basis of Unity for all who see the great need of it, and seeks their co-operation.
Holding to its motto: ‘There is no Religion higher than Truth,” it seeks for the truth in all things, and beginning with the history of the Theosophical Movement, sets forth herein some facts with their inevitable deductions, for general information and consideration.
There is no question anywhere as to who brought the message of Theosophy to the Western World, nor is there any reason to believe that the Messenger, H. P. Blavatsky, failed to deliver all that was to be given out until the year x time stated by her for the advent of the next Messenger.
‘While she lived there was one Society. After her departure, dissensions arose, resulting in several separate organizations. The basic cause of these divisions is to be found in differences of opinion as to “successorship,” even where other causes were in evidence. No such question should ever have arisen, for it is abundantly clear that H. P. Blavatsky could no more pass on to another her knowledge and attainments, than could Shakespeare, Milton or Beethoven pass on theirs.
Those who were attracted by the philosophy she presented, or who were taught by her, were followers or students, of more or less proficiency in the understanding and assimilation of Theosophy.
Once the idea of “successorship” is removed from consideration, a better perspective is obtainable of the Movement, the
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philosophy, and the principal persons—past and present—engaged in its promulgation.
‘We have the declarations of her Masters that she was the sole instrument possible for the work to be done, that They sent her to do it, and that They approved in general all that she did. That work not only includes the philosophy she gave, but her work with the relation to others in the Movement; and where a relation is particularly defined—as in the case of William Q. Judge—wisdom dictates that full consideration be given to what she says.
H. P. Blavatsky and William Q. Judge were co-Founders of the Theosophical Society in 1875 They were colleagues from the first and ever remained such. When H. P. Blavatsky left America—never to return—she left behind her William Q. Judge to establish and carry on the work of the Theosophical Movement in America. How well that work was done is a matter of history.
H. P. Blavatsky departed from the body in 1891; William Q. Judge some five years later. He never claimed to be her successor; on the contrary, when asked the question, he said: She is sui generis—she can have no successor;” the fact being that both he and she were contemporaneous in the work, he retaining his body for some five years longer in order to complete the work he had to do.
The work of these two cannot be separated if the Movement is to be understood. The evidence of the greatness and fitness of William Q. Judge, as a Teacher, is to be found in his writings—a large and valuable part of which has become obscured through the organizational dissensions before spoken of. These writings should be sought for, and studied, in connection with those of H. P. Blavatsky. That study will lead to the conviction that both were great Teachers—each with a particular mission—that each was sui generis, that their work was complementary, and that neither of them had, nor could have, any successor.
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THE UNITED LODGE OF THEOSOPHISTS
The policy of this Lodge is independent devotion to the cause of Theosophy, without professing attachment to any Theosophical organization. It is loyal to the great Founders of the Theosophical Movement, but does not concern itself with dissensions or differences of individual opinion.
The work it has on hand and the end it keeps in view are too absorbing and too lofty to leave it the time or inclination to take part in side issues. That work and that end is the dissemination of the Fundamental Principles of the philosophy of Theosophy, and the exemplification in practice of those principles, through a truer realization of the SELF; a profounder conviction of Universal Brotherhood.
It holds that the unassailable basis for union among Theosophists, wherever and however situated, is similarity of aim, purpose and teaching,” and therefore has neither Constitution, By-Laws nor Officers, the sole bond between its Associates being that basis. And it aims to disseminate this idea among Theosophists in the furtherance of Unity.
It regards as Theosophists all who are engaged in the true service of Humanity, without distinction of race, creed, sex, condition or organization, and;
It welcomes to its association all those who are in accord with its declared purposes and who desire to fit themselves, by study and otherwise, to be the better able to help and teach others.
The true Theosophist belongs to no cult or sect, yet belongs to each and all.”
Being in sympathy with the Purposes of this Lodge, as set forth in its Declaration,” I hereby record my desire to be enrolled as an Associate; it being understood that such association calls for no obligation on my part, other than that which I, myself, determine.
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THE SPIRIT IN THE BODY
letters
YOU, yourself, have taken a step by your own internal determination to know the truth for the sake of the truth. Your real self is by your trend of thought finding a channel for expression, and this will grow. Right thought must precede right speech and right action, as you know. This has been stated in many ways, the most familiar of which is, perhaps, “Seek ye first the kingdom of heaven (which is within you) and all other things will be added unto you.”
Do not let conditions which surround you, contrasted with what you can see, weigh upon you. Of course you know that whatever conditions exist were produced by you—so far as they affect you—and whatever conditions are to be will be in accordance with your own determination. All that is necessary is for each one to do his duty by every duty. None is small or unimportant.
You know, of course, that attachment to things or results comes by thinking about them. You can have no attachment for a thing you do not think about; neither can you have any dislike for a thing you do not think about. While doing the best you know in every act and present duty, do not attach yourself to any particular form of result. Leave results to the law—they will surely come in accordance with it. Having done your duty as you see it, resign all personal interest in the results. Whatever the results, take them as that which your true self really desired.
Surely, for the individual, it is the motive alone that marks the line between black and white. But what is needed in the world is knowledge Good motive may save the moral character, but it does not ensure those thoughts and deeds which make for the
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highest good of humanity. Good motive without knowledge makes sorry work sometimes. All down the ages there is a record of good motive, but power and zeal misused, for want of knowledge. Theosophy is the path of knowledge. It was given out in order, among other things, that good motive and wisdom might go hand in hand.
If it is remembered that the purpose of life is to learn and that it is all made up of learning, the ordinary duties of everyday existence are seen to be the means by which we learn many things. “Do thy duty by every duty leaving results to the law.” Theosophy was once happily stated to be “sanctified common-sense,” and I am glad that you perceive it.
The Theosophical Movement is greater than any society or organization. The latter are but temporal, changing with the nature and understanding of those who constitute them and influence their policies and ideals; they correspond to our physical bodies, whereas the Movement corresponds to the Soul. There are many kinds of bodies, and work has to be done in each, in accordance with the possibilities afforded by its nature. Those who pin their faith to any body are choosing a transitory guide, a frail support; most of them are looking for “authority.” The human weakness that makes priestly domination possible leads to spiritual darkness in course of time.
The Theosophical Society was founded by Masters as an organization for the promulgation of the Wisdom Religion. That organization has split into fragments. Of course, in all the Theosophical societies the message brought by H. P. B. to the Western world is the basis of their existence. The average person makes much of organization, form, method, authority—what not, and crystallization of idea defeats understanding. Thus the attacks, splits, controversies and other follies that have been perpetrated during the history of the Movement in this generation. You must have noticed that all the difficulties that have arisen in the T. S. raged around personalities, rather than over doctrinal differences. This is significant.
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The T. S. represents the world. In it, in embryo, are fought the battles of the world. Ignorance, superstition, selfishness, ambition—all are there. There are other dangers menacing such a body as the T. S. besides the “personal-following” one. Sometimes self-appointed conservators of the body arise, with hard and fast conclusions as to men, things and methods. These seek to impose their ideas as the only true ones—in reality, endeavoring to make a personal following under the name of a policy—forgetting that no method is the true method; that the true method must be a combination of all methods. All these things are lessons—initiations in occultism—if we read them aright. The T. S. presents such lessons as can be had nowhere else in the world of men.
Into each fragment of the original T. S., there have entered many attracted by the philosophy. The right or wrong of the splits does not affect them. In each fragment there must be those who are good and true disciples of Masters. As far as my knowledge goes, I would say that Masters are working in many ways, and through many organizations as well as with individuals. There are no barriers to Their assistance, except such as personalities impose upon themselves. Their work is universal; let our view be as much in that direction as possible. So shall we best serve and know.
H. P. Blavatsky was the Messenger from the Great Lodge to the western world. William Q. Judge was a co-founder and co-worker with H. P. B. from the beginning. It is well to remember that H. P. B. and W. Q. J. were not accorded the positions They held through any authority, but through recognition of Their knowledge and power. They were sui generis; all others are but students. Those who belittle Judge will be found belittling H. P. B. An ancient saying has it, “Accursed by karmic action will find himself he, who spits back in the face of his Teacher.” Not an elegant saying, perhaps, to our ideas, but it conveys a fact of most grave import in occultism. “By their fruits ye shall know them.”
To those who know H. P. B. and W. Q. J., attacks are worthy of consideration from only one point of view—that they turn the attention of many who would otherwise learn the great truths
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of Man and Nature.
Theosophists cannot but take the position expressed in the words, “Father,
forgive them, for they know not what they do.”
As ever, R. C.
Letter Two
You were right in saying that our relations are as they are by reason of that which has been, undoubtedly, but I would not have you look on me in the light of a spiritual Guru. Think of me as kindly as you will, but do not place me on any pedestal; let me be a pilot who will be most glad to help with any charts and guidance. In reality the Masters are Those to whom we should turn our thoughts in meditation. They are the “bridge,” as W. Q. J. says in one of the “Letters.”
I do not mean by all this that I think you were placing me in a position where none but the blessed Masters should be placed, but I am saying these things so that you may see that it is not the best thing to rely upon any living person, I mean to the extent of idealizing him; for if such an one should be swept into seeming darkness for a time, its effect would not be good and might dishearten.
I am glad to know that you are so full of the idea of work for humanity; those who are really “touched” by the inner fire are usually so, and it is a good sign. The desire to be and to do comes out strongly and clears the way for the true and permanent growth with its expansion and retardation—which means growth and solidification—necessary processes as we see two kinds of trees, one of which denudes itself entirely and remains expressionless for a large part of its cycle, and another which slowly and continually renews itself in every part, never ceasing to give expression, and often holding in evidence the old leaf, the new leaf, the blossom and the fruit. Both of these are nature’s processes.
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Speaking of those who have fallen by the wayside, it is quite true that “the greater the height the greater the effort to preserve equilibrium”; but this applies particularly when the height is an intellectual rather than a spiritual one, and where the motive is tinged with a desire for self-advancement regardless of the paramount duty to selves. Very often the ostensible motive is not the real one, and in this we frequently deceive ourselves. Ambition also comes in; the desire for the approbation of our fellows may cloud our vision in our effort to maintain it. There are many temptations, some of which may come disguised as angels of light. Our best safe-guard is an unselfish desire to benefit others, with no anxiety about our own progress, while striving all the time to make ourselves the better able to help and teach others.
There are two doctrines spoken of in the Wisdom Religion, viz., the doctrine of the Eye (or Head) and the doctrine of the Heart; the doctrine of the Eye is the intellectual one, the doctrine of the Heart is spiritual, where knowledge springs up spontaneously within. It is this latter which you crave, and which I can assure you Theosophy will lead you to. There is no need to grope, nor stagger, nor stray, for the chart that has led many to the goal is in your hands in the philosophy of Theosophy. And let me say here to you: do not be too anxious; abide the time when your own inner demands shall open the doors, for those Great Ones who I know exist see every pure-hearted earnest disciple, and are ready to give a turn to the key of knowledge when the time in the disciple’s progress is ripe.
No one who strives to tread the path is left unhelped; the Great Ones see his “light,” and he is given what is needed for his better development. That light is not mere poetical imagery, but is actual, and its character denotes one’s spiritual condition; there are no veils on that plane of seeing. The help must be of that nature which leaves perfect freedom of thought and action; otherwise, the lessons would not be learned. Mistakes will occur, perhaps many of them, but, as is said, “twenty failures are not irremediable if followed by as many undaunted struggles up-
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ward.” The help will come for the most part in ordinary ways and from one or another of the companions with whom you were possibly connected in other lives, and whom your soul will recognize.
The Great White Lodge exists for the service of humanity; They need and welcome workers in the world. Is it strange, then, that the light of souls attracted toward the path of unselfishness should receive Their cognition, and when deserved—when needed such succor as Karma permits? They, Themselves, have written, “Ingratitude is not one of our vices”; and while we may not claim gratitude from Them, yet we may be sure that compassion absolute is there, and with it the understanding of the nature and needs of each aspirant. There may, and there often does come a time when one feels, as you say, like “standing on nothing, in nothing and about to topple over.” The center of consciousness has been changed; old landmarks are slipping away, and sometimes black doubt ensues. Doubt and fear belong only to the— personal consciousness; the real Perceiver, the Higher Ego has neither. The Gita says, “cast aside all doubt and fight on.” You may remember what Judge says in one of the “Letters,” likening such condition to the case of one on a strange path and suddenly surrounded by a fog; the way is obscured, danger may lie in any direction; the thing to do is to stand still and wait, for it is only a fog—and fogs always lift. And never for one moment think that you are not going on with your “journey.” It is well for us if we can always have deep down in our heart of hearts the consciousness of the nearness of Masters; by Their very nature They must be near to every true aspirant.
May I add one word to you, as a friend and
brother: make clean and clear, first, the mental conceptions and perceptions;
the rest will follow naturally; there will be no destruction—the Undesirable
will die a natural death.
“Grow as the flowers grow,” from within outwards.
As ever, R. C.
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THE SPIRIT IN THE BODY
There is plenty of material, as well as help, in the devotional books to the realization of the heart doctrine, for they are designed to awaken the Buddhic faculty—that of Intuition, the only means by which light can come to you or anyone. Printed words and the information that they indicate, are only “ladders” by which the learner can climb to Wisdom. Each one has to make his own connection with higher planes and Those who live in higher realms. It has often been said that “when the materials are ready, the Architect will appear.” So our work must be to get the material ready, and that means we have to get rid of the purely personal bias by making Theosophy a living power in our lives. So long as we are working for some reward, are inclined to be despondent or impatient, we shall be placing obstacles in our own way.
Read The Voice of the Silence and see the keys of the different “portals.” Dana, the key of Charity; consideration for others, no matter what their state. Shila, the key of harmony in word and act; that means among other things, sincerity—not to let acts belie one’s words, or words, one’s acts. Kshanti, patience sweet that naught can ruffle. These three, if practised, will create a fairer and clearer atmosphere. Shila counterbalances the cause and the effect and leaves no further room for karmic action. The same idea is set forth in the Gita where it says that “Freedom comes from a renunciation of self-interest in the results of our actions.”
The question always is, “How shall we stand the pressure?” Patience and fortitude are necessary under every condition. The ripening of one’s Karma presents the opportunity to gain these qualities, and it is well that we should learn the lesson. The principal effect of Karma is mental and psychical. Family Karma is not our own, and will come about sooner or later. The same with
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difficult financial conditions, or any other hard circumstances: they will come to all. So we should strive for calmness, patience, and fortitude, and also have full confidence that the tide is bound to turn, even at the fifty-ninth minute of the eleventh hour. “If the candidate has faith, patience and confidence, verily he will not have to wait too long.” There is one thing that should be remembered in the midst of all difficulties; it is this— the lesson is learned the necessity ceases.”
We should know that Karma does not castigate; it simply affords the opportunity for adjustment. No one can precipitate our Karma upon us, nor would anyone wish to do so; so, what ever happens, it is well to remember that it was caused by ourselves, precipitated by ourselves, can be met by ourselves. We must, then, assure ourselves that nothing can possibly overwhelm us. It is better to assume a cheerful attitude to cultivate in one’s self a feeling of confidence, and endeavor to impart it to our nearest. Our anxiety and inner fears, as well as our outward expression of them, may go a great way in depressing those who love us and whom we love.
We all get in that temporary state of loneliness, but it should be a matter of encouragement to us that we are not alone in reality, for we have company, although we may not be aware of it in our momentary sense of personal isolation. There is a point in our progress which involves the passing from one state of thought and action into another, and knowing this, we should not be dismayed nor disturbed by anything that may come to pass. It may seem to you that you are now useless, and your future circumstances dark and foreboding. These are only shadows of the past cast on the screen of the present; like shadows they will pass, if you but recognize them for what they are.
Are you thinking too much of yourself, your present conditions and your prospects? This is not a firm reliance on the Law of your own being which brings to you the very opportunities that your soul progress needs. What if the future presents no clear view; what if your desires are not fulfilled; what if your progress is not at all apparent—why worry about it? You
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cannot change it. All you can do is the best you can under existing circumstances, and that is the very thing you should do, dismissing from your mind all thought of those things which are not as you would have them.
Your studies and your efforts are futile if you are disturbed inwardly. The first thing then is to get calmness, and that can be reached by taking the firm position that nothing can really injure you, and that you are brave enough and strong enough to endure anything; also that all is a necessary part of your training. Mr. Judge once said, “It may be a child’s school, but it takes a man to go through it.” Then why not make up your mind to go through it, no matter what the circumstance or condition? Others have; you can. Are you of weaker caliber than they?
The whole position of the sincere student is summed up in the words: “Hold on grimly; have confidence and faith; for faith in the Master will surely bring victory.” We must “have patience, as one who doth forevermore endure”—and forget ourselves in working for others.
As ever, R. C.
THE SPIRIT IN THE BODY
The coming together of the few will bring on a closer tie and bring out a stronger devotion. No doubt there will be some reactions, but even so, they will pass, and all be bettered if all hold firm. Changes will go on. Do not be surprised if the soul gets into a place or condition where it appears to be motionless—inert; it will get used to the new conditions and go on from there. Let our motto be: we are going on with the work.
And look out for criticisms and suspicions of one another; there will be ample occasion for their exercise, or seem to be. Then we have to recognize that each sincere student is trying, and that each has his own way by which he comes. Our way is essentially our way, and his is his, and equally right and important. We need only Loyalty—loyalty to the work, loyalty to our con-
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victions, loyalty to each other in full faith and confidence that each is a part of the other and of all. So shall we be united in one thought, one will, one feeling.
This does not mean indiscriminate acceptance of everything and everyone. The attitude of “namby-pambyism” is but a pseudo-tolerance. Carried to its legitimate conclusion, this false idea of brotherhood” would signify that sin, sorrow, suffering, error, all religions and all philosophies are all right; that every body is doing the best he can, and the best he knows how to do, and cannot do any different, and that all are steps of learning.
Humanity sins, sorrows, suffers and dies a thousand deaths; because of what? Just IGNORANCE. Theosophy is TRUTH and as such can have no alliance with any form of error and remain Truth. If partial philosophies could save the world there would be no need for the sacrifices of the Masters.
For those who never knew Theosophy, or whose minds are so crooked in action that they cannot receive it, there should be pity and compassion. But pity and consideration for their false positions cannot call for a surrender of our discrimination—for a surrender of what we know, and of what it is our purpose to live and to know.
I am no believer in diluted Theosophy. The Masters did not dilute it. We either carry on Their work or we do not; there is no need for hypocrisy nor self-deception. Others in the world, not able to perceive the Oneness of Theosophy, nor its bearing at the present time, may and do use portions of it—some of them, it is to be feared, to their own condemnation and the further bewilderment of mankind. Are they right, or to be praised or “tolerated”? Is it not the bounden duty of those who know, to hold aloft the White Standard of Truth? It must be so, else how could an enquiring one perceive it? Theosophy has to be held aloft in such a way as to confront errors of every kind, with their handmaidens of cant and hypocrisy.
As ever, R. C.
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THE SPIRIT IN THE BODY
Of the path of true Occultism it is said, “ The first step is sacrifice.” This means sacrifice from the worldly point of view— the point from which we start. That we cheerfully unburden ourselves of undesirable things shows the workings of the true self. Have no fear of the ocean of Life; it will sustain you. I often think of the passage, “All things work together for good for him who loves the Lord.” You will have a larger appreciation of this saying than is common.
You speak of a surer sense of truth than any manner of reasoning. This: is the action of Buddhi—direct cognition—the goal to which all right philosophy and life leads. In our sincere efforts we at times may have flashes from that seat of consciousness. The great result would be to have the continuous co-operation of Manas and Buddhi—higher mind and spiritual knowledge; to work as the god-man, perfect in all his parts, instead of the present sectional operation which obtains.
You may remember that in The Voice of the Silence there are two doctrines mentioned. The Doctrine of the Eye is that of the brain consciousness, composed largely of external impressions. The Doctrine of the Heart is of the spiritual consciousness of the Ego— not perceived by the brain consciousness until right thought, and right action which sooner or later follows it, attune certain centers in the brain in accord with the spiritual vibration. It might be well to read The Voice over and meditate on its sayings. You have had much of the intellectual side; there should be as much of the devotional; for what is desirable is the awakening of the spiritual consciousness, the intuition—Buddhi—and this cannot be done unless the thoughts are turned that way with power and purpose. You may, if you will, set apart a certain half-hour, just before retiring and after arising—as soon as possible after—and before eating. Concentrate the mind upon the Masters as ideals and
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facts—living, active, beneficent Beings working in and on the plane of causes. Meditate upon this exclusively, and try to reach up to Them in thought. If you find the mind has strayed, bring it back again to the subject of meditation. The mind will stray more or less, at first, and perhaps for a long time to come, but do not be discouraged at the apparent results if unsatisfactory to your mind. The real results may not at once be apparent, but the work is not lost, even though not seen. It is more than likely that the work in this direction will be perceived by others rather than yourselves. Never mind the past, for you are at the entrance of a new world to you as persons. You have set your feet on the path that leads to real knowledge.
Do not try to open up conscious communication with beings on other planes. It is not the time and danger lies that way, because of the power of creating one’s own images, and because of the power and disposition of the dark forces to simulate beings of Light, and render futile your efforts to reach the goal. When the materials are ready the Architect will appear, but seek him not; seek only to be ready. Do the best you can from day to day, fearing nothing, doubting nothing, putting your whole trust in the Great Law, and all will be well. With the right attitude knowledge will come.
I am sorry that so much disagreeableness assails at the beginning. I can very well understand it all: heat, dust, grind, in contrast with what you have left. It requires courage and endurance, and these are desirable qualities, just such as a Kshatriya should have, which, however, does not lessen the sense of distinction— not all at once. But as we all desire such a fight as will best prepare us, we can afford to smile inwardly while we contemplate the efforts of nature to subdue our resolves. We all have our battles, and if we are in the army, we may be sure the Self supplies just such trials as the peculiar nature needs. I think that things will look somewhat better after a while—they always do. It is the personality that does not like discomfort, and the same chap gets used to things after a while. So whatever may be the outcome in the future, it is wise to fight it out on the same lines
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as if you had made it your life work. The battle won, the necessity will cease, because from the Self no Waste of effort can be. It is easy to advise and more difficult to perform, but performance is what is called for. All these things must necessarily be tests, training—at least, I think that such is the way to look at it.
The analogy of the Secret Doctrine shows that every change is preceded by a rapid rehearsal of previous processes in evolution It seems to me that we might use this in our own mental processes and possibly might be able to figure out our position in the cycle. We might be able to let the mind only sweep over the preliminaries, and step in when the proper point is reached, using the upward rush as motive power. We should be rushing upward from new levels all the time. “Is it not so that mountains are climbed?” Once in a while we catch glimpses of the place we started from, as we are going up elevations; though descending again, the average rise is apparent. So, expecting these things, we take advantage of every opportunity to increase the ascent and avoid precipices—for it is said that mountainous regions abound in such things.
Also remember that there are many unexpended remnants of past Karma—“mental deposits,” Patanjali calls them—that you have called for, in order to balance up your account. They have come and will come. Be careful not to incur new indebtedness, and thus delay the final settlement. You know the difficulties and should fortify yourself to pass over them. No one can do this for you, as you well know.
It is well to feel, also, that in your apparent isolation, you are not alone. This “feeling” should help you and I think it does. Keep it up.
As ever, R. C.
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THE SPIRIT IN THE BODY
The spirit shown in your letters makes me glad for all of us. Well, you have made a beginning, and in the right way, as it appears to me. While your audience was small, that part you are not responsible for. Such things are judged by the effort made and not by the apparent results; the latter belong to the Law and will be felt in time, as surely as effects follow causes. We should remember that it is harder to make a beginning in a large city than in a small one; it takes harder and longer “shouting” to reach those scattered in a big population, but the results should be much greater in time. Also—no matter who come—it is certain that each one will talk to others who never come, and will get what ever impression is made on the attendant. It is said that each person who hears will in time repeat something to one thousand others. This statement may be arbitrary, but the number is doubtless large that can be touched in this way; so, the radius is not to be reckoned entirely by numbers present, even on this plane of action. This by way of encouragement—not that you need it— but that it is well to bear in mind the wider range of action of all such work, and that we are not alone. An iconoclast of any well-recognized system can obtain crowded houses; but a “builder” gets the few—a commentary on the human mind as at present constituted. It also reminds me of Mr. Judge’s saying, “Theosophy is for those who want it and for none others.”
One phrase in your pamphlet, “The Search For the Ultimate,” should give a key-note and encouragement. I quote from memory: “There are those who may not have outwardly renounced, but they have inwardly relinquished, and would gladly welcome the time when the non-essentials are swept away that the essentials may obtain.” The fact that they have that attitude which would welcome the sweeping away of the non-essentials shows the inner relinquishment.
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Sometimes it happens that a student passes through a “portal” without knowing that he is doing so, or has done so, until he finds himself “on the other side.” He knows then that other and greater portals await him, and he passes them in like manner, growing—growing—growing—with no thought of anything but service to the best and highest he knows.
I am glad the “bad week” has gone into the limbo of such things, for it makes another opening, and a rising cycle is a good time to make further effort. Such experiences come to all “humans”; they also go, as we know, and in this we are more fortunate than the world at large. It is the knowledge of the transitory nature of all experiences, while experiencing, that enables us to remain separate from them. “I establish this whole universe with a single portion of myself and remain separate.” The macrocosmic truth must also be the true position to be attained by the microcosm in his realm of creation.
Sometimes, as you say, one gets into the way of doing things perfunctorily; this has been found to result from the mind being on other things—things other than the work in hand. The remedy, of course, lies in the re-directing of the mind and concentrating on that which is done. Our daily lives give us the best opportunities for the practice of concentration, and for increase of knowledge by making Theosophy a living power in our lives.
You speak of control. Control is the power of direction, and when exercised in one way, leads to its exercise in other ways until it covers the whole field of operation. A way to control speech is to think of the probable effect of what one is about to say. This insures deliberation, and the speech carries with it the force of the intention. The deliberation takes no appreciable time in practice—a thought towards it, a glance at effects; it is really an attitude of purposive speech wherein all the processes are practically simultaneous. If in any one thing control is difficult, begin with the purpose of control in mind, and stop at the first indication that control is being lost. Everything should be made subservient to the idea of control, if that is the purpose.
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“The great renunciation is made up of little self-denials.” Who, indeed can deny the master admission to his house; and who can enter the house of the strong man and spoil his goods unless the strong man be first bound hand and foot; and again, who can bind him but his lawful vassals who dwell in his house; and who can restrain these but the master of the house?
To be master, we must have control, in all things pertaining to our kingdom or house; if we are swayed by impatience, by irritation at the words and acts of others, by impulse, habit of mind or body, “we” are not in control. We frequently are thus swayed, while knowing better, which indicates that we have not gone to work in earnest to obtain control, or perhaps in the wrong way. Applying analogy, it would seem that the latter consists in the modern method of proceeding from particulars to universals, and that the process should be reversed. We would then begin with the idea, attitude, and purpose of control in all things that concern the vassals of our house. The advance would then be all along the line, and the habit of control established, the balance preserved. It sums itself up in my mind as the establishment of control itself, irrespective of the things controlled. The “attack in detail” is the other way, but seems to me to have the disadvantage of being open to disturbance from the rest of the “details” while assaulting any one point. General Control might lose his title, and even his name in the mêlée. Each “warrior,” however, having in view the forces and disposition of the enemy, must make his own fight in the way that seems to him best.
As ever, R. C.
THE SPIRIT IN THE BODY
We have to stand all tests alike—praise as well as blame. Oft-times praise is the hardest to stand, because it is so easily applied to the “personal idea,” while blame is easier cast aside. And the difficulty is not abated by the fact that what is said is true, in case of praise. should not be elated by praise or success, nor cast down by blame or failure, because either of these is an
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application of the “personal idea”—an identification of oneself with the event.
Success in doing thus is not to be had at once; it comes, first, by recognition of the right attitude, and then by repeated applications of the “right attitude” towards every event. As your letter shows that you know the attitude and that you make the applications, the rest must be simply a matter of time, and no cause for anything but “going on.”
You say things are not done with “supreme faith.” Perhaps not; yet “faith” is there and ever tends “supreme-wards.” Our ideal is always higher than our attainment; otherwise, there would be no progress. To have attained one’s ideal is to have ceased progress, however high that ideal may be. This must be true for all beings in a universe of infinite possibilities. It is an expansion of the ideal all the time. Your own ideal has changed, although you may not have perceived it. Being in the same direction, the change is not noticed. Relying on the Supreme no effort is wasted, because all “creative thought” is in the right direction. One does not desire to preserve the “undesirable,” but the “desirable.” The maintenance of the desirable thought, and the cessation of the undesirable are to be aimed at.
Then again, it is well to remember that our rea1 is registered in the “inner man”; that every effort to subordinate the lower to the higher, is, to that extent, an endeavor “to live the life,” thus creating and fastening the “silver strings” that take the place of the “catgut.”
All this is going on. Why? Because of out attainments, our goodness, our impeccability? Surely not. It must be “the Service of Man” with all that the term implies in Theosophy. In this age especially, it spells sacrifice from the first step, which is, as H. P. B. has said, the best means to lead our neighbor on the right path, and cause as many of our fellows as we possibly can to benefit by it. This constitutes the true Theosophist. “The first test of true apprenticeship is devotion to the interests of another.” Theosophy was given for “the healing of nations” and must be put out in such form as to make it of practical use in daily life.
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"About W. Q. J.": William Q. Judge, as you know, was a great being; but many, while they admired him as a man, never had his greatness revealed to them. The few who had this good fortune have many times felt like Arjuna in the eleventh chapter of The Bhagavad-Gita—the writer among them—who, while he tries to express him, never forgets that he is but a pupil of a beloved, revered and great Teacher. Following in his steps as best he can, he endeavors to lead others along the path he knows, that they in turn may realize and profit by the inestimable privilege, and become teachers in their turn to others, all links in the great chain of “saviours of men.” So, the “oneness” exists as far as it may be expressed, all along the line, each for all, and all for each—non-separateness.
W. Q. J. knew the path that all would have to tread, and balm, advice, warning and encouragement will be found in his writings at every turn and for every circumstance of life. The closer one gets into the current that flows from Him—”the greatest of the exiles”—the more readily will those things which harass and distress fall away and become as nothing. That you have done so—that is, got into the current—is the best Karma for you. The work has been for you your “rod and staff,” and a blessing to many who would never otherwise have had that help. The more of that and similar work for others unknown who are waiting for it, the less room there will be for thought or feeling of any thing that does not aid that work in some way. This is a desirable form of “one-pointedness.”
We consider the writings of W. Q. J. to be
particularly designed for the needs of the Western people. We know their value.
We also know that neither the world in general nor theosophists in general, are
aware of their existence, and it is our desire and purpose that they shall know,
as far as our power and opportunity permit. So, we just stick to our purpose,
not because it is ours, but because to us it is the highest good and the very
best thing we can do. They also may come to see what we see.
As ever, R. C.
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THE SPIRIT IN THE BODY
I am sure that much that you will meet at will be in the nature of jolts. That is why you went there, in reality. These things are not “happenstances”; they are real steps by which the necessary trials may come, and “you, yourself desired it.” There is joy in that thought, because whatever you do now is part of your schooling, and the knowledge of that as a vital necessity and as desired, keeps the real man serene under it all; he is happy because things are now moving—there’s something doing, as the phrase goes; so if you watch carefully, you will note the insidious manner in which the personality is led to this, that and the other lunch-counter.”
Get the point of view of the One who is doing the leading and hold to it. You will remember a phrase of the Lord’s prayer—truly an occult one—“Lead us not into temptation, but deliver us from evil, for Thine is the power and the glory”; only read it, “permit us not to fall, in temptation.” Even Jesus Christ was tempted, and he fell not, through the power of the “Father” within. This is the real “try-out,” and if in being tried, you can pass on a word in season, it is better for those who listen and better for you; only, do not cast your pearls before those who having ears to hear, neither hear nor understand. Let your words and acts bespeak the power and knowledge that is really yours. Then will you be a radiating center of light, unconsciously doing good wherever you go and whatever you do.
In the way of meditation, DON’T GET PASSIVE; danger lies that way. Be active in all things. The giddiness will pass away in time; the change with all its disturbances, mental, and other wise, has doubtless acted upon the nerve-currents and circulatory system. The way to overcome disturbance, of course, is by mental and physical calmness; this should be maintained. Medical assistance should be used for the body at times, because the"men-
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tal attitude” brings about changes in the body—for the most part gradually—but which sometimes needs material aid in be coming co-ordinated; so do not despise medical aid should any need arise. Mr. Judge sought such aid when necessary, leaving to the physician the care of maladjustment.
What you say about cycles is all right, I think. Reincarnation is most certainly one of the workings of cyclic law, and beings are in opposition or in conjunction as the cycle determines tendency, or rather, fosters and permits relations of one or another kind.
Cycles govern all the time and everywhere. Hence the Theosophical Movement of this time and those things which follow it; the coming in touch of this, that, or the other individuals— singly or in pairs—with it. Some hear and pass on; some remain. There is always freedom of choice, the choice in such case being not merely one determination, but made up of many moments of choice in past lives—a conjunction which some are wise enough to perceive and, forsaking all others, “cleave unto,” while swinging around the cycle of existences. Yet even this wisdom was acquired—comes from experience; there should be confidence in us in view of that fact.
We have chosen before, but did not “cleave”; yet the Great Law brings back again to us that which we once have chosen. That Great Law is the law of cycles, the process of karmic action.
“We meet our karma in our daily duties,” is a good saying to bear in mind, and in the performance of those duties come our tests. We should therefore do what we have to do, simply as duties, regardless of whether that performance brings us praise or blame. All the energy would, then, be expended in the performance of duties, and there would be nothing left for the personal idea to subsist upon.
I fully appreciate your generous and good-intentioned purpose, which is to make one who has learned something better able to help and teach others; and if among others you are in-
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cluded, that is your karma, as it is also my good karma to receive help at your hands.
Well, here is good luck to you in your try for “business.” Do not distrust yourself; have confidence in the powers which you embody; seek only to do your duty; holding to that end, all necessary power will be available.
Be steadfast, calm and fearless, as becomes one who doth forevermore endure.
As ever, R. C.
THE SPIRIT IN THE BODY
It is a matter of much gladness that the “bottle imp” of things has been discovered in your mind, or rather, mental machinery. I know how it sticks and hides and continually throws up clouds of material ideas blinding the one sight. No one can clear an other’s sight. Words, oceans of them, in themselves containing the right ideas will not convey these ideas without a gradual leading on and a determined effort to comprehend. On the one hand, it is so simple that it is passed over in favor of a difficulty; on the other, our mode of thinking is based on separateness. The very power of the cultivated intellect, by its ability to discriminate between the shades of differences, is led into a maze of diversity, forgetting that “The One sees All”; that the explanation of innumerable effects is not the Cause itself, which both produces, sees and reproduces. “Oh, where is the sea, the fishes cried, as they swam the brimming tide.”
We try to free ourselves from something. Is not this the attitude of separateness? W. Q. J. speaks of “The great illusion produced by nature in causing ‘us’ to see objects as different from Spirit.” And in the Gita—”As a single sun illuminateth the whole world, even so doth the one Spirit illumine every body.” If this means anything, it means that in everybody there is the One. Spirit, the Perceiver, the Knower, the Experiencer; it spells unity throughout.
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Nor is it easy to get a true conception, because we are eternally using terms of separateness and resting in such conceptions as arise from them; yet, these are steps by means of which we rise to greater heights of perception. “Realization comes from dwelling upon the thing to be realized.” Degrees of realization are degrees of attainment; are we not then slowly but surely getting out of the fogs into the clear air?
“Abandoning Hope” reads to me the same as ceasing to look for results for self and “shunning pain not yet come.” If we could just take conditions as they come and make the best other “bests” would follow, and all worry, fear, doubt and anxiety would depart. The Law works just and true. “What has been, is and shall be.” We have power over nothing but the is”. It is by working with present conditions that the nature of the future is changed, and in no other way. This is reliance upon the Law and a working under it. The various conditions that confront us are opportunities and means afforded us to increase our discrimination, strength and knowledge. Having created these conditions, and seeing what is undesirable in them, we go to work to change our direction of creative thought and our relation to the undesirable. The old adage, “Necessity is the mother of invention,” points to the process of growth; we do not “invent” until we see the necessity. In the great economy of Law and Nature, each being just exactly where he needs to be to eradicate defects; all necessary conditions are present for his growth. The only question lies with him: will he take them as “pain” or as opportunities? If the latter, all is well; he is bound to conquer whether the way be long or short The purpose of life is to learn, and it is all made up of learning.” Even those who repeat errors life after life are in process of learning, for evolution makes for righteousness, being an unfoldment from within.
It is “we” ourselves who are creating the phantasmagoria before our eyes and struggling over the solution of its disturbing effects, instead of creating for ourselves a world of effects more in keeping with our real nature—a world in which we can live,
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undisturbed by the effects that disturb others, except as we are solicitous for their welfare.
“We” are the Self. But, as we stand ordinarily in physical consciousness, “we” are converted more or less into physical consciousness; in other words, “we” are what we think or perceive, continually identifying ourselves with perceptions and sense. “Sense” is always nothing else than a channel for desire to flow through to torment ourselves and others. “There is nothing but the Self.”
As every law is spiritual, so all forms and things, forces, and aspects must also be spiritual. All error springs from an effort to turn to small purposes the diversified streams of spiritual force. If as individuals we could take the position of Kamaduk, the cow of plenty, and with universal beneficence use our powers without thought of self, life would be another story.
“To establish a new religion,” says the enclosed clipping. Humanity has always done that with the clear light of Truth. Always have they created idols and bowed down and worshipped them. What kind of verity is that which substitutes one kind of idol for another? Theosophy is not a religion, and no religion what ever can be Theosophy, although all forms of religion exist because of Theosophy and contain expressions of it.
It is only too true that “religionists of one sort easily become religionists of another sort.” The fact shows that Americans do not think; they just “cerebrate.” All this was portrayed again and again by W. Q. J. as the result of the advent of the Swamis and others to this country—and warned against. Yet we have self-elected teachers saying that Christianity is Theosophy, and Buddhism is Theosophy, in a sort of namby-pamby catholicism. They are to blame for much of the confusion. If so-called Theosophists remained true to the Message and the lines laid down and followed by Them, there would not have been room for two opinions in the matter.
We base our devotion and our efforts upon the nature of Those who gave the Message, and accept as safe, good, true and what is necessary, the lines that are to be found laid down in
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Their writings. Those who think that way will work that way. There is a solid basis for united effort in this position; any other position can but lead to differences, to assumptions, to authorities. It is Unity that the Movement needs, among all who are attracted by the Message; that which will best bring it about is the true way, no matter what anyone says. Neither Jesus nor H. P. B. lived and died that a book or books should be swallowed wholesale, nor even that men should become disciples but that all men should become brothers. We have to hold to that which eliminates Differences, not pander to any form of religion near or far.
H. P. B. once used this phrase, as I recall it, “ a Theosophist who understands Theosophy in his own bigoted sectarian way.” I was wondering if our organizational friends might not call us that kind, in view of the fact that we question their methods and practice? We do not question any methods whatever used for the promulgation of Theosophy, but only those that tend to obscure it. We also point out the untheosophical nature of exclusive claims for persons or organizations. This charge will doubtless be made sometime against us by someone. We have a sound and effective reply. We are in sympathy with every movement made to promulgate the message of Theosophy, as such, and with every endeavor to apply that philosophy. While it is true that the principles of Theosophy are just as good and effective under any other name, yet the name is an indication of the source and true embodiment of those principles, and cannot be obscured or changed without some person or system of thought in the way of the seeker after truth. What can be the motives for this? Many, perhaps. Usually some person desires to be the exponent par excellence, knowing well that he will find those who will accede to his claims.
Some organizations claim to be the spiritual organ of Theosophy. These embody separateness, cannot make for unity, and are foreign to the spirit and genius of Theosophy. Theosophy is a Message, which should be made accessible to all without intermediaries or would-be interpreters; which should be presented as
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delivered, and its existence as an all-inclusive philosophy continually he1d forth. Societies which do not do this should assume a name which would be indicative of their particular effort, in the interest of justice to Theosophy and to those who seek to know it. What do we object to? Titles which present interpretations as the Thing itself, and which by the fact are misleading. No one objects to the use of Theosophical principles as admixtures in any system of thought whatever; it will not hurt them; it may break them; but such use, while it might be courtesy to call it Theosophical, is not teaching what Theosophy is.
Evidently, “The world is not ready for Theosophy, per se”; at least, one would judge so from what is being done, since those who claim to be its exponents are offering something else suited to the “trade.” But do these exponents give the world a chance? They are hiding the light under a bushel; they are giving stone for bread; and the blind world does not know the difference. We do, however, and will keep the link unbroken.
As ever, R. C.
THE SPIRIT IN THE BODY
The coming together of Theosophists of differing degrees and qualities—yes, of training—is bound to stir up latent personalities, preconceptions and prejudices. The mental and psychic atmosphere engendered by their co-operation must work inwards as well as outwards, and still further must arouse evil forces, for it is a known occult law that every advance made along the path that leads to selflessness arouses the forces that are opposed to that consummation, and this is true individually and collectively. In this immense work which we have undertaken, trials of various kinds have to be encountered, and the ones by whom we are tried are those of our own household. There are lessons in every event, even the smallest. We have to do the best we can and leave the results to the Great Law.
About the meetings: your idea in regard to them is all right. Go right ahead in whatever way seems to afford the best oppor-
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tunity; use your best judgment and do not be
disappointed at anything in the way of results that may turn up; just keep on
looking for ways and means. Act as seems best under any circumstances that may
arise. Something will come of it. If that something” is different from what you would have
liked or ,planned for, never mind keep on going. Better make no plan other than to
get to work along the line of least resistance. One step will bring another
"C'est le premier pas qui coute.”
As to Mrs. Besant’s opinion of Leadbeater: It is of value only to those who see value in it, and in any event it is only an opinion. It has been said that he who speaks of seeing and meeting the Master thereby loses touch. My judgment would be that if, as is said, Leadbeater had stood face to face with the Great Initiator,’” it would never have been spoken of by him, and no other would know the fact. Leadbeater sought to be recognized as a great teacher and in order to break into other realms of nature used most abhorrent means—black magic, in fact. One may be sure that anyone claiming Adeptship is not an Adept, and this in the very nature of things. Apply this to Leadbeater and Mrs. Besant, who are continually making public claims in this direction. The question arises: how much is real, how much for effect, how much self-delusion? The imagination is the image- making power and may create a glorified image of oneself. I am sorry it all occurred, for in the public mind Theosophy is connected with it, and many strange things are assumed to be Theosophy.
Perhaps I should submit to you my opinion that in the interests of those who are new to the subject of Theosophy, and because of the general tendency to follow personalities (particularly living ones), it is not wise to put such in mental touch with writers, who, however good any particular writing of theirs may be, have failed to show a true appreciation of Theosophic principles. I say this at the risk of being misunderstood; it is for you to accept or reject my opinion, as it meets your viewpoint.
The most painful experiences I have had in my Theosophical life have been the witnessing of the negation of Theosophic prin-
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ciples by those professing them and were it not my duty to put you in possession of the facts as I know them—facts representing dangers which lie about us in our quest—I would not have spoken. You asked for the facts; I have to give them as I know them. It should be said that while we condemn the act, we never condemn the actor. The Theosophist must recognize that failures are not irremediable if followed by undaunted struggles upwards, and for professing Theosophists, who to our eyes appear to have strayed from the Path, we know that the time will come when the failure will be recognized, and the struggle back will be hard. Such must necessarily have our pity and sympathy, if we are true to the spirit of the Teachings.
Here and there failures; will be noted, but there is much to encourage. There is a distinct change for the better in public sentiment; religions, sciences and governments are changing little by little. The Great Ones do not repine; neither do they cease working. Let us follow Their example. You may remember that K. H. wrote, “He who does all he knows and the best he can does enough for us”; and again, “Ingratitude is; not one of our vices.”
Now possibly it may be seen what our Lodge stands for: the three objects as laid down by H. P. B. and Masters, and along the lines laid down by Them; no dogmatism, no personal followings, no “spiritual authority.” Thus each may follow his line of development with such assistance as may be afforded by those who have traveled further on the Path than himself, when such help is requested. In this way, true discrimination is gained and the bane of all spiritual movements, authority, dogmatism, and their corollary—personal followings—avoided.
Perhaps you may have seen how solicitous I have been to get you started right—free from mental encumbrances, using your judgment always to check your intuitions, until in the course of time you come to a direct perception of truth; and why I am so fearful of any abridgment of individual judgment, or cessation of effort to develop individual intuition. I see that you can
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be of much help, and to fit you for that, as far as my assistance may avail, will be my duty and pleasure. But always remember that behind the immediate helper, there is the Great Lodge whose aid is given to all who serve—serve Them.
As ever, R. C.
THE SPIRIT IN THE BODY
You have asked me for comment on the questions sent in by our English brother; particularly, as to “Karma being as merciless as the Bible-God.” But does he consider that Mercy is not opposed to Justice, and that the fullest justice is the same as the fullest mercy? Some take the meaning of Mercy to be a permitted escape from the results of wrong-doing; but this would not be Justice, nor would it be merciful to those injured by the wrong-doing. He should remember the definition of Karma: an undeviating and unerring tendency in the Universe to restore equilibrium, which operates incessantly. Karma is inherent law and its operation must therefore be impersonal. Some might take this to be “merciless,” but that would only be because they desire escape from consequences that are unpleasant.
There are just two ways of looking at the question: either the Universe is governed by Law and under Law, or all is Chaos. Our experience in every department of Nature points to the fact that Law reigns everywhere; nothing is done of any kind or anywhere, except under Law. Our control of the elements, our use of the materials in Nature is possible only because the same thing can always be done when the same conditions are present. Having discovered some of the laws of electricity, for instance, we may direct that fluid or force, and use it for many different purposes.
Now as Law reigns in the material world, it can be seen to rule in the mental and moral world as well. Karma simply means “action” and its consequent “re-action.” There is no Karma unless there is a being to make it or feel its effects; unpleasant effects predicate causes that send forth unpleasantness in the world,
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affecting others, and finding the restoration of equilibrium at the point of disturbance. There can be, then, but one consideration, and that is, Justice. Why should we desire anything but Justice to be done?
The Bible says, “Whatsoever a man sows, that shall he also reap,” and “Resist not evil and it will flee from you.” What is “evil” but the reaping of effects of wrong done? If we try to avoid the restoration of equilibrium, the evil will not flee from us, but come again. But if we accept all as just and right, then the “evil” flees. We should apply Karma not merely to what we call good and evil in physical life. The earth rolls on in its orbit, carried further and further by the Sun in his greater orbit; it grows old through the cycles; it changes its appearance, and comes under states of matter undre