Answers to Questions
on
The Ocean Of
Theosophy
Chapter [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18]
INTRODUCTORY
ROBERT CROSBIE, the Founder of The United Lodge of Theosophists and of the magazine Theosophy, was for many years a devoted pupil of H. P. Blavatsky and William Q. Judge.
The Ocean of Theosophy, written by Mr. Judge, was regarded by Mr. Crosbie as the perfect condensation of H.P.B.’s great work, The Secret Doctrine, and therefore the best possible book to put in the hands of students. During the life-time of Mr. Crosbie a study class in the Ocean was inaugurated for the education of the earnest-minded in the fundamental teachings of Theosophy. A portion of each session was devoted to questions and answers, which were preserved in stenographic records.
Selections from the questions asked and the replies made were published in the magazine THEOSOPHY after Mr. Crosbie’s death in 1919. Since then study classes in the Ocean have been maintained in the various U.L.T. Lodges year after year, and much use has been made of Mr. Crosbie’s answers, as each new student necessarily faces much the same problems. Repeated requests for the issuance in book form of these valuable materials have inspired the present publication.
No other editing has been attempted than the correction of the typographical errors in the original magazine publication. In this way the simplicity, the directness, the spirit no less than the letter of Mr. Crosbie’s Answers to Questions, is best re-presented to theosophical students who, with each succeeding generation, are all too apt to rely solely on the printed word, and so fail to come in touch with the living Presence which animates all true teachings and all true teachers of no matter what era or degree of the Theosophical Movement. Mr. Crosbie’s replies were in all cases oral and spontaneous, not from the storehouse of memory but from living the Life; not to display his learning, but to provide a focus for thought. His was the voice of devotion, speaking in response to the aspiration of the questioner. His tone is not that of one “speak by authority”, but the heart conviction of one who has proved for himself the validity of what he had heard from the lips of the great Teachers. His utterance is ever that of the disciple, who, while he tries to express him, never forgets that he is but the 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 others—all links in the great chain of “the saviors of men”.
It should be remembered that while the answers are given from the standpoint of many years’ experience and application, they are not to be taken as hard and fast definitions, nor as authoritative; but may be used as explanations and applications of the philosophy of Theosophy as related to the particular phases presented in the various questions. The student, being “the final authority” for himself, should not accept any statement by any being whatever unless he himself perceives its truth.
Beginning with Chapter I of the Ocean, the succeeding Chapters are taken up seriatim, each being preceded by Mr. Judge’s epitome of contents. Following the conclusion of the questions and answers on the various Chapters, a series of general questions and answers on the philosophy is given.
THE THEOSOPHY COMPANY.
November 17, 1933.
THEOSOPHY AND THE MASTERS
THEOSOPHY generally defined. The existence of highly developed men in the Universe. These men are the Mahatmas, Initiates, Brothers, Adepts. How they work and why they remain now concealed. Their Lodge. They are perfected men from other periods of evolution. They have had various names in history Apollonius, Moses, Solomon, and others were members of this fraternity. They had one single doctrine. They are possible because man may at last be as they are. They keep the true doctrine and cause it to reappear at the right time.
Q. Why is it that Mr. Judge calls attention at once to Masters in Chapter I of the “Ocean?”
A. Because without the fact of the existence of Masters as men perfected in experience and wisdom, who are the possessors and custodians of all Their experience through past civilizations as well as this one, Theosophy would be but a speculation instead of the truths as to Man and Nature gained through observation and experience. Without such Beings there could be no such knowledge as Theosophy.
Q. “Masters investigate all things and beings.” Does this imply that They did this in physical bodies?
A. To become a full and complete septenary being, physical existence must be undergone and understood.
Q. Which is nearer the truth,
our science or religion?
A. Neither is near the Truth, because both are based on materialistic conceptions of Man and the Universe. What we know as science and religion are antagonistic and have no common basis, and their field of operation is extremely limited and hence misleading. The Truth must show that true science, religion and philosophy are complementary aspects of the One Truth.
Q. Can one convey the truth to another!
A. One can help another to see the truth in himself.
Q. How would one come into the realization of Masters as being ideals and facts in Nature? Is not “fact” and “ideal” a contradiction?
A. Facts and ideals are not contradictions because every fact is the resultant of a pre-existing ideal. Striving for an ideal brings about the fact of its accomplishment. Masters are facts in Nature, being the accomplishment of an ideal striven for. They are ideals to those below Them who recognize that They are facts, and follow the path They show.
Q. Is there a difference in degree between a Master and a Nirmanakaya?
A. A Nirmanakaya is one who having reached the goal refuses its fruition, but may remain on earth as a Master. This he may do in or out of a body, for the body is but a point of contact with earthly concerns. If he leaves the body entirely, he retains every other principle but the kamic, which has been crushed out beyond resurrection, and remains a member of that Invisible Host which ever protects and watches over Humanity as the Karma of the latter permits.
Q. It is said that the germ of all powers of the Masters is in every being. How does this “square up” with the fact that divinity is acquired? The statement is made that man is essentially perfect. Is it not true that we are gods, but have lost the consciousness of it?
A. The mistake here made by the questioner is in
the assumption that “Divinity” means the same as the One Spirit. The “germ” is the “One Spirit.” It contains the potentiality of growth in every being, and growth is acquired. The power to learn is not the learning. Effort has to be made. It is true that we are gods in essence—in “germ,” and that from that germ we have developed many powers and much knowledge on higher planes; but what good are they to us here, if we have lost consciousness of the fact? The Masters have regained and maintained that consciousness in full.
Q. It speaks of Masters having certain powers. They could not use those powers if They did not know how to use them, could They?
A. Masters use all their powers. To have a power and not use it for good is to lose it. To use it for evil is also to lose it in the long run, for by such use, conditions are produced in the individual that prevent any use and bring about an atrophy. Indeed, that is the case with all of us. In earlier races we had many powers; we misused them and produced the conditions, mental, moral, and social, that exist today and hamper us. W. Q. J. once said at the conclusion of an article: “Arise,O Atlanteans, and undo the errors of the past !“
Q. Will the Philosophy always remain unfathomable?
A. If it is a recorded Philosophy it is not unfathomable, for it comprises a statement of principles, together with illustrations of their applications and workings universally and particularly. The real meaning of the word “Philosophy” is “love of wisdom”; esoterically, “The Wisdom of Love,” or Compassion. That can neither be recorded nor have any limits. The sentence speaks of “knowledge” as being unfathomable, which might be understood as infinite extensibility.
Q. Can we gauge spiritual progress intellectually ?
A. Spirit alone can understand spirituality. Intellects are but “weighing-machines”, with as many
standards of weight as there are so-called intellects.
Q. It speaks (page 5) of the Masters always making history, and that the visible heroic figures in the successive dramas may have been nothing more than Their puppets. If this is true how can we know when we are acting, or when we are acted upon? Are not these men made use of by the Adepts and Masters?
A. Yes, consciously or unconsciously. When consciously it is doing for another what the other cannot do. When unconsciously it is when the nature and the Karma of the one so used permits. It does not interfere with the integrity of the individual ; it stimulates him to use his highest faculties. With our present acquired nature and defects, there is more likelihood of our being acted upon by the evil than by the good. We need to be able to determine what is really good and what not ; then we will be true actors.
Q. Can the Masters “do for another what he can not do?” That seems contrary to the assertion of the “Third Fundamental”— self-induced and self-devised efforts?
A. It is not; because in such cases the individual must have advanced by self-induced and self-devised efforts to that point where his whole nature affords a point of contact with Higher and Wiser Beings, which contact not only enables him to use his own powers and knowledge more strongly and wisely but also supplies the right direction along which his self-induced and self-devised efforts may further proceed. When he is used unconsciously, his nature must be self-induced and self-devised to make him a possible instrument, and the stimulation of his qualities opens up further avenues for self-induced and self-devised efforts, till he, in turn, becomes a Conscious Agent. The whole course of occult teaching is suggestion, based upon right knowledge.
Q. What is the meaning on page
2 — in speaking of “the rule of Law which is inherent in the whole”?
A. Law is not to be understood as something externally imposed upon us by any being or beings, but as due to our own ideas and actions as the creative sources and causes of the effects that we feel. Therefore Law is inherent in ourselves.
Q. On page 12 — it speaks of “ true doctrine’ as being “impacted in the imperishable center of man’s nature.” Does that mean as memory?
A. It is not memory in the sense of the word as we use it. It is all that we are, in every one of our constituents, by reason of our past experience and its application, regardless of whether we remember the experience or not.
Q. Do the affairs of the present appear to the Masters as new experiences, or do They see the future as it will be?
A. They have been through all experiences, and can judge of the future by the past and present. We must not think that our experiences in this are different from those in any other age. The material surroundings — the ideas, no doubt — were very different from ours; but human feelings have always been the same, no matter what the form might be that excites them. The Masters do not regard the character of the external stimuli, but the effect produced on the human being’s inner nature. Experience is what one feels.
Q. But the “Soul” is distinct from any experiences?
A. Surely, if it were not, it could not experience. The Soul is distinct from its experiences in the sense that it is the sum-total of its experiences, just as a house is different from the materials put into it. The Soul is the resultant of all its experiences; the house is not any of the materials, but is an ideal made up of the materials. We idealize our experiences. Our experiences are worthless unless they give us a basis in ideal. Soul is the idealization of experiences — the idealization of Spirit, or Consciousness. We move from ideal to ideal. The spirit is constantly constructing ideals until it fin-
ally realizes that all ideals are comprehended in the One. It just means that all is Consciousness and Spirit.
Q. I have always thought of “Soul” as a sort of abstraction.
A. It is strange that we think of the Real part of us as the unreal. There is That in us which sees, hears, feels—quite irrespective of body, quite irrespective of mind—the Real Man. Buddhi is the Immortal Ego. Buddhi cannot be described. It is feeling, the accumulated experiences—all our experience is in feeling. Manas is the Higher Mind, that part of Buddhi which is in action; the creative power of Buddhi. There is a continuing line of experience as Perceivers—all which that perception comes.
Q. In the “Voice of Silence” it speaks of the Mind as the “Slayer of the Real.” Why is that?
A. The “mind” is just a “lens” through which we look, and according as we have made the glass we look through do we see the world. We see everything reflected in the mirror of the mind—it is a reflection always—reflection colored and distorted by our own thoughts and feelings—characterized by the mirror we have. Anything that is said to us is always mixed up with the experiences we have already had, consequently is not true unless our minds are true. Images are reflected on the retina reversed, the same as they are in a mirror, but we have learned to correct the reversions psychically and unconsciously. That corrects the physical lens for external reflections. But we need a metaphysical lens that will correct mental reflections. That can be brought about by metaphysical concepts based upon the eternal verities, based upon the essential nature of all things.
Q. Is not the thing for which man is striving what we would call perfection? Is that not the goal, or to become a Mahatma?
A. The object of all evolution is not individual salvation, but that the whole shall be lifted up, raised to higher and higher degrees. A Master is One far, far ahead of the rest. He became a Master by doing service, and now remains with all His glorious powers devoted to the service of not only Humanity, but all the kingdoms of Nature. Those of us who have in us the possibility of becoming Masters in time, should imitate Their example.
Q. On page 7 of the “Ocean” it speaks of the existence of those Wise Men, and that They probably exist today. Surely there is no doubt of it! Why was the word “probably” put in there ?
A. The word “probably” was used in order to show the ordinary reader, with Western ideas, that the evidence of the existence of such Beings in the past points to the strong probability of Their existence today; to avoid any appearance of dogmatism, and to call for a decision on the part of the reader— to arouse thought.
Q. “Ocean of Theosophy” has a tone of settled conviction, and appears to be authoritative. Is it to be so accepted ?
A. As Mr. Judge said himself, in the Preface, “The tone of settled conviction which may be thought to pervade the chapters is not the result of dogmatism or conceit, but flows from knowledge based upon evidence and experience.” It is not conceit nor assumption of authority, because it is only a handing on of what has been known before.
Q. In speaking of a true basis, do you think it would be possible for a Theosophical society to have one for the promulgation of the true teachings of the Masters, without the Three Fundamental Propositions of the Secret Doctrine? Could it be taught without these ?
A. A working knowledge of the Three Fundamentals is essential for an understanding of all that follows
in the Secret Doctrine. One might be able to repeat all that is written in the Secret Doctrine and elsewhere, and have no real understanding of the Philosophy. There are many in that position. The Secret Doctrine says in regard to the Three Fundamental Propositions, “Once that the reader has gained a clear comprehension of them and realised the light which they throw on every problem of life, they will need no further justification in his eyes, because their truth will be to him as evident as the sun in heaven.”
Q. The number of Masters is not augmented during the Kali-Yuga, is it?
A. As a Master is a perfected septenary being, and men in general are far from perfect, though having a septenary nature, there can be no absolute barrier in any age to the attainment of perfection, or that degree of wisdom and power which marks a Master. In the present age no doubt the difficulties are very great, but so also are the opportunities. It is safe to say that every civilization adds to Their number.
Q. How does such an age come about? It is some times called the “Foundation” age; why is that? And why is its “momentum” spoken of, and how can much be done in it?
A. Kali-Yuga means “Dark Age”—that is, “spiritually dark”. It is the culmination of man’s descent into, and identification of himself with, gross matter. It represents and contains the mingling of different lines of individual and collective thought and action (individuals, nations and races) necessarily antagonistic because of personal selfishness, due to a loss of the knowledge of spiritual identity. Nature’s processes are first, homogeneity; then differentiation; then amalgamation— when all the differentiations are mixed together; then precipitation—or separation of the true ideas from the false. This is Kali-Yuga, during which a choice be-
tween true and false ideas must be made. It is the “Foundation Age” because the experiences gained through the Golden Age, the Silver Age, and the Bronze Age, become crystallized in the Iron Age. Then all the “momentum” of these ages is there, and as it is the turning point, it forms the “foundation” for subsequent progress. We have been descending step by step through the previous ages. All the efforts made and experiences gained during those vast periods have to be conjoined and brought into play in controlling and rightly using our terrestrial powers. We cannot do anything against Kali-Yuga, but we can do everything in it.
Q. What do cycles have to do with the comings of these Masters?
A. This is like asking has day-time to do with our waking up?” Universal Law shows that periods of non-manifestation are followed by periods of manifestation; periods of Light, by periods of Darkness. So there are periods when spirituality becomes more and more eclipsed, and intellect and materialism reign; and these again are followed by a dawn and increase of spirituality. It is at the beginnings of such a period as the latter that Divine incarnations take place. It is not the period of years that compels the appearance of a Divine Incarnation, but the condition of humanity It has been observed, however, that periods of and conditions of men coincide; just as waking pertains to the day-time and sleeping to the night. This is due to the collective action. When the whole mass gets to whirling, the unit has to go with it; but one may be on the hub of the wheel, so to speak, and will not get the motion of the rim. In like manner, the more we depart from our own center, the more are we involved in the general motion; we get into a current of ideas and feelings and are carried along with it because we identify ourselves with it.
Q. Are any of those Beings who have all this knowledge in physical bodies now?
A. It is stated that They are, and further, that They live upon this earth. While Their bodies are shaped like ours, the physical substance of which they are composed is a very high degree of physical matter; it might he likened to radiant matter, strongly electric and magnetic, for if They possess the high powers spoken of, Their bodies would necessarily be of a kind that could stand the impact of and convey those powers. Masters could not visit an ordinary man without creating such a disturbance in his physical body as would prevent ordinary perception and action. When They do come among mankind, They take the necessary precautions both to conceal Themselves, and also insulate Their powers by assuming an ordinary body of physical matter. By such means They are able to obviate external disturbance, and prevent supervision or obstruction. As Their work is upon the inner nature of Man through men’s personalities, this borrowed body, so to speak, serves every purpose. If on the other hand, They should take extraordinary pains to avoid any possible injury or disturbance to ordinary bodies, and appeared in Their own natural bodies, Their powers over Nature and Their appearance would be such as to cause worship on the part of some, and superstitious antagonism on the part of others, either of which would be subversive of the end in view, which is to arouse to activity the divine nature of Man. So worship is not required, and companionship is neither wise nor possible for us as physical beings; it is necessary that we should know within ourselves those truths They teach and pre-eminently express. It is stated that the Masters are preparing the minds of men, through Their Message of Theosophy, for Their actual presence among us; when that will be depends upon humanity as a whole and ourselves in particular.
Q. Do you think that there is a universal law back of our choice, whether it is right or wrong?
A. Law is the realm of action and its continuation, re-action. From the beginning of manifestation, each action by any being affects all beings to a greater or less degree, who in their turn react upon the institutor of the action. It is these re-actions that act as barriers when we see a better way and cannot immediately act as we would like. We can, however, make the choice, hold to it, and work towards it. The barriers will pass; the choice will remain with all its potentialities. Mere liking or disliking, however, are not referred to in the foregoing; these are within the power of the individual to remove. The barriers spoken of are those presented by external conditions, circumstances and events which for the time being prevent our taking a course seen, felt and known to be the best.
Q. Just why is that Theosophy “will not over whelm the understanding of a child?”
A. Perhaps because children have more intuition and fewer false ideas than adults. Children are nearer the Devachanic condition than adults; their minds are as yet unspoiled by the false conceptions that prevail, so the eternal verities are readily grasped and applied as these are very simple in themselves. Children readily grasp the idea of Karma—sowing and reaping— and perceive and admit the justice of it, and naturally put the idea into practice in their little fields of experience. Once that idea is firmly implanted in their minds, it remains, and is applied to their ever-widening ranges of experience. It is easy for them to grasp the idea that they are Life, beginningless and endless, and that they have lived before and will live again. A child has no idea of death, nor has he any fears for the future; he lives in the present and readily grasps the simple truths of life and being.
Q. Would you assume from the first half of the paragraph (page 1) that there are other beings besides “sentient” ones ?
A. In Theosophy, the Wisdom-Religion, all forms are shown to be animated by some degree of intelligence; everything is soul and spirit we are not able to see the action of intelligence in a form of matter, that is no sound reason for denying its existence. Granting One Spirit as the source and root of all manifestation, there can be no such thing as “dead matter”.
Q. On the first page it reads: “it is wisdom about God for those who believe that he is all things and in all, and wisdom about nature for the man who accepts the statement found in the Christian Bible that God cannot be measured or discovered, and that darkness is around his pavilion.” Does that cover the First Fundamental Proposition of tile Secret Doctrine, and what is the distinction of Nature there?
A. The statement indicates the First Fundamental, but does not fully cover it. Those who believe that “He is all things and in all” necessarily accept the One absolute Principle as the cause and sustainer of all that was, is, or shall be; this includes the unmanifested as well as the manifested. It is wisdom about Nature for the man who is concerned only about the manifested universe and realizes that its source and sustenance are undiscoverable. There is That which must ever remain unknown, because It is the Knower in every body. It cannot be known because its potentiality of knowing is Infinite. There is That in ourselves which is our very Self and which is unchanged and exhaustless through infinitudes of experiences; it is the unknowable in us as well as in all Nature; from It all manifestation proceeds. We learn what is Self by seeing what is non Self. The most occult of the Upanishads is called the “Mundakya,” the word meaning the “shaving” or paring off of everything that is riot Self on our plane of
perception, as well as on all other planes. Anything seen or known in any way is not the Self; all are perceptions by the Self; the Self ever remaining unchanged, while at the same time the receptacle of all perceptions and experiences. No matter what experiences we may have, what knowledge or power we may gain, we are not the experience, the knowledge or the power—they are our possessions. The whole process of growth is one of realization of the Oneness and eternality of Self in us and in all creatures and forms of manifestation.
Q. Are we not then all Masters inside ?
A. While we are inherently perfect, meaning the potentiality of becoming more and more perfect in power and expression, we are far from that degree of perfection that the words “Masters of Wisdom” imply. We may in the immense past have reached degrees of perfection on higher planes of our being, but it is very evident that we have not co-ordinated our present plane of consciousness with those possible perfections.
A Master implies a perfectly co-ordinated instrument on all planes of being, in other words a perfected septenary being; that task is still before us. Potentially, we are All;*** actually, we are what we are able to manifest. !
Q. But are we not perfect on higher planes?
A. The words “perfect” and “perfection” to most minds mean some finality. It should be understood that “perfection” is relative to our “imperfections”; some imagine that if they were rid of their presently known imperfections they would be perfect; it would be an interesting experiment for them to mentally eliminate their known imperfections and then see what was left in the way of perfection. In an infinite universe, the possibilities of becoming are infinite, hence to say we are perfect on higher planes would only mean that the “inner” is more perfect than the “outer”, but saying it does not help us. It is certain that as Egos, with the acquired wisdom and power drawn from past experiences,
we would appear as gods to our personal limitations, but the karmic conditions we have produced upon this physical plane prohibit us from realizing or expressing our Egoic natures. While the Ego is—so to speak— commingling with the elementals, he is bound by, and limited to, that action which his understanding of the nature of the combination permits. We may know all about “the music of the spheres” and have to use a pick and shovel; we may be “pillars of light” within, and have to work in the trenches, covered with mud and other things. This should show us that our work is here and now in the conditions that surround us; when we have eliminated our defects on this plane of existence, we will be able to avail ourselves of our inner knowledge in a bodily existence and not before; although progress in that direction is always possible in degree.
Q. Where does perfection come in? Is the Self not perfect and are we not the Self?
A. As said before, “perfection” is relative to “imperfection”; the ideal of “perfection” that we may have held and finally attained to, would only disclose further “perfections” to be striven for. “Perfection” is an ever-receding goal; “we can always approach the light, but we can never touch the flame”, because It is our very Self, the Perceiver and Knower. The Self is neither perfect nor imperfect for It includes all perceptions; there could he no knowledge of any degree of perfection or imperfection unless the Perceiver could see both and distinguish between them.
Q. But it is said that Man is inherently perfect?
A. The inherency is the illimitable power of ever- becoming. Whether the becoming is small or great, the power of “becoming” remains ever the same. Man, as the Self, is beyond change, and in that sense alone may be called “perfect”; only that which is exhaustless, un changeable, unimprovable, can be called perfect. When we speak of “perfection” we mean wisdom, understand-
ing, power, all of them acquisitions, not inherencies; we therefore confuse unconditioned potentiality with conditioned, yet ever-increasing potency and are thus led into mental confusion. Metaphysically and philosophically, it is incorrect to apply terms that indicate a “state” or “condition,” to the Unconditioned One Reality, the Self of All.
Q. But Man is perfectible, is he not?
A. Certainly. Perfectibility means the ability to be come perfect; but perfect in what? This question opens up a vital fact that has been lost sight of in some of the previous questions, and that is, all beings of every grade are products of Evolution./This first chapter in its first sentence speaks of “the evolution of sentient beings” and the chapter is devoted to a presentation of the fact and logical result evolution in the existence of Masters of Wisdom. these great beings present to us the idea and fact of Spiritualized Individualities that have become so through observation and experience. Knowledge does not exist of itself, it is acquired; and there is no knowledge unless there are the Knowers of it An understanding and application of the Three Fundamental Propositions would have answered all these questions for us. This particular question is answered by the Third Fundamental Proposition which says, “the pivotal doctrine of the Esoteric philosophy admits no privileges or special gifts in man, save those won by his own Ego through personal effort and merit throughout a long series of metempsychoses and rein- carnations.” That which perceives in every form and being is the Self; as perceptions increase, the need of a better form of instrument is realized and in course of time and effort is evolved; thus, as the range and power of perceptions increase, better and better instruments are evolved. The “perfectibility” is in range and power of intelligence, as well as instruments in use. The Self may be likened to “the point” within the circle which ever remains unchanged, however much the circles
which proceed from It and rest upon It may be enlarged; the “circles” represent acquired knowledge and power and constitute “being”. The Self is the point— is the root and container of being, yet ever remains un changed in Its infinite possibilities.
Q. What is meant by “all-knowingness”?
A. “All-knowingness” means that stage of perfection and co-ordination of all “sheaths of the soul” composed of the most ethereal substance, terrestrial substance and all degrees between, which enables the Divine Ego or Perceiver to know all that is to be known in regard to any state of consciousness or any plane of substance whenever such knowledge is necessary or desirable.
Q. It is said on page 10, that the Masters or Elder Brothers are generally reviled, or classed as imposters. Why is that?
A. Because the all-inclusive philosophy They set forth tends to destroy the accepted ideas of science, philosophy and religion which rule the world at any time; naturally, the adherents of these and especially the proponents, use every weapon avail able to frustrate the spread of that knowledge which if generally accepted would leave them with impaired reputations and take away their present means of subsistence. The unthinking public accepts without question the statements and judgments of those who stand in their eyes as “authorities.”
Q. it says in the Chapter that sometimes Masters do not incarnate to work but just to discover what is going on?
A. Where does it say that? It says, “They have always existed as a body, all knowing each other, no matter in what part of the world they may be, and all working for the race in many ways”.
Q. What are the ultimate divisions of time? (page 4.)
A. It has been said that he who knows Karma, knows the ultimate divisions of time; it is further said that this knowledge is possessed only by the highest beings. While it is both impossible and unnecessary for us to have the exact periods stated in our conceptions of time called “years,” we may grasp what is included in the expression, “the ultimate divisions of time.” Every planet or solar system is a re-manifestation of one that preceded it. All the beings concerned in any solar system are linked together in one evolutionary inter-dependent stream, the totality of their karmic requirements constituting the Great Cycle within which all lesser cycles are contained. While the Great Cycle includes the possibility of manifestation of all the beings concerned, the lesser cycles within that greater one are determined by masses of beings, classes of beings, and units of consciousness, each in exact accord with its karmic range and necessity. It should be remembered that cycles are not arbitrary divisions of time which limit action, but are the results of the periodic return of impression and action by beings of every grade concerned in any evolutionary stream. (See the Second Fundamental Proposition.)
Q. It is stated on page 4 that Masters have a knowledge of the very foundations of nature Is not our science endeavoring to reach that knowledge?
A. Our science is the result of the labors and research of men of high intelligence in the direction of an understanding of the combinations and correlations of elements, substance or matter in forms. They disregard the fact that if intelligence can perceive a form and ascertain the various elements so-called and substances which compose it, intelligence is above and beyond form or substance and is neither produced by these nor limited by them, and that necessarily all kinds of substances and elements, in their simplicity or in complex combinations, are the results of differing degrees of
intelligent manifestation; in other words that the manifested universe is embodied consciousness. As a rule scientists deride metaphysics, thus limiting their perceptive faculties to physics alone, and failing to investigate the field of metaphysics, are un able to entertain, or even suspect the fact that with out metaphysics there can be no physics. At the same time they use metaphysics in their ever- changing “hypotheses”, quite inobservantly. The search for the truth in regard to the “foundations of nature” among physical observations of matter, substance, elements or forces can never by any possibility succeed. It is like digging deeper and deeper into the earth in order to find the source of sun light.
Q. What is the nature of the Master’s knowledge of things and beings as compared with science?
A. The answer can be found on page 2. “But Theosophy knows that the whole is constituted of the visible and the invisible, and perceiving outer things and objects to be but transitory it grasps the facts of nature, both without and within. It is therefore complete in itself and sees no unsolvable mystery anywhere; it throws the word coincidence out of its vocabulary and hails the reign of law in everything and every circumstance.” In regard to science it says, “our science as yet ignores the unseen, and failing to admit the existence of a complete set of inner faculties of perception in man, is cut off from the immense and real field of experience which lies within the visible and tangible worlds.”
Q. it is said that the Masters
investigate all things and beings; would They need to do this if They know what
man is in his innermost nature, and what his powers and destiny?
A. Granting that They know man’s innermost nature, and what his powers and
destiny; the question is
really, “what does man know of his innermost nature, powers and destiny?” The answer is, “practically nothing.” At the same time man is creating his own destiny and bringing upon himself pain and sorrow in his ignorance. Masters may know at any time what They desire to know; and what They may find necessary to “investigate” might very well be what man is doing with his inherent powers, what the mistaken ideals he is pursuing, and when and how he may be helped.
Q. Why is Theosophy called a religious science and a scientific religion?
A. Because true science and true religion must be complementary aspects of the Truth. Theosophy presents a scientific basis for the ethics taught, as well as a scientific knowledge of the nature of all beings, forms, substances and forces, and these all in relation to Soul and Spirit as the creator and sustainer of them.
Q. How can we obtain this inner knowledge? Will we know more of the Philosophy as we apply it?
A. The inner knowledge is to be gained, first by a recognition of the inner powers and faculties of man and the One Self in all beings, and second, by basing our thought and action upon that recognition. If we live the life, we will know the doctrine. A mere intellectual assent to the philosophy will not bring knowledge; we must live what we know or feel to be true, then we will know. The Three Fundamentals of the Secret Doc trine not only give us the key to all existences, but to the root and sustainer of these, the One Self in all; we must act for and as the Self in every direction until we lose the personal idea of self in the Universal Self; the more we supplant the lower self by the Higher, the more universal does our view-point become, and the powers that belong to each succeeding step towards universality unfold themselves and find their field of action. Together with the philosophy, the devotional books, the Bhagavad-Gita and the Voice of the Silence
in particular, should be read and pondered upon, for they tend to arouse the Soul perceptions, without which all intellectual acquisitions are mechanical, barren and subversive. “Realization comes from dwelling upon the thing to be realized.” We must think, and in thinking try, for whatever the measure of success or failure from our standpoint may be, it is the effort that counts.
Q. What would you say is “Nature” and what “Soul”?
A. Our understanding of Nature is comprised in the sum total of manifestations of matter, forms, elements and forces that we are able to perceive, all of these being effects of causes not generally under stood. In reality the word “Nature” should be understood as including the Cause and causes of what we perceive, as well as the effects. “Soul” applies to intelligence, the numberless kinds of which are the causes which produce the external effects perceived and sensed. There are many kinds of “Soul” which may be roughly divided into mineral, vegetable, animal, human and beyond. The Universe is embodied consciousness. Nature, in its widest sense, can only be comprehended by a realization that the universe, as manifested, is an expression of many degrees of intelligence or soul, and that the universe exists because of the “Soul”, and only for the “Soul’s” experience. An ancient writing says, “There is no room for grief or doubt in the heart of him who sees and knows that all spiritual beings are the same in kind and differ only in degree.”
Q. Then Divine, Human and Animal Soul refer simply to the kind and degree of experiences acquired ?
A. Yes. These are simply qualifying terms used to designate degrees of acquired experience and intelligence. The sense of “being” comes from perceptive power in action; as the range of perception and reflection increases, the realization of “being”
becomes stronger. The self of all beings is the One Supreme Self; it is the center of perceiving power in every form; from this center all growth of intelligence and form proceeds in ever-widening circles.
Q. What is the difference between Spirit and Soul ?
A. Spirit is universal. It cannot be said to belong to anything or anybody. It is like the air, universal and everywhere. It cannot know Itself except as Soul. Spirit is the “power to become”; Soul is “the becoming.” Spirit is the power to see and know; Soul is the seeing and knowing. Soul is the accumulation of perceptions and experiences by means of which Spiritual Identity is realized.
Q. In what way does the theosophical teaching of Law differ from the ordinary understanding of it?
A. The ordinary idea in regard to Law implies a Law-Giver, which Theology imagines to be a Supreme Being, who by his arbitrary will creates and establishes all nature, the laws of nature, and all beings. Materialistic Science seeks for and recognizes Law in the ob servable processes of Nature, but goes no further than what may be visibly determined and demonstrated. Human Laws consist of enactments designed presumably to express the general sentiment and desires of the people as a whole, and to restrain individuals who do not share the general sentiment. Such laws are based upon the necessities of the time, and are changed as the general sentiments of the people change and as necessities compel such changes. Neither “the laws of God” so called, the laws of matter so far determined, nor ever-changing human laws, present any universal basis upon which a true conception of Law can be founded, for these three conceptions differ widely in their bases and applications, and are readily perceived to be mere expedients. The highest attribute of Law is exact justice, and only that conception which presents Law as incontrovertible justice can be said to be a true one. The
Theosophical statement in regard to Law exhibits and provides for exact justice to every being and in every way. There is but one law for all beings; it has been called the Law of Laws, and is known under the name of Karma. This word means “action,” without which there is no re-action; it is also known as “Cause and Effect” or “Sowing and Reaping.” It is taught that there is no action unless there is a being to act or feel its effects, and as any action affects other beings, these must obtain their adjustment at the point of original action. Thus Justice and Mercy are provided for in the inherent nature of all beings, for both in their last analysis are one and the same.
Q. Is not Justice considered to be inexorable in condemnation, and Mercy to be that which tempers Justice?
A. No doubt they are so considered, but we should remember that the human idea of justice includes punishment for injustice, and the power to punish being self-assumed and admittedly prone to misjudgment, arouses the human quality of Mercy from the very uncertainty in regard to exact justice, and perhaps from a knowledge of the scriptural saying, “Judge not, that ye be not judged.” True justice must be a complete re adjustment of any and all disturbances, and at the same time bring about full compensation. Mercy as ordinarily understood lies in the non-exercise of the power to punish, and in itself in that relation is a tacit recognition of the fact that perfect justice, humanly speaking, is unattainable. We should be able to see that perfect justice and perfect mercy are not opposed to each other. but are in reality two aspects of one and the same thing, namely, exact and full compensation in every case and every direction. Compassion and Compensation are a perfect blend, and express what we call Justice and Mercy.
Q. This seems to point to justice and injustice as things apart from those affected by them?
A. It may seem so to those whose minds still hold to the idea of external law or causation; but there could be neither justice nor injustice if there were no beings to produce or feel them. Theosophy presents the point of view that every state and form of matter is the embodiment of a spiritual and psychic degree of intelligence. The form neither exercises nor feels justice nor injustice, but That which animates and uses it does. It is the thought, will, and feeling of the animating intelligence that affects other animating intelligences through their embodiments, and necessarily the reactions of those effects must be adjusted by the intelligence who originated the action.
Q. This would seem to indicate an unending repetition of good for good and evil for evil.
A. Not if we have understood that the animating intelligence is a being who, from experiencing the effects in himself resulting from evil action, refrains from evil causation and sets in motion only that which brings good.
Q. But does not that present a selfish motive ?
A. No doubt the desire for reward and for the avoidance of punishment is there, and it is selfish; but it is the first step in the direction of feeling responsibility, and responsibility is the beginning of selflessness. The being sees and knows in ever increasing degree that evil is overcome only by good, and hatred by love, and finally that there is no lasting good save the good of All. Justice is not possible without consideration for all others, and consideration for others is charity towards their weaknesses leading to Mercy and Compassion. The first step in the right direction contains all the other steps.
Q. Does intelligence initiate Law, or is it Law that initiates intelligence ?
A. As said many times, Law simply represents the power to act which is inherent in every being of every
kind. There is no action unless there is a being to act or feel its effects. The Law is Action which brings its exact re-action. The Gita says that Spirit and Matter are without beginning. Spirit is “the power to perceive”; what is called Matter represents action and its results. The power to act is inherent in all beings; Law is the use of that power.
Q. It has been said that knowledge exists as an abstraction, which would seem to imply that knowledge exists of itself, regardless of its Knowers?
A. What we know is our knowledge; what Masters know is certainly an abstraction to us, although it has been acquired by those Great Beings. In the statement that knowledge exists as an abstraction, it undoubtedly refers to the illimitable power to know which becomes individualized through diversity, and finally arrives at a perception and realization of the Unity of All. Also, perhaps, because there is no end to progress in knowledge.
Q. Why does it say (page 5), “The precise condition of their success was that they should never be supervised or obstructed”?
A. The words are Their own statement, and if we believe in Their knowledge, have to be accepted as true. We can however see that the prevailing passions and desires of men would resent and obstruct any known attempt that would militate against the pursuit of their desires. But if, step by step, little by little, better ideas are instilled, then self-induced and self-devised efforts along these higher lines will be perceived and acted upon. No doubt there are many other means used, but what ever these may be, they are of the nature which stimulates the higher ideality of man through his inner being.
Q. “The major and minor yugas must be accomplished And we, borne along the mighty tide, can only modify and direct some of its minor cur rents”. What is meant by this statement?
A. While the Masters are Law, in that They ex press it fully and universally, They have arrived at that perfection of universal perception and power of action through Evolution from stage to stage of being. This perfection was obtained through an exact fulfillment of the inherent spiritual Law common to all beings. Each being expands in accordance with his comprehension and use of the inherent power of action; he acts and receives the results of his action, during which process he arrives at a perception of being, or That which acts and is acted upon. His perceptions expand in ever-widening circles as does also a recognition of his responsibility for his actions. In this way each being must develop—from within, outward. The Masters, who express and fulfill the Law, would not if They could, interfere with that growth which can only come from accumulated and varied experiences on the part of individuals; but They can by reason of Their knowledge of when, where, and how to act, enable mankind to avert disasters, if it will serve the better progress of all, and the condition permits. Also, having knowledge and control of the invisible forces of nature, They may use these to obstruct a wrong course on the part of any people, or assist progress in the right direction. The “Voice of the Silence” says, “Teach to eschew all causes; the ripple of effect, as the great tidal wave, thou shalt let run its course.”
Q. That explains why Masters, though so powerful, do not interfere to prevent the present crisis.
A. Granting Their great power and knowledge, and taking into consideration the fact that knowledge only comes through observation and experience, we can see the reasonableness of the statement. Individuals and the collections of individuals called nations, must learn through pain and suffering, because joy and pleasure arouse the desire to
maintain the conditions that bring these; neither knowledge, power, nor the strong qualities are gained in ease, comfort or temporary happiness. So, when the cycle of time has arrived for a settlement of Karma between races, the adjustment must be accomplished and the lessons learned, on the part of all the races involved, so that Humanity may go forward.
Q. Since reincarnation applies to all planets, should not the term be re-embodiment? It speaks of Venus as being the habitation of still more progressed entities, once as low as ourselves, but now raised to a pitch of glory incomprehensible to our intellect. Does Venus affect us?
A. The term reincarnation refers to us as in habiting bodies of flesh; re-embodiment would perhaps be a better general term, but there must be on other planets that which corresponds to our bodies. Venus, as a planet, is very much farther ahead in development than our earth, and its inhabitants are also, as stated; but however far ahead or behind this earth other planets may be, all are related to each other and necessarily affect each other in some degree, all of them being parts of the one great evolutionary stream.
Q. How long will we have to incarnate on this earth?
A. Until we have done our whole duty towards all beings concerned in our evolutionary stream, and fully understand our own natures. Why should we want to escape from all that makes up our perceptions of life? It is our karmic duty to raise the whole mass up to a higher degree, a new world in fact, in which we will share.
Q. Will a man who has gained a high perception of truth in this life, and who does good, be ignorant again?
A. The Gita says, “Never to an evil place goeth
the man who doeth good.” What we will bring with us into our next life will be the tendencies that we have acquired in this one, be they good or bad. Each life affords an opportunity to correct evil tendencies and establish good ones.
Q. Does our progress upward involve the progress of matter?
A. What we call matter is the embodiment of many kinds of “lives”; we use it continually in our bodies through the food we take. We impress those lives with our feelings during the time these lives form parts of our bodies; when they return to their own kingdoms they carry the impulse we have given them whether good or bad; when they again are drawn into other forms, they still carry our impress. No small part of our physical karma lies in this direction.
Q. Would you consider a man, evidently materialistic, but who works for the good of mankind, a Master?
A. A materialist, no matter what good he might try to do for the physical welfare of his fellow men could not be thought of as a Master. Though ignorant of the true nature of all mankind, his desire and effort to alleviate suffering would remain with him, the good karma of which would bring him into contact with those who in the world of men had some knowledge of the true; from this point onward he might strive in the right direction with greater knowledge. A Master of Wisdom is one far beyond the ordinary human conception.
Q. The chapter speaks of Masters and Adepts; is there a difference?
A. There is a great difference: an adept is one on the way to Mastership; there are many degrees of Adeptship. Masters are, in consequence of evolution and great effort continued through many lives, now at the point, physically, mentally and spiritually where
adepts, and others striving, will be in the distant future. They are living men, only higher and holier than we are. While They are truly living men, They may not be understood to be like ourselves. They have bodies, but these bodies are made of the most highly re fined and spiritualized matter—matter of which we have but slight conception. In those bodies all of the forces belonging to man, and these mean the very highest expression of the great forces of nature, constantly play, and must have corresponding effect upon anyone who may come in Their direct range. With such a conception of the nature of Their bodies, we may be able to dimly perceive to what a pitch of power and glory Their inner natures have been raised. If we thus dimly grasp the nature of Masters, we will be able to reverence Them in our hearts, and to endeavor to draw near to Them in our innermost being; nor will we be deceived by claims made by, or for, this or that person, nor take it for granted that books written with the purpose of defining Masters’ powers, place, or imagined individual characteristics, have any value whatever. All such are mere speculations and an attempt in fact to drag those great Beings down to our plane of terrestrial conceptions—”a misuse of sacred names”, as H. P. B. wrote in the “Key to Theosophy.” are facts in Nature, facts however which our highest ideals will not fully encompass. Let us therefore endow Them with the highest we can conceive of, try to assimilate that “highest” within ourselves, endeavor to draw near to Them in our heart of hearts, and thus form for ourselves that line of communication which They have said They are always ready to help establish; and let us keep that ideal as a sacred thing in the repository of our hearts, not to be lightly thought of nor spoken of, but as a shrine of our highest aspirations, safely guarded from all intrusion, sacred and secret. and thus only, may we in time come to know Them face to face.
Q. Do Masters come alone?
A. As “the will of the Masters is one,” the word “alone” has but a superficial meaning as regards Them. But whether there are one or more of these exalted Personages in the world at any given time, the influence and force of the Lodge flows through its one or several representatives in the world of men. Whether there is one, or more, depends upon the period and the nature of the mission to be performed.
Q. Was Moses a Master!
A. There is evidence pointing to Adeptship in this case as in numbers of others in the distant past; men who were reformers and showed themselves to be possessed of power over the forces of nature. Pharaoh’s magicians were adepts of a kind, but Moses was more powerful. There is no evidence of Mastership, however, in his teaching.
Q. Can Humanity go down! On page 11 it speaks of India and China as being in a backward state!
A. If by “humanity” is meant a civilization or progress in certain directions, it had its beginning and will have its ending; the vast civilizations of the past have disappeared, as the present one will, to be succeeded by another. Any civilization is com posed of many egos of different degrees of development. As the progress reaches its zenith, higher classes of egos find conditions suited to their development; but as the mass of mankind reincarnates from life to life with very little change in knowledge and ideal, and the wealth and luxury of a nation increases, ancient ideals are lost sight of and the moral strength decreases; egos of less and less development find conditions suited to them in the descending civilization; developed egos do not incarnate; and the civilization finally dies out. The more developed egos incarnate in another civilization more suited to their natures. There are civilizations at the present day, some in the last stages of
dissolution, some passing through the throes of birth, some young and some at maturer age. Progress and stability do not depend upon any form of civilization, but upon the egos which compose it at any given time.
Q. What was the scope of the mission of Jesus?
A. The conditions of any period determine the nature and extent of any mission, but it must be remembered that the Teacher’s knowledge cannot be gauged by what the disciples were able to under stand. It is evident that his mission was an extremely important one for the West, for the ethics he taught remain throughout the centuries since. A knowledge of the law of cycles, as expressed in the rise and fall of civilizations, shows that Jesus came at the time of a descending cycle and that he concealed far more than he revealed; he taught the multitudes in parables, but to his disciples taught the “mysteries of the kingdom of heaven.” These “mysteries” are not recorded. Christian theology is composed of Jewish exoteric conceptions of Deity and dead-letter text interpretations of the recorded sayings of Jesus. The only record made by Jesus himself was “written upon the sand.” It is the ethics that he taught that constitute the real basis of his mission, and these ethics differ in no way from the ethics of all past ages and previous divine incarnations. It has been said that Jesus came to he “a witness upon the scene” to the reality of spiritual knowledge and power, during the centuries of material advancement and spiritual darkness which were to come.
Q. Was the work of Confucius something of the same nature?
A. Confucius was a reformer; his work was of a moral nature among his people in the East.
Q. What is meant by keeping “A Witness on the scene” for future generations?
A. If there was not a fresh statement of such portions of the ancient Wisdom-Religion as the minds of the people could understand—especially on a descending cycle—when materialistic conceptions prevailed in regard to religion and life, as it did at the time of Jesus, and to a great extent does yet—human spiritual conceptions would be gradually lost sight of in the material and intellectual struggle for existence as physical beings. When an age of transition arrives, when peoples, governments, religions and sciences are changing, as they now are, the time arrives for an incomparably greater revealing by Those who Know, of the nature of Man and the laws that govern the evolution of all beings. The one who imparts that knowledge to Humanity is much more than a “witness on the scene.”
Q. Why should India and China have retrograded if they still have these old truths ?
A. We must not forget that the India of the past is not the present India. Once the true knowledge existed there, as in China. In India especially the ancient writings have been preserved more than in any other nation; but the caste system based upon physical heredity which was later established by egos of a lower grade than those of the earlier days of India’s greatness, and the selfish withholding from the lower castes of such knowledge as the Brahmins possessed, in no long time caused ignorance and superstition to prevail. From this cause there arose hundreds of sects; religion became a matter of ritual, ceremonies and many degrading customs, and the power of India to influence the world was lost. Both India and China present living examples of the rise and fall of civilizations.
Q. What brings this knowledge back ?
A. The Lodge of Masters who preserve it and present as much as can be assimilated again and again at different periods all down the ages. Theos-
ophy is one such presentation and the most complete on record.
Q. On page 12 it speaks of hypnotism as being known to Theosophy long ago: what is hypnotism!
A. Hypnotism is a modern name for a power known for ages. By means of this power, one who has it and uses it on his fellowmen, paralyzes that channel in the brain of his subject through which the subject, as Ego, operates and controls his brain. This action prevents the subject from receiving any other impressions than those suggested by the operator, in ordinary cases. One of the peculiarities of this hypnotic state is that the subject does not know what occurred while in it, and has no memory of what transpired, nor is he aware that any time has elapsed. In this state the subject may be impressed to perform any kind of action at some subsequent time, and will do so. Crimes have been committed under such suggestions, the subject being ignorant of the fact that the suggestion of the operator led to and impelled the act. Occasionally the subject gets beyond the control of the operator and may disclose what are called different “personalities.” These may be memories of past experiences, or as is more likely, contacts with other beings constituting an obsession; for the state is a defenseless one. This practice is considered to be Black Magic by the Ancient Schools because it is an interference with the free-will of the Ego as regards his bodily instrument. The continuation of the practice upon any subject brings about an increasing tendency to be swayed and thrown off his normal balance by the feelings and suggestions of others about him, as well as by invisible beings, the existence of whom is not yet admitted by Western science. The one who practises this black art, is on the high road to become a Black Magician.
Q. Are Hypnotism and Mesmerism the same ?
A. No. They are the opposite of each other. In hypnotism, the operator actually passes into the subject some of his ethereal substance which carries with it the qualities good or bad of the operator; this acts upon the capillary veins and nerves from without as a repression—which is one of the characteristics of sleep and death. Whereas in Mesmerism so-called, the effect is from within outwards, an opening up, instead of a contraction and repression; no suggestion is used, and the subject can move in accordance with his own nature and qualities. In neither of these states is any knowledge possible, although subsequent effects may flow uncontrolled and unsuspected by the subject. Self-control is the great desideratum and neither of these states leads to it, but on the contrary tends to destroy it. There may be rare exceptions, where one knows the nature of Man and the effects that will be produced by any operation upon the subject; then either of these operations may be used for the benefit of the subject, but never for control or out of curiosity.
Q. Mr. Judge speaks of carbon being in suspension everywhere. I thought that carbon had its place in the mineral kingdom and always remained there?
A. Carbon, like all other precipitated elements known to us, is in suspension every-where. None of these elements are perceptible to us until in precipitated form. Carbon is a specific form of embodiment for a certain class of intelligence—which is true of all forms. Carbon is carbon, whether in the precipitated form, the vegetable or animal, in solution, or in the air about us. There being an intelligence of a certain kind in carbon, that intelligence has its own specific range of action in its contact with other forms and intelligences. The use of carbon in the human form, for instance, is not because it is carbon so-called, but because of its qualities—in reality, because of its intelligent action. Because of the
oneness of source of all beings and forms of matter, there are transmutations going on all the time; the mineral elements might be called “crystallized intelligence” and in that state be dormant, but in commingling with other elements many possible degrees and kinds of activity are released and find play. The dormant or inactive state might be classed as a kind of “devachan” for that kind of consciousness, and the commingling as a period of “manifestation.” In all these comminglings the action of one or more kinds of consciousness upon others imparts to them other trends toward a fuller expression of intelligence through form. Through the commingling of two forms of intelligence a third form for both may be produced; for instance, two parts of Hydrogen to one part of Oxygen—both gases—will, by being fused by the electric spark, produce a third element—entirely unlike the original constituents. This transmutation is continually going on in the evolution of form or embodiments of beings of every grade, and is the result of the Evolutionary impulse given to sub stance by intelligent beings of every degree. The Universe is embodied Consciousness.
Q. Mr. Judge speaks of Telepathy: when is that possible?
A. Telepathy is possible when two people are attuned to the same thought, will and feeling at the same time. In such case the thought of one will reach the other wherever he may be.
Q. So many people who read the “Ocean” say that it is hard to understand: why is this, when the book is written in such simple terms ?
A. It would be difficult to write a book that would give an outline of the Universal Science in simpler terms than those used in the “Ocean.” The difficulty in understanding does not lie in the modes of expression used in the book, but in the minds of
would-be students, whose hard and fast conclusions as to men, things and methods stand in the way of their grasping the meaning of the ideas so simply expressed. No doubt those who find the “Ocean” difficult would call themselves intelligent people, but the intelligence usually displayed is merely an acquaintance with what scientists, religionists, materialists and others have said or written, and is not a direct use of thinking power; the minds of such are simply store-houses for the thoughts, ideas and acts of others. In order to really understand Theosophy, all that has been stored up in the way of previous conceptions and prejudices has to be laid aside for the time being, especially during the time of reading or study, in order that the meaning of the Teacher may be fully grasped by the mind. In order to gain knowledge of that Science which is a synthesis of all Life and Nature, the mind must be clear and clean, free from all preconceptions and prejudices, and devoted wholly to the acquisition of the Science, if one would learn and know it. As a preliminary to this study, the Three Fundamental Propositions of Theosophy should be well learned, understood, and applied to the problems of life, as well as to the detailed philosophy ‘which the “Ocean” presents.
A BRIEF SUMMARY
A brief summary of the first chapter presents certain facts: (a) that Evolution is from within out wards and is the inherent law and tendency that rules the development of all beings; (b) that Those referred to in the chapter as Masters of Wisdom have become so under that law, and have reached a stage of perfection in wisdom and power far beyond ordinary ideas of human possibility.
These Masters reached Their high estate during past civilizations, and have consciously retained and carried forward all the knowledge gained through
immensities of time. Many citations are given in the chapter in order to point to the existence of such Beings at certain periods of human history, the object being to clear the mind of the student from any idea that may exist that Theosophy is a theory or speculation of human beings, and to emphasize the idea that the knowledge presented in the following chapters is to be regarded as emanating from the Masters, representing statements of fact in regard to the evolutionary processes through which all beings have passed or must eventually pass.
While students may mentally appreciate and accept the statements made in this book as records of law and fact, it would be well if in addition they should try to understand the nature of Masters, and draw near to Them in their hearts, and so open up a channel for themselves between them and the Masters which will permit of that inner help which is always ready to be given when the student is in that relation which will permit it.
The chapters following give first, Fundamental principles; then, those principles applied to our Earth in particular; then, the same principles as applied to Man and his various constituents as an evolved being. Students should note this consecutive treatn1ent which proceeds from Universals to particulars, and should apply those laws to every statement made in the book, for it was published as a preliminary preparation to a study of the Secret Doctrine. The intention is to arouse in Man a knowledge of himself, a knowledge which is absolutely barred by false ideas in regard to Life and its great purpose.
GENERAL PRINCIPLES
A VIEW of the general laws governing the Cosmos. The sevenfold division in the system. Real Matter not visible and this always known to the Lodge. Mind the intelligent portion of the Cosmos. In the universal Mind the sevenfold plan of the Cosmos is contained. Evolution proceeds upon the plan in the Universal Mind. Periods of Evolution come to an end; this is the Night of Brahma. The Mosaic account of cosmogenesis has dwarfed modern conceptions. The Jews had merely one part of the doctrine taken from the ancient Egyptians. The doctrine accords with the inner meaning of Genesis. The general length of periods of Evolution. Same doctrine as Herbert Spencer’s. The old Hindu chronology gives the details. The story of Solomon’s Temple is that of the evolution of man. The doctrine far older than the Christian one. The real age of the world. Man is over 18,000,000 years old. Evolution is accomplished solely by the Egos with in that at last become the users of human forms. Each of the seven principles of man is derived from one of the seven great divisions of the Universe.
Q. What does it mean on page 14 when it says “ until all the units of the race which are ready are perfected”?
A. If we have understood that “all is soul and spirit ever evolving”, every form that exists is the embodiment of an acquired intelligence. Before our earth began there were present all the beings of
every grade who had reached their various stages of development on the previous “earth.” Among those beings would be some who had reached a stage of spiritual development and perfection of knowledge of the evolutionary stream from which they had emerged; such beings would pass out of the system to higher planes or worlds perhaps; whereas those who had not reached that stage would have to continue with beings like themselves and all others below them (who in their totality constitute the earth—or field of experience) until they in their turn had reached the highest point. Evidently those who had so far progressed as to reach the highest stage “were ready.” One would not expect the incipient human units which emerged from the animal kingdom when the period of the preceding planet had closed to have had the same experience as those who were self-conscious when that preceding earth began. There are always those who pass out of any system through advancement in knowledge and wisdom, and those who remain to perfect their experience, while still others come up from the kingdoms below.
Q. Do not all the Egos of this Manvantara have to be ready before we leave this earth?
A. As before said, there are beings at the end of every pralaya and before re-manifestation who have progressed far enough to pass out of that system; this implies that they have performed their whole duty towards the particular evolution from which they emerge. It would be natural to suppose that when there are others in any system who arise to the place held by the highest units, the latter should move on to wider fields in a higher system. The conclusion would be that all the Egos do not “have to be” perfected. An Ego is self-conscious, and must progress by self-induced and self-devised efforts; the period of earth manifestation might
close before perfection was reached, and likely will for most.
Q. Then this earth will last until there is no one here to use it!
A. It will last as long as there is a Man to need it. The period of the earth’s duration is greater than that of any entity or race upon it. The Moon still exists although decaying, while Man, whose habitation it was, has now the present earth as his field.
Q. “The universe evolves from the unknown, into which no man or mind, however high, can inquire, on seven planes or in seven ways or methods.” Will you state the meaning of the “seven ways”!
A. Theosophy shows that all
evolution is septenary in its nature and processes; it is the under standing of
this septenary nature that gives us the key to a comprehension of the
evolutionary processes, the nature of Man, and of all beings and forms. All
planets, as well as all solar systems, have a beginning
and an ending, and all of them are the products of progressive intelligences of
innumerable degrees of development. Our earth is the resultant of a previous
earth and its beings, whereon the course of septenary evolution had reached the
limit of its possibility. Each septenary evolution has as a, starting point all
the knowledge and experience gained in previous evolutions, and of necessity in
the succeeding evolution proceeds in a septenary manner, method, or way. As
examples we have the seven “globes” of the earth; seven principles; seven great
races of men; seven sub-races of each; seven sounds; seven colors, etc.
(See S. D. Vol. I, pp. 289- 292, Original Edition.)
Q. When a being is perfected on this earth, does he begin at the bottom on a higher sphere ?
A. When a being is perfected he is at the top. It should be borne in mind that evolution does not
begin at the bottom, but at the top always. The process is one of the action of intelligence gradually working downwards in more and more concrete productions and expressions. When the lowest point has been reached all that has been gained there in experience and knowledge is raised up one step of the “stairway of descent,” is then fully assimilated there, then raised to the next highest step, and so on up to the “top” which forms the basis for the next evolutionary effort.
Q. The chapter speaks of the seven-fold divisions of the Universe as being “The Absolute, Spirit, Mind, Matter, Will, Akasa or Æther, and Life”; can their relation to each other be defined?
A. The Absolute is the Causeless Cause, the Root and Sustainer of All. Spirit represents consciousness or intelligence arising from and within the Absolute. Mind is the intelligence of all beings in action—the creative or constructive power. Matter is substance, from the most ethereal to the most concrete: products of the interaction and inter-relation of the various classes of beings involved. Will is the force of any and all degrees of intelligence; it is inherent in consciousness as “the power to act”; determination to act makes it operative. Akasa is an element, a form of substance, a production of the creative intelligences. Life is the power to perceive, and give expression of any degree of intelligence, upon any plane of substance.
Q. Why is it impossible for the mind of man to understand the Absolute? That does not mean that we can never understand it, does it?
A. The Ocean says, “The universe evolves from the unknown, into which no man, or mind, however high, can inquire.” The statement stands as one made by a Teacher and should have full consideration. Nevertheless, we should be able to understand why it is correct. The Absolute is the opposite of the Relative; the Absolute includes all things and all beings, and being the sub-
stratum of all, past, present or future, cannot be inquired into by any being who exists in It, not from It The word Absolute denotes that which is without qualities or attributes of any kind, therefore how can any being understand That which has no form and exhibits no qualities whatever?
We are familiar with the word Life, and can understand that it is expressed in all forms whether visible or invisible to us; we use the term “the One Life” to indicate Its presence in all things and everywhere. As beings, we cannot inquire into that power of infinite expression which each one is; each can only express It according to his range and quality of expression. No being can express Life, without being in essence Life Itself.
We can say of the Absolute only that “It is”, as we can say of ourselves only, “I am”. How can we inquire into That which does not depend upon any expressions great or small, but upon the fact of Its Universal Presence?
We should also be able to perceive and understand that each one of us is both Being and Non-Being; our power to perceive is Non-Being; our assimilated and embodied perceptions constitute Being.
The Absolute is a name for the One Reality, the Infinite, Unchanging basis of All. All the rest is “Maya”—that is, the ever-changing modes, expressions, degrees of intelligence and their forms, ever approaching the Light, but never touching the Flame; for the Real in each being is the Flame itself.
Q. “The first differentiation—speaking metaphysically as to time—is Spirit”. What does “metaphysically as to time” mean?
A. Time can only be reckoned by action and reaction, and until there is action there is no time. Before there can be action there must be those beings who are in pralaya awaiting the dawn of the new Day of manifestation. Spirit is the emergence from inactivity into
activity of the intelligences; from the first “action” Time begins. (See Stanza I, S. D. Vol. I.)
Q. What is meant by “real matter”?
A. The Wisdom-Religion teaches that Spirit and Matter are without beginning; in other words, there exists together with Spirit or Consciousness, homogeneous substance—primordial matter. It is from this primordial substance that all subsequent states of matter are produced by the action of the mass of beings involved. This homogeneous primordial sub stance is what is called “real matter.”
Q. Why is our terrestrial plane of matter of so much importance?
A. Because we are at the bottom of the arc of descent, and at that point where Spirit, or Consciousness, and concrete Matter meet. It is the turning point where all past efforts and adjustments of the downward cycle from homogeneity to heterogeneity meet and have their field of rectification and co-ordination. We cannot avoid these adjustments; the work must be done before we can go forward. In the struggle there is but one place of calmness and steadiness — the unmoved and un changing Self—the Higher Self of each who is the real Warrior, and Who from his innermost seat of wisdom must be free to conduct the battle, the lower self being but His soldier in the field.
Q. What is meant by the words “The plan was laid down in Universal Mind”?
A. “Universal Mind” includes all the various kinds of intelligence that were evolved in a previous planet or solar system. When manifestation ceased, each unit of intelligence had reached its own particular degree and kind of development under the inter-relation and inter-action of all the beings involved. From this general advance a co-ordination is brought about which provides the succeeding lines along which further evolution will proceed.
Q. What does it mean by “Great Being”? (page 16).
A. By “Great Being” is meant the sum of all beings, the totality of all intelligences involved.
Q. How can there always be matter in the lowest grade to be evolved, and where does it come from?
A. An understanding of the evolution of beings can only be had by bearing in mind that Spirit, or Consciousness, with Its “power to perceive,” is the producer of all degrees of substance and the cause of all changes. During manifestation evolution is going on all the time and consequently from the first glimmerings of perception there must he a corresponding substantial or material expression of it. Substance, or Matter, is a product of Spirit, or Consciousness, and this includes all the elements of Nature—so-called, known or yet to he known or produced.
Q. What becomes of the forms used by lower intelligences after these intelligences have risen higher?
A. Every form, high or low, having been established, remains as a matrix in the astral substance and can he availed of by such intelligences as have arrived at a point which makes such use possibl