The friendly Philosopher-spirit in the body

The Friendly Philosopher- Spirit in the Body

The friendly philosopher

question of change, or fear, or doubt. We know of all the claims of every description that are made by societies and
individuals. How is any one to determine as to their respective values—if any? Just this way: if you are asked to accept
anything on the statement of another and the means are not at the same time afforded you to see and know for yourself
before acceptation, you will be safe to refuse, for you would in that case have surrendered your own judgment and taken that
of another in blind faith.
Now the statement made to him by the Rev. S., being outside of all known law, spiritual, intellectual, and physical, indicates
to me a self-delusion. I would not impute to this reverend any intention to deceive. Nor is he alone in self-delusion on the
same or similar lines. If he has heard, as I have, statements made by different claimants in regard to H. P. B., each one
contradictory to the other, he would know that self-delusion reigned in some cases and deliberate fraud and pretense in
others. To say that H. P. B. now believes in a personal God, or ever could, is the greatest absurdity that was ever uttered:
this very statement is the most conclusive proof of delusion. Now, in default of direct knowledge, what evidence has any
man as to H. P. B.? Certainly no more than the evidence contained in her voluminous writings, which directly refute such an
assumption, and at the same time point out the laws that govern life, being, and consciousness on all planes, so that all men
may be free from the “lo here!” and “lo there!” claims of would-be prophets.
For any to declare that they have private directions to do as they are doing, regardless of what were the lines laid down by
the teachers, would be no better nor more elucidating than is the declaration of the besant people that the lodge did not
know enough to foresee, and had changed its plan and purpose. Both these declarations vitiate all that has been said and
done, as well as making it appear that the lodge does not work according to law and cycles in public effort. For interim
efforts of their followers and disciples, all ways are open, and in these, conditions must be availed of as they arise; the
eternal verities can be used in whole or in part according to the minds reached. All this is to be expected from the variety of
mental conditions in the world; yet this variety is not from strength and understanding, so much as from weakness and
inability.
Those who are able to perceive, to understand, and to use what they gave have no reason to deviate or dilute anything to
suit contemporary forms: or ideas, nor to bolster up a decadence that pollutes the mental atmosphere of men. The sooner
christianity is discredited as a religion, the better for universal brotherhood. As it is, orthodox christianity stands in the way,
as do all other forms constructed around a basis of truth. It is well enough and all that can be done, for the majority of minds,
to rebuild and change step by step; there are thousands who will work that way to one who will be able to understand what is
needed, and the very goal toward which all the rest tend; but that one has all the more need to keep that goal ever in sight
and mind, never allowing any fogs or clouds to obscure it. If this is not done, all direction is lost. It has not been done by
those who should have done it; hence, the very loss of direction seen in the world today, and the various cults and systems
to which the majority of people are attracted. They asked for bread and have been given a stone. Shall any true theosophist
deem it his duty, then, to persuade these hungry ones that there is valuable nutriment in the stone? Yet, it seems to me, this
is just what such would-be theosophical efforts are doing. Our duty is clear. We will “feed the hungry” with nourishing food,
and in so doing follow law, precept and precedent—thus reverencing our great and illustrious predecessors and continuing
the work, they so well began and left in our care.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Twelve
The statement made to you by an “old theosophist” that “the theosophical society (meaning Mrs. Besant’s society, in the
opinion of this “old theosophist”) and masonry are the two channels in which the masters are working in this century— hence
‘co-masonry,’ ” calls for some comments.
The natural question is, “who says so, and why does he say it?” This brings the one making the statement, and anyone who
may consider it, right back to a consideration of what it is upon which he is relying. Is there anything in the records left by the
messengers of the masters that would give a clear indication that the fact is as stated by “old theosophist”? If not, then
reliance is placed upon the say-so of some person,in this case, Mrs. Besant and is based upon belief only, not knowledge,
and can only be classed as an opinion. There are many opinions and they differ from each other widely. Mrs. Besant’s
declarations of “knowledge” and opinions are often self-contradictory, as shown by her published writings. In any case, they
either do or do not agree with the principles of theosophy, and the recorded statements of the messengers. If there were no
well defined principles and applications left by the messengers to guide those who would follow the path they showed, then
we are all certainly in the dark without a landmark visible, and have to flounder about in the sea of opinions, clutching at
whatever promises support.
But if it is true that H. P. B. was the direct agent of the lodge—and this is explicitly stated to be the fact by the master K. H.,
however Col.Olcott, Mrs. Besant or others, may twist and interpret H. P. B. and Her teachings—then we must go to the
records left by her and her colleague, W. Q. Judge, for direction in all matters pertaining to the theosophical movement,
regardless of the “opinions” of “old theosophist” or any other student. For to do otherwise would be equivalent to saying that
those Great Beings, the real founders of the movement, had left no guidance for the generations to come, and that humanity
was left the prey to any and all claimants that might arise.
But it is not true that humanity has been left a prey to mistaken or designing persons; the records left by the Messengers are
a sure, consistent guide, and if they are well studied and applied, will show a straight, even and self-evident path. It is lack of
study that leaves so many in ignorance, and ready to pursue every will—o’-the-wisp they see. You will also find that those
who rely upon such statements and opinions are the most dogmatic and certain in their assurance. Those who point to facts
and records, with basic principles to rely on, are not troubled by all these “opinions,” by whomsoever expressed.
There is another thing that sincere students of H. P. B. have to bear in mind, even if they do not speak much about it. It has
been stated by both H. P. B. and W. Q. J., and also by the master K. H. in his letters to Mr. Sinnett, that every effort by the
white lodge opens a door to the black magicians—those whose very existence depends upon keeping humanity where it is,
in a state of ignorance, bewilderment, and running after false gods and those who cry lo here, and lo there. In this statement
we ought to see why the White Lodge dare not give out more than humanity can put to use.
Every effort has been and is being made by the dark side to impair and deflect the efforts of the white lodge. And where
else can the dark forces work so effectively as on and through the personal weaknesses of theosophists, especially on all
those who become in any way prominent—individuals who in their turn affect many. All the many crises in the old
theosophical society, all the attacks on H. P. B. and W. Q. J., showed a virulence that could not have arisen from mere
personal opinion or interest.
Time and again have warnings been given, but few have heeded them; or, if heeded at all, the facts stated have been used
against any opposed, without making sure that those who so used them were themselves right.
The defection of Mrs. Besant from loyalty to the path shown, and to H. P. B. and W. Q. J., was due to such dark side efforts.
In her last message to students, H. P. B. said, “Never is the danger greater than when ambition, and a desire to lead,
dresses itself up in the peacock feathers of altruism.” She knew; and in that last Message are many prophecies, some of
which have already been fulfilled. She said that the Brahmins are the Jesuits of India. Mrs. Besant fell under the influence of
Brahmins and the brahmanical lines, and their influence can be clearly seen in her evolution and in all the developments in
her society. The dark ones could not destroy or pervert all the efforts of the white lodge, but they could, did, and do minimize
and corrupt them. In a consideration of all this may be found the explanation of many things that might otherwise be a puzzle.
All those who do not follow the lines laid down by the messengers are certain to be misled. Yet the way is clear; the pity of it
is that otherwise sincere and devoted persons will not heed the warnings given; will not study, think, and apply what was
recorded for them and their guidance.
There has never been anything said that I know of by either of the two messengers about co-masonry.
W. Q. J. is the only one who has spoken specifically in regard to masonry as “a great and important part of the theosophical
movement.” And the context of his article, “the theosophical movement,” as well as the circumstances of its publication, will
give a true idea as to the part masonry has played in the past in the work of the theosophical movement.
The theosophical movement includes all efforts that lead to human freedom and enlightenment. Masonry has played and is
still playing an important part in the world. For first, its main idea is the brotherhood of man, even though in a limited and
restricted sense; second, Masonry debars from its lodges all considerations of politics or religions, recognizing those to be
the greatest provocatives of dissensions; third, it is the implacable enemy of religious intolerance, and is at the present day
engaged in a death struggle with the Catholic church of Mexico and South America. It was through masonry and masons
that the United States of America was made possible.
So, masonry was and is a great and important part of the theosophical movement. Yet there are more important things than
masonry. If it had been sufficient for the needs of humanity, there would have been no need for theosophy.
But what has either masonry or theosophy to do with “co” masonry? Each must answer that question for himself.
As ever, R. C.

THE SPIRIT IN THE BODY
Letters

Letter Thirteen
I think your idea of making collations from the teachers’ writings and preparing for work later is all right—the proper thing to
do. You will find in yourself the incentive as to time and place, “having eyes and arms and feet in all directions.” An open
mind, an eager intellect, without doubt or fear, is the unveiled spiritual perception. You did a good work with the pamphlets
already written; they are in use continually. The idea is to present what is beneficial for humanity in the most presentable
form—a simple passing on of what was known before. I gave some of the pamphlets to send to an enquirer for reading and
return. They should do good. The energy put in that work has already found many channels of usefulness of the best kind,
and they are good for much more, no effort in right direction is lost. Further, it is a labor of love, and the feeling with which
you endow your work goes with it. Properly performed, the result is sure. Your latest, “the real significance,” is certainly a
“beauty”—W. Q. J. would say, “a dandy”—and its manner bears out its title magnificently. It is the best yet—so full of the
most vital truths—things so easily comprehended by the way-farer, and yet so full of the highest wisdom. It does me good.
The introduction is in keeping with the statement below it. In fact, we may take as part of our statement of policy, “the policy
of this lodge is independent devotion to the cause of theosophy, without professing attachment to any theosophical
organization; it is loyal to the great founders of the theosophical movement, but does not concern itself with dissensions or
differences of individual opinion. The work it has on hand, and the end it keeps in view, are too absorbing and too lofty to
leave it the time or inclination to take part in side issues.”
This is where we stand, and where all true theosophists should also. If our position is made clear to theosophists generally,
there will be not a few who will see the righteousness of the position. Much of our work in the future will be the presentation
of our “platform.” We have perceived and given it form; we should let as many as possible know that it exists for them. We
may have something further to say later on. Good work; keep it up.
Yes, you, too, must find yourselves. Changed conditions will give occasion. These conditions will be bent to the great
purpose, “an’ the heart stay steadfast”—and this I do not at all doubt. Make your purpose the great purpose, and desire for
personal growth will have little breathing space. Back of it all is the great lodge, ever watchful, ever working; never doubt that.
Theosophists often speak of “getting rid of the personality,” and, so far as observed, do not appear to have any clear idea of
what they mean. Without personalities, there would be no field, no evolution. It is not the personality that is in the way, but the
personal idea in regard to it. This is particularly fostered by the present civilization based on samvritti (relative truth), “origin
of all the world’s delusions.”
One of the sentences in the last pamphlet applies directly:
“Instead of crushing out the animal nature, we must learn to fully understand the animal, and subordinate it to the spiritual.”
So long as you know the wiles and lures of the elementary nature, you are not in danger of fooling yourselves, however much
you may fall under their momentary sway. They or it, may be likened to a steed that is perfectly safe when the reins are well
in hand and the seat firm, but which is ready to take advantage of any unguarded moment to unhorse you. Such an animal
you would naturally watch carefully until it became a part of yourself. If we could always remember that the body, senses and
mind (brain) are the steed, and the self, the rider, the animal would have fewer opportunities to get the bit in its teeth. But we
are learning to ride, and success does not come at once.
From “the real significance”: “You, too, are messengers, so that it is not well that you should regard much your own
infirmities. Nature and time regard not personalities, but swallow up all alike. Yet do nature and time and destiny teach ever
the same great lesson, and he who would learn of these, must both forego and forget personalities, his own as well as
others...personalities are but the fleeting waves on the river of time caused by the friction of the waves of fortune; they are
thy weakness and not thy strength. Thy strength is in thy soul and thy soul’s strength is in the calm and not in storm revealed.”
To “forego and forget personalities” means to regard truth, only, by whomsoever presented. So it seems wise that we
should not think ill of personalities, and this includes our own. If they are our weakness, by doing our duty, which is in our
case the promulgation of truth, pure and undefiled, our weakness will finally become our strength. The Masters do not look at
our defects, but at our motives and efforts.
In your letter, you have asked my opinion in regard to a specific matter of action. On general principles one might answer
such a question, but in particular cases, where all the elements that enter in can only be considered fully by the person
involved, that person alone is competent to reply, or determine.
In considering a question bearing on the ethics of any case, we have first to be sure that we have no prejudices or
preconceptions that can interfere with correct conclusions; in other words, “to be free from hard and fast conclusions as to
men, things and methods.” If we are thus free, we will not be liable to be swayed by the general classifications of good and
evil, so common in the world, and the great error of the churches. The way is then open for the real point at issue, which to
me is not what is done, but why was it done—the motive. Now who can answer this but the one who acts? If the act appears
to him as a duty, and a proper one, he alone has paramount power, and there should be none to question a right to perform
duty as it is seen and understood. It might very well be that another’s acts would be improper for us, because of our different
attitude; it might also be that our acts, seemingly proper to us, would to that other seem improper. From these
considerations it would seem fair to deduce that the only correct sanction, and the one we should seek, would come from
within.
Of course, different attitudes of mind produce different actions in any given case. Those who have knowledge will not act
from the same motive as those who have less knowledge or none. Those who have no knowledge act under the impulse of
the common attitude or way of doing things. Those who are wise naturally take all possible results into consideration from
their wider point of view, before acting. With them it is largely a question of duty, unswayed by what the views of others may
be, except in so far as those views might interfere with larger duties and influence at other times. In fact, so many things
have to be taken into consideration possible to be seen and applied by the person alone who is involved, that no direct
answer can be given in any particular case. General principles may be stated, and each individual left to apply them as he
sees fit. In no other way can progress be made. We have finally, in any case, to determine whether we are swayed by
inclination rather than plain duty, in order that we may not deceive ourselves. Whatever, then, is decided in all honesty with
ourselves, is our duty, and no man is our judge.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Fourteen
I am really sorry that conditions are as you mention. I can sympathize with you in this, because I have had similar fortune. But
while it has been bad from one point of view, it has had advantages which go to the strengthening of character, and in it all I
find good experience.
When we come to consider that the purpose of life is to learn and that it is all made up of learning, the circumstances by
means of which we learn become of minor importance. As Mr. Judge once wrote me under similar circumstances: “The
ocean of life washes to our feet and away again, things that are both hard to lose and unpleasant to welcome, yet they all
belong to life; all come from the great self that is never moved. So lean back on the self—be like the great bed of the ocean
that is never moved though storms may ruffle its surface.” I know that you understand that attitude. It does not mean that we
should cease to do the best we can at all times, but we know that whatever comes all is well. Everything is taken as merely a
lesson from which growth and knowledge may be obtained, and while we may appear to struggle for many things, our minds
may not be set upon the things themselves, but upon the performance of our duty as our expanding knowledge gives us
perception. Thus would we be like the ocean, the surface in action, the greatest part of us calm—unmoved.
I am glad to have your confidence so that you may speak frankly at all times—not that any personal knowledge of each
others’ past experience is necessary, but that you feel that way is what counts. We both know that what a man has been
through, or has appeared to have been, matters not at all; what does really matter is what he is now and what he is trying to
do. I think that the attitude at all times should be—fear nothing, doubt nothing, regret nothing, but GO ON. It seems
sometimes a waste of words to be writing these things to you, because I am sure you know them. Still, on the other hand, I
know that one needs reminding some times, when in the swirl of engrossing events. Once when I was talking with Judge
and showing much concern over a probable action, he said, “You can’t prevent people from doing what they can do.”
Atruism—something I knew very well—but his words at that time have served me many a time since. What he said came
from “the heart,” as my words and thoughts go to you. Perhaps that will explain why you find something other than the words
and ideas in what I write. If it is true, and I think it is, that everything in nature is septenate, then words and ideas are
septenate—but this opens a large subject. I am writing this in the office ‘mid noise, confusion and interruption, and just these
few words with whatever they may carry to you.
There is a passage which you may have seen in one of the books: “And that power which the disciple shall covet, is that
which shall make him appear as nothing in the eyes of men.” This refers to getting rid of the personal idea, of the wish to
have one’s attainments noted. The power of the personality is great and insidious. It retains its hold very often when the
aspirations and efforts are noble in character. It is the most difficult thing to be overcome in our race, where the training is all
in accentuation of it. Especially is this so when one is taking a public leading part. Adulation fosters ambition, if the least
thought of self remains; the person accepts leadership as something due to him or her, and the faults remain even though
changed in direction. “Personality” is the last foe to be conquered. Do you wonder then that — and — have fallen short,
when it is evident that they do not even perceive how personal they are? They have taken upon them selves (their personal
selves) prerogative of spiritual direction. A sort of popery is the result—a sense of infallibility, which doubtless they would
intellectually deny, while giving evidence of its possession. Ambition to shine, to be looked up to—that is the curse that
blighted both. Less prominent members have not been subjected to the same pressure, and may have learned from the
mistakes of these two. There must be compensation for them some where, somehow, as the great wheel of the law rounds
the cycles. They are to be pitied for whatever of failure we may be able to perceive.
We shall be wise if we do not fall into the same error when Karma tries us. I think that the sense of personal supremacy was
so strong in both of them that they were unable to take advice on that line. Efforts were made to open their eyes. A mental
bias cannot be changed even by one so wise and powerful as a master. If the one in error cannot see his fault, nothing can
be done. Another life in a humbler station, the lesson may be learned.
How can masters use such vehicles and use Judge? William Q. Judge was of another class of being than either of those
you mention. He was an adept, using a body of the race. The others had merited the opportunity by services in other lives.
The possibility of failure was there and known, no doubt; so also was the possibility of success. No one can predicate the
result in such cases. In any event, the fact that the opportunity was offered them is evidence that under karma they had the
right to try. Neither H. P. B. nor W. Q. J. needed to make the effort for themselves. The work to be done is for the race and
must be done by men and women of the race; there is no other way. So, remembering that — and — are of our imperfect
race, their lack of success is not to be wondered at, in the circumstances. We have the karmic opportunity of profiting by the
lesson their failure teaches. Perhaps we may take the lesson and be ready to help them, when we all return to life again to
continue the work begun.
As I understand it, masters cannot interfere with karma. They work at the proper season, and with such instruments as are
provided by karma. That better instruments were not ready is undoubtedly due to our racial development, the accentuation
of personality being its predominant note. Just here occurs to my mind the shortest verse in the Bible, “Jesus wept,” and its
connotation, “How I would have gathered ye under my wings, but ye would not.” Human history is full of such failures, but
through it all there have been those who have attained a measurable degree of success, and who are seldom the ones in
the public eye.
We must also remember, all the time, that there are intelligent evil forces at work continually to defeat the emancipation of
humanity from selfishness—beings, in fact, whose very existence depends upon selfish desire and its many ways of
expression. The plane of existence of these beings is the earth and its psychic atmosphere. Our work is to people our
current in space with such thoughts as tend to dissipate these influences, and to assist right thoughts in others by
awakening them to the realities which have been placed within reach of our understanding.
And behind all are the masters who have not deserted us and never will, so long as there remains a spark of true devotion.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Fifteen
I was thinking of you and your meeting; hope you had a good and encouraging one. Are things going hard with you? If so, it
is time to push harder along the way you know. That will inevitably destroy all obstacles, and if persisted in during stress
generates and maintains greater powers of resistance. Everybody on the Path goes through similar obstacles; by having
them and overcoming them, you become teachers with knowledge of how to help. If you had no obstacles, you would not
know how. Thank karma for “obstacles.”
“Even this will pass away” is a good motto to keep in mind, when things come up that are hard to stand. The “easy” and
happy times are the periods of rest; the “hard” times are the periods of training—opportunities for gaining strength and
knowledge. If we can look at both in this light, we shall not be overcome by either.
Kicking against the pricks hurts only the one who kicks; more over, the pricks seem to enjoy it, for, being kicked, they keep
coming back. “Resist not evil and it will flee from you” is a true saying; we give the evil thing power by thinking about it, a
power that it would not otherwise have. in fact, many of these things of evil are creations of our own mental state, and have
no real existence; yet they are even more distracting than realities would be, because composed of fear and doubt. The
thing to do is to take higher ground, mentally; read and think about high themes; regard only the good, the meaning and
purpose of Life as a whole. If in earnest in this way, the evil is dissipated like the mists before the morning sun.
What is the dweller? It is the combined evil influence that is the result of the wicked thoughts and acts of the age in which
anyone may live. And when the student has at last gotten hold of a real aspiration...and has also aroused the determination
to do and to be, the whole bent of his nature day and night, is to reach out beyond the limitations that have hitherto fettered
his soul. No sooner does he begin to step a little forward, than he reaches the zone just beyond mere bodily and mental
sensations. At first the minor dwellers of the threshold are aroused, and they in temptation, in doubt and confusion assail
him. He only feels the effects, for they do not reveal themselves as shapes. But persistence in the work takes the inner man
further along, and with that progress comes a realization to the outer mind of the experiences met, until at last he has waked
up the whole force of the evil power that naturally is arrayed against the good end he has set before him. Then the dweller
takes what form it may,” which is specialized for each student by the tendencies and natural physical and psychical
combinations that belong to his family and nation.
“No earnest one who feels called to work persistently for the good of humanity, and not for his own, need fear aught that
heaven or hell holds.” The minor dwellers have to be met and conquered; as long as we stay on their plane and daily with
them, they will be with us. We must rise above them in thought and effort to our proper plane where they have no power over
us. Each student has his own particular kind of minor dwellers, and no one kind is any better than any other kind; hence we
ourselves need to be charitable to the weaknesses of others. We do not look upon our own weaknesses in the same light
as we regard those of others. Compassion understands, and seeking nothing, but desiring to help—does so.
The Voice of the Silence says: “Compassion is no attribute. It is the Law of laws—eternal harmony, Alaya’s self; a shoreless
universal essence, the light of everlasting Right, and fitness of all things, the law of Love eternal. The more thou dost
become at one with it, thy being melted in its BEING, the more thy Soul unites with that which Is, the more thou wilt become
"COMPASSION ABSOLUTE.”
“Goodness” that results from the compulsion of physical force, threats, or bribes, physical or “spiritual,” is useless. It must be
a self-impulse from within—a real preference for something higher—not an abstention because of any fear of
consequences in this or any future existence. If we have that preference for something higher, we must admit that others
who are with us on the “path” have it also; we can then sympathize with them in their struggles, knowing it is through
continued struggle that both they and “we” become free. This is the beginning of Compassion.
Temptations of any one kind have a tendency to repeat themselves, and students find that what would have at one time
swept them away is rendered abortive by apparently irrelevant occurrences; yet, we know that such things are the operation
of Law which has its basis in Unity, and we benefit in that law to the extent that we feel that Unity. If Masters are the ideal and
goal for which we strive, we should endeavor to imitate Them, insofar as we are able to conceive of Their attitude toward
probationers, Their disciples, and struggling humanity.
I did “sit up and take notice” of the last pamphlet. It is to the point. You know when a thing is to the point Theosophically, and
“knowing which you shall never again fall into error”—unless you are off your guard, or perchance close your eyes. But what
a glorious thing it is to know where the right road lies! Whatever else may be doubtful, that is sure. And to feel that you are
able by your surety to point out the way to others! Help of that kind is greater than all other kinds put together.
I am so glad that business looks good in prospect. What you have done in so short a time after establishment is most
encouraging, and I hope it will all turn out better than your highest hopes could express. Everything must turn out for the best
if we do the best we can with what we have all the time—that is, do our duty by every duty. With this, your help is just as
essential as mine, as things are—and both are mutual. So may it ever be, through the centuries.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Sixteen
You speak of peace and tranquillity; note that it as well as its opposite comes in cycles. There is no stationary condition in
this world of constant change, through the innumerable causes constantly set in motion by the different agencies in
evolutionary operation. Yes, there is undoubtedly “something doing.” The above statement, if true, would suggest it, even if
you did not know it yourself. Of course, changes do not invariably mean trouble. Knowledge bridges over many things that
would other wise mean nothing but trouble. About your little dream of me: I think of you a great deal, and that of itself would
bring the real selves together where there is such an evident tie as in this case. One might make such an excursion and not
be conscious of it, or rather, he might not have a brain recollection of it, as the brain was not there. It might be none the less
real, as you can readily understand. Such things must naturally occur, for we are greater than our bodies can at this time
express—and I mean by “we,” every soul. ‘We all have powers and knowledge that the brain does not function in. Our work
is to co-ordinate, so that the higher knowledge may be made manifest in the flesh. I am glad that you had the experience,
especially as the results were good.
In regard to R. et al.: it is safe to say that if a man is satisfied with what he is getting out of life, and if there is nothing that he
wants, then there is nothing else desirable. To him anything outside of that which gratifies is adscititious, not worthy of
consideration. In such case, there is nothing that can be done. Having dropped some seed, the character of the soil may be
determined. The duty of the sower is to sow; the seed will test the soil.
So, “There was war in heaven for the space of two hours.” I can understand it. Fortunately it is not a case for argumentation.
The remark by in regard to Mr. Judge was utterly beyond his knowledge and probably a parrot-like repeating of what he had
heard, as is the case of those who take their Theosophy from Mrs. Besant, or from other than the true teachers. Sometime
you may say to for me, that I was very, very frequently with Mr. Judge for ten years, entertained him and was entertained by
him, and that I know the statement to be an ignorant and malicious libel, for which, however, I do not blame him. Only, a
Theosophist ought to know better than to make statements on hearsay. Ask him if he ever heard of never listening to an evil
thing said of another without protest, and abstaining from condemning others. He might say tu quoque,” which you would
naturally acknowledge; then, questions on the part of both would be considered on their merits, as becomes Theosophists.
Mr. Judge was wise enough to know that when people place their attention in the direction of food, form, or ceremonies,
they are almost certain to end in ritualism and the loss of the real issue, as has happened in too many cases.
The argumentative attitude is of little value in Theosophy. It amounts to each endeavoring to uphold his own position. With
this attitude, any kind of a statement calculated to undermine the opponent’s position is generally considered proper, and is
used regardless of the truth involved.
A good thing in regard to control of speech is from the Laws of Manu. in Occultism, speech is regarded as an act, and the
most difficult of all acts to control. To control speech, regular and persistent efforts are required. The rule for speech is given
as:
Let him say what is true.
Let him say what is useful.
Let him say what is pleasant.
Let him utter no disagreeable truth.
Let him utter no agreeable falsehood.
In the same line is Judge’s admonition: “Let us use with care those living messengers called words.” These are good things
to bear in mind at all times, without making so much of them as to neglect other things quite as important.
If aspiration is for all, and not for self alone, it reaches up to the Universal finally ; if for self, some degree of illumination
results, but only in degree. The stream of effort cannot rise above its source.
As to the “we,” there is but one “we,” or perceiver, who perceives on any plane through the sheaths evolved by him on each
plane; his perceptions on any plane will depend on the quality of the sheath or vehicle. Atma (spirit) or consciousness alone,
is what remains after the subtraction of the sheaths. It is the ONLY witness—a synthesizing unity. On this plane—and this
means during waking consciousness or its dream effects—the perceiver knows only what it knows on this plane (generally
speaking),and through the ignorance of the Real, involves itself in the cause and effect of physical nature, identifying itself
with body and sensations, and looking at other human beings in the same light. This is a wrong attitude of mind. The “we,” at
this end, is the identification of the perceiver with this plane’s perceptions—a misconception of the perceiver, a dream—a
play—in which the perceiver is so involved as to have lost sight and memory of his real life.
The mind is both “carrier” and “translator” of both lower and higher self; the attitude determines the quality and kind of action,
for one will act according to the attitude of mind firmly held. The great and incalculable value of acting for and as the
Supreme is that there is nothing higher in the way of attitude, and this endeavor must by its very nature bring about the best
results.
What moves the “mind” this way or that is usually desire for the attractions of matter, and self-interest in them; these then
move and control the mind through the brain. “We,” the Perceiver, does not perceive anything but the “ideas” which the
senses and organs present. He is not wholly awake on this plane; some times he gets partly wakened, but drops off to
sleep again, lulled by the sounds and memories of his dream; sometimes “bad dreams” awake him; sometimes he is
awakened by the voices of those who are awake.
The “Real” and the “unreal,” the “fleeting” and the “ever lasting” are terms which will be more fully understood if looked at
from the point of view of the Perceiver. This is the attitude of mind we should hold.
The appearances you speak of will wear off in time and you will get beyond that place where these things appear, if
attention is not paid to them. “He who would hear the voice of Nada, the ‘Soundless Sound’ and comprehend it, he has to
learn the nature of ‘Dharana,’ ”—perfect concentration upon one interior object, by “having become indifferent to other
objects of perception.” These appearances are objects of perception.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Seventeen
There is only one Perceiver; the sights are modified by the channels through which the Perceiver looks. It is the same Soul
in any and all modifications. The power of seeing is the Soul; the power of the Soul goes into the seeing, hence what It
“sees” is to It real because seen; as sights each is a reality; but the nature of Soul is different from any and all “sights.”
The nature of Soul as unmodiflable must be grasped; then, each sight is perceived as a relativity and there is no more
identification than we assume when we see the many thousands of things that are about us every day, unaffected, unless we
concentrate upon them. We concentrate upon some things, automatically, through habitude; this automatic habit has to be
gradually changed, and control substituted. It is to be effected by trying to do it, by keeping at it. The Mind as at present
constituted is a or repelled by externalities, and the power of the Soul flows in the direction of concentration, be that long or
short. Through the Mind, the Soul determines bad, good, better, best, on this or any plane. Mind has to be adjusted by
knowledge of essential nature, of causes, and by analogies and correspondence. The views held in regard to existence
constitute the Mind and direct the Soul’s energy in that relation.
There is just “Consciousness” and its “states,” which are conditioned consciousness. We speculate on conditions; we
cannot on Consciousness itself, for we are that. We cannot find Ourselves in any kind or number of conditions, which are but
pictures in the mind. “It is of this stairway that thou art the mirror and faithful climber” might mean climbing beyond
conditions; is not that the “awakening of the Self” which the Upanishads speak of? A man in a dark room is conditioned by
the darkness; in the open he is conditioned in other ways; but he is the same man. We must have knowledge in order to use
power rightly, but we must know that we are neither knowledge nor power; they are ours; to imagine that we are any given
knowledge or power is illusion. It might be said that there are to kinds of knowledge—knowledge of any and all conditions,
and knowledge of the Self. Knowledge of the Self is beyond relativity; relativity cannot be known by relativity, but only by that
which is beyond all relativity. “To blend thy Mind and Soul” is to make the Mind subservient to the purposes of Soul, an
instrument for use, not a cage of relativities in which to imprison ourselves.
“No action from a true basis could proceed far in an erroneous direction” is right. Right basis is the compass; should wind
or tide deflect the course, the compass is there to tell the story. We have many correct ideas in particulars, but forget the
universal application of them. The fact that the Perceiver is One and Impartite, and that the “seeing” is looking directly on
Ideas, is the basis of consideration. No idea is real, for on “looking” at it, motion is caused which spells “change.” The
change is not so much in the object of vision, as in the mode of seeing. We are so liable to imagine that the change is
external, and endeavor to adjust externalities to internal change—an eternal and ineffectual struggle. We seek one of the
pair of opposites, instead of finding the basis of their unity, because of our desires.
Kama-loka means the plane or place of Desire. Doubt and Desire seem to go together; for wanting a thing implies the
doubt of getting it, and intensity of doubt is expressed in fear. So Desire, Doubt, and Fear are the characteristics of the
Kama-lokic state. I think we may have these about anything in life, and in accordance with our intensity attract similar
energies from the Kama-lokic state, whether emanating from living or dead personalities. Lengthy periods of doubt and fear
are more intensive than shorter ones in their drawing power and subsequent effects. We enter that current and receive from
that plane so long as we hold on to it. But there is the other side—we can desire nothing for ourselves and determine to
accept what comes. Events and conditions come and go, and no amount of desiring will prevent their coming or hinder their
going. Taking this attitude, we live in the Eternal and watch the wheel of Progress called change with neither desire, fear nor
doubt to assail us. When we desire anything, the thing itself is not what we want, but the feeling that the thing gives us; if the
thing gave us no “feeling,” we would not desire it. To do service is also “feeling,” but how different in its effects — instead of
harmful reactions.
What will we do when we hear and see what is in Kama-loka? I think that when we arrive at that stage, we shall know we are
looking at a condition, and will not be identified with it, unless we should choose to plunge into it in order to “feel” the state.
Those in it know nothing but the desires and passions which animate them, think of nothing else; to them there is no other
state.
I have read the articles you sent. They are all right in them selves, but they lack “point” in the direction we are concerned
about. The writer brings out the fact that the existence of Masters was not first made known in the nineteenth century. Of
course not; the Ocean and H. P. B. speak of Them and adduce evidence of such a belief in many ways. But the evidence of
past beliefs would have but little effect upon the present, unless it were not only pointed out, but shown, that They are living
Men. The main thing that was shown and needs constant pointing to is the fact that these past beliefs referred to past efforts
of the Lodge, and that the close of the nineteenth century marked Their latest effort through Their chosen Messenger. To say
that the accumulated knowledge of the ages is not new, is to say nothing; from this point of view the articles would mislead
the ordinary reader, and we are not in that business.
“To abstain from condemning others” is a course to be continually striven for; it is vital. No two really act from the same
basis of perception; how then can anyone judge? It should be granted that each one is trying to do his best—the best that he
knows. His knowledge may be small, but if he strives to do the best he knows, his knowledge increases. For myself, I have
an end in view in what I do; not my end, but something which includes many others—all if possible. Whether a temple is
intended or a building for a saloon, similar work has to be performed; so actions are no safe basis to judge from. As
students get to understand this in regard to each other, each in his degree, better results may be confidently expected. We
credit each other with the best of motives and let it go at that; any other way leads to confusion and misunderstanding,
hence to separative thought and action.
“What do people get ‘mad’ about?” I think, generally, at some thing another has done, or failed to do; or at some fancied
slight. We feel annoyed at the circumstances, really, not the person; although we foolishly confuse the two. Now a thing
done, is done; no amount of irritation can change it. What is needed is a consideration of what led up to the doing; this
should be taken up as calmly as any other proposition. If someone annoys you or irritates you by manner or action, it is to be
assumed that he is not doing it on purpose to annoy. Try to understand his viewpoint; examine the man’s machinery, just as
you would a machine. Some people have been known to get mad at a machine, and feel destruction in regard to it; but
where is the fault? The machine cannot learn anything; the man can, and needs to. The main trouble, I think, is that most
people consider it perfectly proper to make their likes and dislikes a basis for action, everything being judged from that
basis. This, of course, is altogether wrong, although very common. We are not called upon for judgment, but for right action;
to act rightly ourselves, and by precept and example induce it in others. If we essay this task, it will at once appear that we
cannot act rightly unless calmly. We have to cultivate Calmness under all circumstances. Calmness is like a rock; waves of
irritation may dash at it, but cannot affect it; it can be attained by seeing the necessity for it, and by endeavor which is
constant. It comes from “resting in the Real,” which is never moved, but moves all things, sees all, without being involved.
So if we take all these things as just our “tryouts,” we shall be able to get the right view of them, and the right attitude. These
things in themselves do not matter; it does matter that we are unshaken.
Of course, I am saying these things to myself, for you know them right well; only sometimes we forget and revert to habitude.
But there is always that place which is never moved, to rest on and in. So with confidence in Them we go forward, and may
Peace be ever ours.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Eighteen
“In order to be the knower of All-Self (tattwa-jynanain—a knowledge of all the tattwas or forces) thou hast first of Self to be
the knower.” This is exactly what we are driving at; what W. Q. J. set forth in “Act for and as the Self” as “the first lesson to
learn”—and the hardest, as our minds are constituted.
The mind or “thinking principle” is a general term, meaning the power of thinking; but this power exercised partially, or
restricted in direction, makes what is called “mind” among men— “bundles of perceptions,”—my mind, and your mind. So
Patanjali says, “A firm position assumed, with the end in view” is necessary, this position being that of the Spirit in Man
“untouched by troubles, works, fruits of works or desires.”
It is well to keep in mind what W. Q. J. said: “Realization comes from dwelling upon the thing to be realized.” The “dwelling”
has to be done by the one who desires to “realize.” Consciousness, Spirit, Life, are really synonymous terms expressing co
existence; neither idea can be conceived of as apart from the other two. Consciousness sees all, experiences all, makes all
changes, is all. It is the One Reality, and although the most important factor (to use a word) in the world of differentiation, it
appears the least Real because indefinable. It is like the power of Sight which sees all things but cannot see Itself, being
universal, unchangeable and inexhaustible. Divide the Kosmos into the permanent and invisible, and the visible and
invisible impermanent; thus we may hope to guide first the lower and terrestrial, and then the higher and cosmic. The whole
story is contained in, “That which is neither Light nor Darkness, Spirit nor Matter, but which is verily the Root and Container
of these—That Thou Art.”
If one were to attempt to write pages, they would be but reiterations. Does not the whole of life’s purpose point to a
realization of Unity in Diversity; seeing all things at once and as One, instead of separately and in detail? There are always
the “pairs of opposites” in separative considerations, and these are effects. The One Reality sees both as reflections, as
light and dark; if not seen, they do not exist.
“The nice old gentleman” claiming Theosophy to be “largely a matter of belief” is like so many others who think themselves
passing wise in lightly dismissing things beyond them as mere matters of belief. “Tomorrow” is a matter of belief from that
point of view; but no one doubts the “morrow,” because of “today” and “the days gone by,” which are matters of knowledge.
Theosophy can be tested out by present knowledge and proves it self with every test.
The common-sense of Theosophy must appeal to any man of the world; the great thing is to have it.
W. Q. J. had it par excellence; his lead is a safe and a good one to follow. If one has it, he will show himself in possession of
knowledge which to others seems desirable. Some will try for it, while others will be “too busy” about their petty affairs. Who
knows what seeds are sown in common-place conversations?
An acquaintance with the hopes, aims, and general life of those we desire to help is desirable, and to be found only in
contact and converse. Such touch with others also emphasizes the Contrast and shows the value of our philosophy in
brighter Colors: the pairs of opposites—attitudes of mind—with and without a philosophy of life.
I have read H.’s letter. The gist of it apparently is that he and his chums, as named by him, know what H. P. B. desires Now.
This is a large claim and assumption of authority. H. P. B. well knew, and we can say, “knows,” that just such claims would
be made. We know that they are made in several quarters. How is
any one desirous of following in Their footsteps to know what They desire? Undoubtedly, the only guide is to be found in
Their own records left for that very purpose. Different minds and dispositions will interpret these records in various ways
peculiar to themselves, as is being done. The only guide is oneself—as H. very truly says—but there must be an open mind,
an eager intellect, an unveiled spiritual perception, to have true direction. This peculiar sentence in H.’s letter sounds like
“cocksureness”: “If you are certain that we are wrong and you are right, that ends it.” It is their position from the first; they
practically say, “We know what H. P. B. desires to be done from day to day; we have found our Guru and are obeying Him.
H. P. B.’s and W. Q. J.’s message was that they had found their souls, and that the message was so that others could do
likewise.” To my mind, this is not pointing to the “message” itself, nor does it take into consideration the nature of the two
who masqueraded in mortal garments; it only says, “WE KNOW.” If this is not a demand for acquiescence, I do not know
what is. He talks about our taking Their writings as “authoritative”; well, they are, in the sense that they told us the way and
laid down the lines that would be best to follow.
As for myself, I bow to their wisdom; I doubt it not. I and every other was thought of in the message and the directions They
gave. It was and is not to be trimmed by interpretations, nor special mediums. It stands as Their message as it was left by
Them, and no one has the right to change it. WE WILL NOT. Let others do as they please—assume authority if they think
well of it; but we reject every authority except that of our expanding spiritual perceptions, and we recognize and give our
devotion to the cause of Theosophy, and are loyal unto death to the great Founders of the Movement. “They who undervalue
Her gift and Her creation, have not imbibed the Teaching and cannot assimilate its benefits.”
Is it not strange that H. denounces “authority” as applied to their writings, yet puts it forward for himself and his confreres?
This certainly is the way of confusion and of delusion, and the one followed by every claimant we know of. Strange that they
cannot see the incongruity of their position.
It is a crooked world all tangled up with false actions born of false ideas of life. The present generation has a right to a
presentation of truth; a few will benefit greatly—and all, to some extent; but the time we come when the truth shall prevail,
and all the more convincingly because of having stood through seas of error and rocks of determined opposition. Knowing
this, we can confidently go on, patiently, yes, even cheerfully, since even those who flout the truth now will sometime come to
know it; for these, too, we serve and wait.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Nineteen
“What is the Perceiver?” is asked. I do not see how any definition can be made. What is sight? Sight cannot see itself, yet it
sees all things. It cannot be defined or described, yet with out it nothing can be seen; it is not changed though it receive
millions of impressions, nor can a limit be assigned to its action. Apply this to consciousness, or the perceiver, and there is
apparent the changeless, inexhaustible, unprovable spirit. Reality is, and cannot be proved by changing unrealities. Space
is not proved by the number of things in it, insofar as its infinitude is concerned; yet a realization of the impossibility of a
beginning or ending to space can exist.
I think you have the idea right when you say that the trouble exists in the “thinking principles” on each plane not being in
accord. We eternally endeavor to see the perceiver as something different, something separate from ourselves, whereas,
“thou art that.” Our methods of analysis are illustrated in the old query, “Which was first, the hen or the egg?”—with no
solution. Is it not looking for something separate, different from what we conceive to be ourselves? “Immortality is on both
sides of death,” or change. He is wise indeed who sees the self in all things and all things in the self. The time must come
for a being when “He” may know all things, but he would also know that he is not all nor any of these things. So far as I can
grasp words to convey an idea, he would know himself to be “all-self,” limitless, and there fore beyond anything that we
would call “knowing.” All manifestation is the result of the action of consciousness: would not the first film of substance be
the homogeneous product of a previous manifestation? The time must come for a being when he knows the nature and
possibilities of this homogeneous substance, but “He,” as a conscious power, stands above and beyond all perceptions
and conceptions—infinite, all-pervading, creator, preserver, destroyer. The power of seeing is not visible; it is the cause of
visibility. But what is the use of troubling about all this? There are many steps in the stairway of wisdom to be climbed, and
one step leads to another; we cannot climb the stairs by looking up at the top. I think your expression of “finding the unity in a
pair of opposites to be in itself one of a higher pair,” is a good one; this might represent the “rungs in Jacob’s ladder.”
It is all right and well to state your difficulties to me. If “mind” has power, and the will to give all possible help is there, action
must follow. Your faith in this must act as an open door. “Have confidence and faith in master,” applies to everything in life
and all living; our doubts are the deterrents. We have to beware that we ask not amiss—from wrong motive. I have no doubt
that adjustments are brought about where there is honest striving, and even apparent mistakes are made to serve a good
purpose in such case. The masters are not “absentee landlords.” They are present in the world and we should hold to this
fact always in our personal and collective efforts. We have to do as they do, i.e., take conditions as they exist and work in
them and through them. If all do their best, masters can adjust and bring all the lines together for the best and highest good.
In the effort of each, all cannot be in the same place, nor doing the same thing in the same way, but if the aim is one for all,
all benefit, and the world as well.
I am going to keep your notes in regard to the inability of the student to relate admonitions to himself. I think despair and
despondency come from not following what we know, and did not apply. If we make effort to apply what we know, with an
end in view, failure to achieve does not disconcert us, because we still have the active knowledge and the end is still in
view; it just means a continuation of effort. “It is only in the present that we can gain wisdom.”
There is so much pettiness in the attitude toward small things, an attitude which accentuates the personality instead of
subjugating it. The fight must begin there, for all these small irritations are based upon self-assertion. I have seen these
small matters neglected as unimportant, and then the time came when this very habit of self-assertion showed itself as an
assertion against the teachers themselves: “They were nothing but persons, liable to err,” etc.; ingratitude and disloyalty
follow, as a matter of course, and even loss of all benefit from the teachings. It is as you say— the arjunas postpone the
engagement, awaiting some big thing to overcome; but they have not the stamina, should they be so confronted. They fall or
flee, blaming everyone but themselves—self- assertion to the last, and another failure is recorded where success might
have been.
As to “the brother and sister of the order of regeneration”: all down the ages men have been endeavoring to correct existing
conditions, by simply re-arranging them. A re-arrangement of errors does not make for knowledge; the errors arise because
of ignorance; knowledge must be sought as to the causes that produce existing conditions. This, theosophy teaches by
showing what man is, his origin, nature, history, and development so far, as well as his grand destiny. Without this
knowledge, all attempts to obtain true and better conditions but plunge mankind deeper in the mire of ignorance and error.
Works without knowledge can but lead to more and more ignorant works, piling up all the time a worse and worse future, as
history has shown and is showing. Restraint from any kind of food, habit or practice, leads nowhere. The wise man does not
try to regenerate the world by any one course, but having obtained knowledge, lives according to it as best he can under any
conditions, using his energy and knowledge in the world and for the world, by presenting what he sees to be truth.
It is well to have these things come out and to formulate right ideas and applications in our minds, for they do not remain
inert if we “feel” them; we endow them with our life and energy, and they are our messengers carrying seeds of thought for
other minds. There is an occult meaning to everything, and all things work together for good to those who love the Lord
(Law). That we should have been brought into direct communication with error, while naming it truth, has its meaning; it must
be a step in the great cause. We should be glad to be able—and be able—to correct erroneous views and applications. In
that is our strength; our personal weaknesses and troubles are but bubbles on the stream of time, which our “strength” will
safely carry us through and over. This thought, which comes from inner knowledge, should make us stronger, better able,
surer of victory.
It may appear to some that these are criticisms of the methods of others; they are not so intended. They are intended to
show there is a definite philosophy of Theosophy; that it is scientifically based; that the mission of distinctively Theosophical
societies, viz., to study, apply and promulgate Theosophy, is not filled by the holding of such misconceptions; and finally to
prove that such misconceptions are not based upon the philosophy of Theosophy, whatever else may be their foundation.
As ever, R. C.
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