The Friendly Philosopher- spirit in the body

POKROV IS A SPIRITUAL ASSOCIATION OF ESOTERIC.

THE SPIRIT IN THE BODY

Letter Twenty
Do not all the senses resolve themselves into what may be called “feeling”—the residuum of all perceptions, the resolution
into the one sense-perception? If I do not feel any perception there is none for me; also there are grades of feeling, deep or
superficial, more or less transient in effect. We often say “I see” when we really do not mean what we call sight, but
comprehension, which to my way of thinking means a feeling in regard to the matter. We may rightly call this “one sense”
seeing, if that implies the grasp of all the characteristics of the subject.
It seems to me that the true body of man could be well considered as a set of trained "mirrors" these as conscious lives
have their own “seeing” and “memory,” but man’s seeing and memory would not be theirs nor his feeling, either. “The eyes of
the Highest see through the eyes of the lowest,” but the “lowest” does not see what the “highest” does. In each case the
seeing is related to the area of vision. The perceiver may be universally perceptive without relation, or may be particularly
related by focalization— which would mean a shutting out of all perceptions but those upon which feeling was concentrated.
In such latter case, the various “mirrors” thus cut off from contemplation would have their own seeing, which might or might
not be stored and regained by the Perceiver in accordance with the training given them by the individualized being.
“Kutastha he who standeth on high, unaffected. But there is another spirit designated as the supreme spirit—paramatma—
which permeates and sustains the three worlds.” The former could be taken as the perceiver, the latter as consciousness
per se.
Jiveatma is the one life; from and in this arises being and Divinity; i.e., full self-consciousness. Light, life, being, and
divinity—growth and individualization within the one, ever tending toward greater universality: this seems to tell the story, but
words do not always carry the meaning of the speaker or writer; yet sometimes a new meaning is given by the juxtaposition
of ideas as expressed in words. The usual tendency is to consider differentiation in general and in particular, forgetting that
which sees differentiation is not any of the things seen, and to attribute to the “sights” the qualities which can be seen and
known only by That which sees.
Yes, the problems are to be faced now, in this life, because they present themselves. And we have the ways and means to
“over come” in our philosophy of life. Does not the command to “stand aside” mean to look on, to watch the play of forces?
We cannot do that if we make ourselves the lighter. “Be not thou the warrior, let him battle for thee,” bespeaks renunciation
of self-interest in the result of one’s actions.
Do you not think that much of our feeling of “strenuosity” comes from wanting what we want and not wanting what we don’t
want? Like and dislike. To be neither elated by success nor downcast by failure is the even way; we know that and we keep
trying for it. The very effort and desire to attain will bring it about through all the circumstances which are our teachers.
I think that the way is to begin with the small things. Do not permit yourself to be annoyed by them: we demand services as
our right in so many ways, and are annoyed when we do not get them as we think they should come. At least, that is the way I
have found it. And adopting that attitude in the small, the same is maintained in the great, and much more easily. Also, to
help us, perhaps, there is a multitude of small annoyances to each great trouble.
If sensitiveness goes no deeper than the personality, it will be constantly offending the basis of that false entity, and be a
source of irritation to the person, as to others by reaction. With strong natures this is difficult to control, but a simple rule
might be adopted which would help much if carried out: “Never speak nor write if the slightest trace of irritation remains”;
wait; or, if speaking or writing is necessary, take some subject which permits of accord. It is remarkable how quickly one
state may be stilled and quite another one induced by a recognition of the fact and a use of knowledge. Another help is to
take everything that comes as a matter of course—as it really is law. No use, expending energy on what might have been,
nor throwing the onus of conditions on any one else. When the condition is taken care of calmly and dispassionately, the
causes that led up to it may be judicially considered and stored away for future use. In this way power grows, is “stored.” The
other way fritters away energy and causes its dispersion in others.
If we are looking for light, it is because we find darkness where at one time we thought there was light: this is also
experience and of the truer sort. One’s personal experience is one facet through which experience may be gained; to be of
real value it has to be related to and made a part of all experiences. It is as you say, “dependence on principles and faith in
those principles” leads us out of the obscurity cast by the bundles of perceptions that are dignified by the name of “mind.”
This means a stoppage of the ordinary basis of action, the (lower) mind in use, and a creation from the source within, in a
true relation, a creation which proceeds from the basis of the eternal verities. “By those who see the truth and look into the
principles of things, the ultimate characteristic of these both is seen.”
Undeniably, it is startling to many to think that perhaps we had some of the masters working directly among us, with us, and
for us, and that we judged them as though they were actuated by our small and selfish motives. This might not be true for us,
but it is true for many who are now very much in the public eye as theosophical exponents, and who appear to be still
oblivious of the fact. That this lack of discrimination should lead to all sorts of mistakes and wrong steps is easily perceived,
as also that many who came later were blinded by those who claimed to know. It must be clear to everyone who has done
much theosophical reading and study of H. P. B. and W. Q. J., that the failure of the T. S. lay principally in that non-
recognition, for it implies a lack of comprehension and power to apply the philosophy given. “They may learn, but what of
that?” It would be well for us and for the world if all had held true to the Teachers and Teachings; we know that they have not.
Belief in any one or any thing is not called for, but devotion to the lines laid down is, and this is sure to bring about right
understanding and right relation.
These words occur in H. P. B.’s message: “Although theosophical ideas have entered into every development or form which
awakening spirituality has assumed, yet theosophy pure and simple has still a severe battle to fight for recognition...there
are others among us who realize intuitionally that the recognition of pure Theosophy—the philosophy of the rational
explanation of things and not the tenets—is of the most vital importance inasmuch as it alone can furnish the beacon light
needed to guide humanity on its true path. This should never be forgotten.”
To us, here is clearly and unequivocally stated the duty of those who desire to carry on the work done by Her, and there is no
question at all as to who and what she spoke for. It is that we are by every means in our power endeavoring to do. We have
devoted our lives to it, and there is no energy to spare for any other issue.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Twenty-One
I am more than glad that surroundings are pleasant and prospects fair. While you may be mentally living with us, as you say,
we are in like manner living with you. It is like getting a multiplied experience—a study of the hearts of men. I think we shall
get some good things out of it all, and at long range, too.
Yes, there is really a thinker, who thinks; who has perceptions on the phenomenal side of every plane. While in waking
consciousness, those who identify the thinker with the phenomenal perceptions of physical existence are fully as wise as
one would be who identifies himself with the scenes in a moving picture show. Such an one would not be creative in active
thought, deliberatively peopling his current in space with thought-forms that spring from a knowledge of the true; he would be
a mere reflector of impressions—a sort of battledore and shuttle-cock; of such is not the kingdom of heaven.
These thinkers have gotten themselves into the realm of “passing shadows” which shut out the light. They may be likened to
the prodigal son who left his father’s house and fed on husks with the swine. Some day, they may like him remember and
say, “I will arise and go to my father.” When they do so and endeavor to find the way back, they will be helped by the
deliberate thoughts of those who have lighted the fires for their guidance; we all can help in that way, as well as in others.
There should be an encouragement in that thought. Have you seen Mr. Judge’s article in the Path, “Each member a center”?
“As above, so below—” analogy everywhere and correspondence. But correspondence does not imply sameness of
process. The thinker is a creator, and endows his thoughts with self-reproductive power for such time as accords with their
nature, and the kind of matter they relate to. Kinds of matter and states of consciousness are intimately related; in fact, the
teaching indicates that manasic consciousness has its habitat in the fifth state of matter as does Buddhic in the sixth state.
The permanency of thought creations would naturally be greater in subtile than in gross matter; these last would die out in
short order were it not that the lower aspect of Manas receives the first impact, and, by attention given, recharges their
batteries to a greater or less degree. That attention is of the nature of identification with the impact. Here we have the
meaning of self-interest. The destruction of these obstacles lies in renunciation of self-interest in the result of actions and
reliance upon the power of truth—the self—the supreme.
You say, “It is strange how little faith there is in the power of truth.” I translate this, “in the power of truth perceived.” There is
power in this perception, when reliance is placed on it. Rely on the power of truth perceived; if this is done, there is not much
left for any other assumption of power. So with speaking; it is an acquisition—a talent gained by yourself, and for use—not
of the transient physical man, but of the divine man. To talk theosophy in the spirit of theosophy cannot be wrong; so what we
have to learn is to guard and “use with care those living messengers called words.” Let us make all our faculties serve the
one end.
That action and reaction take place more rapidly with you is not a bad sign. It shows a fluidic state wherein the sediment
may be precipitated, and it will be—if reliance is placed upon the power of truth. For the nature of the inner man is of truth,
and the perception of truth is of the same nature. Action and reaction must be mutual and complementary.
The “theosophical” meeting that you write of is much as I should imagine—they have missed the key as have so many
others; they have become involved in the processes of life. I wonder if these unfortunates ever think what it was that H. P. B.
founded?
Was it any branch or the people who belong to branches? “Let it be understood that with the exoteric society H. P. B. has
nothing to do.” That which was founded by H. P. B. was not the diversified aggregation now existing, but something else
which bore that name. They might also consider the saying well known to them, “If ye love me ye will keep my
commandments.” It would be good if — should voluntarily desire to come with us, but I do not think it wise to press any one
or try to convince; make bold statements if you wish, to provoke questions and stimulate enquiry, but let it go at that. Do not
try to explain everything so fully as to leave no room for germinative thought on the part of enquirers.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Twenty-Two
Why is it necessary to sleep? Primarily, because the nature of the body is such that it can stand the impact of the life-current
needed to allow the exhibition of waking-consciousness, for a portion of the time, only; the resistance of waking-
consciousness must cease, so that the “current” flows through the body unobstructed, thus renewing the ability to withstand
the impact. This impact during loss of sleep tends to break down the cells of the body and organs faster than new ones can
be formed. The body will die from lack of sleep more quickly than from lack of food.
It is the body that sleeps—the Ego does not. When the impact of Life grows too strong for the body, the power to function
through it ceases; the Ego, therefore, functions in other sheaths until the body becomes equilibrized.
The Ego lives its own separate life whenever it becomes free from the trammels of matter—that is, during the physical
sleep. Its thoughts are not subjective pictures in the brain, such as our thoughts when the body is in use, but living acts—
realities—for they instantly realize themselves in action by the power of Kriya sakti, that power which transforms ideas
instantaneously into visible forms. Sometimes these thought-actions are reflected in the brain and the person says, “I
dreamed thus and so.” He feels as though he had lived through something as a person (which means his brain-
consciousness), whereas as such he had not; but what he perceived through the brain were partial impressions, usually
distorted, as other ideas mingle by the power of the association of ideas. It can be seen, then, why Right thought and Right
action must prevail in order to be able to use the higher knowledge on this plane. Right thought prepares the “thinking
principle,” and Right action so prepares the physical brain that no distortion arises from it. The “real man” knows; the
evanescent personality does not know, in the race generally,—but may. This is the great work which our present efforts, if
persisted in, lead to.
From the fact that we “wake” during the day, and “sleep” at night, might be deduced the conclusion that the direct and in
direct rays of the Sun (Sun and Moon) have much to do with the states. As a rule men do not rise and retire with the Sun,
especially in races where intellectual growth is marked; on the other hand, lower races—simpler minds—do. This might be
taken to indicate that Manas, being of a higher plane, and partially active on the physical, has the power to draw from either
the direct or indirect rays of the Sun in maintenance of the body. In either case, how-ever, the body will remain in condition
for waking consciousness for only a certain period. Being of the earth earthy, it is subject to the general laws of forces
pertaining to the earth, of which it is a part.
The general laws of forces pertaining to the earth, again, are the subsidiary results of the higher laws under which advanced
beings are evolving; so, it may be summed up that the body sleeps because it needs rest (the Ego does not need it all the
time), and because body, Egos, all beings and Manvantaras are possible only under the law of periodicity—activity followed
by rest. Rest represents “the unmanifested,” and activity the manifested, the “Unmanifested” being a limited but general
state, such as “sleep,” in and from which, as we have heard, other higher states are accessible. So there you are, link upon
link, chain upon chain—all connected and all under one great law. I have your last pamphlet from Path IV. It is nourishment in
tabloid form, and will give basis for many talks. Thank you on behalf of myself and others who will be benefited. No doubt,
your heart-felt desire for that benefit will be felt by those open. Yes, indeed; all our gratitude should be to H. P. B., and to her
“alter ego” W. Q. J., particularly, for those building-up efforts which have for so long been passed over by selfishly ambitious
Theosophists (save the mark!). That we are so fortunate as to be brought in touch and understanding of his endeavor is the
best of Karma; and that we should feel impelled to bring this benefit to the notice of others is indicative of discrimination and
a test of true discipleship. “Inasmuch as ye have done it to the least of these, ye have done it unto me.”
It matters little if few come to the meetings; these few may be the means of bringing many; and besides, the effort and
sacrifice are what bring the ultimate result. “A few drops of rain do not constitute a monsoon but they presage it.”
In our age it is well to consider what the Great Ones have done and do. Age after age, year after year, They conserve the
knowledge and wait, doing what They can, and how They can in accordance with cyclic law. Knowing this and doing thus,
there can be no room for doubt or discouragement. “Theosophy is for those who want it, and for none others.” We are
holding, waiting and working for those few earnest souls who will grasp the plan and further the work, “for the harvest is
ready and the laborers are few.” Those who were entitled to the first invitation to the feast have had it, and now with many of
these—sad to say—their ears are so dulled and their attention so diverted that no number of repetitions will reach them. Yet
it must be held out continually for all. That is our work—our self-assumed work. We have the example in W. Q. J., in means,
methods and spirit, and we, so doing, serve that Great Lodge of which he was and is a great and devoted part.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Twenty-Three
Reactions must come; a period of high thought and endeavor is not yet the consummation, and must of necessity— being
above the normal level—bring about a condition below it. Knowing this to be the law of action and reaction, the buoyancy
resulting from this knowledge should bring us quickly from below to a higher level than before, to a better understanding.
Ships, sailors and men of all kinds get into “doldrums” at times. The sailors know that there is no getting anywhere without
the ship, and the ship goes not without wind, so they—just wait for the wind. Some, I have heard, go to whistling in order to
raise a breeze, but I do not imagine that the wind is hurried at all by their efforts, and the whistlers only keep themselves in a
state of irritation by their deferred hopes. The wiser take the opportunity to repair their kits, and do a general overhauling, so
that when the wind does come, all is ready for it. The general position with them, no doubt, is that a sailor’s life is “work all
the time,” the kind of work. being determined only by the circumstances.
A true student of Theosophy is, I think, a good deal like the sailor in many ways—particularly in the realization that whatever
comes, it means work, in one way or another. A realization of the thing to be done gives the right direction to effort. And we,
who know that the universe exists for the purposes of Soul, can be but momentarily disturbed by anything that may come to
pass. You have attitude, and the adjustment of the effects of events to it must become more and more easy and rapid as
time goes on, and enough “monads” have been examined to get the general classification. Call it a study class doing
examples in obstacles. To my mind, you are dead right in saying we blunder if we think that we get anything outside. That is
the tendency of the age—analysis instead of synthesis. We have not only to fight this in ourselves, but likewise to meet the
effects of it on every hand. It is a tough fight, but it makes strong souls; and we accept both these propositions. We did not
start out expecting a “train deluxe” to heaven. We knew it was to be a fight every step of the way; and not only do we have to
fight, but to meet and surmount all the obstacles that the enemy—this civilization—places in our way. But in view of the great
prize—the uplift of humanity—these obstacles offer opportunity to get into fighting trim, and as such should be welcomed
rather than decried or denied. We know all these things, yet we have to say them over and over again to ourselves and to
each other for mutual encouragement. And it is right that it should be so. The comrades who are well support those who may
be suffering from illness and disability from whatever cause, and they are right glad to do so, for our army is an army by
reason of mutual support. Think what OUR ARMY is, and despair—if you can.
I am reading all your statements with interest; they all show a consideration from the right standpoint—from Universals to
particulars. I think with you that what is called “old-fashioned hard thinking” is worse than useless, and that “if one keeps
pondering on the philosophy or some application of it, ideas arise in the mind.” Pondering on the Self as in all things, and all
things in the Self must be productive, even as the Self is the producer.
It is not so much what we can formulate as what we consciously live; the formulation may give direction and continuity, and
so is useful to ourselves and to others; but the application of right thought comes from pondering on the Self. Your letters
indicate that attitude. The thing to be guarded against is the materializing of the ideas, and I see no sign of that in you. The
Egoic consciousness, being not limited like that of the physical, and in a state of matter inconceivable to us, our terms
cannot comprehend it, although its universal application can be brought to bear upon our present plane, and a junction
made—which is no junction in the ordinary sense, but a higher view-point. All these attempts are efforts, and everywhere in
Nature we see that effort brings results.
Judge said “All, all is the Self.” He said this for no other possible reason than that the idea might be seized upon and held.
The Gita says: “Enveloped by my magic illusion I am not visible to the world” (that is, to segregated forms of perception), “for
this my divine illusive power acting through the natural qualities is difficult to surmount, and those only can surmount it who
have recourse to Me alone.” “I am the Cause unseen, and the visible effect.” “But for those who thinking of me as identical
with all, constantly worship me, I BEAR THE BURDEN OF THE RESPONSIBILITY OF THEIR HAPPINESS.”
All these quotations you know very well, yet they cannot be too often repeated. I think you stated the gist of the matter when
you said that any differentiation whatever is Maya—because impermanent. There is nothing but Consciousness per se; all
the rest are perceptions in and of different states of matter, and in infinite aggregations.
You have had a hard week of it; look for the compensation not for yourself, but under Law.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Twenty-Four
The despondency of the age is a general tendency, partly personal and partly belonging to the age. It comes in cycles, as
you will have observed. When it comes, the cycle has reached its lowest point. Knowing this, we begin to lift up that cycle by
rising quickly from it, and so help to reduce its influence, not only for ourselves but for the age. When we are at the low point,
we should try to remember our fellows who are unconsciously suffering from that of which we not only know the cause, but
the remedy.
“The student oftentimes by reason of the changes going on within, feels himself less fitted to cope with existing conditions,
but He Must Work. It is his only salvation. What is needed is an utter and entire consecration of the worker to the Cause.”
Never were truer words said, and all that follows is in direct line. Keep that spirit, and all will be well. You have asked for a
synopsis of what was said at the last meeting, but I find this most difficult, as I do not remember the words I used. The
pamphlet was used as a basis for talk—the subject, “The Unknown God.” One questioner asked, “How could there be a
philosophy of the Infinite?” Reply was, there could not be a philosophy of the Infinite, but there could be a philosophy of all
Existence. Whether there be existence or none, the Infinite Is, and must be outside of all speculation; the philosophy is in
regard to the origin, nature, history, development and destiny of Man, and his worlds—for worlds and men develop together.
I then gave the idea of Space as representing the Infinite; of Consciousness, per Se, the Power to perceive—without
anything to perceive; the desire to know itself could only be fulfilled by seeing itself reflected. The possibilities of all grades
of density of matter being in the primordial matter, and the Power of Creation, Preservation and Destruction residing in
Consciousness, the first differentiation took place in accordance with the desire. Functioning in that denser state, and
thereby obtaining form, a further differentiation was produced, more dense, and so on, down to the present state. Pointed
out that it was the desire to live that kept us alive; the desire for sentient life that brought us back into incarnation. As we rise
to higher planes of being, desire becomes less individual and more general—for the welfare of humanity and all creatures.
From this we may be able to get some perception that Desire, from being general in the beginning of manifestation,
became more and more individual as denser matter was evolved, until with us it reached the point of separated personal
desire. The way back must lie through continual approach to that Unity from which all have come. The philosophy exists in
order that Man may rebecome a God—as he was and in reality Is.
Your last pamphlet is to my mind a great one; it points out so many things so clearly. For instance, when it speaks of
“analysis” as being the “thought-form” of the age, it indicates to me that our general consciousness is one of analysis
classifications—no synthesis anywhere. In pointing this out to others, there is much opportunity to show how narrow a range
of thinking our much lauded civilization has. Then how clearly stands out the statement, “There can be but one philosophy,
which is a synthesis of the whole, and which by its consistency and logic proves itself.”
On the other hand, what have we? Warring dogmatic religions; science which clings to a materialistic basis; and a
psychology which is worse off than either, because it attempts to deal with meta-physics from a material basis of
consciousness; and at last, so-called new thought which devotes its energies to one physical life. What a contrast! How can
men fail to realize that they are ignorant indeed, and that none of these things bring knowledge. Then they would arouse
themselves to seek for light. The student of Theosophy knows that the reason they are so blind to patent facts is that they are
surrounded by the clouds of past lives and cannot pierce through them; that all that can be done is to let the light so shine
that all who will may see it, thus sowing seed for future harvests. It would be a hopeless task were it not for reincarnation.
I am glad that you are able to perceive and hold the right attitude in regard to events. In both of your letters there is evidence,
perhaps indefinable, yet plainly perceptible, of an inner action; moreover, there is more of unanimity—accord—however the
outer at times may seem to deny it. While we work, we grow; we grow most when our thought is so occupied with the work
that we have no thought for ourselves, nor for events, in their color and their relation to us. Knowing that there must be light
and shade, heat and cold, pain and pleasure in life, we can take them as we take any climate in which we live, and just
accept what comes—as the meta-physical climate of the time, place and condition in which we are—and go on with the
appointed work.
What we have learned gives us a larger view of Karma than the mere personal. We begin to perceive that beyond the
personal there comes to the worker in the field of Theosophy—the student disciple—those other phases of Karma which
arise from family and race. By the very nature of the effort made, and the position from which it is made, those other phases
must be felt more and more as the student progresses. It may seem to him that it is all personal; and it is, in the sense that
he is a focus for it; but, if we have assimilated what the steps must be that lead to adeptship, we must know that the battle
we are fighting is not our own, but that of the world, and that the sins of the world will in increasing measure be laid on us until
we have finally conquered. If, on the contrary we take these things as personal only, we may conquer them as such, but of us
then it would be said, “Inasmuch as ye did it not unto the least of these, ye did it not unto me.”
Your Sunday meeting was certainly a small one, and apparently of little use; but who can tell? We know that it is the effort
that counts, and having made it, Karma does the rest. There are many of these poor unfortunates who are caught in the
mazes of the psychic realm; as long as they look there for their “guru,” he will not be found. Good thoughts and ideas may go
quite easily with self-delusion; indeed, if they did not, there would be less delusion. All these things are good practice for
you; each “crank” presents a new phase of delusion, and has to be studied at the time and handled as well as may be, as
well as studied further subsequently. It is fortunate also that they come to you in such small detachments, and not in crowds
or with crowds. The greater the obstacle the greater the effort, so we will see to it that the good work goes on, with charity
toward all and with malice toward none, and with all our power as the cycle permits. Well, “sleep sweet” and may you bring
from the other side of life all necessary power and help.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Twenty-Five
“Doubt nothing, fear nothing, chafe at nothing”—we often have to say to ourselves, when conditions seem to hedge us in and
prevent the carrying out of some good work. These conditions are not only our Karma but that of those we have in mind to
help. Yet we must strive for them, the best we can, to lift their Karma and ours. Sometimes it may seem as if everything
conspired to laugh at us and deride our best efforts; but we know all that is but the dead weight of the world’s conditions
which the Masters, and those who have volunteered, are working continuously to lift; and we feel the assurance which comes
from understanding that none of this struggle is in vain. Masters do all that is possible for Them to do; we strive to follow
Their example in doing Their work in this world of conditioned existence, each in his place; the knowledge that it is Their
work, and what should be done, sustains us. What matters it, then, what kind of conditions confront us? Nothing has yet
stopped us, although at times it has seemed that we could go no further; and we are constrained to see that nothing can
stop us—not life nor death nor any other thing. So we cheer-fully go on to the end of ends, with our lives and all that they
contain—that All may Live, following the footsteps of those Great Ones who have trodden the Path before us.
One may constitute himself a disciple by his own inward desire, but that does not involve the Masters until he reaches that
degree of development where he is actually accepted as a chela. Masters cannot be drawn in unwillingly; neither will They
ever refuse help when deserved. Masters in bodies do take upon themselves the Karma of that which They teach, and
where an actual relation mutually assumed exists, They must feel bodily the errors of omission and commission of each
pupil. Undoubtedly, Those who have been here would have remained until this time, or longer, had the professed disciples
been true to their pledges.
It is said They hold back the awful Karma of the world in order to provide further opportunities. But They do not feel the
Karma, while knowing it, and mitigating the evil forces generated by Man. The power to feel all, implies the power of not to
feel. They must be able to do the right thing, in the right measure, at the right time, and in the right place, and thus can isolate
themselves from prying curiosity, or desire toward Them from wrong motive. Otherwise Their work would be impeded. A
desire to know is not a condition, and the proper condition is the necessary requisite for a demand upon Them; the demand
is contained in the condition. in Their Message to the Western World, They have shown how They may be reached, even
publicly, in every possible way. Those who admit that Masters exist, and deny or ignore Their message, can hardly be in the
way of receiving Their direct help. Yet help is accorded to all in a general way, each raising the self by the Self until the
requisite condition of notice or demand exists. None can be shut out; the welfare of all is desired.
Yet there must be indirect ways, and the direct way. If any aspirant cannot be made to perceive the direct way, then he must
take the way he sees. His inability to see bespeaks his Karma, his condition; so also, the fact of not having had the
Message brought forcibly to him bespeaks former opportunities deliberately turned aside or neglected—a Karma
numerously incurred during the past thirty-odd years. Much as it may seem like dogma, there is but one philosophy; there
are Masters; there is Their Message. It is not dogma because it is a statement of fact, which each is invited to prove for
himself—and shown how to do it. True knowledge has been lost to the world; the Masters restore it. They help those directly
whom They can; those so helped help others directly and indirectly. The cycle has an upward, less material, tendency; it
needs right direction, which the direct and indirect influence of the Message provides. Blessed are those who are able to
perceive and take the direct way.
You are quite right, I think, in your deductions regarding “repetitions.” They are, in the case of my talks, re-petitions; only,
most do not see what is in them. “There is nothing new under the sun”; there is only a handing on of what has been known
before. As the synthesis of the philosophy can be given in a very few words comparatively, those who make only one
application of the words—see only one color of the prism, hear only one sound of the scale—naturally get the monotony of it.
I think the main obstacle in the way of some is an attitude of criticism, such as, for instance, is taken in saying, “His
interpretation does not agree with mine;” or anything, in fact, that considers the person, rather than the meaning.
Our last meeting was a good one. One questioner asked, ‘Why is it that Theosophists are so passive to political and social
conditions?” My reply was: No true Theosophist is passive to any-thing; his knowledge, however, shows him where his
energy can be best used for the benefit of humanity. He does not waste his energy poulticing the boils on the body
corporate, but devotes it to the pointing out of the seat of the disease and the remedy. It is apparent to anybody that the
cause of all human troubles is selfishness and ignorance. The ignorance, which is the cause of the selfishness, lies in men’s
way of thinking—their ideas in regard to life. The prevailing idea is that there is but one life, and that each must struggle for
himself as against all others. The very idea contains in it “fight,” “opposition,”—his hand against every man and every man’s
hand against him. As long as these ideas prevail in men’s minds, they will act selfishly and in opposition, where self-interest
is concerned. The Theosophist knows what the true way is; that man lives many lives, and that in each life he reaps what he
sowed in other lives, as well as in this one; that if every man were to have this knowledge, he would see that true happiness
for all can be obtained only when each human being uses all his powers for the good of others. Under such a way of thinking,
no man would be allowed to suffer for one moment, because there would be many willing hands to help on every side. The
greatest need, then, is to have a right and true philosophy of life, for the following of it will not only bring relief from the many
forms of suffering, but a knowledge that will lead humanity to greater heights. The Theosophist works to relieve the cause in
the only way possible. Doubtless, if Theosophists were more numerous, they would be found relieving every possible
distress to the best of their ability; but, unfortunately for the world, they are few, and are thus compelled to put all their energy
into calling attention to the true nature of man, and to a philosophy of life, so that more and more minds may be turned that
way, and the day of relief brought nearer.
This was not by any means an ideal answer, but it seemed to be what the questioner was ready to consider.
With regard to Metaphysics and Physics; metaphysics is beyond physics and must have preceded the latter. It seems to me
that Metaphysics becomes physics by ideation on the plane of physical density. To the perceiver on any plane, perceptions
are objective to him; on a higher plane than this, would they not be his “physics,” although metaphysical to us? From our
plane, that which is metaphysical becomes physical when embodied. Perhaps I do not get what you want; if there is nothing
here, come again.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Twenty-Six
“Try; try; ever keep trying.” “Realization comes from dwelling on the things to be realized.” Following such injunctions of
Those Who Know, a constant gain will appear. Ups and downs there will be, in accordance with the swing of the pendulum,
or, more properly, the turn of the spiral. Knowing the law of action, we can keep on, whether we are at the highest or lowest
point of the cycle. As time goes on and the right attitude is maintained, we shall grow less and less subject to the high or the
low.
To realize, at the beginning, the continuous effort required, would be discouraging; but as the greatness of the task we have
set before ourselves becomes more and more real, we grow into the condition represented in the six glorious virtues as that
of being constitutionally incapable of deviating from the right path.
We have in the past generated, or created by thought, and re-inforced by action, numerous elemental beings of the nature of
Prakriti. As long as our thought is in keeping with their natures, no great friction is observed; but when our thoughts fail to
provide them with sustenance, the struggle for life begins, and must continue until these creatures of ours die, or are so
changed as to cause no hindrance. It is a new Manvantara in our little solar system, “the guiding spirit” ruling, controlling, or
sweeping away all entities connected with the old evolution, in accordance with the key-note of the new. So, in the concrete
state of the old, and the nebulous state of the new, we have to go through the preparatory Rounds. Great Nature repeats her
action in accordance with Law, in the small as well as the great.
As to “the hardest job of reconciliation” set you in this matter of H—: you will remember that I said in a recent letter that I
wanted you to keep in touch with the various events, so that you might be able to observe developments—see how things
work out under certain methods founded on principles, for all these things are object lessons.
In the first place, there is no room for misjudgment; judge not at all as to persons should be the rule. As to their ideas, their
capacity to grasp one set implies capacity to grasp other kinds. If they have wrong conceptions and are amenable to
reason, their wrong conceptions can be reasonably considered on their merits— in themselves, first, and then in their
relation to other conceptions. In all this, there has to be first sought points of agreement—all of them; in fact, show a
disposition to agree. At no time should any oppositional attitude be felt or assumed—no expressed or implied superiority of
knowledge. If opposition exists even in thought, a counter opposition is set up, and the aim to enlighten is not effected. Of
course, none of this prevents one from seeing things as they are, and leaving the door wide open for others to see what we
do.
Our work lies among those whose ideas are in strong opposition to what we know as truth. We have to meet ideas as we
find them, and extend them in the direction we know. This is a different case from a talk on Theosophy, where we are giving
an exposition in order that others may know what it is.
One of the results of wisdom is the ability—in degree, at least—to do the right thing, at the right time, and in the right place.
The object of all right doing is to help others who are seen and known not to be right. Our seeing and knowing their present
condition gives us the clue to the kind and manner of helping. If we judge them incapable of help, we shall afford them none.
So we judge not, but like the Sun and Nature, treat all alike—shine for all, work for all, irrespective of presently held ideas, or
presumable qualifications in any. Such has been the course of all great Teachers. They come to call “not saints, but sinners
to repentance.” All have had their Judases, but even Judases have to have their chance with the rest; even they are
inherently perfect, and having free will may rise to the opportunity. The Gospel hymn which says, “While the lamp holds out to
burn, the vilest sinner may return,” voices a truth; so what is there in all this that calls for mortal judgment? None, I think you
will say, when you consider the matter in its wider bearing, and in the light of Karma which brings opportunity both to give
and to receive.
There is no pretense of personal virtue or knowledge in handing on for the benefit of others what one perceives to be good
for them. A claim, even a thought of personal virtue, is detrimental— because it is personal. The Egoic perceptions on this
plane are limited by this very thing.
“Thy body is not self, thy Self is in itself without a body, and either praise or blame affects it not.”
“Deliverance of mind from thralldom by the cessation of sin and faults is not for ‘Deva-Egos’ (reincarnating egos). Thus says
the ‘Doctrine of the Heart.’
“The Dharma of the ‘Heart’ is the embodiment of Bodhi (True, Divine Wisdom), the Permanent and Everlasting.”
“To live to benefit Mankind is the first step. To practise the six glorious virtues is the second.”
The six glorious virtues are:
ONE—“Sama.” It consists in obtaining perfect mastery over the mind (the seat of emotions and desires), and in forcing it to
act in subordination to the intellect which had been strengthened by attaining—
(1.) “Right knowledge of the real and the unreal” (Right Philosophy).
(2.) “Perfect indifference to the fruits of one’s actions, both here and hereafter.” (Renunciation of the fruits of actions.)
TWO—“Dama.” Complete mastery over bodily acts.
THREE— Renunciation of all formal religion, and the acquirement of contemplation of objects without being in the least
disturbed in the performance of the great task one has set before oneself.
FOUR—“Titiksha.” Cessation of desire and a constant readiness to part with everything in the world.
FIVE—“Samadana.” That which renders the student Constitutionally incapable of deviating from the right path.
six—“Shradda.” Implicit confidence on the part of the pupil in his Master’s power to teach, and his own power to learn.
SEVEN—One other, and the last accomplishment required, is an intense desire for liberation from conditioned existence,
and for transformation into the One Life.
While some of these may be beyond us, we can “practise” in these directions; in fact, we have been so doing, and we know
that practice makes perfect. Well, I must stop now and send you the best I have, with love.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Twenty-Seven
It is said that there is but one sense; the different organs are but modes of reception. From the same point of view it might
be said that there is but one “Eye”; the rest are modes of seeing. These, of course, have to be brought into line for
unobstructed vision. The various soul sheaths, as I understand it, are formed from the first ethereal substance of which the
permanent body is composed. Man is the microcosm of the macrocosm; so, imagine one individual in his permanent body
at the beginning of a solar system: that body will contain within it all possible changes of density; those changes will be the
necessary steps, under the general law of the solar system, to reach the most concrete expression.
The concrete expression must be reached in order that the descending intelligences may be able to help or impel to a
higher standard the forms of consciousness not yet self-conscious; all forms meet and mingle in man. Each change in
density of sheath involves a loss of spiritual perception, and knowledge of the more dense matter obtainable in no other way.
As the universe exists solely for purposes of soul, and as resistance is met in degree in all states of matter below the first
state, the power of Creation, Preservation and Destruction must be in operation on every plane and all the time. Creation
works in the change in density, and toward the ideal form for fullest expression on this plane. This involves continual
adjustment, implying the preservation of that which fulfills the purpose, and the destruction of that which does not, as well as
further creation to take the place of that which was destroyed. The Creator, Preserver and Destroyer within his own sphere,
then, must be the permanent Ego. The same law applies everywhere. For instance, in your business, a new department is
added; the other departments keep on and the new one is either shaped into line with the general purpose—or cut off.
The Secret Doctrine says that we are at the middle point of the seven Rounds; this means that the collectivity of beings
called ‘Nature” has passed through the changes in density three times, each time reascending to the original state, each
descent marking a further density of each change. We now ascend perfecting and assimilating for three and a half Rounds
more, each succeeding plane becoming less dense until the completion of the seventh Round, back to what might be called
real matter. Relating this to soul, it would appear that the sheaths are not yet what they will be, though the Perceiver is one
through all the changes. The Self is the key, the plan, the purpose and the fulfillment—to lose that sight, is to lose all.
The quality of your Theosophical expositions seems to dissatisfy you, but the attitude you hold in regard to it is infinitely
better than as if you were proud of it, and the probability of the improvement is thereby made certain. As I understand the
matter. your exposition is not criticised, but the manner of it; if there is fault there, necessary correction should not be very
difficult. All progress is made by a recognition of disabilities at first, after which follow steps for their removal; but these are
minor things. The great effort is to promulgate the fundamental principles of Theosophy; it requires strenuous and
persevering exertion, but personal progress is forgotten in the effort. ‘With the right attitude we would not realize our own
advance, while it would be perfectly patent to others; this, because we are aware of defects, which probably look more
important than they really are. Defects—not being valuable—are not important; their absence is; therefore our thought
should be in regard to those qualifications which displace them. If we were refurnishing a house, we would not be thinking of
the old furniture, but of the new, which was to take its place.
Being of the Kshatriyas, and in training for the greatest battle that can be fought, we welcome every event, great or small,
that makes us fit for the strife.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Twenty-Eight
Your letter received. True, it is hard for those who think in other ways to have to exist in a world and at a time when the
generally worshipped god is so hard, unfeeling and merciless in his requirements. Yet such is our Karma, and the Karma of
the race we desire to help. We cannot help without sharing the Karma, and in sharing we have to do it in all ways. These
things are part of our trials. We can but recognize that even heavenly death is provided for, and if so, why not life—even as
we know it?
We would know that Law reigns for all, and for each and every circumstance, were it not for our doubts and fears. It is natural
that fears should arise, for all terrestrial things tend to create them, yet we know from “Those who know” that “the man who
knoweth the Supreme Spirit, who is not deluded, and who is fixed on him, doth not rejoice at obtaining what is pleasant, nor
grieve when meeting what is unpleasant.” “Be free from the ‘pairs of opposites’ and constant in the quality of Sattwa, free
from worldly anxiety and desire to preserve present possessions.”
All this is like sending coals to Newcastle, yet sometimes a reiteration helps one free himself; and too, your letter shows that
you see clearly what is right, so absolutely clear and sound that I fear some difficulty more than ordinary must present itself to
you. Yet for every difficulty there is a way, even if it is not the way we see as the preferable one. And we have to overcome all
sorts of difficulties.
I can understand right well the many things you have in mind to be provided for. In all things there is but one thing to be done,
and that is, the best we can. Then await the event; meet one thing at a time, and as it comes. Thus we avoid attachment to
results, and interject no interference with the law which works for good to those who love it.
We so desire personal assurance that all will be well with the personal self that we distrust ourselves and all others, if we do
not get it; and all the time we know that we should rely upon the law that works for righteousness. What, then, is needed is a
greater faith and confidence, a stronger courage.
I had a little stone once, upon which was engraved, “Even this will pass away.” It served many a time to remind me of the
transitory nature of all trials and troubles. The motto is a good one and may serve many others, if used when need arises.
In all the above, it is not meant that proper care should be neglected, but that fear and doubt should be dismissed. “Fear is
the same thing as frigidity on the earth, and always proceeds by the process of freezing.” Who can say in how many ways
that “freezing” prevents what would otherwise be.
To one confronted by “hard facts,” philosophy seems inadequate, especially when one has to meet the fact, and when the
philosophy is quoted by another. Yet it is this very application that has to be made in every circumstance. No great effort is
necessary to apply philosophy when the stress is slight; but when the stress is great, greater effort is needed. The main thing
is to apply the philosophy, and in fact rely on it. All sorts of unforeseen obstacles will arise to test that reliance, in order that
we may be confirmed, and ourselves rendered “constitutionally incapable of diverging from the true path.”
We do not encompass the six glorious virtues all at once, nor one at a time, but make progress in all of them. Obstacles will
arise in the circumstances of every-day life and in our relations to each other.
I have found it helpful to go back to the time when full confidence abounded, if obstacles pressed hard and insistently. It often
appears to us that obstacles that meet us need not be; that they have no relation to the great task we have set before
ourselves; yet due consideration of what we have learned must show that nothing can possibly occur which is out of that
relation. We often say to ourselves, “If this thing were only different, or proceeded or occurred in this other way, it would be
better,” failing to perceive that if it were different, it would be different. The key to conduct, then, seems to be—taking things
as they come, and dealing with them singly day to day. We find this hard, yet the “hardness” will continue in degree as we
become “confirmed,” until all is easy. The harder the effort, the greater the strength acquired.
I used to look calmly and dispassionately at the very worst picture I could conjure up as happening to myself, and found it
helpful in getting rid of “fear of consequences.” I mentally took account of the very worst, saw myself in it with all that it
entailed, went through it in all its parts leaving myself alone, dishonored, stripped of everything. Those very things have
happened to me, but I knew them, had outlived them, and went on undismayed. Had I not done it, I would not be where I am
to-day. But you know all this and it may seem like cold comfort. I would that I could give you more.
Look back at the chain of circumstances since first we met, and realize more fully that there is “a Destiny that shapes our
ends, rough hew them as we may.” Can we question Master’s hand in everything done in His name? The circumstances
may not smile at us, but it is not their favor that is sought. We ought to know by this time that seeming evil is very often—we
might say, always—turned to good. For it is “that Great Initiate of All, Who keeps this whole Movement in being.” May you
have all power, health, and courage externally, internally and eternally. Good night to you.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Twenty-Nine
I have your letter of first today. Also those “fat pages,” which certainly merit all you say of them. Judge once said, “It is not
money that is needed but Hearts.” And it would not take so many, as numbers go, to save a city or a nation. “Providing there
be found three righteous men, I will not destroy the city,” says an ancient scripture. There could be no greater work than that
in which we are engaged. When our lives are ended, what will count? Our defects? Not at all. It will be the efforts we have
made to destroy the causes of all defects among our fellow men.
At a late meeting the question of being charitable to the weaknesses of others came up for discussion, and brought out
quite a lengthy talk on why that attitude is absolutely necessary, from the standpoint of the spiritual Ego, for right
development in the mind of spiritual perception and knowledge. It was pointed out that all the errors of any life result in reality
from a diseased—if not insane, at least, un-sane mentality. An imperfection is an imperfection—the difference in kind not
being anything that anyone should pride himself upon. Our duty is not to rid our neighbors of their imperfections, but
ourselves of our own. The pride that results from fancied virtue was spoken of; judgment in anger—that the anger passes but
the judgment remains as a bias in the mind, and a hindrance to the one judged; the danger of thus standing in the way of
another, to say nothing of the reactionary effect on ourselves. The talk came up because of the tendency of minds in general
to pride themselves upon not having the defects that others have, while at the same time they may exhibit defects, which,
while not so obvious—as generally classed by the world—are yet worse, because of being deeper seated and harder to
eradicate, as well as being more widely injurious. In regard to your question of confidence: your words sound as if you had
more real courage than you ever had. This confidence should not merely be the power to endure trials and suffering, but to
stand firmly and courageously through anything and everything. To fall short of that would be a useless sacrifice for all, for
slipping to the bottom means to do it all over again. Now is the time to hold fast. “Live while you can and die only when you
must.” For it is during life, and then alone, that the most and best can be done for your fellows in that life. No circumstances
can arise that will deprive you of the power of assistance, if that is your inmost desire. For are you not greater than any
circumstance? And are not all circumstances your field of battle? There-fore, arise, 0 Arjuna, and resolve to fight.
If one cannot do what he would like to do, he can always do what he can. No one can do more than this. And doing this, he
does all. You see that clearly. So let us meet each moment and circumstance as it comes, putting all our energy into doing
what should be done according to our best judgment at the moment, and living every moment free from doubt, fear, anxiety—
joyful that we are alive, and that there is so much of life in us. Every possible circumstance has its Sattwic, Rajasic, and
Tamasic quality, and as all experience affects only in accord with its meta—physical aspect, let us take the Sattwic of each
and every one. Thus shall we live and get true learning out of living.
Don’t worry about me, the meetings, B— or anything; we should know that all that is provided for. You remember what Jesus
said: “Take no thought for the morrow what ye shall eat, nor wherewithal shall ye be clothed.” This to his disciples, because
reliance on the Law places no hindrance in the way of its free action.
Now, once more, good nights and days to you, and all help.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Thirty
Your letter, as well as the books mailed, have just arrived. Many thanks for all of it, and for the good thoughts and wishes you
send me; they are sincere. May they all bear fruit.
There is a “feeling” of closing in. It comes from that steadfastness which trial alone can bring, and I dare swear that you have
that steadfastness, even though you may know it not. In the work we have undertaken together, matters not whether it fails or
succeeds as far as we are concerned. Our effort has been and will be for success; the rest is in “other hands,” and stronger
ones. We have thrown, each one of us, the best he had into the breach. That “best” may not seem great to us, but certainly
the motive was there, even if at times nature and events conspired to minimize it. They did not defeat us—that is sure. To
hold our ground is victory, in some cases. It is more, if we manage to move forward, and we have done the latter—which is
worth all that it cost and much more.
“Having found a secluded spot remain firm and steadfast in it.” When a student enters upon the new life, he does so
because he sees the true. At the same time he is buffeted about by the effects which have arisen, and arise, from whatever
of untruth he had held. He oscillates between the real and the seeming real—or, as he might term it, “the ideal and the facts.”
His effort should be to remain steadfast in the true, having found that secluded spot.
A right, true, and correct philosophy of life is absolutely necessary if constant, steady growth is to be attained. This
philosophy must have in it—as a center—immutability; otherwise any building up of an “inner body” on a center which is
mutable necessitates the destruction of that building and the beginning of another one on another center, with loss of time,
effort, and progress. If the second center prove mutable, again destruction is necessary. This is why there can be no
progress from the standpoint of any but the Supreme Self. This is LAW and not sentiment.
We should endeavor to remain steadfast, relying upon the Supreme and dedicating all our thoughts and actions to THAT. As
we endeavor, the oscillations will become less manifest. ALL of the events of life give us opportunity to exercise the “power
of steadfastness.” So we should welcome everything—pleasant or otherwise—as a means of growth, for, as has been said
many times, the purpose of life is to learn; it is all made up of learning.
The essence of growth is change. Any center short of the Self (which is all) implies a finality; hence, concretion and
cessation of growth, from which necessarily follows decay. With the “true center” all growth remains, for it is of the nature of
that center, and indestructible—“The Changeless Self,” with fluidic instruments—always fluidic.
You say, “I am doing nothing.” Perhaps, but the Self has been afforded an opportunity—yes, opportunities, and these will be
continued. The little “I” may take some pride in it, but the real “I” says “you” did not do it and never could, because you are
only a reflection and an instrument. You served the purpose well, and will continue to improve. Gradually the lower Manas will
become so attuned with the Higher that there will be no distinction between them; then, instead of “puffing up” in one
department, the energy will express itself as incentive and power for more and greater work. The “pride” is natural, but when
properly diffused, it will not be called by that name. It is energy, of course.
You seem to be getting interesting questions at your meetings. It is splendid training—all of it; just what is needed. It may
help if you take the position that “I do not answer; the philosophy does;” and “I do not answer the person; I answer the
question.”
If the right attitude is kept up, all necessary qualities will appear. “No concern but to keep in fighting trim” is most excellent.
“Desire ceases to attract us when we cease to identify ourselves with it.” Similarly, “badness” ceases to affect us, when we
cease to identify ourselves with it. “Badness” is but one of the three qualities.
“We are apt constantly to forget the existence of the great force and value of our super-sensuous consciousness. That
consciousness is the great register, where we record the real results of our various earthly experiences; in it we store up the
spiritual energy, and once stored there it becomes our own eternal possession.” We forget, in looking for appearances of
advancement, which is common to all students at first; but by retaining the fact in their minds, they by degrees cease to
observe or care for signs of such progress, and none of their energy is wasted. They know that the “storing” goes on, and
they keep busy at it, which means the performance of duty, doing the best they know and can— under all circumstances.
They “lay up treasures in heaven,” not on earth. This we are doing and will continue to do. It serves to destroy the personal
idea”—the enemy of progress.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Thirty-One
“OLD WARRIOR” is true as regards the Self, and also as regards the real inner evolved man. He is a fighter in lawful war
fare, and is only hindered by ineffectual accoutrement, and lack of co-operation; so it applies to you and to all of us who are
fighting in lawful warfare. This warfare is against the causes of sin, sorrow and suffering.
“The Self acts only through the creatures.” It needs bodies or vehicles. The units give adhesion, which then becomes
cohesion— unity on all planes.
The U.L.T. will go along all right as long as there is some one individual who knows the right lines and will keep them. If the
Lodge centers spread by being taken up by people not trained at all in the right line of thought and study, they could very
easily go wide of the intention and lead others wrong. there-fore, while there is no Constraint, there will be a point from which
right direction can be obtained, and advice given as to methods and kind of study. This has to be provided for, even if it is
not the ideal condition. The latter, of course, could only exist with ideal minds, and we are not dealing with such. “To perish
doomed is he, who out of fear of Mara refrains from helping man, lest he should act for self,” says the Voice; so we need not
fear doing whatever has to be done to meet the circumstances of the case and time. H. P. B. found it necessary to lay down
the lines along which the psychical currents might flow from the Lodge. In like manner, we in a smaller way have to provide
lines of thought and influence along which may flow the spirit and genius of that which we have undertaken. Our associate
cards provide the means of individual adhesion to the principles. They are a form of pledge, and on individual honor. The
sum of individual adhesions makes the cohesive body.
The a holding power” is the power to hold things together with a definite end in view; statements of that end are contained in
our declaration. The power grows as does the conviction of the reality of our endeavor and the soundness of the principles
we promulgate: centripetal foci.
The motto of U. L. T. is There is no religion higher than Truth.” Truth alone can be authority; it demands nothing from anyone,
but invites close examination. Falsehood disagrees with falsehood as well as with Truth; Truth disagrees with falsehood, but
agrees with itself. As in an authoritative claim that a certain metal is gold, the test does not lie in the authority, but in the test
of the metal. One who has gold and has proved it to be so, has a right to say so, but he does not exact belief in his authority;
he presents his gold for testing. This is the kind of authority you will find in Theosophy.
Well, must stop and call this today’s letter. Good luck to you and all the other good things.
As ever, R. C.

The Friendly Philosopher-Spirit in the Body

The friendly philosopher

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