POKROV  IS  A  SPIRITUAL  ASSOCIATION  OF  ESOTERIC.
must remain so for some time to come. Meeting frequently those who have broken loose from old forms to engulf themselves and, what is worse, others in
newer forms of the same old errors, we can but keep on the straight path we know, making a trail that these very ones may follow in the future. We need not be
distressed that they cannot now see. Their time will come; for all these things are provided for in the vastness of time. We have but to go on with the Work.
At certain stages of his student life, the Disciple often feels that getting away alone somewhere with regularity helps him keep his psychic balance. Surely it is
not a good thing for progress to depend upon externals for balance. Thinking so only perpetuates the dependence, and cannot bring that inner strength and
perception which is so necessary. That dependence occasions dissatisfaction at the majority of externals, and demands periodical changes, none of which
brings anything lasting. From all this a nervous tension is produced which is corrosive and destructive, occupies the mind with one’s fancied needs, and
reacts injuriously on the body.
True strength lies within and can only be aroused and used by ceasing to think that anything in particular of an external nature is necessary for us, in the
ordinary acceptation of the word. We have our place and our duty to fulfill and perform; externals are our temporary opportunities, and we shall be wise to use
these rightly. Furthermore, we will do well if we take the attitude that “we” are not necessary to others; that if we were gone they would miss us only for a
comparatively short time, and that other persons and things would finally fully occupy their attention. Only when we have arrived at that state—the sooner the
better—where we stand self-centered in the true sense, and “upon nothing depend,” can we realize our inner nature, and be of the greatest service in the world
of men. All of which means that our tendency is to exaggerate our importance; and that is distinctly separative and obstructive to real knowledge and
effectiveness.
Effective Theosophical work cannot be done unless there are found persons in the world who can see the necessity for it and will fit themselves more and
more to supply the need. That certain persons find such an opportunity is their karma, but what they do with the opportunity depends upon their realization of its
importance. Once we see something of what the Theosophical Movement means to the world, we are necessary to it—not as persons—but because we see
and do. The Movement is accelerated by us to the extent we work for it, and hindered to the extent that we, as it were, let it pull us along. Of course, if we were
dead and gone, or not able to grasp the great fact of such existence as the Lodge of Masters and Their work in the world, the great Movement would be going
on in such measure as others— perhaps not so wise nor capable in many ways—might afford. So, every student who will strive to make himself a fitting
instrument is necessary to the work, to his full capacity, Soul, Mind and Body. It is a fact of tremendous significance to our personalities! If we are impressed
with the significance of it, and accept ‘ fight that only fortune’s favored soldiers can obtain,” we will hesitate not at all, but seeing that the present basis of action
in the world is wrong will work with it as far as we must, while ourselves thinking and acting from a very different basis. Our thoughts are our thoughts; our lives
are our lives, and both are devoted to our work. Having put our hands to the plough, and seeing the field that needs cultivation, we may push on in confidence
and faith. More power is needed? It will come, if we will just open those big hearts of ours and let “them” work.
The right kind of Theosophical talking comes only from practice. It is not merely the use of a facile vocabulary, but the possession of well-digested ideas that is
necessary. These come only from constant study and application. Frequent reading of articles by W. Q. J. develops the tendency to present the right ideas in
the simplest form, and these ideas become a mental storehouse which can be drawn upon at will. It is not necessary that we understand the deeply
metaphysical concepts of Theosophy, as it is to comprehend the fundamentals and be able to make an application of them to every problem of life. W. Q. J.’s
articles will be found to contain “alphabet, grammar, and composition,” or, in other words, a basis for right ideas, right thinking and right application. A daily
reading from his writings is advisable. One who does this cannot help but imbibe—absorb—the spirit of them, and become an exponent who is at once deep,
simple and convincing.
The question of personality is so large that it might seem as though its successful solution should resemble the working out of a complicated mathematical
problem. But the greatest truths are the simplest. And if we reflect a moment on what impersonality is not, perhaps that will help us to see what it is. Some
orate forcibly against personality. That does not prove they are free from it. Some say little, but the effect of what is said is to imply that they are impersonal.
They seem so modest, but are only politic. Some are afraid to talk about personality, thinking that it must be shunned as an ogre.
Yet others preach a doctrine of impersonality which takes everything human out of life and makes of it a cold negation. This doctrine has no patience with
evolution—all faults must disappear at a single stroke.
Impersonality isn’t talking; it isn’t silence; it isn’t insinuation; it isn’t repulsion; it isn’t negation. Above all, it isn’t a diplomacy which masks ambition.
Impersonality means freedom from personality, but none of us are going to attain that, right away; we are doing well enough if we are persistently, albeit slowly,
overcoming.
For practical purposes: if we are developing the child-heart; if we are learning to love things beautiful; if we are becoming more honest and plain and simple; if
we are beginning to sense the sweet side of life; if we are getting to like our friends better and extending the circle; if we feel ourselves expanding in sympathy;
if we love to work for Theosophy and do not ask position as a reward; if we are not bothering too much about whether we are personal or impersonal—this is
traveling on the path of impersonality. So much for the individual. For the T. S. A. impersonality means not to worship itself as an organization; to endeavor to
get broader and freer; to merge itself, more and more, into the living spirit of the movement— its higher self; to neither despise itself because it is a form nor
exalt itself because it has a soul; to become less doctrinal and more human.
July 12, 1897.
“Seek this wisdom by doing service, by strong search, by questions, and by humility; the wise who see the truth will communicate it unto thee, and knowing
which thou shalt never again fall into error, o son of Bharata. By this knowledge thou shalt sec all things and creatures whatsoever in thyself and then in me.
Even if thou wert the greatest of all sinners, thou shalt be able to cross over all sins in the bark of spiritual knowledge. As the natural fire, O Arjuna, reduceth
fuel to ashes, so does the fire of knowledge reduce all actions to ashes. There is no purifier in this world to be compared to spiritual knowledge; and he who is
perfected in devotion find eth spiritual knowledge springing up spontaneously in himself in the progress of time.”
Bhagavad-Gita, Chapter IV.

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NEXT
The friendly philosopher
Letter Thirty-Two
I think that what we have to do is to carry on the work of disseminating the philosophy of Theosophy in the best way known
to us, avoiding the errors of omission and commission that have been observed by us. Thus working in and through the
“minor currents,” we begin to learn the greater lesson. The Lodge has to have its agents in the world of men. “Those who
can to any extent assimilate the Master, to that extent they are the representatives of the Master, and have the help of the
Lodge in its work.” In a letter of K. H. to Sinnett, He says that the work of the society has to be carried on by “carefully
devised plans by the best minds among you,” or words to that effect. Having the fundamental principles, we have to put
them into practice by applying them in every way—in our lives and in the work. All this is part of our schooling. There is no
set way given us nor any particular form and method; we have to work it out—and yet all that we do has their help. We shall
do rightly and well in any event, if we are single-hearted in what we do. It is true that we have landmarks here and there to
guide us, but to be able to recognize these is also a part of right knowledge. The power of the “initiatory” in right direction
has to be developed, and that must be done by exercise. If what we have undertaken leads to adeptship we have to begin
the development of the powers here and now, while clearing up our natures. One process is complementary to the other, if
both are carried on. All this by way of adding to what you say.
“We cannot prevent people from doing the things they can do,” and would not use force even if we could, because the mind
has to be free to choose; otherwise there would be no real progress. We might apply an analogy right here: let Oxygen
represent the Truth, and Nitrogen purely terrestrial conceptions; the more nitrogenous the conception, the less room for
“oxygenation” in any given vehicle. There can be no breath whatever without some oxygen, and a little is better than none at
all. Perhaps the Tingley, Besant and other stripes of Theosophy have their place in the great economy of consciousness;
they must have, or minds would not seize and hold that kind. If the “kind” does not bring the expected result or knowledge, a
further search is indicated. “It is better to have no side, for it is all for the master, and he will look out for all, if each does just
right, even if, to our view, another seems not to do so. By not looking at their errors too closely the Master will be able to
clear it all off and make it work well. Hence, go on, and keep the spirit that you have only to proceed, and leave the rest to
time and the Lodge.” I think that this is a good attitude for us all in the matter of Theosophical claims and exponents. Every
person really waked up by them will touch us sooner or later if we hold to the straight line.
Meditation as used by us, is what is called in Sanscrit Dhyana, i.e., want of motion, and one-pointedness. The main point is
to free the mind from the power of the senses, and to raise a current of thought to the exclusion of all others. Realization
comes from dwelling on the thing to be realized.” W. Q. J. says, “To meditate on the Higher Self is difficult; seek then, the
Bridge, the Masters. The patient dwelling of the mind on a single thought results in the gaining of wisdom, and it is thus that
the true Occultist is developed. Aspiration toward the Higher Self should form part of the daily meditation; the rising toward
the higher planes of our being, which cannot be found unless they are sought. Earnest and reverent desire for Master’s
guidance and enlightenment will begin the attunement of the nature to the harmony to which it must one day respond.
Concentration on a single point in the Teaching is a road to the philosophy; self-examination, a road to knowledge of
oneself. To put oneself in the place of another, to realize his difficulties, and thus be able to help him, is that faculty—which
when extended makes it possible for the Adept to understand the nature of the stone or other form of consciousness.”
Meditation is a good beneficent practice leading to a great end. It is also a great destroyer of the personal idea.
Generally speaking, a “ray” comes from a “light”; the ray is not the light itself, but a projection of it, and yet is the light,
because without the light there would be no ray. The color of the light is clear and uniform; the ray is changed in color by the
substances through which it passes. When the “ray” is “indrawn,” it is of the same color as the light and is the light; in fact,
was the light all the time, for the appearance of the different colors in it was not from the light, but from that through which it
passes.
Unity; one in essence. There is nothing but the Self. Was this what you had in mind?
I will mail the Incidents. It will require considerable keenness to pick out valuable information from this book, because it is
composed of incidents which are often unrelated to each other as to time. You will, however, get something from it as to
general idea, dismissing, of course, any personal conclusions of the author. You will note that the tenant of the body is
considered as the same all the time by him. There is also a terrible wound spoken of, in regard to which there is no
information; also a desperate sickness. A change in occupancy might be looked for about that time. I do not know the
cause of the wound, and it does not matter, nor is it necessary to know. We can understand something of the personal
nature, habits and manners running concurrently with “something else,” by comparison with the case of W. Q. J.
The Incidents are what others saw, and, of course, do not relate to what the relators did not see or understand. From our
point of view, we may be able to discern matters unperceived by them, from what they relate. They observed the
personality and the effects produced through it, but had not the slightest idea of the nature of the Consciousness and
Power behind these, masked as they were by commonplaces. “Great is the mystery of the human ego.” I think you will find
the book very interesting.
We are preparing for the future as best we can and feeling our way, taking advantage of the seasons and opportunities.
Onward and Upward is our watchword, and we might as well add to it what the Old Lion of the Punjab did, the word
“Forevermore.”
Well, good nights to you—even if days are not what we would like.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Thirty-Three
From the intellectual point of view, the truth explains; from a higher point of view, each one contains within himself, and
actually is the Truth. The intellectual is microscopic; the other,vision itself. “The great difficulty to be overcome is the
registration of the knowledge of the Higher Self on the physical plane.” It cannot be done by the intellect, although the
intellect may put the house in order. Patanjali tells what the “hindrances” are; Manas has to get rid of these so that “the way
of the Lord” who comes with Truth and Knowledge may be made clear. He is waiting, watching, working. “Behold I stand at
the door and knock.” Nothing withholds knowledge from us but the mode of operation of our lower mind. We can have no
complaints, if we do not make it conform; but Theosophy, applied, leads us to Truth, which is ourself. Service is a great
clarifier.
You speak of the balancing of forces. In what relation? Perhaps you mean that “continuous adjustment of internal relations
to external relations,” which is the basis of rebirth, both of which have to be subjugated before freedom is obtained. If so,
this is kundalini—the power or force that moves in a spiral path; it is the Universal life-principle manifesting everywhere in
nature. This force includes the two great forces of attraction and repulsion; electricity and magnetism are but
manifestations of it. Hermes says: “the genii have, then, the control of mundane things, and our bodies serve them as
instruments ... but the reasonable part of the soul is not subject to the genii; it is designed for the reception of the God who
enlightens it with a sunny ray, for neither genii nor gods have any power in the presence of a single ray of God. But all other
men, both Soul and body, are directed by genii, to whom they cleave and whose operations they affect.” If forces are
balanced, there must be something upon which the balance may be obtained; anything that can be moved by the forces
would not so serve. There is but One Immovable—the Self.
Transitory balancings may be obtained but not maintained. The “ups” and “downs” every one is subject to; sometimes
psychic, sometimes mental and sometimes physiological; occasionally, all three at once. These must necessarily be the
various adjustments, or “balancing of forces,” which are in constant process of variation. There are, of course, “devachans”
in between. The same old process.
It does not surprise me that you find “something” at the Theosophical rooms—and stronger at times than at others. Help
comes often, when least expected, and it is liable to come at that place where the work is done which merits help. As the
rooms are set apart particularly for Theosophy, there would be less obstacle there than elsewhere to such help.
You have it right: one has to grow into that state where he seeks nothing for himself, but takes whatever comes to pass as
the thing he most desired. There is no room for personal desire in this.
With reference to the mind’s poor grasp of things: what we want cannot be obtained by anxiety, doubt, fear, impatience,
expectancy that it is time that something should come to us, and so forth. This latter is looking for reward. Make up your
mind to continue as you are for one hundred lives, if necessary, and continue. The hindrances must be stopped, if that
which is hindered is to come. All the other study is good, necessary, and preparatory. Unity—Study—Work—are the trinity
of this plane. Universality, Wisdom, and Service are the higher trinity. You are the One who is preparing the way for the
latter, by means of the former.
We learn by experience. Confidence gives courage—is courage. After a while we learn that the Law will act, regardless of
any sentiment we may hold. And in this work things occur in peculiar ways—not to be accounted for by the usual process.
At least, such has been my experience.
The attention that is paid to what you have to say in the meeting lies primarily in the native force of truth, but much comes
from the conviction that one has in presentation, as well as the form used. This triad you have. The main thing to be
minimized is whatever you have of diffuseness. It is only a question of keeping on the line of making more and more
perfect. The feeling that “I am doing something” is natural. But it is better far to “let the warrior in you do the fighting.” Think
of the Master as a living man within you; let Him speak through the mouth and from the heart. The strength shown is not that
of the personality, for like an organization, the personality is only a machine for conserving energy and putting it to use. Why
give it credit for anything else?
The general habit is to think of ourselves first, and others afterwards. Reverse the habit—consider ourselves last and least
in anything we have to do or say. At the meetings, take the view that we are there to give what help we can to those who
come, instead of looking at those present as there to listen to us. Judge would sometimes say, “You must not think that I
know all these things; I am only telling you of knowledge that exists, and which I am convinced is true.” Each one must arrive
at conviction through a study and application of the knowledge. There is no other way.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Thirty-Four
Thought, being self-reproducing, would suggest crystallized centers, but they are more than “crystallized,” if we would take
into consideration that everything is conscious. Each thought stirs to action some form of life; according to the nature of the
thought is the nature of the life stirred and guided, the permanence of the thought-action depending upon the energy put
into it. I think that the subsidence of the direct energy leaves a latent tendency in the conscious lives to respond to
analogous or similar energy. Some of these impressions may be so deep as to have left respondent foci in the physical
brain; hence, remembrance is more easily recalled into action; other impressions, not so deep, are obliterated by
subsequent ones as far as brain foci are concerned, but remain in some one or other of the sheaths of the brain, and are
recollected by the proper stimulus, which may come from similar thought, or from the impressions of the organs or cells of
the body.
Nature tends to repeat any action; thought is the plane of action—the creator, preserver and destroyer of Nature’s modes
of action. The Manasic plane is the noumenal plane; the plane of the essence of the phenomenal; the active-aspect of
Atma-Buddhi.
As to your question on Spirit and Matter. You will remember what Judge said: “The whole universe is made up of spirit and
matter, both constituting together the Absolute. What is not matter is spirit, and what is not spirit is matter; but there is no
particle of matter without spirit, and no particle of spirit without matter. If this attempted definition is correct, you will see that
it is impossible to define the things of the spirit, and that has always been said by great Teachers of the past.” Spirit-matter
contains both consciouness, per se, and all possible states of matter from the finest to the coarsest. These states are
evolved individually for individual experience, and also collectively for collective experience, each individual proceeding on
his own line, and in accordance with the general progress of the mass of beings. Changes of matter take place in regular
sequence by the force or energy of the mass, of which energy each individual supplies his portion. This energy might be
called consciousness in action, or the force of ideation, the lesser entities being guided in their energy by the greater, and
more progressed.
Also, hold in mind that Spirit and Substance are co-existent and co-eternal. We are higher beings clothed in bodies made
up of small lives on this plane. We call these lives “matter,” but they are matter only relatively, because we can mold them.
To them-selves they are conscious in their way, receiving impress from us, but not recognizing the source of the impress
nor its import. We are their incognizable universe in which they live, move, and have their being; our light adds to theirs, as
ours is added to by the impress from still higher beings. So there is a chain of life and consciousness which gradually
tends to fuller and fuller individualization of being in nonseparateness—the more complete the individualization, the more
full the sense of non-separateness.
This quotation from H. P. B. may be helpful. “At the ‘Day be with us’ every Ego has to remember all the cycles of his past
reincarnations for Manvantaras....It sees the stream of its past incarnations by a certain divine light. It sees all humanity at
once, but still there is ever, as it were, a stream which is always the ‘I’.”
The place where the line of involution and evolution meet is in the incarnation of the descending gods—ourselves—in the
highest evolved form. The analogy is seen in any reincarnation.
The consciousness leaves the body, which goes to pieces on its own plane. When the real man returns, he has to wait until
the lower lives have built up a form for him into which he may enter, this form being built under the impress given by the real
man in other lives. A Manvantara is an enlarged and expanded similar process. We came from the Moon, where we had
evolved form to a degree. At pralaya all things stopped evolution of form; on re-manifestation, the lower lives or “builders”
began to build up as before, and as their impress and previous building admitted. When the form of man had reached the
highest previous point reached, the Kumaras, or real men, overshadowed and entered to carry the evolution further. “They,
and no other, are we.” Well, good nights and days to you all the time. The days help make the nights and the nights help to
make the days; they both belong to life.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Thirty-Five
I have your letter of Sunday. Sorry that the trip was hard and immediately fruitless, but we know that there is no blame for
results, if the best we know is done. So we can rest on that, and go on to the next duty free from any anxiety.
I have read the extracts you send: they are all good, and we cannot have too many of them. Even if we do not use them all
in the prospective pamphlet, they will be at our hand in compact form for reference and use for others. All this research
must have its effect on your perceptions as to what the intention of the Messenger was and is. You have found for yourself
and cannot be accused of taking any other’s statement. It places you in a position which is unassailable, and that is good
for you, for the benefit of others who have accepted other ideas and follow other courses.
“The Self of Matter and the SELF of Spirit can never meet.” The trouble is as you say—materialization of concepts. When
we see that the trouble lies in that, we are on our guard against it,and all the time endeavor to correct that personal
tendency; as results always follow effort, the difficulty is finally overcome. If we have confidence in our power to learn, and
reliance on the law of our being, we can never feel discouraged even though we seem to be falling back, or making no
progress. The result of the effort is not in that with which we identify ourselves when we are impatient or discouraged, but
of, and in, the inner nature which impelled the effort, and which in reality was then in action. We are not our body, brain,
circumstances, duties nor any changeable thing; they constitute our instrument and opportunities only; they change and
pass away. In them all, “Duty is the royal talisman.” I think it would be better to take the position that you never fail nor fall
nor slip back, but that you have not been constant and careful in guidance of your responsive, but irresponsible instrument;
hence, you feel the effects through it of your lack of care. Get hold of it, take care of it, guide it, use it, but be the Self—”The
man that is, that was, that ever shall be,” to whom all these things are but fleeting shadows.
The fight against the personal idea is a long one. The personality has to be watched that it does not insidiously take to
itself what it has no claim to. Theosophy was given to us; we but pass it on. People are naturally grateful to receive it, and
this is right, but the one who passes it along knows where gratitude belongs. He can say, “Thank Theosophy, as I do. It
enables me to help others; it will also enable you.” In that way he helps himself as he helps others.
Now as to your extracts on which you want me to say something: “I establish this whole universe with a single portion of
myself and remain separate.”
The finite mind cannot understand many things, and being finite and conditioned myself, I cannot explain that which is
beyond the power of sages, but if I were endeavoring to form an idea for myself in regard to the above, I would take that of
Abstract Space as the basis of that “I” which establishes the universe as a portion of “itself.” That portion could not be
formed by any other cause or inherency than the Absolute (Space); yet Space is illimitable, notwithstanding innumerable
universes; Space being not only around such universes, but in and throughout every particle of manifested matter. Our
bodies are in space, and space is in our bodies, so that while bodies are formed from and in space, yet space remains
space and hence separate. These are words only, yet may serve to convey an idea—grasped but not materialized.
“I am the origin of all,” would have its explanation in the above; the Self as All and in All.
“The eight-fold division of my nature is inferior,” even though it includes Manas, Buddhi, and Ahankara; these divisions are
inferior because they are divisions, conditioned aspects, progressively changeable, hence non-eternal. The superior
nature is different because eternal and unchangeable—the origin, nature and basis of all beings. While all these
conditioned aspects exist, that which perceives in them all is the Self; there is nothing but the Self. Take ourselves: what
perceives in waking; what in dream; what in sushupti; what in Manas; what in Buddhi; is it not the same consciousness per
se under varying conditions? This consciousness is no one of the aspects or conditions, nor all of them put together, but is
the cause of all evolution of matter and form, and the perceiver and knower in all. It is said that the universe is embodied
consciousness. Consciousness must be the Knower of all embodiments and superior to any embodiment or conditioned
aspect of perception. Our bodies are made up of in numerable and varying small lives, through which we obtain contact
with this plane. Our conditioned aspect of consciousness is so by reason of this contact and attraction of lives; their aspect
is expanded; and both are consciousness differently conditioned. We might consider it this way: All is Consciousness,
either
Unconditioned or conditioned in innumerable degrees, and yet that consciousness is One—the power to perceive. The
more any aspect expands, the more the sense of Oneness in it—“the Self in all things and all things in the Self.” It cannot be
explained, but it may be felt. The conditioned has its origin, basis and being in the Unconditioned, but the conditioned is
not the Unconditioned.
“Know that Purusha and Prakriti are eternal.” This is the same as saying “Spirit and Matter are co-existent and co-eternal.”
Spirit and Matter are not to be regarded as independent realities, but as two facets or aspects of the Absolute, which
constitutes the basis of conditioned Being, whether subjective or objective. If nothing in these suggestions, call again.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Thirty-Six
I dropped you a line yesterday which doubtless you have received. If you caught the line and held it, it will be good for you.
For, after all, it is not what we get but our eagerness to grow that counts; that, when held, never loses an opportunity. Now,
whatever comes of the present occasion, you will have taken the right position, and the results must be in the direction of
growth. If you could but have taken this position from the start, it would, of course, have been better; but now that you see it,
you have a basis to work from in future.
I know very well what you forego must be a severe deprivation, but its very severity makes the lesson greater and stronger.
So, work now as if you were alone, and always going to be alone. Taking such an attitude will bring out your strength—your
reliance being on the Law, the Lodge, and your inner Self. Have no fear whatever; forget results and let the Warrior fight in
you. So will you grow into a closer union, a better realization. “Good Karma is that which is pleasing to Ishwara.” It is “good”
because of the attitude taken, and because it came from beyond the personality—was not striven for as such.
I do not suppose that it offers much consolation to think that we will have to avoid making “good Karma” as well as “bad”;
for, generally considered, both are personal and physical, relating to the lower self. We use Karma in performing duty, but
our work is evidently not that of manufacturing any special brand for our own use and pleasure; we take it as it comes, and
are happy as may be under the circumstances, learning to be happy under any. So, in any case, we will resignedly say, “It
is a good opportunity to learn something.” Yet, we would have been equally glad had it been otherwise.
Doubt is a horror; it grows and spreads quickly in the soil of the personal idea. The remedy is to go back to the time when
you had the strongest sense of sureness, and then rehearse your grounds of surety; by this, doubt will be dispersed like the
mists before the morning sun. You apparently know how, for having given definite expression to a form of doubt, you let the
sun shine on it and it went.
“The shifting serpent of Self” is a great “murkier” of the waters of life, as you remark. Fortunately, WE are not the waters,
and we can learn to swim, with the “head” high; then, it makes little difference how much the serpent “murks”; that’s his
business—not ours.
“Prakriti is said to be that which operates in producing cause and effect in action.”
“He who gives up the results of action, is the true renouncer.”
“The true renouncer is averse neither to the works that fail nor those which succeed.”
“Let us be true renouncers.”
That is the right idea, to fight it out on the line of battle, no matter what comes. The worst that can come is to die fighting in
a righteous cause. It is also the very best that can come. So there is nothing to fear. “Death never touched it at all, dead
though the house of it seems.”
About the meeting: I think that the explanation about the “astral” was all right. When a man sleeps, he neither knows nor
cares what is going on in the world about him; yet he has his self-consciousness and is otherwise occupied than with the
doings of physical bodies. At the same time, he may converse with people who may be actively engaged in bodily actions
at the time, and who will know nothing of the converse. The “community” is within the sleeper, as the result of waking
experiences; the heavenly state is, also, the result of the best of the waking ex-periences; both are individual and
assimilative rather than communal, in the ordinary man. The astral plane is a reflection of earth and an inferno. The wise
man tarries there neither during life nor after death. When a man dies, he does so to get rid of the earthly body and its
connections; having had a meal of earthly conditions, he stops eating, in order to assimilate the food. If he had to “eat”
more on the astral plane (which communal life would necessitate), the cessation of bodily activity would confer no
advantage, nor opportunity for the assimilation of desirable elements acquired during physical life. Other analogies may
occur to you.
The elemental kingdoms have never been fully explained, for which there must be a reason. There are seven great classes
of Devas, with their seven sub-divisions, among the former being the Kumaras with whom man has most to do—or vice
versa. The nature-spirits seem to be the off-shoots of the first elemental kingdoms, some passing the concrete Mineral (not
becoming crystallized) ; others not becoming herbalized; others escape forms of watery life; still others escape forms of air
life. It may be that there is a greater supply of the spirit of the lower kingdoms than opportunity for entrance, and that these
become the spirits of the elements connected by nature with the four elements of earth, water, air and fire; some would
have etheric forms, and some astral, their field of operation being in their respective elements. They appear to be outside
the line of evolution that leads to human consciousness—in this -manvantara—but must be necessary elements in the
great scheme. H. P. B. says, “There are no entities in the four lower kingdoms possessing intelligence that can
communicate with men, but the elementals have instincts like animals. It is, however, possible for the Sylphs (the wickedest
things in the world) to communicate, but they require to be propitiated.” Just why the Sylphs are wicked, I do not know, but
think that this is a class that can alter shape at will and produce glamour where human defects permit their impersonations;
they seem to court and delight in human worship. No doubt, there are several classes of them. “The heathen in his
blindness bows down to wood and stone,” but he, if the above be true, is better off than many who call him heathen. He is
wise who sees the Self in all things and all things in the Self.
There is no memory without thought. The moment we cease to think of a desire, it is non-existent for us. Memory is the
thinking of a past experience. We sometimes recall these experiences into action, purposely; sometimes, they arise by
association with other things thought of or experienced; but we do not need to identify ourselves with them or entertain
them. The best way is to entertain and keep busy with other kinds of thought; then, there will be no room for undesirable
tenants. Well, I will let this go—best of luck and health.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Thirty-Seven
You should have got a lot of strength and courage from the present short separation and its circumstances. It may not be
fully apparent just now, but the results will flow from it, if your attitude has been toward the performance of duty as it came,
regardless of self-interest. This is not easy to learn, but every circumstance, taken rightly, leads to this priceless
acquisition. We sometimes forget that we ourselves desired to be tried and tested, and that these trials and tests come in
the ordinary events of everyday life. If we cannot take these as they should be taken, we do not gain the strength that will
carry us through, nor do we lessen the bonds that hold us to rebirth.
I have your letter about the meeting of Thursday night. Of course one feels one’s inability to meet all inquiries, but it is the
very learning of what is needed that induces the study lacking. We accept and know many things interiorly, but if we are to
give others the proper words and ideas that will convey them, we have to be able to formulate them; so we practice
formulation of answers, constructing them ourselves, or adopting those used by others that do so effectively.
In your last paragraph you say, “When the Self ideates, the Manvantara is going, and the ideations of the Self are ‘the Rays
from and one with the Absolute’ ”—meaning all beings from man up—all the rest of the Cosmos being the results of the
ideation of these Rays. Could there be any ideations other than those of the Self, whatever their focalizations? Ideation
implies consciousness, and as everything in the universe from the atom to Brahma is conscious, each in its degree, can
the Self be absent from any? Is it not apparent that the personal man holds himself as separate from all the rest, and that
the lower forms have less and less of such sense as they descend?
How does this sound: The Self ideates and the Universe is formed in primeval focalizations. In these upadhis Its ideation
produces less ethereal and more limited focalizations; so, on to the more concrete, all are forms and aspects of the Self,
indissoluble as to essence, ever changing as to aspect and form, each aspect and form acting and being acted upon by
every other in both ascending and descending cycles, or Rounds. All rebecome the Self at the close of a Manvantara, each
to re-emerge in its integrity at the beginning of a new one, to continue its eternally recurring active progression.
To get back to the Real would be like standing back from the whole manifestation and seeing how it looks—to use a
phrase. Standing back thus, the Real is gained, but as rest is followed by activity, still further and greater manifestation
must follow. The Real is the Creator, Preserver, and Destroyer in order to further create, but is not subject to change,
although the Cause and Experiencer of all change.
“The Self ACTS only through the creatures.” It can only know itself in action through its differentiations, which by the inherent
power of Self-hood and the action and re-action of all in giving direction, are raised from perception to self-consciousness;
this Self-consciousness, once achieved, must continue to expand or be lost. This, of course, is one way of putting it.
Your letter of today is an excellent statement. I would add to it: the Om is the omnipresent spirit which is also in the body.
Its powers are Preservation, Creation and Destruction—the basis and the means of progress. Re-creation, on an
advanced basis, follows destruction until such perfection as is possible in any given age is reached, which, in turn, forms
the basis for further creation. Progression is eternal, yet the Self is one and changes not. One might say, as a conception,
that It realizes Itself through its creations. The higher the creation, the higher the realization. The realization may be
individual, but that which realizes is the Self. It cannot be fully understood, yet the mind gets glimpses now and then which
no word or idea can convey.
As to Masters: the power of Preservation is Theirs as well as other powers. Any height may be retained as long as
serviceable, or if not retained in particular can be quickly reached when needed. The present time may be a period when
Preservation is in force; who knows? Some have bodies of the highest transmutation of matter; others are Nirmanakayas,
we are told. The sheaths used are in accordance with the work to be done. Nirmanakayas can and do act in the way you
describe; if They did not retain the Nirmanakaya kosha, They would be beyond the possibility of helping humanity. By this it
would seem that certain “Preservations” are necessary for long periods, possibly a Manvantara. So, there must be a
“retaining” in order to “remain” and help. This is the “sacrifice,” and it must be so all along the line. They help on higher
planes always; Their lower koshas enable them to help on lower planes as well. At least, that is what I understand from
what is given.
The copies of the pamphlets you send are priceless in value for students whose eyes are open. The unfortunate thing is,
that until each one has clarified his perceptions, he would not know gold of Ophir from base metal. So much that is here
and ready is too high for most; if given, it avails them not. You know how that is in your own progress; words and sentences
do not always have the same meaning—the point of view alters them. The danger lies, as you say, in finalities. A high
concept serves as a stepping-stone to higher ones; as stepping-stones they are good, but as resting places they are
distinctly inhibitive of progress. Progress precludes finality. Well, good nights and days to you.
As ever, R. C.

THE SPIRIT IN THE BODY

Letter Thirty-Eight
I read with pleasure of your meeting. I remember the name of Dr. G—. He is one of the “old-timers”; he should be able to
pick up the string once more. Some of them think that the effort has failed for this cycle, because of the dissensions, but
they ought to remember that Masters never cease working, and that it is always possible for the clear-eyed and the
humanity - loving to aid Their endeavor. The way to know is to get right back to what They gave—as to philosophy and as
to right work; if that is done, it will be found that there is neither variableness nor shadow of turning in the U. L. T. from the
lines laid down. And I would call again to mind what H. P. B. wrote: “Night before last I was shown a bird’s-eye-view of the
Theosophical Societies. I saw a few earnest reliable Theosophists in a death- struggle with the world in general, and with
other nominal but ambitious Theosophists. The former are greater in number than you may think, and they prevailed, as you
in America will prevail, if you only remain staunch to Master’s program and true to yourselves.”
Also this: “For it is only when the nucleus is formed that the accumulations can begin that will end in future years, how ever
far, in the formation of that body we have in view.”
To think that the effort has failed and that it is no use to try further, would show lack of faith in Masters and the Law, and a
misunderstanding of the great occult laws that govern such a Movement as this. “The wheel of the Good Law moves swiftly
on. It grinds by night and day. The worthless husks it drives from out the golden grain, the refuse from the flour.” This
applies to the Movement as well as anything else—being universal in its scope. Apply—apply—apply the Teachings. This,
as well as the booklet, would be good for Dr. G— and for others as well. There is no time-limit to effort.
The “Authority” you speak of is not what men term authority, which comes from outside and which demands obedience of
mind and body, but an internal recognition of the value of that which flows through any given point, focus, or individual. That
is the authority of one’s Self-discrimination; intuition; the highest intellection: that kind we all hold to, and if we follow what
we recognize in that way and still find it good, we naturally keep our faces in that direction, in the source found to be pure
and right. But this means no slavish following of a person—a distinction which some are unable to appreciate.
You will remember that H. P. B. said: “Do not follow me nor my path; follow the Path I show, the Masters who are behind.”
The wisdom of which is seen in the course of those who judged of the teaching by what they were able to understand of the
Teacher. They judged Her by their standards and fell down on everything. In their views, a Teacher of high philosophy
should not smoke, should be conventional; she made mistakes, in their wise opinions; ergo, her philosophy must be wrong.
All the time she said, I am nothing; I came but to do the bidding of Him that sent me. W. Q. J. had similar judgment passed
on him; primarily, because he upheld H. P. B. first, last, and all the time— which was the underlying reason for the attacks.
Fearful of “authority,” they minimized the only possible source upon which reliance could be placed, and then endeavored
to convey the impression that they were so much greater than H. P. B., that they could explain Her away; in this, they made
a greater claim for authority than she ever made. Where was W. Q. J. all this time? Right beside Her, holding up Her
hands, pointing to Her as the one to whom all should look. Those who followed his advice or yet follow it, will find where
She pointed. It comes to this, that those who pretend to follow H. P. B. do not do so, unless they also recognize W. Q. J.
They had to vilify H. P. B. in order to do likewise with W. Q. J. These Two stand or fall together. About W. Q. J. being at
work now. It can be said that he never ceased working, and that work has gone on directly and indirectly. He is working for
unity—what he has always worked for. His aid will be given to every effort to spread Theosophy pure and simple, and to
such individuals as could understand him, and this in exact measure.
Here are some significant statements from H. P. B.’s messages to the American Convention:
“The ethics of Theosophy are more important than any divulgement of psychic laws or facts.”
“Do not work merely for the Theosophical Society, but through it for Humanity.”
“Theosophy is Universal Brotherhood, the very foundation as well as the key-note of all movements towards the
amelioration of our condition.”
“There is a power behind our society which will give us the strength we need; which will enable us to move the world, if we
will but unite and work as one mind, one heart.”
“Once united in real solidarity, in the true spirit of Universal Brotherhood, no power can overthrow you, no obstacle bar your
progress, no barrier check the advance of Theosophy in the coming century.” “Each can, and should co-operate with all,
and all with each, in a large-hearted spirit of comradeship to forward the work of bringing Theosophy home to every man a
woman in the country.”
“But in order that we may be able to effect this working on behalf of our common cause, we have to sink all private
differences. Many are the energetic members of the Theosophical Society who wish to work and work hard. But the price
of their assistance is that all the work must be done in their way and not in any one else’s way. And if this is not carried out,
they sink back into apathy or leave the Society entirely, loudly declaring that they are the only true Theosophists. Or, if they
remain, they endeavor to exalt their own methods of working at the expense of all other earnest workers. This is fact, but it
is not Theosophy.”
As ever, R. C.

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

must remain so for some time to come. Meeting frequently those who have broken loose from old forms to engulf
themselves and, what is worse, others in newer forms of the same old errors, we can but keep on the straight path we
know, making a trail that these very ones may follow in the future. We need not be distressed that they cannot now see.
Their time will come; for all these things are provided for in the vastness of time. We have but to go on with the Work.
At certain stages of his student life, the Disciple often feels that getting away alone somewhere with regularity helps him
keep his psychic balance. Surely it is not a good thing for progress to depend upon externals for balance. Thinking so only
perpetuates the dependence, and cannot bring that inner strength and perception which is so necessary. That dependence
occasions dissatisfaction at the majority of externals, and demands periodical changes, none of which brings anything
lasting. From all this a nervous tension is produced which is corrosive and destructive, occupies the mind with one’s
fancied needs, and reacts injuriously on the body.
True strength lies within and can only be aroused and used by ceasing to think that anything in particular of an external
nature is necessary for us, in the ordinary acceptation of the word. We have our place and our duty to fulfill and perform;
externals are our temporary opportunities, and we shall be wise to use these rightly. Furthermore, we will do well if we take
the attitude that “we” are not necessary to others; that if we were gone they would miss us only for a comparatively short
time, and that other persons and things would finally fully occupy their attention. Only when we have arrived at that state—
the sooner the better—where we stand self-centered in the true sense, and “upon nothing depend,” can we realize our
inner nature, and be of the greatest service in the world of men. All of which means that our tendency is to exaggerate our
importance; and that is distinctly separative and obstructive to real knowledge and effectiveness.
Effective Theosophical work cannot be done unless there are found persons in the world who can see the necessity for it
and will fit themselves more and more to supply the need. That certain persons find such an opportunity is their karma, but
what they do with the opportunity depends upon their realization of its importance. Once we see something of what the
Theosophical Movement means to the world, we are necessary to it—not as persons—but because we see and do. The
Movement is accelerated by us to the extent we work for it, and hindered to the extent that we, as it were, let it pull us along.
Of course, if we were dead and gone, or not able to grasp the great fact of such existence as the Lodge of Masters and
Their work in the world, the great Movement would be going on in such measure as others— perhaps not so wise nor
capable in many ways—might afford. So, every student who will strive to make himself a fitting instrument is necessary to
the work, to his full capacity, Soul, Mind and Body. It is a fact of tremendous significance to our personalities! If we are
impressed with the significance of it, and accept ‘ fight that only fortune’s favored soldiers can obtain,” we will hesitate not
at all, but seeing that the present basis of action in the world is wrong will work with it as far as we must, while ourselves
thinking and acting from a very different basis. Our thoughts are our thoughts; our lives are our lives, and both are devoted
to our work. Having put our hands to the plough, and seeing the field that needs cultivation, we may push on in confidence
and faith. More power is needed? It will come, if we will just open those big hearts of ours and let “them” work.
The right kind of Theosophical talking comes only from practice. It is not merely the use of a facile vocabulary, but the
possession of well-digested ideas that is necessary. These come only from constant study and application. Frequent
reading of articles by W. Q. J. develops the tendency to present the right ideas in the simplest form, and these ideas
become a mental storehouse which can be drawn upon at will. It is not necessary that we understand the deeply
metaphysical concepts of Theosophy, as it is to comprehend the fundamentals and be able to make an application of them
to every problem of life. W. Q. J.’s articles will be found to contain “alphabet, grammar, and composition,” or, in other
words, a basis for right ideas, right thinking and right application. A daily reading from his writings is advisable. One who
does this cannot help but imbibe—absorb—the spirit of them, and become an exponent who is at once deep, simple and
convincing.
The question of personality is so large that it might seem as though its successful solution should resemble the working out
of a complicated mathematical problem. But the greatest truths are the simplest. And if we reflect a moment on what
impersonality is not, perhaps that will help us to see what it is. Some orate forcibly against personality. That does not prove
they are free from it. Some say little, but the effect of what is said is to imply that they are impersonal. They seem so
modest, but are only politic. Some are afraid to talk about personality, thinking that it must be shunned as an ogre.
Yet others preach a doctrine of impersonality which takes everything human out of life and makes of it a cold negation. This
doctrine has no patience with evolution—all faults must disappear at a single stroke.
Impersonality isn’t talking; it isn’t silence; it isn’t insinuation; it isn’t repulsion; it isn’t negation. Above all, it isn’t a diplomacy
which masks ambition.
Impersonality means freedom from personality, but none of us are going to attain that, right away; we are doing well
enough if we are persistently, albeit slowly, overcoming.
For practical purposes: if we are developing the child-heart; if we are learning to love things beautiful; if we are becoming
more honest and plain and simple; if we are beginning to sense the sweet side of life; if we are getting to like our friends
better and extending the circle; if we feel ourselves expanding in sympathy; if we love to work for Theosophy and do not
ask position as a reward; if we are not bothering too much about whether we are personal or impersonal—this is traveling
on the path of impersonality. So much for the individual. For the T. S. A. impersonality means not to worship itself as an
organization; to endeavor to get broader and freer; to merge itself, more and more, into the living spirit of the movement—
its higher self; to neither despise itself because it is a form nor exalt itself because it has a soul; to become less doctrinal
and more human.
July 12, 1897.
“Seek this wisdom by doing service, by strong search, by questions, and by humility; the wise who see the truth will
communicate it unto thee, and knowing which thou shalt never again fall into error, o son of Bharata. By this knowledge
thou shalt sec all things and creatures whatsoever in thyself and then in me. Even if thou wert the greatest of all sinners,
thou shalt be able to cross over all sins in the bark of spiritual knowledge. As the natural fire, O Arjuna, reduceth fuel to
ashes, so does the fire of knowledge reduce all actions to ashes. There is no purifier in this world to be compared to
spiritual knowledge; and he who is perfected in devotion find eth spiritual knowledge springing up spontaneously in himself
in the progress of time.”
Bhagavad-Gita, Chapter IV.

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