POKROV  IS  A  SPIRITUAL  ASSOCIATION  OF  ESOTERIC.
The Friendly Philosopher- Living the Life

The friendly philosopher

Letter Thirteen
Your statement of monthly expenses is not encouraging, but we have seen worse conditions, and with less in view to face
them. It looks like “alone and possessing nothing” for us; but we can face all this without the slightest fear. ‘We must trust
absolutely to the Law, doing our conservative best as we go along. We have but to keep that work, which we see to be the
Real work, going through thick and through thin; then, whatever comes will be right, and we shall finally see the right results for
All, for it is “All” that we are working for.
Business has been defined as “a lot of useless activities which we have created and now bow down to and worship.” But
there are some we know who are heretics in that direction, and I like these best. Well, the world we live in is governed by
these very follies, and we are here to hold fast and get going a crop of better, finer ideas. The fact that burdens are growing
heavier cannot be accounted a bad sign; there must be in those to whom burdens come From an unused strength that needs
exercise. We will have to take the Bible saying as true that “the burden is to the strong.” Too, it is well to know one’s strength,
which cannot be known without using it. By and by you will know what you can do, and the necessity for these trials will cease.
In answer to H— I am glad that you made it plain—and it cannot be made too plain—that there is absolutely no one in U. L. T.
who “instructs and informs other members of what he or she gets as coming from Masters.” This is the safest way for all:
point to the records and advise an open mind and an eager intellect as well as an unveiled spiritual perception. We have
faith that “the Master’s hand is over all” and go the limit on that. I think that your letter covers the ground pretty well. The
“writer” of the “extracts” in question does not care what is done with any words he has written, so long as the sense and
meaning is main tamed, the intent preserved; nor would he in the least object to the presentation of the ideas in any other
way; in any event, no name is attached, nor recognition sought.
In regard to the question asked. In the Voice it speaks of Kundalini as Buddhi, considered an active power—the power of
that sheath in full operation. Ordinarily, Buddhi acts indirectly through Mamas in its lower aspect of action, thought and
feeling, as they relate to the objective consciousness. In this sense, there-fore, Buddhi may be called passive; the power is
there but transmuted into lower and divergent energies.
The unitary idea in the septenary nature is to be had from the conception of Consciousness, or the Perceiver, using different
vehicles for expression and reception on different planes. It is not waking nor sleeping nor Deep sleep, nor Sushupti, nor
Turya, but just Consciousness acting in these various ways and conditions. We are That which perceives in these various
ways. Consciousness is One—the ways are various. The Seer is unitary, but has many ways and directions of seeing. “Man”
is not any of his principles, but they are “his” instruments. These principles or sheaths are made up of the “lives” of various
kinds of different planes. The unitary idea is consciousness with power to perceive in every direction through appropriate
evolved instruments. Like the God of the Bible, “Man” cannot be found out, for darkness surrounds his pavilion. “He” is ever
behind every manifestation and expression, and is also Paramatma, the Highest Soul.
Unity cannot be stepped down. IT ever is; IT is to be realized. Of course, it is a consideration of processes that is confusing
with our present perceptions; but it is not so difficult to have a working generalization sufficient for our present purpose. The
thing to be realized is Unity—the One, not separate in its manifold appearances. “That Thou Art, 0 Svetaketu.”
I think that the word “Perceiver” connotes both individuality and that power of perception which is infinite. As individual, or as
Ego, it connotes all the experience of the immense past. It is also Ishwara and Paramatma, for that which perceives has no
limitations to its possible field. The Perceiver rests in the Infinite and is always behind and above any and all expansions of
perceptions. ‘Man” is greater than any mind he may have, for he is constantly changing it—and remains. The Soul looks
directly on ideas; nothing comes to it but ideas, obtained through its various evolved sheaths. We can have no experience
whatever, whether from the bodily organs, or by suggestion, unless an idea is presented. Ideas may come from objects, from
words written or spoken, but our only real perception of them is in “idea.” We classify ideas because of an assumption of
separateness, but that is not the true way, and the effort should be made to realize that the Soul is vision itself, and that it
looks directly upon ideas.
There are minds many, and many kinds of mind, but there is the Eternal Thought in the Eternal Mind—the world of Eternal
Idea which is the world of True Being. We must bring back to the light of day the present sense of our divinity which illumines
us in dreamlessness—where the “Spirit thinks not, yet thinking not, he thinks, for the energy that dwelt in thinking cannot
cease because it is everlasting.”
Study, work and service are the means, with the motive of being better able to help and teach others. Doing all we can, we
do all that can be done. There is no use in distressing ourselves about what we do not know; we find knowledge springing up
spontaneously within us as we do our best with what we see and know. It matters not whether that which we consider as “we”
gains or loses, so long as what should be done is done as best we are able. It is desire—results that trouble us; they always
will. The right done everywhere is ours. No learning is learning unless it leads to readjustment.

LIVING THE LIFE

Letter Fourteen
What you wrote about Karma is a splendid conception, to my mind. Karma is Law. Those who best know the Law are
Karma, and others the directors of Karma in varying degrees. Knowledge of it begins by performing that which comes to us
as duty, simply because it is duty, and not in order to produce anything for our-selves. This practice begets and inculcates a
recognition of Karma and use of and subservience to it. In time we do only those things that work for the general welfare.
Masters are the highest expression of this.
In order to make minds think, I sometimes point out that we know what has been and will be by what is now. We observe the
law and sequence of years, seasons, and elements; this is knowledge, and lies outside of memory or prevision. In the same
way we know reincarnation to be a fact without having any memory in the brain of this body. Some, however, do remember,
that memory coming by the study and application of a true philosophy of life. The reasonableness precedes the realization.
We know the infinitude of numbers but cannot demonstrate that knowledge.
Changes go on, and for good, with our efforts to apply the philosophy. Any failures made in such case are stepping-stones to
success because followed by undaunted struggles upward. The efforts count and are registered in the supersensuous
consciousness. Sometime they will be of quality and force enough to counter balance all opposition.
Your letter conveyed to me the impression that G— held in his mind too much of a condemnatory attitude as to the
deficiences and failings of others; perhaps not altogether condemnatory, but contemptuous, and that it was general in its
application. My remarks were addressed to this, not to him as a person, and not to you.
I think that much of the failure of “old-timers” in study and knowledge of the meaning of Theosophy and the Movement lies in
not realizing how necessary it is to apply to ourselves the criticisms and judgments we so freely apply to others. And in
saying this I do not say that I am free from these faults. I only recognize that they exist and need correction. So, from that point
of view, it is not desirable to let the mind become of the shape and mirror of undesirable things. Then it is not easy to avoid a
contemptuous, if not a condemnatory attitude toward others,
which engenders a sort of pride by comparison with our own attitude or what we imagine we would have done under similar
circumstances. This is all detrimental to the performance of our own duty, and to our progress on the Path of Compassion.
Errors have to be recognized and avoided, and pointed out to others when necessary; but there is a wide difference between
that and mere gossip.I have found that the knowledge of many “old-timers” consists of just such things. They give them forth
to new adherents as evidence of their knowledge of the Movement, the Society, and by implication, of Theosophy. This is not
wisdom nor is it good for anyone, and it certainly does not help Theosophy. Of course, here and there all the crimes in the
category have been committed by members, though the majority were good, according to their “lights,” and well-meaning, but
ignorantly misled by their misconceptions, desires and passions, sometimes. For all honestly striving with their enormous
difficulties, we should have pity, sympathy, charity; we cannot do this if we mentally reproduce the opposites, weighing the act
and actors in the balance of the mind.
You will run across more of this as “old-timers” drift in with their mental accumulations, so I wanted you to assist them to dump
their encumbering load and to take a fresh cargo of good material. I would gently discourage them from making that kind of
mental picture by paying little attention to it, and by presenting present time and opportunity.

LIVING THE LIFE

Letter Fifteen
Pressure is pressure, no matter what the immediate means. Things going so hard in so many directions looks like a settling
down into place—getting firmly fixed. Of course our attention to outside things and the pressure of them must affect all others
interested to some extent. It cannot do much so long as we are internally firm and calm. Taking this position as you have and
do,
matters will find their own adjustment naturally. We see a thing to be done, and we try it out in the way most ready to hand; it
does not go that way; then we try another and another until the way is found.
No duty, of course, should be neglected; we have such by natural law and by agreement, and we should faithfully fulfill them
until they leave us; we must not desert them. By doing our duty by every duty, we work out our Karma fulfilling the Law, and
are thus made fit for higher duties. W. Q. J. said, “Duty is the royal talisman; duty, alone, will lead you to the goal.” We must
place an absolutely firm reliance upon the Law, doing that which is nearest to us first, and then what is farther away. It is not
what is done, but the motive in doing it, that counts; so we have to watch well our motives; if the motive is right, anything we
do is right, and every duty is equally great. If the right course is followed, there will be time and occasion for all duties and
none will be neglected.
Also we are warned against considering our own progress; first, because that kind of thought is personal and actually
prevents progress; and second, because our real progress being in the inner nature is only discoverable by results, and
these results may even appear to us to be the opposite of progress. Thus all thought of our own progress should be
dismissed from consideration. The line of duty is the right line, to which must be added a Theosophical education, because
that assists us to distinguish between what is duty and what is habit or mere inclination. UNITY, STUDY, and WORK should
be the watchword. We should be united in aim, purpose and teaching; to do this we have to accept all others on the same
basis, who, under the Law of Karma, are drawn together with us. Each should endeavor to learn as much as possible so as
to be the better able to help and teach others, and in so doing gradually eliminate such defects as present themselves in the
course of study and effort. Hence, we have to hold the greatest charity for the faults and weaknesses of others while striving
to accentuate the good in ourselves, and in those who seem weaker than ourselves in some respects. Unity brings an
irresistible energy;study and its application in work gives us the knowledge of how best to apply the energy aroused; but the
motive of our study and work must be that we may be the better able to help others to attain—not that we may climb.
Yes, true knowledge is synthetic, and when we are truly at tuned, perception through any one channel would give us the sum
of the attributes so perceived. This synthetic ability has to grow little by little toward a perception of the “one sense” through
any of its divisions or channels. The holding of this idea tends toward that growth, for it is consciousness, or the Perceiver,
that is the Knower.
Everything is reducible to states of consciousness; every feeling has to be traced to some one experiencing it.
Consciousness connotes all. There is universal feeling and relative feelings. Feeling might be taken to be the effect
produced or perceived on any plane and depending on the relative or universal nature of thought, as the case may be. We
could not have a thought without feeling, but feeling has many grades, depending upon the fineness or grossness of the
sheath upon which the Will acts; for, it seems to me, Thought and Ideation are one and may be applied to any plane, while
Will is the dynamic energy of thought or idea.
You are right about “the swing back of consciousness from higher states” reacting with force upon the lower states and
arousing them; knowing this, we gradually subdue the lower because such is our desire and intention. No doubt we all fall
down from where we see we ought to reach, and that is not to be wondered at, since the inner is always more perfect than
the outer. But the great thing in it all is that such seeing makes us increase our efforts. We need not worry about our failures
or successes, for if we worry about failure we are thinking of success, and if we worry about success we are thinking about
failure, in a squirrel wheel-round of action. We can take the advice to “be up and doing” and forget the rest, only
remembering at the moment of action all that is necessary for the act. All of us have to persevere in perfecting the instrument
by removing the barriers erected by the personality. The Path lies up-hill all the way, brightened by the consciousness of
doing right. Now more power to you; all these trials and obstacles are but strengtheners for us—beneficial exercises. We
play the game knowing what it all means.
LIVING THE LIFE

Letter Sixteen
Your letters are ‘ meditation” and “good medicine.” Just hold to what you have expressed. It is not easy but every effort
counts; the failures do not, and all the time there is progress. If we could only see our true destiny, as W. Q. J. puts it, we
would not consider the events of life as anything but opportunities. Not one thing can come amiss to those who so see. If we
find that suffering, stress and strain are our lot, we may also see that they afford opportunities for strengthening; and who
should be better able to bear them than ourselves, in view of what we see and know to be true? As we carry these burdens
we help the whole. Our work is constructive with the right attitude toward all things. With the right attitude toward all things, all
that we do is constructive. We may not be enamored of our own proficiency—we may see many deficiencies—but we can
help. The fact that we find ourselves of admitted help to others tells the story, and as we help we are better able, all the time.
Of course, the instruments we are working with are not strong; they are what the race into which we came provided us with,
and they are what they are and the best we have. We all can see their limitations but we can push them to the limit, “and then
some,” and still know that the end is not to be found. So while we are working to the best advantage possible as we find
things, we are always moving toward a better efficiency and bound to get there. You remember what W. Q. J. said in that
convention address: “The society was founded by those who were determined to succeed.” Well, that is our determination,
no matter how long it takes, nor what we have to undergo; we look for nothing less than success. And we have the inner
knowledge that “the Master’s hand is over all,” and can reverently seek His guidance and enlightenment in full confidence that
“in the hour of our need the Lord will provide.” Having confidence in the knowledge, we do not set any particular ways and
means, but await the movement of events to point out both. “With patience and full reliance upon the Law, the candidate will
not have to wait too long.” We rest on that.
A Kshattrya is none the less a warrior when wounded, as long as he resolves to fight. Such a “jolt” as you describe was
meant in kindness, and for your betterment according to the minds of those who gave it. Something must have impressed
itself as an impairment of an ideal instrument upon their minds. It does not matter if the things were small or great in
themselves; it only matters that they aroused certain effects and detriments in the minds of others. In the enthusiasm of our
effort and the greatness of the subject smaller lapses escape our notice; when such are called to our attention we should
eradicate them. They may be tricks of speech and beneath notice in relation to the real meaning intended to be conveyed;
we may even see that the attitude which objects to them is hypercritical; yet we are bound to remove to the best of our ability
anything and everything that puts a bar—detracts attention from the main thing. Then again “any old” jolt is good; that which
feels jolts is the personality, as you know; we get a reminder that there is still work to be done upon it. We have to avoid all
kinds of offense, real or imaginary. I do not think one would need to spend much time on such reformations; it would not need
more than the admission that they are needed. So long as we do not admit that they are needed, we shall be resenting the
reformations and making no headway. So when things come, the way to do is to conform, not necessarily reform,
remembering St. Paul’s saying, “All things are lawful but not all things are expedient.” It depends on what you are trying to do.
You have got it right, and I take your letter just as a setting down of things in order to get rid of the pressure. There is a law of
our being
underlying this; the Chela’s Daily Life Ledger and the Catholic confessional are based upon it. We have to meet conditions
as they arise, and need not worry about those that do not confront us. We have, of course, to act prudently on the line of what
we have in view, but anxiety should be absent from any act done to the best of our ability. I know all you would do if you could;
you have done and are doing all you can; what more can be done? I know that it has been very hard for you; it is harder now
than it has been, but in a different way. By-and-by you will be so firm and hard that nothing will “feaze” you for a minute, and
that time will find the full play of your energies on whatever is to be done.
Now good night to you. Be happy as those who live for happiness alone, and accept all blessings possible.

LIVING THE LIFE

Letter Seventeen
I should like to meet your Mr. C. The statement that Theosophy ‘ in anything needs straightening out. There are a lot of self-
satisfied Theosophists who never use the words Theosophy, Reincarnation and Karma, yet who would doubtless call
themselves Theosophists. The excuse generally given is that Theosophy has been “discredited,”—as if such a thing could
ever happen. It is no doubt true that many people calling themselves Theosophists have by their folly given false impressions
of what Theosophy stands for and means, but that should induce in all Theosophists more strenuous effort to correct the
falsities and put the philosophy in its true light. If there were more Theosophists of the latter kind there would not be so much
of false impression; so the moral is to swell the number, instead of helping the enemy by withdrawal, or retreat, which is the
course of the ill-informed, the coward and the traitor. What he should have said is that some Theosophists, or members of
the Theosophical societies, believe in a big being—the “Logos,” in the sense that he implied. But he may have the wrong
conception of what they believe, and may be imputing to others his own belief and misunderstanding. There is a wide
difference between “big being,” in the sense of a “personal god,” and the Logos as set forth in the Secret Doctrine as a
“being”; between the conception of “Jehovah” of the Bible and the churches, and the Logos as a collection of beings of many
grades in posse—considered as a “being” only because assembled together in one stream of evolution, and necessary to
each other for further experience.
No doubt there is a school of “Occult Arts” in the Catholic Church, as he says, but there is certainly not a school of Occultism
in the sense of the Lodge of Masters. It is not only not probable but impossible for a school, whose motive is selfish in basis,
to aquire spiritual powers of the higher order. “The least taint of selfishness and the spiritual is turned into the psychic and
dire are the results.” One might remain in the Catholic or any other church and be a Theosophist, but it would mean that he
was only ostensibly a Catholic. One might be there with knowledge and for some purpose other than perpetuating that malign
system. To be really and truly a Catholic and a Theosophist at the same time would be like going in two directions at the
same time.
His saying that H. P. B. made mistakes is a pitiful attempt to drag her down to the level of his own ignorance. It might very
well be that she (He) purposely laid herself open to a charge of errancy in unimportant things, in order to prevent dependence
upon her “as a person,” but I for one do not believe that she made one single “mistake”; but that everything that she did was
intentional, and with a beneficent end in view. It does not make any difference what A— or Mr. C— said about H. P. B.; the
value of both are identical—guesswork. “Those who do not understand her had best not try to explain her; if they find the task
she laid down too heavy for them, they had better leave it alone.” These are Master’s words, and their repetition at times
would help to eradicate wrong impressions. It is quite true that we may be too insistent in speaking our beliefs in regard to H.
P. B. and W. Q. J., for that course followed incontinently would serve to arouse opposition in some and a supposition in
others that belief in Them was a sine qua non—either of which would defeat the end in view. One’s own conviction may be
given when found advisable, and the reasons for it presented; just as in the Ocean, the Masters are presented in the very first
chapter. For without Them as the Custodians of Ancient Wisdom, to what could we assign the existence and appearance of
Theosophy? It is the Message that the world needs, and in consideration of that, the question as to who brought the Message
naturally follows. Understanding of the Message brings a comprehension of the nature of the Messengers. Otherwise, H. P.
Blavatsky and William Q. Judge might be considered as “just people like ourselves,” and as liable to error.
The kind of Theosophical education that is needed is one that will not feel bewildered by any turnings aside of individuals, no
matter how high or advanced they may appear to have been. All prate about the “original lines”; what are they? ‘Well, W. Q. J.
wrote after H. P. B. had gone, that we must go to Her and the Master’s letters for the “program.” It is not laid down in schedule
form, but it is there and can be found by anyone who is anxious to follow the program. The course of the Theosophical
Society and Theosophists all along gives evidence that it is possible to drift onto some sandbank of thought, some finality,
and stay there even when exceptional opportunities have been had.
Well, it does not do to be “cock-sure,” but to be ready ever to revert to the Source, the Message, the plan as far as outlined;
with that readiness, every new development, event or change— whether in persons or things—is taken into consideration in
relation to what has been recorded. If “intuitions” do not accord with that, then it is wise to stick to what the Messengers laid
down. The mysteries of lower Manas are great and many.

LIVING THE LIFE

Letter Eighteen
Glad that business keeps up so remarkably well. It is a good sign, as is your success under all the circumstances that stood
in the way of it. We need not expect disaster because we are endeavoring to do right, though if disaster comes, we know it is
not from our endeavor, and we keep up the endeavor in full confidence. Help comes on all planes of being, and must, if unity
means anything. Also, working with the Law and from within outwards, improvement and strength must follow in every
direction. There is good reason to take more courage.
As we aspire and work for Theosophy, the nature changes, and what would not affect the man of the ordinary way of thinking
is found to react upon us in a marked way. When this occurs, we should endeavor to find that particular cause in our thought
and conduct so as to be able to prevent repetitions if possible. The thought and effort in this direction will finally bring us to a
point where we are able to resist the impulse arising from desire and anger. We may plan, while living in a house, a much
better one; from perceived defects we will build better when the time for building comes. As thought is the plane of action, the
proper thought will bring about concordant action in its own good time, even if we have to await a new body for it. But there is
no saying what changes may come about in the present body; we have to live on and think and do.
People have to be encouraged to take hold, in the hope that for their own and humanity’s sake they will “stick.” It would not be
helpful to discourage them by presenting the difficulties that we know will confront them; when such difficulties do arise we
have still to encourage them by pointing out what the great Ideal means. Some fall away for a time, coming back when they
get new strength and determination; others ignominiously retreat and lose their chance for this incarnation. But there are
always others,and for them and for the faithful—“the living germs among the masses of men”—we work on without
discouragement. “To have started one soul in the right direction is an opportunity not given to many.” We have had and
improved that opportunity to the best of our ability. In all we are building for the future—we work in the present for the future.
You know how I feel about going to churches and other meetings where duty does not call and where you are not in sympathy
with the prevailing ideas. It does no good, and only opens the door to possible hindrances which affect all those in the same
line of relation with you; so, even if indifferent to personal results, there is the other more important view to be considered.
Where it is a question of duty it is a different matter, there then being nothing of the personal in it. As to the other meeting, am
not surprised that you felt a pressure in the room where that aggregation of class-minds was. You did well not to stay and
would have done better still to have kept away altogether. Nothing is gained by going to such places and no good can be
done to minds whose sole idea of existence is physical betterment for themselves as against others who appear to have that
betterment. It is easy to learn the lines of thought of such people from the papers and other literature. Besides, there is
danger of certain kinds of infection, as you know. One of the strange things noted during the past twenty years is the fact that
students—so many of them—have thought that the warnings were not meant for them, but for others; have disregarded them,
and then wondered at occurrences of an unpleasant nature, and at their lack of progress. It did not show an appreciation of
the fact that such warnings are statements of Law, and of value, or they would not have been said.
The question as to whether we “should change the vibration from pain to pleasure,” arouses the counter question, “Why
should we desire to?” The object of life is neither pain nor pleasure, and making that object merely the avoiding of pain is to
be as nothing but a rationalized animal. Pain is what we feel of the cry of the “lives” that are afflicted, and need attention to
have the cause removed intelligently so that the course of all may run smoothly.
To desire to drown this cry would not be wise, but foolish. Conscientious medical men use opiates only when absolutely
necessary and then only for a temporary relief while effecting a cure of the trouble. A mental ‘dope” is equally objectionable,
supposing it could be done. But this is found to be the case: those who seek pleasure feel pain more keenly than those who
accept what comes as guides on the way. And it may be safely assumed that those who seek pleasure and fail to see the
lesson of pain have not the power indicated in the question, however much they may desire it; for desire is not a condition,
nor is it knowledge.
Well, it is Mahabharata, the Great War. We have waged it before to some purpose, and will continue to wage it to greater
and greater purpose, with added power and knowledge as lives go on. It makes all the difference in the world to have this
outlook and purpose.

LIVING THE LIFE

Letter Nineteen
The only storms that really affect us are those “inside.” Of course, being human and having bodies that act and react to the
“within” and the “without,” we feel these effects; but we know them to proceed from the “qualities in nature” and are able to
take the wise advice of Krishna that they “come and go and are brief and changeable; these do thou endure, 0 son of
Bharata!” It seems to me that B— is in a state of complaint and, being so, the intuitive perceptions are not so keen as they
otherwise would be. But this all will pass away. It is in fact nothing else than an exhibition of the despondency of Arjuna,
although it probably will not seem so to B—. In such cases everything appears to be wrong and all things futile; but knowing it
all to proceed—not from the outside affairs which merely give the occasion, but temporarily from within—I place no especial
importance on it, save as an expression of the then feeling. All things may not come out just to our liking, but we should know
better than to expect that, or find cause for complaint in it. All this brings unnecessary strain not only to B— but on others
intimately concerned.
What you said to C— was right, and he ought to know that there was and is a definite purpose in U. L. T. It is not a “one man-
business” but a One-Truth-business. There will be plenty of writing for the “man in the street.” There has been much, there is
much, there will be much; but where does it leave the “man”? Just where it found him—“in the Street”! Those who are inclined
that way will do that sort of thing; but where in all the societies, and by all the writers, is there to be found clear direction or a
sound foundation to build upon? Well, we know our work, and what we have set out to do. To us the way is clear and we ask
no persons to accept our way if they see what to them is a better way. Let C— do what he will do that is consonant with our
work. But what is most necessary at the present is the putting into the hands of the public the writings of H. P. B. and W. Q. J.
which have been obscured. We are following the lines of W. Q. J. in particular because they do not diverge from H. P. B.’s,
but strengthen and confirm them. As well they make simple for “the man in the Street.”
C— thinks that we have lost sight of the “Second and Third Objects” because we do not mention them particularly. We have
not. The second and third objects are pursued by some, and never were obligatory on any member’s acceptance. The U. L.
T. is an exoteric body and sticks to the first object—a “Nucleus of Universal Brotherhood.” The second object is sufficiently
covered in the readings from the Upanishads, Voice, Gita, etc. The third object is “to investigate the unexplained laws of
nature and the psychical powers latent in man”; but “investigate” does not mean experiment. There are warnings galore
about the latter.
It is good to hear that the Thursday meetings, while small, have a stronger, better feeling and tone. With the devotion that we
know is there this must of necessity be, and strength and tone coming from within—from the heart—must reach outward in all
directions and make the instrument a better and better expression of that harmony. M— as an exponent will change as time
goes on.
His natural manner is inoffensive, perhaps apologetic at times. As he obtains what might be called a “deadly certainty” it may
be he will approach the “calm, quiet movement of the glacier” which with the genial warmth of the sun will prove effective. All
natures have their purpose and uses. It is the fire of conviction that gives each its highest efficacy.
I think as students become more earnest and closely allied to one another and the work, ideas flow from them to the one
speaking. The speaker sees it in another’s mind, unconsciously, perhaps—but truly so. The intercommunication between
minds is much more common than supposed, both for good and bad. The best strength comes from the Masters when the
mind is centered on doing Their work; this opens the channel between Them and us. “Thought is the plane of action”; all else
are results.
What is this about “looking for orders”? They should know better. Students should look about to see what they can find to
do—find ways, methods, and means. It is certain that if one looks for “orders,” he is depending upon authority and direction.
The right way is to go ahead and if it is not right, the wrong will be pointed out. It would be well if such would take a more
active part in the meetings, get more and more able to carry them on. No doubt they will do this, having begun.
There is a getting closer together among “the faithful,” and this of itself has its effect upon those about us, as well as upon
others not so near. Union and harmony is the secret of strength. So the nearer and closer we get in thought, will and feeling,
the more power will flow from us as a body, “till we saturate time and eras, that the men and women of races, ages to come,
may prove brethren and lovers as we are.”

LIVING THE LIFE

Letter Twenty
In your last, you question about memory. Memory is a large field. That which we call “memory” must belong to “being” and
relate to experience—in fact, it might be said that “memory” and “being” are synonymous, considering in this view of it that ‘
is the result of experience not necessarily remembered or recollected. It is also said that memory of past lives is recoverable,
so that there must be a plane of memory not accessible to us in our present plane of action. Yet these memories are of other
lives such as this one. Remember that every sound in the visible world awakens its correspondence in every one of the so-far
developed elements; so, by inference, every thought on this plane awakens its correspondence on inner planes. The real
register, then, must be in the more ethereal and more permanent substance. The physical brain does not retain all the
multifarious impressions received by it, for it is in constant motion and change. While some impressions which are constantly
repeated appear to reside in the brain itself and to be of ready access, others, not repeated, fall below the line of perception
and have to be recalled through association with some other present idea. H. P. B. said, “there is a constant telegraphic
communication going on incessantly—day and night—between the physical brain and the inner man.” The brain is such a
complex thing, both physically and metaphysically, that it is like a tree whose bark you can uncover layer by layer, each layer
being different from all the others, each having its own special work, function and properties.
Each plane has its own tablet of memory and produces the appropriate effects on any other plane—being accessible, in fact,
but not perceived on account of other predominating perceptions. Memory per se must be on all planes of being, each plane
producing “kinds” of memory, or such as relate to that plane only, in which case it is “being” on that plane. On all planes
“memory” must be the power of reproducing past experiences; it is manasic because creative; on the highest manasic plane
there is said to be neither past nor future but all in Present Creation. The Soul is vision itself. Would not the highest memory
be superlative vision? The Seer is in no case the things he sees.
I am astounded at the infernal practices you speak of that the “New Psychology” follows. One might as well give tests on the
action of hasheesh, opium, whiskey or any other thing that causes abnormal accentuation of the organs and seats of
sensation as those “emotional tests.” No wonder the girl fainted! If the students themselves or their families cannot be made
to see the wrong and folly of it all, they cannot be helped, for these “professors” are in the ascendant and no layman’s voice
would be listened to. The papers lately gave an account of experiments in observation of the “human aura.” The medical men
were greatly interested in the wonderful discovery and, marvelous to relate, saw in it “a new mode of the diagnosis of
disease.” Was it not said by H. P. B. that “the psychic idiosyncrasies of humanity” would undergo a great change?
You say that our attitude toward these things seems to many like “condemning” others. It is the duty of esoteric students to
unmask error and hypocrisy; to face lie with truth; not as personal criticisms but as facts against misstatements. It is
assumed in charity that one who wrongs the Truth does so in ignorance; but the custodians of Truth voice it in the face of lie,
ignorance and error, and take every opportunity possible to correct erroneous impressions. Theosophy is in the world for that
purpose. We are not to be self-assertive nor flabby; knowing the truth, we speak it and care only for it and that it be as widely
known as possible. All of which is entirely compatible with charity to the weaknesses of others and abstention from
condemnation of others.
Does “death-bed repentance” do any good? Well, it depends on what is meant by repentance. If it is recognition of wrong
and a change in the mind and nature that would look with abhorrence upon a repetition of the deed, coupled with the desire
to make every amend in one’s power, it must be good. But if it is only a recognition and a consideration of the deed from the
point of view of the evil that fell upon the perpetrator because of it, it is no good at all, being selfish and occasioning no
change in disposition, or only such change as regarded self-interest. The first kind, in the mind of one who knew Theosophy,
would be deeper and have a wider scope of action than in the mind of one who regarded every thing from the standpoint of
one life. The Karma is the same; the one who created Karma is affected by the results, but the extent and kind of results
depend on the extent of change and the direction of the change that may have taken place in the mind of such “repentant.”
The phrase, “right thinking brings everything,” should have been, “thinking has brought everything that exists—right or wrong.”
A man’s thoughts may be a gulf apart from what he is constrained to do, and he is what he aspires and desires to do—not
his inabilities to perform. He might go through a whole life with out much apparent change, but if he has inwardly relinquished,
that which is left after he drops the body is his mind, and his next embodiment will call forth the performance.

LIVING THE LIFE

Letter Twenty-One
The work you have planned out for the others seems good, for they should be helped as much as possible. If others are not
trained to take hold, the necessary help and education will be minus, should anything happen to us; it is also the study and
preparation on the part of beginners that will make them more efficient as propagandists. But let their initiative work as much
as possible; suggest and adjust when necessary. Why not begin by taking the three fundamental propositions of the Secret
Doctrine? For upon these the whole system hinges. Get them all grounded in these. The first thing to make clear is the
impossibility of the ordinary conception of a personal or separative God; then the importance of realizing the Self as all in all;
then the law of periodicity with all its applications—“the world’s eternal ways”; and reincarnation by analogy. After the
Fundamentals, they might take up the Ocean, chapter by chapter, getting grounded in question and answer. Explain that the
object is to formulate for themselves, and thus make their understanding good. If they are helped, they should get themselves
in a position where they can best help others. This is the way to learn and know.
It is difficult to help individuals as such, especially where all the strength is needed for a general effort. It is quite easy to be
drawn into this helping of individuals by our sympathies, and sometimes we do things that are not helps at all, although
perhaps a pleasure to both giver and receiver. Wisdom is required in any case; sometimes “jolts instead of johnnie-cake”
are needed. I have met much of all kinds of people and have learned some discretion in the treatment of them. You in your
position will also meet them and will have to deal with them—for their good, so far as the general good permits and wisdom
dictates.
That is an interesting phenomenon you speak of where a brain injury made the man forget his name, and able to do some-
thing he was unable to do before. It was the same man, of course; his lapse of memory did not alter that fact at all. Neither
did the other fact, that he was under the new condition able to play billiards, change the man; the brain instrument by the injury
had one door opened and another shut. If he was able to play billiards actually and never played before in his life, I should say
that such an one had done so in some previous life, which the injury gave access to. The previous life, also, must have been
comparatively recent because that game in its present form is not very old. We have to remember that every man has a vast
store of capacities, behind the nature we see, gained in past lives. Anybody’s capacity is governed by the particular Karma
of that life, permitting the expression of only a portion of his acquired knowledge and capacity. There are many lives where
the tastes, desires, and capacities change entirely without any brain injury, showing that one set of Karmic causes is
expended and another set ensues. In any and all cases, what is in expression is from the store of experience of the past, for
no one can do anything that is not related to past experience, whether in this life or some other one. Solomon said there is
nothing new under the sun, meaning, I think, that whatever is done, flows from what has been done. There is no other
knowledge than that which comes from experience, “experience” being considered in its widest sense.
The Saptarishis are not very well explained anywhere, though there are certain things said about them that might give an
idea, such as: “they are intimately connected with the present age— the Dark Kali Yuga;” “they mark the time and duration of
our septenary life-cycle;” “they mark the time and the periods of Kali-Yuga, the age of sin and sorrow;” “they are as
mysterious as their supposed seven wives, the Pleiades, of whom only one— the hidden one—has proved virtuous.”
Speaking of the constellation of the Great Bear, H. P. B. makes the remark that these Rishis are the informing souls of the
stars mentioned, and that they lie across the loins of the constellation (her underlining) and that they are the Seven elemental
powers—the Rupa Devas. There is a hint, too, that they are connected with generation.
From it all I judge that there is a class of beings that have not been and will not be men in this Manvantara; they are of seven
different degrees, not connected with man as a septenary being, although they are with the cycle of Kali Yuga. These cycles
must be in a general way determined by man as to their nature, which is what the Star Rishis respond to in particular. It would
seem that all the sex vagaries that come up in various directions, and the many visions and “communications” of “Masters”
spoken of by persons so thinking are of that nature. You know it is said that very little information was given out about the
elementals for the reason that the mind, by directing the consciousness, can segregate the various planes and arouse the
elementals to action in relation to the Thinker. Sex ideas strongly held and attempted to be “spiritualized" as the saying is—
might easily, I can conceive, attract beings of that nature which would assume the coloring of one thinking in that relation,
adding to the main point of attraction—generation—anything that would serve to keep the close contact. Being elemental
they respond to their own peculiar stimuli, without any sense of responsibility— not knowing man’s nature. The safe road is
the one pointed out by the Messengers: you remember H. P. B. said, “Beware of the path of the Star Rishis.”
Well, Companions, keep on with well-doing; our work is needed badly, and while there are few to listen, we serve the many
through the few. Love to you and best of success every where.

LIVING THE LIFE

Letter Twenty-Two
There is compensation everywhere and for everything; only, as we look for results, we do not, at once perceive the
compensation at times and at the moment. Business, being a contest of interests, is full of perplexities all the time to us if we
are fearful or anxious or impatient. But bad as it is and must be in itself, if we engage in just a present performance of duty as
it comes and to the best of our ability, all strain disappears and we have that calmness which is necessary in the fight. No
doubt time is required to be able to hold that position, but it is the condition to be tried for and obtained.
In the article mentioned, I should take exception to the phrase used: “When the first state of consciousness arises there is the
Unmanifested viewed as a whole.” It would sound better to me to say that the Unmanifested precludes any “state,” but
represents “Be-ness” or Consciousness per Se; differentiation brings states of being or perception. If we take the simple
and well known analogy of sleeping and waking, and call waking the “manifested” and sleeping the “unmanifested,” we see
that what transpires in consciousness during sleep is the “unmanifested” to the waking state, while what to us in this state
appears as un manifested is but a higher kind of manifestation. May not this be equally true in regard even to that which we
call Universal Pralaya? We speak of “consciousness” and mean thereby our present relative and restricted modes of
perception, but we get no idea of what the consciousness of our own Higher Ego is. We have the feeling which arises from
our present incomplete state; but what do we know of the feeling that comes from a higher state?
You ask about the sentence in Patanjali: “The mind is a factor without which concentration cannot be obtained.” The question
is “Why?” It is not easy to say what the “mind” is: it must be basic as well as selective; it can be withdrawn from one object
and placed upon another; without “mind” nothing is done. We regard all actions as being mind operation. Thought is the
plane of action; so to get at the basis we have to assume a Perceiver, who from his perceptions is the cause and effect in
action. Prakriti is said to be that which produces cause and effect in actions, being the basis in which any action inheres. The
Perceiver acts upon many planes; his perceptions as adopted by him on any plane might be called his “mind” on that plane.
Concentration of perception on any desirable point is necessary to full knowledge.
I think you have the idea all right, as I understand it: “Universal Mind is the sum total of ideas of all beings concerned in the
system” (which as a totality and in the last analysis must be in accord with all other systems) ; and any given mind must be a
collocation of ideas within the Universal Mind. “There is nothing but the Self and its environments.”
The main trouble is we are constantly working with and upon effects, and endeavoring to adjust effects to effects without any
relation to the plane of causes, mistaking cause for effect and effect for cause continually. The second chapter of the Gita
gives a splendid statement. Speaking of the “three qualities” (prakritic), it says, “Be thou free from these three qualities,” that
is, from the ordinary influence of the natural opposites. We are not to perform actions to obtain favor from Masters, nor from a
morbid fear of Karma, not even from a desire to obtain good Karma; but “perform thy duty; abandon all thought of the
consequences, and make the event equal to thee whether it terminate in good or evil. Such equanimity is called Yoga.”
You remember the saying of H. P. B.,“Embodied consciousness gains knowledge through observation and experience;
disembodied consciousness is the Cause.” So the whole is comprehended in Consciousness, conditioned and
unconditioned. There is the internal cause of ideation—Thought; and the external cause and effect in action on the planes of
prakriti. Only through spirit can we know spirit in any of its modifications. But to explain high metaphysical ideas in any
western or modern language is like doing fine carving with an axe; our perceptions have to expand by application and
exercise, so that words in their common application and ordinary relations to each other appear as correspondences rather
than definite expressions.
The mind and Consciousness acting together have the power to separate or segregate the different planes, and this too in
the case of the merest beginner. I do not think you can get any better idea in regard to the image-making faculty than is
contained in the article by W. Q. J. in Vol. VII of the Path magazine, p. 289*. The power of concentration is the first
consideration: “One should have the imagination under such control as to be able to make a picture of anything at any time. If
a picture were made of the ineffectual thoughts of the generality of people, it would show little lines of force flying from their
brains, and instead of reaching their destination, falling to the earth just a few feet away from the person who is thus throwing
them out.”
Not much help here I am afraid, but you may get something out of it. Now to you may there be all blessings and growth.

LIVING THE LIFE

Letter Twenty-Three
So the question was asked as to “the body of H. P. B.,” and you wish further light upon it. The body of H. P. B. was born in the
usual way with its peculiar physical heredity—a “house” of the kind in use by the people of the age, and subject to its own
physical karma. It could not be made perfect any more than its shape, features, sex, or color could be made different than
they were. It was selected for its adaptability to the work in hand.
* “Imagination and Occult Phenomena,” reprinted in Theosophy, October, 1913.
All great Initiates appear among men in a body of the kind in use by the race to whom they come. The Bible says of the
prophet of Nazareth that “he became in all things like unto us.” Should such beings come in their own form and glory, they
would be worshipped as gods by some, and hunted as devils by others, and the object of inducing right effort on the part of
the people would be entirely missed. So although it entails suffering, it is done for humanity’s sake, from the compassion felt
for those younger brothers who continue to bring woe upon them-selves through ignorance. The Masters do not need the
experience for Themselves. They sacrifice for others, and as other Masters did in more ancient times for them.
It is a question whether They suffer any pains from death as the ordinary human does who hangs on to life physical. The force
in use by Them racks any ordinary body and disintegrates it. In the case of H. P. B., extraordinary means had to be used to
keep the body together as long as it was kept. A couple of weeks before leaving the body She wrote to one in Boston, “Even
will and yoga cannot keep this old rag of a body together much longer.” This does not abrogate her power, but it does show
that the bodies of the present race are not able to stand such a strain as the occupancy of such a being entails. The nervous
force in our own bodies if intensified will destroy the body’s capacity; imagine a force a hundred times higher than that, and it
is not difficult to understand why bodies so occupied go to pieces.
Bodies are formed under the law of cause and effect, and are maintained under it. There is physical karma, mental karma,
and psychical karma; these interact upon each other, yet have their own particular lines of operation. The production of the
bodies of any race is through causes set in motion upon the physical plane, and continued in reproduction on that plane; they
are of a certain nature and subject to the actions and reactions of the collective karma of the race of which they are a part. An
Adept assuming such a body would be subject, so far as the body is concerned, to the racial qualities inherent in the body
assumed,just as a man moving into a town and taking a house in the town, would dwell therein; if the houses were deficient in
any way, he could do no better and would have to take what he could get, even if far from his standard. So he would be
subject to the “karma” of the dwellings of the time and place. Bodies are the physical dwellings constructed by the race.

LIVING THE LIFE

Letter Twenty-Four
I have read your note and the enclosed letters. It is passing strange that Mr. B. could have gotten such a conception of us—
that we are a self-satisfied, patronizing bunch”; that we are not straight in sending out unsigned letters, or hiding in any way. I
would like very much to clear up their minds on these and other lines for they are fine people and need only to get rid of some
prejudices to place them in that relation which will benefit them. The letters indicate much self-assertion and belligerent
personality on the part of one, while the other says somewhat naïvely that he was so interested in the subject itself he never
thought to inquire about the history of the U. L. T. and the persons connected with it—which was exactly the effect most
desirable to be brought about!
Strange, they do not see, if some human beings know the existence of the most important message to the world in untold
centuries, and bring the fact and the message to their attention, leaving it to be accepted or rejected without drawing any
attention to themselves, that an act of self-effacement has been performed in order that the Message may be judged on its
own merits. They are evidently not aware that it was the prominence of persons and their claims of personal knowledge that
drew the attention of enquirers from the Message itself. Nor does it seem to be understood by them that the "anonymity"
adopted was for the very benefit of such as they and all others who desire to obtain that message at first hand with no
intermediate distractions.
As persons concerned with the Message and its propagation, we certainly are not “hiding,” for we exist and can be found; but
as “persons” of intelligence, character and self-sacrifice, we desire most of all to place the Message of Masters in the hands
of those who wish to learn and know, without attracting attention to ourselves or seeking any distracting notoriety. For many
years this has been done at a tremendous cost of time, money, and effort; for with us it has been a constant and consistent
giving and we have asked for nothing in return. Nor can it be said that we are seeking recognition or fame of any kind, since
no names are presented to which fame may be attached.
How does anyone suppose the Teachings of Theosophy pure and simple as given by the Teachers of Theosophy have been
carried forward intact? Blind alleys have been spread in every direction by persons who have been and are accepted by the
unwary as true Theosophical exponents; the original teachings have been obscured and a flood of speculations arc put forth
as Theosophy, to the detriment of Theosophy and those who would learn and understand. How else could such a condition
be remedied save by some who knew the truth, knew the Teachers, knew the right lines, and had sufficient experience in the
Movement to avoid the rocks that split the original society into a number of fragments?
The policy and methods of U. L. T. were instituted to avoid personalities altogether and make the effort dependent upon a
body of students who desire no recognition for nor of themselves, thus putting the Teaching directly in the hands of those who
would know, to be studied and applied; hence the “anonymity.”
Another critic once said that U. L. T. was “hiding behind Theosophy.” The reply was, “That is much better than standing in
front of it and hiding Theosophy.” The U. L. T. does not “hide” behind anything; it is simply holding Theosophy up so that all
can see without let or hindrance. Whether it is persons or a number of “two-by-fours” that hold Theosophy up in plain view
does not matter; in either case, it could be said with some show of justice that Theosophy was hiding them from view. But
there is no complaint from that quarter nor thought of any—as you well know. Mr. B. does not appear to distinguish between
anonymous communications from enemies or would-be friends, which, as he justly remarks, are cowardly, and an impersonal
presentation of Theosophy without placing persons in the lime-light—all of it for the undiluted benefit of those who seek to
know Theosophy. The point is that we stand in our own persons for Theosophy, and, while presenting its principles, defend it
against any kind of attack.
Well, in all kindness of heart we will do the best we can with anyone who desires to learn. For those who expect principles
and methods to conform to their personal prejudices we can do nothing, however much we might desire to. Yet there is
always hope that a little Theosophy may work as a leaven which will wear away or displace existing prejudices, and for this,
time must be allowed. Theosophy is for those who want it; it cannot be given to any others.

LIVING THE LIFE

Letter Twenty-Five
Yes, many people will come to your meetings; of these, a few will remain. Those who really get the spirit of the Movement will
not be found running here and there for any purpose of their own. They may go occasionally for general information or to do
good to others. Whenever personal friction comes up, as it may—do you stick to principles; enunciate them, illustrate them,
but keep away from direct reference to any trouble. So each is left to understand and apply as seems best to him. Study is
the great thing. Unity, study, and work are the Trinity that will keep all together and yet leave play for individual idiosyncrasies
along harmless lines while subduing them. What you say of some who come, remain away for a time, and come back, may
indicate that such have taken a sample away with them, and compared “the goods” with those offered elsewhere. No doubt
that goes on here and there with those who work from reason alone.
There are many whom we cannot help. Their time has not yet come, perhaps, in that they have not arrived at that condition
which permits such help as we can give. We can help those that are ready; they may not be many in number, but they exist,
and will come, as the way clears for them to do so. A steady out pouring of the eternal ideas will attract and hold those who
need them; others will come and go as their mood determines. I do not think you are to blame for the kind of people that
come to you; they are samples of the city—mixed; some good—bless them—some indifferent, some bad and some very
bad. You try to serve all and give them of your best; no one can do more. Every spiritual effort is a good action.
It is true that the “door to the Masters” lies through Their work, and in no other way. You remember that W. Q. J. wrote,
“Generosity and love are the abandonment of self.” The Masters love humanity and all creation; Their generosity and love are
not stinted, nor tainted with selfishness. We can get rid of our hindrances only by following the Path They indicate. That Path
little by little rids us of our besetting “sins.” And They have said that every thought, every desire, every effort in that direction
counts. What we need to do is to forget our estimation of ourselves, be that good or bad, and just work on. We shall find
more strength and larger opportunities as we move along that road. The idea that we are poor miserable sinners is so
ingrained in the race mind that we find ourselves holding separateness either as to goodness or as to badness all the time.
This has to be overcome. It is not a question of our goodness nor our badness, but our desire and effort to follow the highest
path possible for us.
If a path is one we know, we have the confidence of knowledge; but where the path is a strange one, various kinds of doubts
and misgivings arise. There is only one thing to be feared, really, and that is anything that takes us off the Path we are
treading.
I think, too, there is sometimes a stronger reason for disquietude than mere personal fear or doubt. We do not want to stray
from the Path, and so we examine our steps to see if they are in the right direction, especially if the steps bring us any joy.
Ordinary doubt or fear would stop us, but right solicitude only makes us cautious, and that is not a bad thing at all, so long as
we keep moving.
As to the friend you speak of: I hope he has found something to do, and that whatever it is he will determinedly settle down to
do it as if it were the only thing to be done. I have found that doing what comes, with all my heart, mind and strength, in time
brought me to another place and opportunity and always to a better advantage. I have seen in many the attitude, “I don’t like
this,” or, “I must have something better,” lead to perpetual change, dissatisfaction and poor results, invariably. On the other
hand, I have seen those whom neither sickness nor any other cause could deter, nor diminish their courage and efforts, gain
success, the reason being that no opportunity was overlooked and no effort too great for them. It was really an unconscious
fulfilling of Karma on their part. I think students too often regard their personal existence and predilections as one thing, and
their student life as another. It is not so. Both are interwoven and interbended at every point. The student should see clearly
that his present existence is his opportunity to live and learn, as well as learn to live to the best advantage; it contains and
presents the opportunities which, if rejected, will come before us in one form or another until we realize that a step forward
can be taken in no other way than by overcoming obstacles, and thus, defects. How wonderfully and perfectly this works,
when seen and faithfully applied, the generality of people do not credit or know; but we, as students, should be able to apply
the lessons of life on the basis of the knowledge which has been imparted to us and which we recognize.
That we are living in a period of transition when everything is changing may easily be seen. We are necessarily involved in
this transition which in the general case makes for betterment, and,with the student, opens the door to that success which is
greater than all governmental and worldly advance or betterment—true knowledge and perception, control, strength and
wisdom to apply, fitting us to become leaders of men in the times to come. We should therefore go through our appointed
task, not only courageously but gladly, knowing what it leads to, and what the great end in view. The lives we have lived with
their joys and sorrows, pleasures and pains, are forgotten; the one we are now living will pass into the same limbo of the
past; but we shall be what we have made ourselves, strong or weak, as the case may be, and face once again what we have
brought about. We have only the present in which to do what may be done, so we ought to be bold and courageous and go
forth and show our strength in the face of any and all difficulties, for they are
veritably our saviours.

LIVING THE LIFE

Letter Twenty-Six
As to the statement that we have to “assimilate the bliss of Devachan and the woes of Avitchi”: all have to learn these states.
Those who of their own free will enter bodies to help humanity pass through them like any human being, but are not involved
in them. They feel like any human being, and go through much more than most, so that there may be fresh in their bodily
experience all feelings that afflict or ease humanity. Their grief—if it may be called so—is over the inability of humans to
understand because of the purely personal elements which prevail in mankind.
“Masters feel pain but are not disturbed by it.” That feeling is sympathy—a feeling with the condition. They know what any one
feels under the circumstances, but They also know that the so-called sufferings of others are not due to the circumstances,
but to a false attitude toward them. How could They identify Their glorious knowledge and power with a mistaken
conception? The pain we feel most is mental pain, not physical, and this mental pain is due to fighting against Karmic
conditions—in fact, Karmic opportunities. Our inner nature compels us to go in directions that contravene our personal
desires; then there is pain in the personal mentality with and because of the identifying our Self with it. The personal nature is
extremely sensitive because its constitution is such that it is easily deranged, being made up of separate ideas. Usually with
students the changes in ideas are simply the exchange of one separative idea for another; so, the changes leave them still
tied up in personal ideas. True growth comes from regarding all things that come and go—some of them pleasant and some
unpleasant— as the tides in the ocean of life of which one is the observer. Pleasure is necessary, as also is pain, for these
are guide-marks and indicate the “effect” upon us by the varying tides. We are not these effects which are simply means of
measuring the value of experiences and of learning how to put them to the best use. What is needed is freedom, and
freedom comes from a resigning of all self-interest in results.
A question was asked, “Is it not very hard to rise?” It is not hard, for our Real nature is at the place we wish to rise to. In the
East they catch monkeys by putting nuts in the bottom of a narrow-necked jar; the monkeys see the nuts at the bottom and at
once put their arms and hands in to grab a fistful of the nuts; they do not know enough to let go the nuts and be free and so
are caught. ‘We are much like the monkeys in that we want to rise and be free, but we will not let go the “nut-ideas” that we
hold. If we only would, we should rise by our own nature. We ought to be wiser than the monkeys; to be our self and let things
go.
Your friend’s statement on tobacco is quite interesting to me, perhaps because I may at one time have held similar ideas
and for that reason recognize the prejudice and preconception that his statement presents. Our personal habits one way or
another are matters purely personal and do not affect the facts in the case, but our preconceptions may and too often do just
that. Having erroneous ideas, or partially so, as to the facts in any given case, these, together with any existing prejudices,
lead us to wrong conclusions. As to his remark in regard to Masters smoking, it would be well to enquire just what his
understanding of the nature of Masters is, for upon a right or wrong understanding of that nature our basis of judgment
depends. It has been stated by Themselves that They are human beings, but not such as we are. They have bodies, of
physical matter indeed, but of such a refined and spiritual kind as to be beyond our ordinary conception and experience.
They are perfected septenary beings and present the goal to which humanity may tend. Necessarily, then, control absolute
over all Their vehicles or instruments must have been gained before They could reach the stage of septenary perfection. It
would also follow that what They do would be with knowledge and for a beneficial purpose. So, even if They used tobacco, it
would have to be conceded that They knew what They were doing and why, while we ignorant physical beings would be
judging by hearsay and appearances, and considering ourselves competent to do so, which would be a grave mistake.
There is one thing certain, They have never promulgated anything about tobacco nor mentioned the weed; we should
therefore be guided solely by Their message to the world of men, and leave all other matters alone, if we would understand
or reach Them. It is said that H. P. B. smoked cigarettes; if she did, it did not impair her wisdom nor ability. No one with any
insight whatever would care what any person did as a matter of personal habit, if that person could and did present such a
wonderful and complete cosmogenesis and anthropogenesis as the Secret Doctrine. It is never so much a question of what
a person does as ‘Why does he do it?” If for self-benefit, it is just as reprehensible as any other selfish procedure. It is motive
and motive alone that makes an action good or bad, black or white. After all is said and done, “the purely bodily functions are
of far less importance than what a man thinks and feels.
What desires he encourages in his mind, and allows to. take root, and grow there.” “True chelaship is not a matter of diet,
postures or practices of any kind; it is an attitude of mind.”

LIVING THE LIFE

Letter Twenty-Seven
The letter you send is very interesting. The writer asks only one question: “Why do all religions look upon the cheerless side
of life, only, as if the other side did not exist?” We presume that the only answer to this question would be that the religionists
and theologians are ignorant—and ignorance, as we know, is the parent of fear. The Founders of the world religions,
however, did not present merely “the cheerless side.” They one and all enunciated the doctrines of hope, for almost without
exception their teachings cannot be understood except on the basis of reincarnation—in fact, many of them directly taught
it—and reincarnation is the “doctrine of hope.”
We think the questioner must have been weary and world- worn when he wrote that letter, for truly Theosophy does not over-
emphasize “the cheerless side” of life at all. It supplies a logical common-sense explanation of existing things; and once a
man understands what life is for and what it truly means, together with its great possibilities, he can no longer dwell on the
“cheerless side” but feels the greatest confidence, hope and cheerfulness—and has a true basis for the feeling.
The fact that Law rules in everything and every circumstance (Karma) is evidence that exact justice is the rule of life. As soon
as one sees that there is no “God” to condemn or punish him and that he can only get that which belongs to him, and will
surely get everything that does belong to him in a Universe of Law, then he has no reason for being “cheerless,” but feels
satisfled, responsible, and confident. And no matter how much we may have transgressed or how little we may have known in
the past, as soon as we sense the truth of Reincarnation—the process
by which Law rules realize that we can set up better causes and make the future what we wish.
The longer anyone studies along Theosophical lines, and the more he makes the Philosophy a basis for thought and action,
the more fully, I believe, he will see the beauty and possibilities of life, and the tremendous opportunities it affords those who
are willing to serve.
Yes, as the questioner says, the vast mass of people do suffer; but the law, inherent in themselves, brings them the suffering
because they earned it. All of them experience some joy as well as suffering; the law brings them that also because they
earned it. Many of those who now suffer most are paying the penalty for their transgression against the rest, but in time the
compensation will come. Furthermore, we always have the power of choice—if only in the attitude we take toward the
circumstances of life.
He speaks of the tremendous task Theosophy has. That is true, but we as students need not worry about that. We can only
do what we can do—and remember that the Master’s hand is over all. They know when the times are ripe for beginning a
work; They know what to expect; otherwise They would not be “Masters of Wisdom.” It is pioneer work for those now in the
world, and by doing what we can now, we make ourselves a place in the future into which we will come under law. Perhaps
he has not thought of that.

LIVING THE LIFE

Letter Twenty-Eight
Your note and questions were handed to me last evening and I am glad to reply. From your statement I should say that you
brought forward from a previous life that extension of sight and hearing which you possess. It is not a “gift”; it was acquired by
you while in a body before.
The strong tie between yourself and your mother does not come, in my opinion, from the fact of your physical relation in this
life, but is a soul bond in other lives, and not necessarily in the same relation as in this life, although that could very well be.
The fact remains that there is a strong bond between your soul and hers—a bond of unselfish love, the strongest power in the
world.
As all human beings are primarily spiritual beings, the earth is not their permanent abiding place; they are born into bodies,
live, form their relations as physical, psychic, and spiritual beings, and again return to their own more real and abiding states.
As you may be aware, the universe exists for the purposes of soul, and our entrance into earthly existence is but one phase
of our continuous conscious existence. When we sleep, whether our consciousness be in the dream state or in inner and
deeper ones, our real (subjective) relations with other human beings continue. So also, at death, when we leave the body, we
pass into a state like to the dream state for awhile, and then enter into the fullest enjoyment of a self-conscious existence
which creates for itself its own surroundings with all those loved during the life last lived. The state is called Devachan—or the
state of the ‘ When one whom we have loved has left the body, he carries with him whatever he has felt, loved, or despised.
Since he, as well as those he has left in bodies, has the interior states and forms, that which is felt by him is felt inwardly by
those in bodies; the impress of the feeling of the departed is carried so as to be recognized as such. The feeling of
nearness, the sense of receiving words, admonitions, or encouragement is due to the inner relation and love of the departed,
who are not physically near, nor are they aware of our daily earthly experiences, but their love ever operates as a protection
and as a help, for they are connected with us in our inner and higher nature. In our inner states we see, feel, understand, and
translate that connection into terms of everyday life.
You can understand that there could be no happiness for our departed loved ones if they were aware of our trials and
troubles in earthly existence. The Soul’s need for the undisturbed assimilation of the highest and best of its life’s experience
requires that only the inner contact shall be held, and that is above the exigencies of the physical embodiment.
The “dim vapor” which you saw in the death hour was the withdrawal of the “astral form” from the physical one; the senses,
faculties, and feelings of the departed were in that astral “body.” It represented the physical form, for it was that into which the
purely physical elements had been drawn and which was now discarding them.
You did exactly the right thing to have allowed the body to rest and to have remained quiet until the process of separation
from the body had been completed. This must have come from inner understanding, as you do not seem to be acquainted
with the rationale of the process. You had an inner and truer perception than those who thought you had “lost your mind.” The
fact was that they had not found theirs, being bound up in their physical perceptions and senses.
What you feel and understand to be of “her busy life over there and of friends she has met,” are representative of her thoughts
and feelings and are not actual actions on her part, for she is in a subjective state and is not in contact with other beings,
except in a subjective way—that is, she is thinking of them in various ways and relations, and you perceive the subjects of her
thoughts and actions.
I do not know whether you have read the Ocean of Theosophy. It gives a great deal about post-mortem states, as also does
the Key to Theosophy. A reading and re-reading of them would be a help to you in understanding that the real contact we
have with others is in Thought, Will, and Feeling, which is not dependent upon bodily relations or contact.
If the writer can further help you in understanding, he will be glad.

LIVING THE LIFE

Letter Twenty-Nine
You have the right attitude, I believe, and as time goes on, more and more light will come and other steps appear. It is just to
keep moving, with face turned in the right direction. Masters do not elect their disciples; the disciples elect to serve, and thus
constitute themselves disciples to the extent of the completeness of their self-abnegation and service.
“I produce myself among creatures” has reference to voluntary and conscious incarnations of high spiritual beings—avatars,
saviours of the people—including not only the incarnation itself but the influence of a spiritual kind that attends the being.
What brings such? The Gita says that They come “whenever there is an insurrection of vice and injustice in the world.” There
is an analogy between this and what was hinted about earthquakes by William Q. Judge, who wrote at the time of an
earthquake that some soul of use had been born. It is possible that such events conjoin. No doubt that the energy thrown out
by masses of men could produce disturbances, affecting the earth itself and bringing into birth patriotic souls whose powers
and knowledge will come into play in the mental and physical conditions produced. Local disturbances affect the place
disturbed and the people whose karma placed them at that point; there is also a general effect which is shared in different
degrees by individuals at other places in the country, by the country as a whole and by the world in general. It is probable that
while a destructive earthquake may have a defined field, it may be the production of a general condition, finding expression
at the “corroded” point.
You ask as to the nature and mission of the one called “Jesus.” There is reason to think that the mission of Jesus was a
minor one, being in a falling cycle, and that it was not so much to disclose as to cover up the avenues to occult knowledge, so
that the following times of the decadence of spirituality should
not have dangerous weapons left for selfish, unprincipled and ignorant people to use; hence He accentuated ethics. This
does not say that the being known as Jesus was inferior to the one known as Buddha. They might have been the same
being, in reality. The statement is that the “missions” or efforts were of a different nature because of the different cycles and
peoples. It is and must be necessary for “those who know” to hide away dangerous knowledge at times, as well as to give it
out when the time is ripe. “It is under cyclic law, during a dark period in the history of mind that the true philosophy disappears
for a time, but the same law causes it to reappear as surely as the sun rises and the human mind is present to see it.” We
cannot judge of the nature of any of these great incarnations to the extent of saying that one is superior to the other. We can
see something of the nature of the cycle and people of any period, and hence obtain an idea of the difference in the missions.
With regard to cycles, there are of course wheels within wheels and no doubt there are smaller “waves” which in degree
correspond to the larger ones, but we have not much on that line in the way of direct information except that there are cycles
of differing lengths within the greater cycle of the precession of the equinox. Several remarkable cycles came to a close at
the end of the nineteenth century; among them, the Messianic. It would appear that the Messianic cycle, lasting 2,155 solar
years, closed in 1897.
Allied to our period, if we consider that the quality of the cycle varies in importance, and, consequently, in the degree of the
being needed at any time, we find the conjunction of the cycles above spoken of points to a most important period, and
consequently, to important “beings”—which may give us a clue to what the Messengers H. P. B. and W. Q. J. really were.
Other periods of less importance bring incarnations of probationary chelas who are on their trial.
There may be something in the above that will enable you to bring to expression what is as yet undefined; but, if not, it may
open the door to other ideas and questions.

LIVING THE LIFE

Letter Thirty
It is not worth the effort expended to try to interest special people; the very effort made prevents, by arousing erroneous
notions in the minds of those so sought. Let everyone know about Theosophy, but seek no one in particular—is the wisest
course. It is not well, of course, to let the impression grow in anyone’s mind that he is important to Theosophy, for Theosophy
is for those who want it and for none others. Rather, convey the impression that to learn the philosophy in such a way as to
understand and apply it comes to the very few; not because it is with held, but because mental and physical karma are not of
such nature as to leave the mind open, or present the ways and means. In many, many cases, in an age when so much of the
ancient wisdom is given out, this effect comes from failure to take ad vantage of opportunities in other lives. The opportunity
is due to a larger number than might be suspected. All get their chance—some, more favorably than others. It is the height of
unwisdom to neglect the opportunity again, most especially in cases where it is brought home to people without their effort.
The Karma of most is such as to leave no mental, nor physical doors open; yet even they, through the effort of others, may
take hold and find the way. “Many are called but few are chosen.” You have found it to be true that the harder the pressure,
the more there is of spiritual power if we hold fast. So you think that your typewriter spelled the word right the first time—
scared—in the “sacred band of heroes”? “Scared” applied to that which you so fondly thought was yourself at one time—and
at times. This scare is natural, because common sense tells us that if we stay on earth we must eat. We cannot fight without
the munitions of war on this plane, and as we are against the whole trend of the times, we have not the aid they give. But we
are working for them just the same, unnoticed and unthanked, and the work we do is not ours, but of Those who sent us, and
neither desires notice nor reward. We live while we can, and die when we must—when we must, not before, and we’ll never
say die while there’s a shot in the locker.
The struggle is fierce—as we face it—not knowing the out come, but it is evidently part of the game, and the struggle is for us
or we would not have it. We are expected to do the best that we can and all we can under all circumstances; having done so,
we take whatever the Law has in store for us. If it is suffering, then we should be glad it is not death; if it is death, then we may
rejoice that there is no more of life. We must not be bound by results while doing the best we know and can.
You said truly, “We will take what comes, and will give our all to the common cause. More we cannot do, and less we may not
do under the Law of Brotherhood.” Would that I could do something to make the way clear. You know that I will do what I can,
and I know that you will; so all must come right, even if it turns out to be some unexpected way. Our very thought and effort will
produce results. Thus we continue the thought and effort and let the results come as they will. Whatever comes must be right
for us, for our work, for everything. Doubt, anxiety, fear, only hinder and delay the outcome. So doing what may be done from
day to day, with right motive and trustfully, we meet all requirements, fulfill every duty. I feel the hardship of your trials and
struggles, and yet I know you would not change anything except as it should be changed by law, all the time using your best
judgment, making your best endeavors under existing circumstances. We must be able to fight against what seem to be
overwhelming odds, and as long as we fight we are not overcome. We need not fear for ourselves, nor be unduly anxious for
others—just simply, surely, steadily keep doing our duty as it comes before us.
If I loved you less or knew you less, I would be sorry for you. As it is, I am glad that you have the strength, the courage that you
show, and which you would neither have nor show, were not the difficulties just what they are. Without you and your courage
those who have had help and are having it from us would suffer that loss. In all this you have borne the heat and burden of the
day, never faltering although the load is staggering in weight and shows no sign of getting lighter. It is for Them you do it—for
Their work, as far as it is understood. I do not think any of us will starve or even suffer from want, yet if such should be our lot,
we shall do it gracefully by reason of the knowledge we possess.
To give of one’s bounty is easy, and yet how few having possessions really give. Those who think they would, if they were
rich, would not do anything worth while, and many who could do more are afraid to deprive themselves of anything. Such are
humans in this twentieth century. A few—very few—suffer that others may not perish but have everlasting life, and in their turn
bear the burden of still others. Of such are the immortal sages and heroes.
Well, eat well, sleep well, think well, and cut all doubts by the sword of spiritual knowledge. Love again and again and
PEACE.

LIVING THE LIFE

Letter Thirty-One
Things past are always easier than things present or things yet to come. The past can be judged by relative importance; it is
the hollow of the wave of our progress, whereas the present and the future represent the crest and the resistance felt or
feared. Yet if we remember—the past, when it was both present and future, held such disturbances, which we now see were
a waste of energy. We should learn from this to “resist without resistance;” that too great an expenditure of thought, of energy
is not wise. When we fight we are drawn into the swirl of events and passions; so it is best to lean back on the Self, which is
never moved, and look on at the flotsam and jetsam through which “we” move. We can look at the very worst that may
happen, in the same way as we now look back on what has been. Knowing this, when disturbed, we can say, “Even this will
pass away,” and wait till the clouds roll by, seeing ourselves in the sunshine and looking at the East of Time. I think that
practically all that troubles us is unnecessary, as trouble, but necessary for experience.
The experience of the Ego in its progress on this plane is a series of progressive awakenings, and awakening means
“awareness.” It knows the landmarks on its way back to Divinity. I do not think the Great Ones withdrew as we approach—
although that is a description of a perception of their natures by degrees—but that we are surrounded by an “invisible escort”
as long as our faces are set toward the goal and we remain staunch to Their program. They neither push, pull, nor hinder
voluntary action. To do so would prevent true self-reliance. For this reason some may think they are deserted by Masters, or
are not seen or heard by Them. This is the worst conception that could be; it belittles Them and implies ignorance and
ingratitude on Their part. They gave us the Message and have spoken clearly of Their nearness to those who try and ever
keep trying. We cannot take part and harbor doubts as to the rest.
I did not know that my recent letters had in them discouragement, and in the writing of the Teachers I have found but
encouragement. I think you must mean that the deep sense of the gulf between our ideals and attainment dismays the
personal conception. This is quite true, but “we” are not the personal conception nor its deductions. If we involve ourselves in
the Karma of the personal conception, we shall feel despondent, like Arjuna. We are not these relations, but the warriors who
will conquer them in order to make friends.
Of course, we are all links in the chain; what affects one affects all, in degree. Every-one who endeavors to help others in any
real way puts himself in the place where he must take reactions. You are in that place, also, with regard to those who are
waked up more particularly, and in a minor degree as to
others whom you teach. In this Karma acts, of course, because we made the Karma of that kind. The Karma of the T. S. is
also the Karma of H. P. B. and W. Q. J., known beforehand in general. The first effort is to spread Theosophy, and much has
been done in this respect, but its application has not been as general as might have been. The reactions from the spreading
of the philosophy and its wrong or non-application will be taken care of when They come again. It might be likened to a plant,
which has to be trimmed to proper growth; but before this can be done, the errant tendencies have to get their growth. You
will remember what W. Q. J. said, “Our old Lion of the Punjab is not so far off, but all the same is not in the place some think,
nor in the condition, either.” We are linked with the Lodge by aspiration, by service, by following of the Master’s program as
nearly as we know; we have no other desire. And we know that “in the lives of all who aspire to higher things there is a more
or less rapid precipitation of old Karma, and it is this which is affecting you. It will go off shortly, and you will have gained in
having gotten rid of a troublesome piece of business.”
Yes, the feeling of responsibility grows as more and more come for light and help, but, being “transmitters,” we have but to
transmit that which is the doctrine of Him who sent us, and this you can do for a million as well as a few, for it is not a case of
individual treatment. Of course, we improve all the time, and the wider the responsibility the greater the improvement;
everybody who starts small “grows up with the business.” As to the appeal of selfishness, does not nearly everyone begin
selfishly? They get a broader vision as they learn more, and it is better to begin even selfishly, than not at all. Some have to
come that way, but, of course, that way is not accentuated, even if mentioned as a matter of self-benefit; it is the door for
some.
Your letters of late have been showing much more of an in sight into principles and things, an understanding clear and
impersonal. We are all pawns on the board of the Great Game, willing ones, conscious ones, and also have our values which
become cumulative as we serve; we also study and learn the methods. Ease of mind and confidence are better than all, in
this work of dealing with other men, that is, with the human heart. The more wise one is, the better he can help his fellows; the
more cosmopolitan he is, the better too. More power to you.
“When thy heart shall have worked through the snares of delusion, then thou wilt attain to high indifference as to those
doctrines which are already taught or which are yet to be taught.”‘It is even the same exhaustless, secret, eternal,
doctrine I have this day communicated unto thee because thou art my devotee and my friend.”
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