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November 1962 to January 1963

Pages 72-73 – The Theosophical Movement – November 1962 (pp. 33-34)

As you have to do the whole organizing of your office, you will have your hands very full. It is in such periods as this that Theosophical study proves of real value to an aspirant. Philosophy and metaphysical study calm the mind and elevate the heart and along with the reading of our devotional books, will help you to handle all your outer activities with calmness ever present.

No doubt there is a gulf that separates the intellectual apprehension and recognition of truth from the realization that comes from the assimilation of the teachings. The assimilation of the teachings is possible through self-examination and quiet reflection on what is studied and heard of Theosophy.

As to the question about the gap between understanding and living and the place of understanding in living the true life: It is unfortunately true that study and application, or intellectual understanding and exemplification in practice of what is understood, do not always go hand in hand. It is not always recognized that without study and understanding it is not possible to lead the higher life. Many of our struggles and sufferings arise because we do not recognize that it is necessary to know and understand the Science of Life if we wish to practise the Art of Living. Without proper understanding we cannot be sure of making the right choice between two courses of action and judging what is right and wrong. ‘‘One must study to know, know to understand, understand to judge.” On the other hand, mere intellectual understanding without any attempt at application is of no use. In fact, we cannot really understand unless side by side we also try to practise. Hence the famous three insisted upon in our Declaration — study, application, promulgation.

Books are not the final source of Self-Knowledge. That is in the Self. But how to get at that final source? Philosophy, even esoteric, is got from the books, as a starting point. The very essence of work at the Shravaka stage in this cycle depends on books, and the Textbook of the century — The Secret Doctrine.

As to The Secret Doctrine: It is a difficult book; but, sooner or later, the student has to make friends with it, and the first step towards friendship is getting acquainted. I would advise you to take a look at the contents of both the volumes and to study the dedication. If you study the dedications of H.P.B.’s four books, Isis Unveiled, The Secret Doctrine, The Key to Theosophy and The Voice of the Silence, you will find that this very study reveals the whole plan H.P.B. had in mind. The Theosophical Movement was inaugurated for the study of the propositions contained in Isis Unveiled, and, because the number of students of the Ancient Wisdom-Religion increased, she was called upon to record The Secret Doctrine: Out of these students some became her pupils, ready to teach what they had learned, so The Key to Theosophy was published. Finally came The Voice of the Silence, dedicated to the few valiant souls who would give all to Theosophy and keep nothing back. In these dedications you will find the place The Secret Doctrine occupies and its value to all students.

A cursory glance at the table of contents will not take you any great time. The contents will give you an idea of the profundity of H.P.B.’s mind; not only her breadth of vision but also her depth of perception and clear vision are seen. When you have studied the dedication and the contents, you may turn to the Preface to the first volume. In that Preface there are many important points which will raise questions.

I am glad that you are reading through The Secret Doctrine. It will give you an idea of what a wonderful mind was H.P.B.’s which could deal with all the subjects in such a perfect and masterly manner. But to get at the core of The Secret Doctrine one has to absorb what is given by quiet and continued reflection.

You need not be frightened by The Secret Doctrine. No doubt its style is difficult and the method of presentation of the teachings seems complex. But H.P.B. used that method with a very serious purpose. The book is not to be read only by the lower mind which analyzes and understands. It is a book which brings the faculty of intuition into operation, and although a student may not understand all the contents of the work, still he is helped. We might compare it in this way. To many of us is not known the value of different kinds of nourishing foods. We eat those foods and, though we are not conscious of it, the nourishment produces its healthy reaction in the human body. This is exactly what The Secret Doctrine does. You may not know which part of your body gains nourishment from a particular food. Some foods nourish the nerves, others nourish the bony structure, others nourish the brain, and so on. Now The Secret Doctrine nourishes that aspect of the soul which is above the logical, analytical mind. The latter compares and contrasts and moves between many pairs of opposites. But the Higher Mind is not ordinarily in use by us. Therefore we do not know what are the effects of its working on the brain and the way in which the grooves in the brain are filled up. Therefore a study of The Secret Doctrine is of enormous value, though we may not see that value. One more idea about The Secret Doctrine: Do not look upon it as merely a metaphysical book. If you study carefully the Preface to The Voice of the Silence, you will find H.P.B. stating that the Stanzas of Dzyan and The Voice of the Silence belong to the same series of instructions. The Stanzas represent the metaphysical and the philosophical side, while the Voice represents the ethical and practical side, and both the wings of the human soul are essential if that soul is to rise like the giant bird that tries to touch the very atmosphere of Akasha. 

Pages 74-76 – The Theosophical Movement – December 1962 (pp. 73-75)

Light and darkness always go together and, as Mr. Crosbie points out, in a bigger city there are many souls who are eagerly looking for some light; but you and other friends situated in your little town have a peculiar opportunity. A strong group self-energized and self-sustained will mean a great deal for the Cause as for India. Much, if not everything, will depend upon the few earnest souls there carrying on this labour of love. Feeling for the Great Cause is the nourisher of the student-aspirant. If you love the Cause you will labour for it unceasingly, and labouring for it you will see its hidden beauties and powers and therefore will love it all the more. Devotion is the talisman that works its miracle for every student, not for his own progress, but for the advancement of the Cause for which his progress is intended. Study of our great teachings is a very necessary thing and extension in knowledge will take place as you study, but unless the heart quality is developed and feeling for the cause of human brotherhood is sustained, the study will produce a ring “pass not” and problems and puzzles will arise. Therefore, in prosecuting the study think of humanity which must be helped by the student, and that will naturally turn your mind in the direction of the real authors of the Philosophy. This perfect body of knowledge did not come into existence with H.P.B., however much she was the focal point to which assistance, direction and guidance came. In studying her books you must endeavour to contact her mind, and similarly in studying the books of Mr. Judge you must contact his mind, which, as H.P.B. pointed out, was the link between the spiritual and the material worlds. When a student-aspirant like you has begun to contact the minds of the authors and the founders, then naturally the living power of those minds will begin to work its miracle on your mind. Therefore, H.P.B. says in the first of her Five Messages:

— The multiplication of local centres should be a foremost consideration in your minds, and each man should strive to be a centre of work in himself. When his inner development has reached a certain point, he will naturally draw those with whom he is in contact under the same influence; a nucleus will be formed, round which other people will gather, forming a centre from which information and spiritual influence radiate, and towards which higher influences are directed.

The duty of the Theosophist, it seems to me, is first and foremost to live his own life and set an example in his own home; he can fight the dishonesty of the black market to a considerable extent; also in his business and office routine he can set an example of efficiency and honesty which will have its beneficent repercussions on all those who come in contact with him. For this purpose, daily study is most excellent. Metaphysics give a detachment to the mind, which, after the experience of the detachment, when brought in contact with concrete problems of the world, is able to deal with them in a real spiritual way. Study and application are not sufficient; promulgation of these ideas becomes necessary. True, it is done at your study group and indirectly much can be done through contact with friends, in conversation and class, as well as by visits to social and political organizations where Theosophic influence may permeate through you. We cannot be indifferent and close our eyes to the evil which surrounds us; it would be as futile and impracticable as having no light in our homes and simply closing our eyes because of the darkness or not going to sleep because there is chaos around. We have to light our own lights and each small light will enable people in that area to dispel the darkness which surrounds them as well as others. Nor would it do to worry and bring on insomnia; we must use the hours of darkness for the purpose of sleep which brings refreshment for the work to be done the next day.

It is not surprising that many of your colleagues and friends are not interested in the work of H.P.B. It is not an easy job to be interested in the higher things of life, especially when the higher things demand application so that one’s own mode of daily living has to be changed. We know what we are doing — endeavouring to affect the mind of the race during these coming decades before 1975. Make your own mind and heart clear that you yourself will not be able to do anything along this line until you have familiarized yourself very fully with the teachings of the esoteric philosophy.

We can hardly do anything for Brother — His complaint that Theosophy does not help him brings to mind the complaint of two American members to H.P.B. They said the same thing and added that, as their appeal to the Masters called forth no response, they were going back to the “meek and gentle Jesus.” H.P.B.’s answer was: “Did you knock at the right door?” and “Did you knock in the right way?” So, we can wish Brother — all the best in the world and let him find out for himself. If you can help him to reorientate himself, you may be doing him a good piece of service.

Mr. Judge has rightly said that “Theosophy is for those who want it and for none others.”

As to Theosophy being for those who are hungry for soul-wisdom: This is correct. But really is there anybody in the process of human evolution in embodied existence who is not hungry for soul-wisdom directly or indirectly? We would draw your attention to two articles: “Is Theosophy for All?” and “Needless Slavery” in Volume XIII of the magazine Theosophy. While it is true that Theosophy is for those who want it and for none others, it must not be understood that those who do not want it are not in need of it, because Theosophy gives the next step of advance for every human consciousness, however dull or prosaic that consciousness may be.

What we must look out for is a steady nucleus of real devotees of H.P.B. and her Great Masters. People come and go, as Mr. Judge points out, but the real nucleus must remain, and it is to the real nucleus that every time we have to look for the real progress of Theosophy in any place.

I am fully convinced that students of Theosophy can save themselves and their associates a great deal of trouble and suffering if they live by the Power of Theosophy. If they can keep an inner centre, without any ruffle getting to it, they will be able to understand our teachings in a more profound way and also will be able to help themselves and those around them, students or not, in a more efficient and thoroughgoing fashion. If a few people who know the value and power of Theosophy will not attempt this, so much the worse for ourselves and for the country. We have not only to promulgate the great ideas through classes and meetings, but more than ever we have to promulgate by becoming Theosophical in heart and mind, as well as in words and deeds.

The Heart Doctrine is a small book, no doubt, but it is full of good things, and one has to read Mr. Judge’s articles several times and ponder over them to be able to make the necessary application. Unless we apply the teachings embodied therein, the depth and profundity of Mr. Judge’s writings will not become clear to us. As he points out in one of his letters, our new knowledge is only an extension of our old knowledge; and Mr. Judge's books will enable us to increase our storehouse of knowledge exactly in terms of the application we make of it. It is this practising of Theosophy in our daily lives that is so essential, and one of the very things that stand in the way of many Hindus who appreciate Theosophy intellectually is the lack of or lukewarmness towards the application of the teachings given out. This is true not only in reference to the teachings of Theosophy but also in reference to the teachings of the Bhagavad-Gita. If the Hindus were to apply the teachings of the Gita, they would very soon become students of Theosophy.  

The “moral standard of the Theosophists” is — Truth — and this covers all. Whether those who believe in a personal or anthropomorphic deity, or those who call themselves Agnostics, or Atheists, or Buddhists or even Materialists, once that they have joined the Theosophical Society, they are bound to present to the world a far higher “standard of morality” than that which is developed merely through fear of hell or any other future punishment. — H. P. Blavatsky (1883).

Pages 77-79 – The Theosophical Movement – January 1963 (pp. 112-114)

About Devachan: Please look up Vernal Blooms, p. 162. H.P.B.’s words are quoted by Judge: “All workers for the Lodge, no matter of what, degree, are helped out of Devachan if they themselves permit it.” Applying them to yourself, as you are a worker for the Great Lodge of Masters, never mind for the present of what degree, you will be helped out of Devachan if you yourself will permit it. On Their side the condition is that you are a worker, also They must have your sanction. Now, to be a worker has to be understood in its proper context and back-ground. There has to be the quality of one-pointed devotion which not only enables but compels the aspirant from within to serve the Cause of Brotherhood, i.e., the Brotherhood of Humanity, which is exemplified, focused, in the Lodge of Brothers who all think, feel, teach and act out of One United Will or One United Spirit of Life. The transcendent Lodge labours for human brotherliness on earth. An aspect of the Lodge becomes immanent in the human kingdom on earth by direct incarnation, as in the case of H.P.B., or by the indirect influence of disciples living and labouring on earth. So to be a “worker for the Lodge” implies something very definite. It means living and labouring for and according to the Great and Sacred Knowledge of the Lodge. Therefore it implies that the worker is a strenuous labourer convinced of the Lodge and the Masters and that his own faith is of this particular substance-essence. I am stressing this point because H.P.B.’s words are apt to be taken lightly by all and sundry. Next, the desire-aspiration must be formulated in incarnated existence. The feeling must arise, “I want to serve.” This implies numerous kinds of sacrifices; among them, the renouncing of the repose, joy and assimilation of Devachan. In its turn this implies an inner clarification of the aspiration in terms of the knowledge of why and what is Devachan and how to facilitate its renouncing. The faculty virtue of adaptability is necessary. Quick reincarnation implies that one must become more and more ready to deal with any type of body and environment. This power (adaptation in modern science) has to be developed by study and exercise. Register — it is an inward process. We are not to verbalize casually: “I am developing adaptability for I am going to renounce Devachan.” The Centre within must be formed and It must repeat to itself this resolve and this process. This achieved, one can become ready for the very difficult task of not going to Devachan at all and then we need not be pulled out. See Judge’s letter, No. 11, on p. 39 about “extraordinary help,” etc. I hope you will get at least something satisfying in the above.

To turn to the philosophic question about Devachan. Who can be called a worker for the Great Lodge? One who recognizes the existence and power of that Lodge; what type of influence it exerts; what the nature of its cyclic labour is. Our mode of service undergoes a radical change with this knowledge and recognition. What do the Masters want? See U.L.T. Pamphlets Nos. 22, 29 and 33; these are Their words and convey not only Their Motive but also Their Method. If one labours for Them he is bound to come to love Them; if one’s devotional nature begins to aspire to love Them, soon he will come to serve Them. There is also the important pamphlet which deals with the subject: “Let Every Man Prove His Own Work.” This surely distinguishes between a political reformer or a social servant on the one hand and the student-server of the Wisdom-Religion.

Next point — about permission to be helped out of Devachan — which you raise: The fundamental principle of occult kinship is respect for human free will. Masters never influence that will; They ever and always respond to self-determination; the right kind of soul-determination always brings a response. Through his earnest and attentive study of the Esoteric Philosophy the student learns how life after death affects, through Karma, his future lives. So his devotion and knowledge lead him to perceive the facts about Devachan, its dream state, etc. So, it is on this side of death that the present-day servant of Theosophy must determine and resolve, intelligently, that he would like to be helped out of Devachan. The after-death condition is subjective. Resolution and action in its support must be taken in embodied life and waking consciousness.

To be pulled out of Devachan is distinct from not falling into the sleep of Devachan. Think out what is implied in not entering Devachan during the process of the death of the body. This process is by analogy and correspondence in the lower what the Great Renunciation is in the higher. To have a good insight into this subject you will have to examine de novo the whole process of bodily death and post-mortem states. “Unfulfilled aspirations” get fulfilled in waking life by the “self-induced and self-devised ways and means” of discipline and service. Then, there is the factor of exhaustion and renovation and renewal of spiritual stamina. Finally, the astral body undergoes a change; see Judge’s “Culture of Concentration.” What is to be done and how is a vast and deep subject.

Renouncing of Devachan is not only for chelas. H.P.B. says that every earnest and sincere server for the Lodge is pulled out. Doing without Devachan is a much more difficult thing; one has to stay in self-consciousness till Masters use our Karma to arrange the suitable environment. This staying in objective waking condition without falling into the sleep of Devachan is not only difficult but has its perils. One must have genuine aspiration to serve all human souls and this aspiration must find expression in the service of the Great Lodge of Adepts. This is the first, the basic requirement. Next, we must have adaptability, which implies Vairagya, to be where required, and capacity to grapple with the new environment in which not only life is to be lived but service to human souls is to be rendered.

You should not wait but begin to work on the idea now. Developing adaptability is good for other reasons than Devachanic preparation. You are going on with your own Theosophical study, application and service; therefore you are bound to become more and more fit. “Time is no object with me,” said Master once. We need not stop to consider when to begin, but must begin now. How? According to the best we know. Increase of knowledge will reveal new ways and modes. Don’t you worry about being fagged out. If you proceed in the right way, a superior quality of Prana will flow into you. On this item there is something valuable in U.L.T. Pamphlet No. 29. Motive, ideation, imagination change the quality of Prana. Those who are capable of waking us and pulling us out of Devachan know when to do so. If our devotion to the guru is deep and complete we will say, “Do what you like with me.” Is it not that which Krishna refers to in the 18th chapter of the Gita? Keep on renewing and increasing and raising your spiritual stamina by right endeavour day by day. What does it? Devotion does it.

Is not Karma teaching us and unfolding in us the quality of adaptability, slowly, very gradually? We are but hastening the process of mastering our environment. Ordinary human life has its own speed; for candidates, neophytes and chelas the speed increases. One such may be, often is, called upon to go anywhere and do pieces of work there. New physical surroundings raise obstacles and without the virtue of adaptability failure and frustration result. Quick rebirth implies the same astral which has become accustomed to certain conditions; it requires these; a new environment makes it not only uncomfortable but useless. Therefore adaptability is most valuable and becomes necessary.

The formation, of the Inner Centre is the most important thing. And adaptability can be developed by our watching and rightly accommodating ourselves to our environment. From within without is one factor; necessity is another; and above all the how of it requires knowledge. Patience within implies obtaining with our own impatience suitable conditions. To work with the Law is different from working with others; it implies working with others, but according to the principles of the Sacred Science. In developing adaptability we acquire some knowledge of practical occultism.

It is not an easy task to adapt ourselves to persons and to environment. You require love which understands, for persons; and a personal application of the Aphorisms on Karma to environment. Love which understands is not blind love which grows to cupidity; it expands, unfolding compassion. Again, to adapt ourselves we need that Higher Indifference or Viraga, of which Judge and the Voice speak. To develop adaptability our own inner attitude to life needs to be considered. Most people have no definite attitude. As Light on the Path puts it, each man is a philosopher and this springs from his attitude, but there is no consideration of it, its very existence is not recognized or suspected. Change of attitude implies mental adaptability and so also to our own character.