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February 1963 to April 1963

Pages 80-81 – The Theosophical Movement – February 1963 (pp. 153-154)

The lives of the body disintegrate with the disintegration of the corpse; therefore cremation sets free the lives of the gross body quicker than does burial. Tanhaic lives or elementals which are unsuited to the Ego’s requirements in Devachan make up the Kama-Rupa. This Kama-Rupa, in the progress of time, disintegrates; the period of its life is dependent on the vital strength and the power of cohesion which inhere in the Tanhaic elementals. After the Kama-Rupa is disintegrated, the Tanhaic elementals await the returning Ego on the threshold of Devachan and go to make up the new personality.

Evil last thoughts go to form the Kama-Rupa; they cannot enter Devachan. We might assume that the thoughts suited to the Devachanic condition, which are retained by the Ego, are of differing strength, and those strongest become the starling point of Devachanic ideation, which is blissful.

Why does not a rank materialist, or a thoroughly material thinker, have a Devachanic experience? The Key gives two important aphorisms which are the real key to understand the whole subject. If a person, however good and or learned (e.g., a fine humanist) does not believe in the survival of the soul after the death of the body, then he does not experience survival. Now apply that aphorism (but study carefully the Key on the subject) to a student whose thought, will and feeling make it impossible for him to give up Devachan or even to be pulled out of it.

You could and do reason in the subjective condition: how else the unfoldment of seed ideas in Devachan? Reason is not wholly dependent on the brain — thank the good and merciful law: where would we be if it were!

I can well understand what you feel about the death of a loved one. We can go through that experience mentally, as Crosbie says, and prepare ourselves for the physical precipitation whenever it comes. Who is there among us who never feels voids and frustrations? We would not be human but super-human Adepts with power and knowledge not to feel the gaps caused by death. Here I am daily, nay, hourly, feeling the absence of ——. His virtues not admired and fully appreciated are now revealing themselves. Such an experience enhances one’s love for him. So, at our stage, we cannot expect not to feel, not to know about the gaps and gulfs of death. But we have to try to learn from these and gain from experience.

Ordinary personal love feels a void and frustration when we lose, say by death, our dear friend. Nature is slow but sure; powers unfold, oh! so slowly —even the faculty of true love. Parting from friends can be constructive instead of mostly destructive as it now is for almost everyone. When a disciple is sent out for a piece of service by his Guru, the disciple feels a void of a particular kind, but not frustration, for he is on his Guru’s service —on my Father’s business, said Jesus. Quarrels between friends, the death of a relative or of a friend, leave voids, but these too are overcome.

As to Judge’s quotation [“those who are now with us will be reincarnated in our company on our next rebirth”] and reincarnating all together: it does not mean that in every life we all meet. We meet A in one life and B in another; and in still another, A and B together, the phrase Master K.H. has used contains a hint: we shall meet again when the “converging lines of Karma” bring us together. It is like planetary and starry conjunctions. The planets come together on varied bases of astronomical cycles; some settings occur after Kalpas, but in the meantime the planets have been moving and different configurations are formed.

True soul-companions are always together as Egos and in their minds and hearts. In the process of evolution a cycle will be struck when they may not meet bodily for a long time. But they will never be separated. And in bodies too they will meet some time, like the Great Ones are together always as Egos and often as personalities. The present builds the future; we cannot be separated from our loved ones, and our lines of Karma are bound to converge. Karma is not only just but also merciful. Why should we who love Them and Their Humanity and work for Their Cause suffer in the bond that enables us to do all that? Let us remain true to our soul-companions and to our own Egos, and above all to Them — our Blessed Lords of Light, Purity and Holiness. Let us live in and enjoy our Security and our Refuge.

We do carry the real memory of our past kinship. How many debates and conversations had we to determine our kinship? It sprang into visibility. How? Did we force it? Did it not assert itself naturally, for the force was there? Memory in its inner or Akashic aspect is very different from remembrance related to the Astral Light. But again what you say is accurate: there are our affinities now, let us say, in Devachan; others, in other lands unknown to us. But as we go on and our affinities become less and less personal and more and more egoic, more and more we are together, till we come to the stage where one Master is with all other Masters, every hour, for there is the same Will, Knowledge and Compassion. For impractical purposes we may in the next incarnation forget each other, but not for truly practical ones. Have you read as a philosophical treatise The Dream of Ravan? Read how from tamas we rise to rajas and then to sattva in the company of affinities.

Pages 82-84 – The Theosophical Movement – March 1963 (pp. 192-194)

There are two lines of life-meditation — the personal and the inner. What we should aim at is to have but one — the Higher — to guide our lower and personal self. Many among us are devoted to the Cause and the Masters but faintly, compared to home and business and money-ambitions, and psychic ambitions to shine and to lead!

Of course, most men and women have two lines of life-meditation, but the lower, personal one is to the fore and wins, for according to it the incarnation is spent. But contrariwise, for real students of Theosophy the higher line should be dominant. Of course there is struggle between the two lines, but the higher gains the upper hand. In this war and growth seven ways, modes, paths or methods are existing. Growth and service of soul and souls — this is the objective. The how of it naturally differs, depending on individual Karma, etc. The seven ways of the lower line of life-meditation consist in eliminating weaknesses, so that the higher line is clearly reflected. Therefore the 12th chapter of the Gita names several methods for achieving this. One or another used to purify and elevate the lower brings the result.

The 12th chapter of the Gita with its ladder is wonderful. But the picture of the chela which forms the second half of the discourse carries the key which opens each of the steps of that ladder. Which of the “lesser” steps do you propose to work at in your mind-heart? You are coming upon an early step of chela-exercise. Of course, all steps are necessary and yet one of them becomes the line of life-meditation. It is through and round that line that all other factors become involved. Let us consider this point in a different way. Here is the question: What is your objective and how do you propose to achieve and attain it?

Your aspiration to widen the field of Theosophical service is bound to be realized as you are actually engaged in it. You speak of “superior abilities,” but what are these “superior” ones? Capacity is ever and always there, like power. We have speech and mind, the Knower and his power to know. Though articulate human speech came to us with the lighting up of Manas, ever and always we had speech-power derived from the Sound principle in Nature. Now, this very human speech capacity is growing by degrees; growth is by and in kind and also in and by degrees. You have capacities and they are becoming better and better. Similarly Theosophical knowledge always expands and extends in degree and in kind. Chelaship is an extension of esoteric knowledge and it is different in kind from exoteric knowledge. You are now and here growing in the degree of esoteric knowledge. By practice comes perfection.

True, “thus far and no farther” applies to all, our own capacity also, but it is an ever -expanding and an ever-deepening circle pass-not. This is an aspect of the perpetual Eternal Motion and our own self-consciousness moves through dark and bright places and hours and somehow grows and unfolds. So with peace and contentment we should use the bright and with patience and resignation improve the dark. More and more do I feel how permanence and immortality are with us.

Unless you become silent, less tense, calm and dispassionate, you will not be able to evaluate the worth of your virtues, capacities, powers and faculties — mental and moral. You have these but you do not know their true worth. When you do this, you will become ready to deal with the situation correctly.

The Light on the Path statement, “Grow as the flower grows, unconsciously,” is an advice to the disciple. It specifically refers, not to the making of the effort, but to the looking for results, and quick results at that. Compare yourself to a good mali. He has to work, clean the ground of the weeds of the lower nature, turn up the soil, use manure and then sow his seeds and water the upcoming sprout. But what will you say of the mali if he pulls up the sprouting and growing plant to see how deep the roots have gone into the soil, on which of course the growth in strength of the plant depends? The plant will die. So the disciple must deliberately make his effort at study, etc., but not be anxious to ascertain how he is unfolding. Our growth when achieved will of course be noticed by us and will reveal to us the next step to be taken. Light on the Path is made up of paradoxes, of pairs, and each of the pairs has to be taken into account. Please read the whole passage and note the opposing poles coalescing in harmony.

In answer to the question how long it takes to become a Master, you can consider the line of thought presented in The Voice of the Silence. Once a man enters the stream of spiritual life, and if he is determined to go on with care and vigilance, he will attain the goal in seven lives. The difficulty is the following out of the programme, and the illusion comes from the fact that people think their Karma will not permit it. The teaching is that every piece of Karma can be utilized for spiritual needs and so the period of seven lives, though it sounds short from one point of view, is adequate from another and real point of view.

When does one enter the stream? When one practises swimming the waters and plunges to go upwards, to the source of the stream. Most of us are learning to swim. We know the stream is there; we know its source is in very high altitudes. This swimming upwards is Occultism. Theosophy warns us against plunging in unprepared. We are likely to be forcefully taken away downstream and to merge ourselves in the Ocean of Liberation. Theosophy and its practical science, Occultism, say, “Upwards, please.” We meet rocks; we go against the worldly current. So when we have learnt well and sufficiently and our application is continuous, for 24 hours of the day and 52 weeks in the year, we learn Higher and Secret Wisdom. This is the starting point for the seven lives spoken about in the Voice (p. 51). Srotapatti is one “initiated” by his Guru in the Wisdom-Way because he has passed tests and trials and has developed Self-Reliance, Interdependence, concentrated Devotion.

It is better that the personality learns to stand alone, but on a spiritual basis. The heresy of separateness or of false independence is rampant in our civilization. Some students misread and misunderstand the Third Fundamental and what is said there about self-induced and self-devised ways and means. Inner unity implies that we think and feel unity with all as personal beings, but in our own way; not for display, but to enlighten Life. Our self-chosen paths, of each man by himself, begin to converge as the march of progress takes place and we come to a great junction; then we find seven Ways and one becomes ours; and then on that one we come upon Liberation or Renunciation. You will find that we are never, never alone; the notion of separate existence has to be overcome. Read the last lines on p. 276 and the top ones on p. 277 in S.D., I. Proceed on that basis and you will see what I am driving at.

On seeing the Self in all, and the Self as all, Judge has many ideas, suggestive and provocative. Without directly doing so, his writings impel and compel us by inspiration to establish practice through right application. In the great round-up, as he says, little faults have no place. It is our line of life-meditation which is the most vitally important. Are we true to Theosophy and the Masters, Their Cause and Their Teachings? Are we faithful to the end of the incarnation? Then we shall attempt to be faithful to the endless end. Now the essence of practising this Faith is loving the soul in all, the soul in and of the sinner, also of those who arouse antagonism in us. The Glory of the Lord in us reveals the Glory outside.

The evolutionary process consists in the bringing down (the involution) of the Monadic power and influence into the embodied soul (the dehi of the Gita), the personal soul. Purification is essential: the separation of the controller — the Internal Organ, Antahkarana — from the controlled. This enables that enlightening personal soul to raise its own skandhaic and tanhaic elemental to a higher level (evolution). Complete progress implies this dual task. This topic of involution-evolution is an item for S.D. study; it is dealt with there in several places.

Pages 85-86 – The Theosophical Movement – April 1963 (pp. 253-254)

Appreciation should be given and adverse criticism should be avoided. H.P.B.’s Five Messages, especially the fifth, lay down the principle; you will also find it in her Key. To balance the position, see Raja-Yoga, p. 12, re emotionalism and philosophy. It seems to me that if heart and mind both go into any judgment a balance will be observed. Whether we give appreciation, or we do not, one thing must be avoided — fault-finding. I can very well imagine and comprehend your own experience. There is nothing else you can do but keep silent and just look at the persons who criticize you adversely and say not one word. Then go on as if they had not spoken. It is your opportunity to practise Vairagya-Kshanti which unfolds Virya. Don’t you worry or even be concerned about their fault-finding. If you want to understand the inwardness of it look at the Notes on the Bhagavad-Gita by Judge, p. 18. He says that those whom we meet in the world “instinctively array themselves against one who is thus starting upon a crusade that begins with his own follies and faults.” And why? Because of the force of the good and right example. You keep the company of your own heart, of your textbooks and of those who are like-minded and like-hearted.

Without being concerned about ——’s foibles and frailties, go on with your inner tasks in silence and secrecy. The less talk, the better. Listen to him and say as little as you can manage. No use provoking him. Silent love radiating from your own heart will change him; speech and discussion will not. You take to and keep to the Esoteric Philosophy and Occult Wisdom aspects of Theosophy, not with the “Behold, I know” but the “Thus have I heard” attitude. Seek the scriptures every time and at every turn and you will be safe.

You do what is right, which means what is necessary from our point of view. The esoteric viewpoint and the worldly social ones differ fundamentally. You are trying to adapt yourself to the former and this very effort of yours will teach without preachment and by example. You stick to Theosophical principles in action and, if adversely criticized, do not retaliate or try to explain, you have to set others thinking. Puzzlement provokes thought.

You are bound to draw to yourself adverse criticism because you are honest and earnest about living the Higher Life, especially as you are observing secrecy and silence. Shall we not be tested and even tempted about our sincerity and earnestness, our silence and secrecy? Judge says in his Notes on the Gita that those who do not want to attempt for themselves what they see another achieving become resentful and critical. Karma brought you to Theosophy. Right Ideas appealed to you, gripped you, and by your self-effort and discernment you found the Silent Way to the Inner Life. You have been endeavouring honestly, and adverse criticism is the badge of all our tribe; such criticism builds strength and creates heroes. The more you go on, the nearness of the Blessed Masters will become more real. Consider the psychological aspect of the nearness of Krishna to Arjuna; he was Partha-Sarathy. Turn to the last chapter of the Gita; read verses 64 to 69. The religion of the Higher Self as Guru ends in the grand Liberation from the bondage of self and matter. The religion of the Path of the Guru has another consummation – more glorious – the Liberty of the Nirmanakaya who remains in bondage to serve the race, to become a father and a mother to Orphan Humanity. The more you feel within yourself the presence of the Guru, the greater will be your strength and nothing adverse will come which you have not the strength to bear. The Great Ones are compassionate; They are grateful.

Criticism by others of our Movement and of ourselves may prove healthy or the reverse, depending upon us. If I adversely criticize you, you may retaliate, and then am I not responsible for arousing retaliation? But if you have love in your heart for me, though my criticism is full of antagonism you will act with love and consideration. Will I not learn from it? Our own attitude colours everything, including both giving and receiving criticism. We are all human and our love is limited by our pride and selfishness, in receiving and in giving. We need to develop love, not only to give advice, but also to receive it. The springs of most of our actions arc selfishness and pride and egotism. Advice should always proceed from the heart. Advice without a core of love is not as beneficial as advice with a core of love.

The seeds of resentment are insidious and long-lasting. Each one of us can make his own effort to take hold of them and throw them out. In the soil disturbed by this throwing-out process some right action and adjustment should take place and seeds of love have to be planted. It takes time. And we are not only makers of our own Karma; we become agents of Karma for so many others in fact for all the kingdoms of Nature. Esotericism calls us to this double care: what we do has its effects not only on us but also on others. We do not always perceive this, but Nature functions ever.

As students of Theosophy, we arouse criticism, but do we do it because of righteousness? In “Some Words on Daily Life” written down by a Master of Wisdom [U.L.T. Pamphlet No. 22], the value of worldly opinion is explained. Every time we come up against motive and method. One without the other does not produce Theosophical action — both must be harmless. As harmlessness widens, our perception of truth deepens. The wrong motive of modern physicists blinds them to true perceptions. Would they have commenced their destructive work were they altruists with a vision of the good of humanity and not only the national good?