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October 1963 to December 1963

 

Pages 101-103 – The Theosophical Movement – October 1963 (pp. 472-474)

It is very encouraging to note what you say, that you feel much better and stronger in several ways. Your desire to be fit and worthy of spiritual attainments will be realized by you in proportion as you engage yourself in the service of others. But to serve is not an easy thing: we require not only capacity and zeal, but also the knowledge to serve rightly. This world is full of well-meaning good people who are willing to do all they can for their fellows; but to do the right thing in the right place at the right time is possible only when the tenets and doctrines of Theosophy are applied. Such application makes study an uttermost necessity. The goodness of men is in their hearts, as the intelligence of men is in their heads, but neither of these is a safe or complete guide; even the voice of conscience has its limitations. Our intelligence and moral nature require a guide and a friend; such guidance and friendship are to be found in the philosophy of Theosophy and the ethics which are the logical outcome thereof. Herein you will get something to brood over with a view to practical application. After due reflection should come determination and then persistent, persevering application, in continuity, as much as possible. Generally speaking we know too much, not too little, and what we lack is application of the things we know. If study is to be continued — and it must be fruitful to be continual — then application of the study-themes becomes part and parcel of the study. Now this application has to do with service. Quick and correct application is rooted in service. Just as when we are able to explain to others what we think we know, we prove to ourselves that we do know, so also when we are able to help others to apply to themselves what we have been able to apply to ourselves, we prove that our application has been a true one. I hope this is clear to you.

Regular study, every day, at a fixed time, is what you need. Next to that, it will help you if you show the wisdom of practising control of speech and spend some time every day in quietness and thought. Control of speech means not only avoidance of gossip, but also the cutting out of small talk and unnecessary verbiage. Thus you will conserve energy and put to use what goes to waste at present.

Theosophy teaches that while it is valuable to consider what we do, it is much more important to reflect upon how it is done. Above all, labouring in unison and harmony with others on the spot and in thought and imagination with those who are not visible, you will be able to achieve very substantially. We belong to a far-flung kingdom and the work which you will do in London will affect brothers and sisters in the Movement, and without it, and draw to you and your colleagues influences and inspirations. It is a grand and glorious work in which we are engaged and, if we but attempt it, it will cleanse us of our follies and foibles, remove our weaknesses, and strengthen and even unfold capabilities.

We need help in time, money and work. So vast a field and so few the tillers and the sowers! But one gets what one deserves. Often I have been thinking lately how much we hinder the Great Workers in comparison to the help and service we render. Well, we have to keep on purifying ourselves and become as radiant as is possible for us.

All the difficulties that naturally arise in our work carry within them the germs of beneficence, and our Movement would not be a living Movement without difficulties. So, however much one grumbles, one is thankful that there are not only people who are tamasic and stagnating but that something is moving.

Everywhere people are ready to listen to the Message of H.P.B. and W. Q. Judge and there are enough in many places who even seem willing to turn students- But there is a dearth — and that is not very unnatural — of those who feel for human souls sufficiently keenly to shoulder the responsibilities of Theosophical service along our lines. The immense value of those lines is rarely perceived.

All of us have to do our best in the interests of the Movement. We must all try to live and let live, to give and take, while we adhere strictly to the lines and programme as far as the work is concerned. We have all of us to bear in mind Mr. Judge’s short but excellent article, “Methods of Theosophical Work.”

Some students are more occupied with trimming and training the animal self than with unfolding the Higher by seeking friendship with the Inner Ego or Higher Manas. The outer shows itself and speaks openly; the inner is silent and in secrecy shows and speaks its benign blessing. Therefore our students need right study, both metaphysical and moral, which awakens and confirms convictions. One must see before he acts.

We lack workers and not only funds. The pull and the lure of the world is great on many of the modern generation of young people and their spirit of sacrifice naturally suffers. But all the same if we do our best with faith and trust we are bound to succeed. Like Tennyson’s “Brook,” Theosophy will keep going though men may come and men may go. It is one thing to start working for Theosophy. It is another thing to stick to the path year after year.

Many have lost faith in the philosophy and its Teachers, because they themselves credulously fell prey to false ones; such is human nature! Lack of knowledge and disinclination to study even at this hour have worked and work havoc with them; but after a while of vegetating let us hope they will return to clean fields and immemorial pastures to graze and grow. Till then one must like a good shepherd tactfully drive them to those farms.

Devotion and enthusiasm are like nourishing vegetables which must be procured from those who have grown them, and then one must learn how to cook them and that means one’s own tasty temperament. We are attempting at the U.L.T. to sell these commodities at the price of discretion and understanding. New people get it and some work at it by study and reflection. Persistency is lacking; procrastination is indulged in and perversity might result. If we indulge in Rajas and let the motions of Time overtake us, then Tamasic perversity is the outcome and we take to the path of frustration and failure. But if we overtake time and at seconds and minutes and during hours and days move rightly, then Sattvic perseverance results and we feel more and more energized. The Voice indicates that the sublime Patience of the Inner Ego and the Perseverance of the embodied Soul form a pair which we neglect in life. Our ideas of Patience and Perseverance must be from the higher and spiritual point of view. Patience is connected with the “star whose ray thou art,” while Perseverance is an act of memory of the being for whom the hour shall never strike. The divine aspect of human virtues — that is the requirement. It is easy to blame others and the philosophy itself for our failures and frustrations. You name some classes — let us look at them: Those who are bored — have they adopted the method we have suggested? What do we bring to the meetings, our feeling of boredom? What about one’s own contribution by thought on Sunday, by right question on Wednesday, by attention and preparation on Friday, and so forth? Then there are those who feel frustrated because they have not the opportunities for platform work: Is service of Theosophy the pure motive or is there also the ingredient of “Behold how much I know”? In apportioning work, justice and fair play should be used. But you have put your finger on one major factor — lack of unison, the beginning of which is in lack of friendliness. There is talk of brotherhood, without an effort at brother-life on the part of some. Brotherhood is and remains an abstraction; concrete brothers are needed — brothers of service to the older by devotion, to our equals by affection, to our dependants in age of body or mind by kindness and encouragement. Acts of a brother are needed in our Movement. And if it is not to deteriorate we must brighten up our own inner selves as you yourself truly point out. Companionship follows association, friendship follows acquaintanceship. Cultivation of the former is needed. Our students have to learn to sustain themselves by Theosophical attitude, but often their conversation deteriorates into mundane lines and even personality washing and gossip. It all comes round or boils down to one’s own head and heart. Cliquism is another feature. A going round, a generous gesture, universality — such expressions are rare. It will do you immense good to cultivate these expressions before or after Lodge meetings. Try!

Pages 104-107 – The Theosophical Movement – November 1963 (pp. 33-36)

In reply to your question re followers of H.P.B. — of course what you say is true. There are blind followers of H.P.B., but they are no better than the blind followers of Mrs. Besant; those who followed H.P.B. later followed Mrs. Besant, Mr. Judge, Mrs. Tingley and others, and some are still following blindly. Let me repeat what I have said to you before: Follow the Immemorial Wisdom-Religion of Theosophy and you will find H.P.B. and her Masters; you will find Jesus Christ; you will find the Buddha and his Sangha; you will find Arjuna and Krishna. From the Teachings to all true Teachers. Reverse the process and you run the great risk of losing yourself in the wilderness of our civilized world. Study the Teachings and serve the Lodge, without following “teachers’’ and doing the bidding of self-styled “agents of the Lodge.” Live the life according to the Teachings; teach what you have learned; serve, banishing the desire to be served, and you will attain that to which you aspire. The problem of the student of Occultism is to find out what relation his own problems bear to the problems of Eternity and Cosmos — for therein only lies his progress.

In answer to your remark, “Bind us very close, those of us in whom you see any hope of labourers for Their Work”: well, as you know full well, this is being done. People, however, have to learn first that the only true way is that of self-energization. You and your like would fly to the end of the world if I requested thus; but what good would that do? Nothing of good but much of harm would result. The best method is to present the principles, to point out the teachings and leave the rest to the individuals themselves. I know that dozens fall by the wayside under this system and they put the blame on Theosophy and its expounders; but those who go through are worth the effort. Adaptability is a very rare virtue in Occultism; in a subtle way our likes and dislikes work havoc and we fail to practise and to realize that co-disciples, co-workers and co-students have to march forward together.

The first test of an earnest aspirant, the first manifestation of descending Karma on his head, is always around this quality — Adaptability. To adapt oneself to one’s teacher means conquest of doubt in the first and of despair in the second instance; further, the accomplishment of throwing away the contents of our consciousness, wherever and whenever necessary, and the reconstructing of our entire nature in conformity with the requirements of the Path and Its Service and not only Its treading for our own sake. Then the person has to learn to be adaptable to his co-learners and co-servers. This is much more difficult than the first step. Each one among us desires to be the nearest to the Teacher and Master, to be the most liked by him. Petty jealousies show themselves and a hundred insidious devices are resorted to. When a fellow has survived these must come the binding together of people by the love of wisdom and devotion to the Teacher thereof. There you have the stages roughly given. Impersonality, coupled with love and devotion to one’s chosen teacher, and therefore sincere affection — also impersonal — among all who are in the same position to the teacher, are the necessary steps. It is difficult but has been done and therefore can be done — and why not by you?

What we want to get at is how many of the followers of self-styled “leaders” have seen through these “leaders,” and of these how many will earnestly take up the real work. Leaving dissensions alone, who will follow the path of self-abnegation and devote their time, money and energy in the furtherance of the Sacred Cause of the Masters? Such have to be taught, prepared and trained into the fundamentals of the philosophy of Theosophy; they have to be shown the Lines laid down; they have to be instructed in how to stick to those Lines and how to follow them. Weeks, nay, months, will have to be spent in work that does not show itself but which is real and the only thing that counts and the only thing that will produce results.

Towards this end perhaps it would be opportune now for you to translate the U.L.T. Declaration and read it privately to those who seem to you to be ready as also earnest. We do not want to form a U.L.T. yet. We want to find out how many and who are they who accept the principles of our Declaration. Remember, it is one thing for people to be enthusiastic — that is good; but it is altogether another thing to be earnest. Those who are willing and accept the Declaration will have to be trained and weeks of work will show their real nature — earnest and devotional, or lukewarm, or indifferent, and so forth. Only when we have at least seven to ten people who are all afire, ready to sacrifice in different ways, can we plan to form a U.L.T.; not before that. Those who are truly desirous of doing this Work for the Masters have to equip themselves with: (1) a true understanding of the nature of Their Work and the Method by which it has to be done at this time — and this a proper study of our Declaration will afford; (2) a knowledge of the basic tenets of our philosophy, i.e., the Three Fundamental Propositions of The Secret Doctrine, Reincarnation, Karma, Masters, the Law of Brotherhood — and this a study of our books will give; this will involve an un-learning of false doctrines imbibed in other organizations calling themselves Theosophical, on the part of those who have been members of such organizations; (3) a right attitude towards themselves: are these people willing to devote their time and energies to the Work and are they earnest enough to put their hands in their pockets and find money for rent, advertisements, literature for propaganda, etc., etc.? This will show their sacrifice-attitude, without which work is impossible to achieve.

From all this you will see the need for a group of people who will first prove and not only talk of their earnestness and devotion, and the very first test is their own effort to study together and assimilate each other. In the past, Masters’ work has suffered through two things — lack of Theosophic knowledge and lack of solidarity among students who want to serve the Holy Cause. Therefore, before the public work begins, a group of people have to evince their genuineness by studying the philosophy and by assimilating each other as co-students of the Wisdom. When this has been done, more than half of our work is accomplished, and the rest is bound to succeed, in spite of any and all difficulties. So, Theosophic education and solidarity among Theosophists— first and foremost.

If you will study carefully and think over it calmly you will perceive that under our Declaration every U.L.T. is an independent and autonomous body. Each is the creation of self-energized students of Theosophy, who have been self-induced to undertake the responsibility of establishing it and maintain it by self-devised ways and means. It is founded on sacrifice, sustained by sacrifice and commendable offerings in time, money and work have been made. The faith that is in some of us, founded on knowledge and buttressed by reason, that the world is in dire need of the saving grace of H.P.B.’s Message has prompted us to do what we have done.

If there is to be orthodoxy in any Theosophical organization let there be the orthodoxy of H.P.B. and of those whose teachings are in conformity with her Message. The U.L.T. stands for no orthodoxy save the orthodoxy of Truth. We preach, practise and promulgate teachings not because they have been put forward by H.P.B. and Mr. Judge, but because they are true and for which reason show the position of their original advocates and servants.

Truth is not hindered by the passage of time, for truth is not a changing or an evolving factor — its consistency and changelessness are its main features. The Theosophy of H.P.B. is a philosophy consistent in all its parts. Any student who has carefully looked into the matter will know that her books, from first to last, from Isis to The Voice of the Silence, do not militate against one another. The whole philosophy which she put forward is, I repeat, a consistent philosophy, consistent in all its parts, and it is a consistent whole. Further, the value of that consistency is greatly enhanced when the careful student finds that her philosophy is harmonious and consistent also with the teachings of all great philosophers from ancient China to the time of the Gnostics.

A careful study of the books of certain later writers brings the unmistakable knowledge of the evolution of thoughts in their own books, thereby proving their status from the occult point of view, namely, that they are not giving cut an immemorial message, but are trying to interpret the general body of knowledge from the point of view of their evolving soul consciousness. This is the first great difference. This is not to cast a slur on them. For anyone who tries to follow such a line the result would be similar to what they have shown.

The second fact to be noted in studying their books is certainly the difference in many important fundamentals. Their philosophy is very different from that of H.P.B., and anyone who reads their books as against hers will find this out for himself. This difference must be accepted. Of course, a student is free to accept those writers and reject but, in all honesty, and intellectual straightforwardness he cannot possibly accept both.

The third point that emerges in the study of these later-day books is that the corroborative testimony that emerges from early philosophies and schools of occultism, and which H.P.B. always quoted and made use of, is conspicuous by its absence. There is nothing in the writings of H.P.B. for which she did not give the necessary, convincing and inspiring testimony of those who preceded her in the line of spiritual teachership. This is a marked feature of H.P.B.’s writings, which is absent in later-day books. Further, any student who has carefully read the letters from the Masters gets a very clear clue as to the nature of the writings of H.P.B. and the source from which they come.

From the way in which you are writing about this subject, I am afraid you yourself have not carefully studied in a comparative fashion the philosophy of Theosophy as taught by H.P.B. It requires, not any occult powers, but a careful comparison of the teachings contained in the various books, to come to the conclusion that they are different, and all that I can ask you, as a friend, is to read over very carefully Item I of the Summing Up on page 272 of The Secret Doctrine, Vol. I, Old Edition, and tell me how “the uninterrupted record covering thousands of generations of Seers” can be improved upon. I could ask you here a dozen questions about differences in the teachings, but what good would that do? There is as great a divergence between the teachings of H.P.B. and those of some later writers as there is between the teachings of Bergson and of Dr. Steiner. I know that any intelligent man, willing to devote time, can find this out for himself if he so chooses. If you want definite items for such an examination, I am perfectly willing to propound to you a dozen.

In answer to your question as to how I know — by studying the philosophy of Theosophy and the history of the Movement. You can do it yourself, if you care to. The very fact that you mention that the phrase “Original Impulse” is curious, shows that you have not studied. “Original Impulse” is not my phrase, but H.P.B.’s. You will find it in the closing chapter on “The Future of the Theosophical Society” in H.P.B.’s book, The Key to Theosophy.

By all means try to do what you can for what you regard as truth. We are not seeking followers, but colleagues and co-workers who are willing to sacrifice for and serve the recorded message of the Masters, recorded in black on white, and for which none of us need depend on somebody else’s clairvoyant readings of the Akashic records.

Pages 108-110 – The Theosophical Movement – December 1963 (pp. 71-73)

When difficulties overtake us we grumble, but in and through them there is self-revealment, and there cannot be Self-realization without that. We have to proceed, curbing the animal tendencies and then transmuting the human tendencies, so that the divine may show forth. Our capacity to take pains with our tasks and even chores becomes an encouraging adventure as our “pots and pans” shine because cooking and cleaning are attentively done.

Of course you are right — we cannot disregard difficulties and such a course often develops cynicism. A courageous facing of them is the only course. But what is that? Facing implies perception, attentive seeing, and we need courage, which again implies dispassion, Vairagya. Without dispassion we are apt to make mountains out of molehills or to go to the other extreme and generate cynicism. Then, in overcoming them we must learn the art of turning the forces of evil to good. And how very correct is your estimate regarding our good fortune to be in the company of the knowledge of Theosophy!

I am sure things will be all right for you in due course. The worst thing you can do is to feel a sense of hopelessness. You are passing through the interim stage before settling down in your new inner life which Theosophy has opened-for you. But it is no use worrying and feeling despondent if you are not yet able to adjust your life in terms of your inner aspirations. What you need is a firm reliance on the Law and a doing of your duty as it comes along from day to day, cheerfully, and putting your whole heart into it. All your difficulties and inner conflicts are bound to resolve themselves if you will only do what you see before you and trust Karma for the rest. Above all you need to have calmness and patience, and that can be reached by taking the firm position that nothing can possibly overwhelm you, that you are brave and strong enough to endure anything that comes to you and that it is all a necessary part of your training. “If the candidate has faith, patience and confidence, verily he will not have to wait too long.”

If life seems to you vague and somewhat like a dream it is because you have not yet found a proper footing. I am sorry to know that things are not moving forward to your satisfaction in your own life and that as a result you find yourself getting very irritable and feel frustrated. Difficulties need not deject you. We are all Arjunas and like that great warrior we have to rouse ourselves from our mood of despondency and fight our battles. Obstacles and difficulties are bound to arise, are in fact necessary to some extent, for without them we would stagnate. But if we persevere, always keeping in mind the true purpose of our life, and putting forth the necessary effort to fulfil that purpose, we shall surmount all obstacles. Have you ever tried to look into the true purpose of life? Whence do we come and why have we come here? Men have asked these questions down the ages, and on their solution depend the moulding and shaping of each one’s life.

You will find it a great help to you in the living of the life if you take up the study of Mr. Judge’s and Mr. Crosbie’s writings. Some of Mr. Judge’s articles are reprinted in Vernal Blooms and The Heart Doctrine; but above all his Letters That Have Helped Me is full of practical guidance and instruction. Mr. Crosbie’s Friendly Philosopher is also a very useful book. Daily reading of these books and reflection on what you have read will prove beneficial to you.

You have within you great potencies. Correspondentially, you will find numerous obstacles. With patience, tact and calmness, you will be able to conquer them all. Patiently search our scriptures; tactfully make use of the knowledge in helping others; retain your calmness as much as you can manage. Above all have love in your mind, which purifies that mind of all dirt, especially violence.

Do not fear anybody; have strength and courage; have a calm mind and an energetic heart. Our Karma is ours to learn from; Karma compels us to go to Dharma — we study it as Law, we apply it as Religion, we act it all out as Duty. Let us face difficulties and they will not seem such if we go to the lessons they can impart and so prove them to be beneficent opportunities. Grow in Goodness, Truth and Beauty like a flower. May you be sustained hour by hour!

Purge yourself of the pair of opposites of love and hate. Let your love be dispassionate and pure compassion. Do not allow yourself to be caught in the web of details. Make your inner Centre a citadel which is strong and the calmness of which is unattackable. A study of Judge’s letters — the first volume — especially Nos. 7, 8, 9, 10 and 11, will help. There is nothing to be worried about, or even to be concerned about. When others see that in your personal feelings are transcended and only soul-affection and soul-aid remain, they will themselves be benefited. You must, you have to, “kill” in your mind and consciousness personal attachment, but that is only one aspect; that is negative and less than half the requirement. You have to unfold detached affection and impersonal attachment. I repeat — the best weapon is the sword of knowledge which is compassion.

Our philosophy has the consolation of Knowledge to offer — the greatest consolation. Once we understand the nature and cause of our troubles and woes, they cease to be troubles and woes and become experiences from and through which we learn and grow strong. . . .

Living the life implies quiet study and then reflection: also work for others — Dana, Tapas, Yagna; Krishna’s special acts of Dharma, Karma or no Karma. So it seems to me your very first task is not to allow yourself to be disturbed within yourself, whatever others say and do. Do not answer, and then you will not retaliate. Listen — it entails only a loss of time — and then go on the Right Way which is self-chosen. Inner living is your most pressing need. Without that you will be caught in the maze of irritation, depression and defeatism; you will be lost. So it is imperative that you deepen your present effort at living the Life. Go to the Inner Ruler more and more; even a few minutes of repeated inner retirements will prove a source of strength.

When your Inner Centre becomes strong and streams forth Light and Peace more and more, those who criticize you are bound to weaken by observation of your example. Our bow and arrows are gifts from the Blessed Lords of Light and Peace whose grand Philosophy is our nourishment for mind and heart. “Great man is he who is strongest in the exercise of patience,” one of Them has said. What we need is this third Paramita sprouting from Vairagya. Of course you have to be true to your own self, and your solemn duty to the Higher Self which is you must be performed according to “Masters’ Programme” as H.P.B. told Judge.

Let us do our duty, guard our plane of speech, and let the Law work. Of course, it is trying not to retaliate and it is hard to “resist not evil,” but it is our Dharma, our Way, and we have to walk that Way. To be true to our own Inner Self is the highest Dharma; if we observe that we will learn how to walk the way of non-resistance and of active compassion.

Saddening, is it not. That —— should keep themselves at this boiling temperature! It is injurious to their health. You will not help them and may harm yourself by becoming moody and irritable. Take it as a test for yourself. You might see in their moody and tarnished consciousnesses your own lower self, but you should not come down to their level. Let us understand what happens: lock at it from the point of view of elementals. Theirs pounce upon you and then go back with your strength to them. These elementals enjoy the vibrations of irritability; it is food for them. If continuity of such exchange persists a common “dweller” will spring into existence. The demolishing of that “dweller” is ten times harder than stopping the present situation. But let us follow the “dweller” to its end. Strengthened, if will become the home for an “elementary,” and the “dweller” will become, so to speak, self-conscious. Next, one of the parties will become obsessed by that “elementary.” Now I don’t think that all this will happen. But you must learn from the situation. You take the higher viewpoint.

 

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