TALKSONTHEPATHOFOCCULTISM-VOL.3

ACommentaryon“LightonthePath”ANNIEBESANT,D.L.

AND

Rt.Rev.C.W.LEADBEATER

1947.

THETHEOSOPHICALPUBLISHINGHOUSE

Adyar,Madras,India

FirstEdition,1926SecondEdition,1930ThirdEdition,1947

Convertedtoebook:LâmMinhNgọc10/2011

FOREWORD

ThisbookismerelyarecordoftalksbyMr.C.W.Leadbeater—nowBishopLeadbeater—andmyselfonthreefamousbooks—bookssmall insizebutgreatincontents.Webothhope that theywillproveuseful toaspirants,andeven tothose above that stage, since the talkerswereolder than the listeners, andhadmoreexperienceinthelifeofdiscipleship.

The talks were not given at one place only; we chatted to our friends atdifferenttimesandplaces,chieflyatAdyar,LondonandSydney.Avastquantityof notes were taken by the listeners. All that were available of these werecollected and arranged. They were then condensed, and repetitions wereeliminated.UnhappilytherewerefoundtobeveryfewnotesonTheVoiceoftheSilence,FragmentI,sowehaveutilizednotesmadeataclassheldbyourgoodcolleague, Mr. Ernest Wood, in Sydney, and incorporated these into BishopLeadbeater’stalksinthatsection.Nonotesofmyowntalksonthisbookwereavailable; though Ihave spokenmuchupon it, those talksarenot recoverable.None of these talks have been published before, except some of BishopLeadbeater’saddressestoselectedstudentsonAttheFeetoftheMaster.AbookentitledTalks on“At theFeet of theMaster”was published a few years ago,containingimperfectreportsofsomeofthesetalksofhis.Thatbookwillnotbereprinted;theessentialmaterialinitfindsitsplacehere,carefullycondensedandedited.Maythisbookhelpsomeofouryoungerbrotherstounderstandmoreofthesepricelessteachings.Themoretheyarestudiedandlived,themorewillbefoundinthem.

AnnieBesant

PARTI

LIGHTONTHEPATH

CHAPTERI

INTRODUCTION

A.B.—Light on the Path is one of a number of different occult treatiseswhich are in the care of the great Teachers and are used in the instruction ofdisciples.ItisapartofTheBookoftheGoldenPrecepts,whichcontainsmanytreatises which were written in different ages of the world, but have onecharacteristicincommon,thattheycontainocculttruth,andhavethereforetobestudied in a different way from ordinary books. The understanding of thesetreatisesdependsuponthecapacityofthereader,andwhenanyoneofthemispublishedtotheworldonlydistortedviewsofitsteachingwillbeacquired,ifitistakenliterally.

Definitelyintendedfor thequickeningof theevolutionof thosewhoareonthe Path, this book puts forward ideals which people of the world are rarelypreparedtoaccept.Onlyasfarasamanisableandwillingtolivetheteaching,willhebeabletounderstandit.Ifhedoesnotpractiseit,itwillremainasealedbooktohim.Anyefforttoliveitwillthrowlightuponit;butifthereadermakesnoeffort,hewillnotonlygainverylittle,buthewillturnagainstthebookandsaythatitisuseless.

Thistreatisefallsnaturallyintocertaindivisions.ItwasgiventotheWesternworldbytheMasterHilarion,oneofthegreatTeachersbelongingtotheWhiteLodge—a Master who played a great part in the Gnostic and Neoplatonicmovements, one of the great personswhomade attempts to keepChristianityalive.His incarnationshaverunverymuchinGreeceandRome,andHetakesspecial interest inguiding theevolutionof theWesternworld.Heobtained thebook as we have it, without the notes, from the VenetianMaster, one of thegreaterTeacherswhomH.P.B.spokeofasChohans.

Fifteen of the short rules that you find in the first part of this book, andfifteen in the second part, are exceedingly old, and were written in the mostancient Sanskrit. To these short sentences which are used as a basis for theinstructionof thedisciple, theChohanaddedothersentences,whichnowform

part of the book, and are always to be read along with them, to supplycomplementaryideaswithoutwhichthereadermightbeledastray.Alltherulesinbothpartsofthebook,exceptthethirtyshortaphorisms,werewrittenbytheChohan who gave it to the Master Hilarion. The following table shows thefifteenshortrulesinPartIastheyexistedintheexceedinglyancientmanuscript;thenumberat thebeginningofeach is theoriginalone,but thenumberat theendisthatwhichappearsinthemodernbook.

Itwillbenoticedfromtheabovetable(whichcoversonlyPartIofthebook)thatrules4,8,12,16,20and21areabsentfromthelist.Thatisbecausetheydonotbelongtothemostancientpartofthebook.ThoserulesandthepreliminaryandconcludingcommentsaretheportionaddedbythegreaterOnewhogaveitto theMaster. In addition there are notes, which were written by theMasterHilarionHimself.Thebookasoriginallypublishedin1885containedthesethreeportions: the aphorisms from the ancient manuscript, the additions of theChohan,and thenotesof theMasterHilarion.All thesewerewrittendownbyMabelCollins,who acted as the physical instrument, as the pen thatwrote it.TheMasterwasHimselfthetranslatorofthebook,andHeimpressedituponherbrain.Hiswasthehandthatheldthepen.ThentheresubsequentlyappearedinLucifer under the title of “Comments” a few articles which were written byMabel Collins under the influence of the Master, and which are exceedinglyvaluable,worthreadingandstudying.

Now,takingupthebookitself,wefirstfindthefollowingstatement:

Theserulesarewrittenforalldisciples:Attendyoutothem.

Adistinctionismadeherebetweentheworldandthedisciples;thisisnotabookintendedfortheworldingeneral.Theworddiscipleistobeconsideredintwosenses—theuninitiatedand the initiated. In reading thebookcarefullywecan trace the two distinct lines of teaching clothed in the same words; eachsentencecontainsadoublemeaning,oneintendedforthemoreandtheotherforthe less advanced. We will try to trace them out when we come to thepreliminary statements. The second part of the treatise appears to be intendedentirelyfortheinitiateddisciple,butthisdualityrunsthroughthefirstpart.

Manypersonsnotyetapproachingdiscipleshipentirelymisunderstandtheserules,andoftencriticizethemasholdingup^anidealwhichishardandwantinginsympathy.Thisisconstantlythecasewhenanidealispresentedwhichistoohigh for the reader.No person is helped by an ideal, however noble in itself,which to him is not attractive; it is a practical lesson for dealingwith humanbeingsthatweshouldputbeforethemonlysuchidealsasmayattractthem.Withall booksof this kind thatwhich amangets out of them iswhat he brings tothem;hisunderstandingdependsuponhisownpowertoanswertothethoughtswhichtheycontain.Evenmaterialthingsexistforusonlyifwehavedevelopedthe organs which can respond to them; hence at the present time there arehundreds of vibrations playing upon us to which we are incapable of givingheed.SirWilliamCrookesonceillustratedthisverywellwhenhewastryingtoshow how circumscribed was our knowledge of electricity, and how greattherefore was the possibility of progress in electrical science. He said that itwouldmakeanenormousdifferencetous,wouldinfactrevolutionizeourideas,ifwehadorgansanswering toelectricalvibrations insteadofeyes sensitive tolightvibrations.Indryairweshouldnotbeconsciousofanything,foritdoesnotconduct electricity. A housemade of glass would be opaque, but an ordinaryhousewouldbetransparent.Asilverwirewouldlooklikeaholeortunnelintheair.Whatweknowoftheworldthusdependsuponourresponsetoitsvibrations.Similarly,ifwecannotanswertoatruth,itisnottruthforus.So,whendealingwithbookswrittenbyoccultistswecanonlycatchtheirthoughtinproportiontoourownspiritualadvancement.Anypartoftheirthoughtwhichistoosubtleortoohighsimplypassesbyusasifitwerenotthere.

Muchmorecanbegotoutofthisbookbymeditationthanbymerereading;itsgreatestvalue is that itgivesdirections toourmeditation.Pickoutasinglesentence and then meditate upon it; stop the working of the lower mind andawaken the inner consciousness which comes directly in contact with thethought.Onemay thusgetaway from imagesof theconcretemind toadirectperceptionofthetruth.Meditationthusenablesonetoobtaininthebrainalargeamountof thedirectknowledgeof the truthwhich theegohasacquired inhisownworlds.Still,amanwhomeditates,butdoesnotreadorlistentoateacheraswell, althoughhe is sure toprogresson the spiritual plane,will do soonlyslowly.Ifhehadhadtheadditionaladvantageofreadingorlistening,hewould

advancefarmorerapidly.Thelectureorstudycantunethebrainofthestudentso that itwill obtainmore knowledge throughmeditation.But for amanwhoonlylistensorreads,anddoesnotmeditate,hardlyanyadvancementispossible,and progress is exceedingly slow.Both should be combined;muchmeditationandalittlehearingorreadingwillcarryamanfarindeed.

C.W.L.—Onthetitle-pageofthefirsteditionofLightonthePath,publishedin1885,itisdescribedas:“Atreatisewrittenforthepersonaluseofthosewhoare ignorant of ‘ the Eastern Wisdom, and who desire to enter within itsinfluence.” But the book itself begins with the statement that these rules arewrittenforalldisciples.Thelatterdescriptionissurelythemoreaccurateone,asthehistoryofthebookwillshow.

AswehaveitatpresentitwasdictatedbytheMasterHilarionthroughMabelCollins—a lady well known in Theosophical circles, who at one timecollaboratedwithMadameBlavatsky in the editorship ofLucifer. TheMasterHilarion had in turn received it from His own Teacher, the Great One whoamongTheosophicalstudentsissometimescalledtheVenetian.ButevenHewastheauthorofonlyapartofit.Ithaspassedthroughthreephases;letussetthemdowninorder.

Itisbutasmallbookevennow,butthefirstforminwhichwehaveseenitissmaller yet. It is a palm-leafmanuscript, old beyond computation; so old thatevenbeforethetimeofChristmenhadalreadyforgottenitsdateandthenameofitswriter,andregardeditsoriginas lost in themistsofprehistoricantiquity.Itconsistsoftenleaves,andoneachleafarewrittenthreelinesonly,forinapalm-leafmanuscriptthelinesrunalongthepage,notacrossitaswithus.Eachlineiscomplete in itself—a short aphorism—and the language in which they arewrittenisanarchaicformofSanskrit.

TheVenetianMastertranslatedtheseaphorismsfromSanskritintoGreek,fortheuseofHisAlexandrianpupils,ofwhomtheMasterHilarionwasone,inHisincarnation as Iamblichus. Not only did He translate the aphorisms, but Headded to themcertainexplanations,whichweshalldowell to takealongwiththeoriginal.Forexample, ifwe lookat the first threeaphorisms,we shall seethat the paragraph marked 4, which follows them, is clearly intended as a

commentaryonthem;soweshouldreaditthus:“Killoutambition;butworkasthoseworkwhoareambitious.Killoutdesireoflife;butrespectlifeasthosedowhodesireit.Killoutdesireofcomfort;butbehappyasthosearewholiveforhappiness.”

In the sameway rules,5,6and7 formagroup, followedby8,which isacommentbytheChohan—andsoonfarintothebook.Thesegroupsofthreearenotputsobymerecoincidence,butintentionally.Ifweexaminethemweshallfindthatthereisacertainbondbetweenthethreeineachcase.Forexample,thethree rules grouped together above point to purity of heart and steadiness ofspirit.Onemaysaythattheyindicatewhatthemanmustdowithhimself,whatishisdutytohimselfinthewayofpreparationforwork.

Thesecondsetofthreeaphorisms(numbers5to8)statesthatwearetokillout all sense of separateness, desire for sensation, and the hunger for growth.Theyindicateman’sdutytothosearoundhimsocially.Hemustrealizethatheisonewithothers.Hemustbewillingtogiveupselfishandseparatepleasures.Hemust kill out the desire for personal growth, and work for the growth of thewhole.

In thenext setof three (numbers9 to12)weare toldwhat todesire—thatwhich is within us, that which is beyond us, and that which is unattainable.Theseareclearlyaman’sdutytohisHigherSelf.Thenfollowaphorisms(13to16)onthedesireforpower,peaceandpossessions.ThosearealldesireswhichfitusfortheworkofthePath.Thenextgroupofrules(17to20)telltheaspiranthowtoseektheway.

Therulesnownumbered4,8,12,etc.,areexplanationsandamplificationsbytheVenetianMaster.They,with the original aphorisms, formed the book as itwasfirstpublishedin1885,fortheMasterHilariontranslateditfromGreekintoEnglish and gave it in that form.Almost immediately after itwas printed.Headded to it anumberofmostvaluablenotesofHisown.For that first editionthosenoteswereprintedonseparatepages,thebacksofwhichweregummedsothattheymightbeattachedatthebeginningandtheendofthelittlebookwhichbad just passed through the press. In further editions, those notes have beeninsertedintheirappropriateplaces.

ThebeautifullittleessayonKarmawhichappearsat theendofthebookisalsofromthehandof theVenetianMaster,andwas includedin thebookfromthefirstedition.

The archaic Sanskritmanuscriptwhichwas the basis ofLight on the PathwasalsotranslatedintoEgyptian;andmanyoftheexplanationsoftheVenetianMasterhavemore the ringofEgyptian thanof Indian teaching.Therefore, thestudentwhocanentertosomeextentintothespiritofthatoldcivilizationwillfind it a great help to his understanding of this book. The conditions whichsurroundedusinancientEgyptwereradicallydifferentfromthoseofthepresentday. It is almost impossible to make people understand them now; yet if wecouldgetbackintothementalattitudeofthoseancienttimesweshouldrealizeaverygreatdealwhichnow,Iamafraid,wemiss.Weareinthehabitofthinkingtoo much of the intellect of the present day, and are fond of boasting of theadvance we have made beyond the old civilizations. There undoubtedly arecertain points in which we have advanced beyond them, but there are othermattersinwhichwearebynomeansattheirlevel.Thecomparisonisperhapsalittleunfair,however,becauseasyetoursisaveryyoungcivilization.IfwegobackthreehundredyearsinthehistoryofEurope,andespeciallythehistoryofEngland,wefindastateofaffairswhichseemsveryuncivilizedindeed.Whenwecomparethesethreehundredyears,includingtheonehundredandfiftyyearsof scientific development which have played so large a part in our civilizedhistory, with the four thousand years through which the Egyptian civilizationflourishedpracticallyunchanged,weseeatoncethatoursisaverysmallaffair.Any civilization which has lasted as long as four thousand years has had anopportunity to tryallsortsofexperimentsand toobtainresultswhichwehavenothadyet,soitisnotfairtocompareusatourbeginningwithanyofthegreatcivilizationsattheirzenith.

Our fifth sub-racehasbynomeans reached itshighestpointor itsgreatestglory, and that point when reached will be a definite advance upon all othercivilizations, especially in certain respects. Itwill have its own characteristicsand some of them may seem to us less pleasing than those of the earliercivilizations, but on the whole it will be an advance, because the successiveracesarelikethetidewhenthewavesarecomingin.Eachcomesinandrecedes,

andthenextonecomesinjustalittlefurther.Theyallhavetheirriseandclimax,and their decay.With us the tide is still rising, sowe have not yet the settledorderincertainrespectsthattheyhadinsomeoftheoldercivilizations.Weare,unfortunately,farasyetfromtherealizationofunselfishness—fromthefeelingthat the community as awhole is the chief thing tobe consideredandnot theindividual. That was attained in some of the older civilizations to an extentwhichwouldmakeitseemtousnowakindofUtopia,butontheotherhandweare growing into possession of powers which those older peoples did notpossess.TherewasashortperiodintheearlyhistoryofRomewhen“nonewasfor the party and all were for the State”, as Macaulay put it. Pythagoras,speakingtothepeopleatTaormina,toldthemthattheStatewasmorethanfatherandmother,moreeventhanwifeandchild,andthateverymanshouldalwaysbereadytogiveuphisownthoughts,feelingandwishesforthesakeofunity—fortherespublica,theoriginalof‘republic’,thecommonwealorwell-beingofthewhole,towhicheveryoneshouldbewillingtosacrificehispersonalinterests.InEngland, too, in the days ofQueenElizabeth, therewas a period of such truepatrioticfeelingandactivity.

IdonotmeanthatinancientEgyptorinancientGreece,oranywhereelseinthe world, all the people were unselfish. Not by anymeans, but all educatedpeopletookaverymuchwiderview,amuchmorecommunalviewoflifethanwe do. They thought very much more of the State and much less of theirindividualwelfareorprogress.Weshallattain to that too,andwhenwedoweoughttorealizeitmorefullythananyoftheancientraces,andalsobringtoitsomedevelopmentwhichtheolderraceshadnot.

If, then, we could get back into that old Egyptian outlook, we shouldunderstandLightonthePathverymuchbetter.Thestudentwilldowelltotrytoproducethatattitudeinhimselfinhisstudyofit,sothatitmayhelphimtoputhimselfintotheplaceofthosewhostudieditintheoldertimes.

Itiseasyforsomeofuswhohaveundergonethetrainingthatenablesustorememberourpastlives.IremembermyownlastincarnationinGreece,whereItookpartintheEleusinianMysteries,andanotherlifemuchearlierinwhichthegreatMysteries of Egypt, of which some remnants still exist in Freemasonry,

figuredlargely,andthatenablesmetogetmoregoodoutofsuchbooksasthisthan I could without suchmemory. Even impressions from the past, giving asense of atmosphere, are a great help. Egyptian or Indian, there is no morepreciousgem inourTheosophical literature—nobookwhichwill better repaythemostcarefulanddetailedstudy.

Asalreadyexplained,LightonthePathwasthefirstofthreetreatiseswhichoccupyanuniquepositioninourTheosophicalliterature,astheygivedirectionsfrom Those who have trodden the Path to those who desire to tread it. Irememberthat thelateSwamiT.SubbaRowoncetoldusthat itspreceptshadseveral layers of meaning—that they could be taken over and over again asdirectionsfordifferentstages.First,theyareusefulfortheaspirants—thosewhoare treading the probationary path. Then they begin all over again at a higherlevelforhimwhohasentereduponthePathproperthroughtheportalofthefirstof thegreat Initiations.Andyetagain,whenAdeptshiphasbeenattained, it issaidthatoncemore,insomestillhighersense,thesesamepreceptsmaybetakenasdirections foronewhopressesonwards to stillhigherachievements. In thisway,forthemanwhocanunderstanditinthewholeofitsmysticmeaning,thismanual carries us farther than any other. These books which are definitelywritten for the quickening of the evolution of those who are on the Path putforwardidealswhichmenintheworldareusuallynotpreparedtoaccept.Evenamong students there may be some who wonder at the form in which theteachingisgiven.Theonlywaytounderstanditistotakeitforgrantedandtrytoliveit.InAttheFeetoftheMasteritissaidthatitisnotenoughtosaythatitispoeticandbeautiful;amanwhowishestosucceedmustdoexactlywhattheMastersays,attendingtoeverywordandtakingeveryhint.Thatisequallytrueof this book.Themanwhodoesnot try to live according to the teachingwillconstantly come up against points in itwhichwill ruffle him—withwhich hewill findhimself quiteout of agreement; but if he tries to live it, the sense inwhichitistobetakenwilleventuallydawnuponhim.Anyhonesteffortreallytolivetheteachingalwaysthrowslightonit,andthatistheonlywayinwhichthispricelesspearlcanbeappreciated

In such books there is a great deal more meaning than the actual wordsconvey.Thereforetoalargeextenteachmangets’outofthemwhathebringsto

them-he brings the power to assimilate a certain part of their message andobtains only that part. Merely to read these books, even to study them, isthereforenotenough;itisnecessarytomeditateoverthemaswell.Ifonetakesthe passages that sound a little difficult-the cryptic, mystical, paradoxicalstatements-andthinksandmeditatesoverthem,onegetsagreatdealmoreoutofthem,althoughoftenonecanhardlyexpressit.

Itrytoexpresswhatoccurstomewithregardtothesedifferentpoints,whattheyhavemeanttomebutIamconsciousallthetimethatIamnotatallfullyconveyingmymeaning.Iknow,veryoften,Icannotexpressthewholeideathatisinmymind;whenIputitintowordsitsoundsquitecommonplace,andyetIcanseeformyselfavastamountofhighermeaning.Iseethatperhapswithmymentalbody.The same thing is true at each level. In addition towhatwecanrealizewiththementalbody,thereisstillmorethatcanberealizedonlywiththecausal body and through intuitionWhateverwe express, therewill always besomethingdeeperstillbuddingandcomingtoflowerwithinus.Thatmanisonlyanexpressionof theEternal,andthatnothingthat isoutof theEternalcanaidus,istrue,anditisthetruthuponwhichthethreewritersofthisbookconstantlyinsist.

CHAPTER2

THEFOURPRELIMINARYSTATEMENTS

Beforetheeyescanseetheymustbeincapableoftears.

A.B.—This is the first of four statements which describe the fourqualifications preliminary to the Path proper. They describe true sight, truehearing, true speechand true standing in thepresenceof theMaster, that is tosay,trueabilitytoservemankindunderHisdirection.

This and the following three statements are intended for two classes ofdisciples. In thefirstclassare thosewhoareon theprobationarypath,andarethereforebeingtaughttogetridofallthatwespeakofasthepersonality;thesepreliminary instructions are intended to show them that they must begin byeliminating the lower self. In the second class are those who are alreadyinitiated. Somethingmore is demanded from them.Theymust get rid of theirindividuality,thereincarnatingego,sothatattheendofthePaththeirlifewillbeentirely under the direction of theMonad.We shall see therefore that each ofthese four statements can be taken as affecting the personality or theindividuality,andaccording to thepositionof thestudentwho is trying to liveouttheirteachingwillbethepointofviewfromwhichhewillunderstandthem.

Itisworthwhiletonoticeandrememberthatthesestatementscanbetakenfrom two quite different points of view in another way also. These teachingscome fromMasters of theWhite Lodge, but exactly the same statements aremadeby thosewho follow theblackmagicof thedark sideof life,whomwesometimesspeakofastheBrothersoftheShadoworofDarkness.Therearetwoways inwhich the eyesmay become incapable of tears, and according to hismotivewillbethepathalongwhichtheaspirantwillgo.Onewayisthatoftheman who aspires to become a disciple of the dark side; he will take thisstatement as teaching complete indifference to pleasure and pain bymeans ofhardening the heart and avoiding all sympathy. Anyone who tries to becomeincapableoftearsbykillingoutallfeelingwillbegoingtowardsthedarkpath.Themanontheotherwayisbecomingincapableoftearsonlyasfarashisown

personalsorrowsareconcerned.Hisownlowernaturedoesnotmovehim,butheisfullyawaketothefeelingsofothers.Onlyathisperilcanamanbecomeindifferenttothesufferingsofothers.

Wemaycontrastthetwowaysinatable:

DarkPath WhitePath

1.Shutsoutallfeelingofsorrow.

Increasesthepoweroffeelinguntilitrespondstoeveryvibrationofothers.

2.Putsupawallroundoneself,toshutoutallsorrows.

Throwsdowneverywallorbarrierthatseparatesandpreventsonefromfeelingthesorrowsofothers.

3.Fundamentallycontractsthelife.

Expandsthelife,asonetriestopouroneselfintothelivesofothers.

4.Leadstodeath,anddestruction,andavichi.

Leadstolife,immortality,andnirvana.

The fundamental difference between the two ways is that the first tendstowards separateness all the time, and ends up in a condition of absoluteisolation, while the second aims constantly at union, and ends in a state ofperfectunity.

The aspirant on the white path has gradually to eliminate everything inhimselfwhichcanreceivefromtheouterworldanythingwhichhefeelsaspainaffecting himself, anything which shakes him through his personality, anysorrowortroubleofanykindwhichworksuponhimasconcerninghispersonalself.Hemustreachapointwhereheisincapableoffeelingsorrowsforhisownseparate interest. In fact, he is to aim at making his kamic sheath entirely a

vehicle of the Higher Self, with no independent life of its own. It is to haveneitherattractionsnor repulsions,neitherdesiresnorwishes,neitherhopesnorfears—thewholeofthatistobeeliminated.Thisshouldnotconveythemistakenideathat thesheathis tobedestroyed;but itmustceasetorespondonitsownaccount to impressions from the outerworld.Only the separated lifemust bekilledout,butthesheathmustbekeptforuseintheserviceofhumanity.

This change that the disciplemustmake in his own character is definitelyshownintheconstitutionof thesheath.Intheordinarydiscipleit isconstantlychanging its colours;butwhen it ispurifiedandall the separate life ispurgedawayitremainsacolourlessandradiantvehicle,onlyaffectedbythereflectionsthat come from the inner life; it has then no colour of its own, but only thatwhichisthrownuponitfromtheHigherSelf,itresemblestheappearanceofthemoononwater—apearly radiance, inwhich there is a certainplaywhichcanhardlybecalledcolour.Thischangetakesplaceverygraduallyintheastralbodyof the disciple while he is working at the difficult task of making himselfresponsivetoallthesorrowsofhisfellow-men,butmoreandmoreindifferenttoallwhichaffectshimself.Itwouldbeveryeasyforhimtokillouteveryfeeling,but to become increasingly sensitive to the feelings of others and at the sametimenottopermitanypersonalfeelingstocomein, isthemuchmoredifficulttasksetbeforetheaspirant.Ashegoesonwiththework,however,hewillfindthat his selfish emotions quietly disappear as they become converted intounselfishemotions.

Thedisciplemaytestthequalityandgenuinenessofhissympathybylookingtoseewhetherornothefeelsitwhenthesufferingofothersisnotintrudeduponhisnotice.Ifyouseeapersonsuffering,orifyoucomeacrossacaseofgrossill-usage,nodoubtyoufeelpain,butdoyoufeelthesamepainwhenthepersonisnotbeforeyoursight?Oursympathyisanexceedinglypoorthingifitisexcitedonlybythesightofsuffering.Sendapersonout intoagreatcitylikeLondon,andhemaybeterriblyaffectedbythesufferingthatheseesaroundhim;buttakehimawayfromitallandhewillsoonforgetthemiserieshehaswitnessedandwillbecomeperfectlyhappy.Thedisciplehastolearntoliveasifthewholeofthat suffering were present before him all the time; to relieve it must be themotiveofhiswork.

Noonehasreachedthestagewhereheisresponsivetothegreatcryofpain,spoken of in The Voice of the Silence?1 unless his motive in life is to helphumanity whether the suffering be before his eyes or not, for that is the realmotive-power of a disciple. The best way to get rid of personality, to growindifferenttoone’sownpersonaljoysandsorrows,tobecomeincapableoftears,istoletthemindthinkuponthesorrowoftheworldandthewaysofhelpingit;thatcausesthepersonalselftobeseeninitstrueplacebesidethelargerselfofthegreatorphanhumanity.

When the disciple passes through Initiation and begins to develop thebuddhic consciousness, this incapacity for tears takes on a new character. Hethenbeginstounderstandthewordevolution,torealizethatinmanitmeanstheunfoldmentofthehighertriad;thenhebeginstoseetherealuseandobjectofallthe suffering and pain. He gradually becomes incapable of tears because heunderstandsthevalueofthesufferingtothosewhoareundergoingit,becausehesees thatwhenpaincomestoamanitdoessoasanabsolutenecessityfor thehigherdevelopmentofhissoul.It istruethattheoreticallythemanmighthaveavoidedthatsufferingifhehadactedwiselyinthepast,foritistheresultofhispastkarmawhenitisnotproducedbyhispresentfollies;butthepracticalaspectofthematteristhatthemanhasbeenfoolish,haselectedtolearnthroughthiskindofexperienceinsteadofthroughwisdom,becausehehasnotalwayschosentofollowthebestheknew,andnowheissuffering,andthepainisbringinghimwisdomforthefuture,andistherebypromotinghisevolution.

Realizingthis,thedisciplereachesaconditioninwhichhemaybedescribedas full of the most perfect sympathy but without regret. The sense of regretcomesinonlywhentheconsciousnessisunilluminedbythebuddiclife.Whenthebuddhicconsciousnessisfelt,thedisciple’ssympathyincreasesenormously,but his regret disappears, and as he rises higher this wider view makes himincapableof tears, because in the faceof thebitterest suffering towhichhe islearningtorespondandtofeelinhimself,hefeelsalsoitsobjectandend.Hecanshareinthesufferingtothefull,butwithouttheslightestwishthatitshouldbeanything other than it is. The absence of anywish to get rid of the sufferingbeforeithasdoneitswork,canonlyexistwhentheconsciousnesshasbuddhicillumination.ThatistheconditionwhichhasbeendescribedastheChriststate.

ThelawisgoodandthewilloftheSupremeisperfect,andthesufferingworksforaperfectend;thereforethediscipleisfilledwithcontentandsatisfaction;hefeelsthesuffering,butofgriefandsorrowhefeelsnoneatall.

Whenthedisciplereachesthisstagehisconsciousnesshasbecomepartofthelifeoftheworld.Ifhethinksofhimselfas“I”itisaspartofthat“I”inwhichallother“Is”alsoexist.Nowthereisforhimnothingwhichisoutsideorseparatefromhimself; he identifieshimselfwith theonegreat life inwhatever stage itmaybe,wheneveritisinneedofhelp.Heentirelylosesthesense,whichissocommonintheworld,ofsomepeoplebeingoutside;heisinallandwithall.

Thisrealizationofunionmakesanenormousdifferenceto thehelpthat theman is able to give to theworld.When he is helping any person he feels histroublesashisown,notasthedifficultiesofanother,separatefromhimself.Heseesthemexactlyasthatpersondoes;thereforeinsteadofassistinghimfromtheoutsideheishelpinghimfromwithin.Thereisaworldofdifferencebetweenthehelp given by one from the outside and that which is given fromwithin; theformerisatemporaryandadventitiousaid,buttheinsidehelpaddstothepoweroftheman’slife.

Thedisciplecanreachthisstateonlybecausehehascultivatedsympathy,haslearnttoidentifyhimselfwiththejoysandsorrowsofothers,hasmadehisownlife a life common to all. Without that, this loss of separateness would beunattainable. The only incapability of tears that he has to know is thatwhichmakeshimindifferenttothethingsthattouchthepersonalself,butleaveshimkeenlyalivetoallthataffectstheothersoulsaroundhim.

C.W.L.—OurPresidenthasexplainedwithregardtothefirstfourstatementsin this book, beginning “Before the eyes can see they must be incapable oftears,”thattheymaybetakeninquiteawrongway,andarethenasacceptabletotheblackmagicianastoourselves.Hewouldunderstandthemtomeanthathemustkilloutallfeeling,buildhimselfintoashellandshutthesorrowsandthetroublesoftheworldoutsideit.Thatisexactlytheoppositeoftheteachinggivento the pupil on thewhite path,who is taught to increase his power of feelinguntilheattainsperfectsympathywiththesufferingsofhisfellow-men.

Wehearagooddealabouttheblackmagicians,butIfancythatfewpeopleknow much about them. I have met many specimens of the genus, and canthereforeclaimtoknowsomethingof theirnatureandmethods.Someof themareveryinterestingpeople,butbynomeansdesirableacquaintances.Therearemanydifferenttypeswhoareclassedunderthegeneraltitleofblackmagician.For instance, thenegroes inSouthAfricaandin theWestIndies,andprobablytheaboriginesofAustralia,practiseagooddealofpettyblackmagic.Itisaverypoor thing;even they themselvesadmit that itdoesnotworkonwhitepeople.Onehasheardofcertaincases inwhich theyhavesucceeded inmakingwhitepeopleexceedinglyuncomfortable,butonemustaddthat itwasmadepossiblebythekindoflifethosepeopleled.Suchmagicdependsforitssuccesslargelyuponthefearofthepeopleuponwhomtheincantationsarelaid,yetitisarealenoughthinginitsfeebleway.Theseprimitivepeoplehavecertaindrugs,theyknowhowtohypnotize,andtheyhavepoweroversomelow-classearth-spiritsandsimilarentities.Theycontrivetocausesicknesstoaman,orinhisfamily,oramonghis flocksandherds,or toblasthisgardensandfieldsso that theywillnotbearcrops; though in the latter case theyarenot aboveaiding theirmagicsometimesbysaltpetreaswell.

There isanothersetofpeople,somewhatmoredignified,whoarepursuingoccultpowerfortheirownends.Theyhavelearntacertainamountofoccultism—sometimesquiteagooddeal—buttheyareusingtheirpowerselfishly.Theyoften contrive to gain money and position by such means, and to maintainthemselvesinthatpositionuntiltheydie.Aftertheirdeaththeysometimesmakean attempt to carry on the same general line, but it meets with indifferentsuccess,andtheirplansbreakdown;everythingsoonerorlaterfails themandtheyfallbackintoaconditionofconsiderablemisery.2Alifesuchasthatmeansquiteadefinitestepbackfortheego.

Yet another and more advanced type of black magician does not desireanythingforhimself.Hedoesnotseektoobtainmoneyorpowerorinfluenceoranythingofthatsort,andthatatoncemakeshimverymuchmorepowerful.Heleadsapureandself-controlled life, justassomeofourownpeoplemightdo,buthehassetbeforehimselfthegoalofseparateness.Hewantstokeephimselfaliveonhigherplanes,freefromabsorptionintotheLogos;helookswithhorror

upon thatwhich for us is the greatest felicity.Hewishes tomaintain his ownposition exactly as it is, and furthermore he claims that he can do it, that thehumanwillisstrongenoughtowithstandthecosmicwilluptoacertainpoint.Ihavemetmenlikethat,andourPresident,whoisalwaystryingtosaveeventhemostunlikelysouls,hassetherselfonceortwicetoconvertpeoplewhohavegotthemselvesintothatcondition,soastobringthemroundtoourwayofthinking—thoughnotwithverymuchsuccess,Iamafraid.Shesometimessaystothem:“Youknowwhattheendwillbe.Youknowquiteenoughofthelawsofnature,andyouaresufficientlyintelligenttoseewhitheryourpathisleadingyou.Itisquite certain that in the end you must collapse. When this manvantara ends,whenthisplanetarychainisoveryouwillbeabsorbed,whetheryouwillornot,intotheLogosathigherlevels,andwhatwillbeyourconditionthen?”

“Youdonotactuallyknowthat,”theyreply,“yetweadmitthatthatappearstobewhatwillhappen.Butwetellyoufranklythatwedonotcare.Wearewellsatisfied with our present position; we are able to maintain our individualityagainstanyeffort todrawus into theLogos foravery long time,even till theendof themanvantara.Whetherwecanholditafter thatwedonotknow,andwedonotcare.Whetherwecanornot,weshallhavehadourday.”

Thatisanarguableposition,andthemanwhoadoptsitmaybenotexactlyagoodman,butheneednotbeabadman,intheordinarysenseoftheword.Hecertainly has a great deal of satanic pride in his composition, but he is notnecessarily spiteful nor evil-minded with regard to other people. Still he isabsolutely unscrupulous. Anyone who happened to get in his way he wouldbrushasidewithfarlessconsiderationthanweshouldgivetoamosquito.Buttoamanwhodidnotstandinhiswayhemightbequiteagoodfriend,andthereisnotnecessarilyanyactiveevilinhiscomposition.Heisnotatallamonsterofevil,butheisamanwhohasstruckoutalineforhimself,andisfollowingitatthecostofallthattousmeansprogress.Thatisallwehavearighttosayagainsthim.Weareconfidentthathewillendingreatdisaster;heisnotsosureofthat,andinanycaseheiswillingtofaceit.

Asa rule thesepeopleare sufficientunto themselves,and theydistrustanddespise everybody else.That is always characteristic of anyonewho is on the

darkpath;heisrightandeverybodyelseiswrong.Helooksdownoneverybodyelse.People talksometimesaboutablackbrotherhood.There isnosuchthing.Therecouldnotbeanytruebrotherhoodamongthem,buttheydooccasionallyjoin together in faceofan imminentperilorwhensomething threatensanyoftheir plans.At best it is a very loose alliance, formidable only because of thetremendous power that some of them possess. It does happen now and againthat?theworkthatsomeofourMastersaredoingfortheevolutionoftheworldcrosses their tracks, and then they become formidable enemies. They cannottouch our Masters—I think that must be very irritating to them—but theysometimesgetholdofoneofTheirpupils,andsocauseThemalittletroubleorsome disappointment, if we can suppose that a Master would feeldisappointment.

Thereasonofallthewarningsgiventoustobewareofthesepeopleisthatwe shall find them trying sometimes to mislead us. Madame Blavatsky, whoknewagreatdealaboutthemandhadawholesomerespectforthem,rathergavethe impression that theywere tempting demonswho exult in evil for its ownsake.Thiswouldbe trueonlyof those at a lower level; themorepowerful ofthemwould consider it quite undignified to exult in anything; but their plans,whicharealwaysentirelyselfish,maysometimesinvolveagreatdealofharmtocertain people. They are as calm and self-contained and as passionless as anydiscipleoftheMaster;infact,theyaremoreso,becausetheyhavekilledoutallfeelingintentionally.Theywouldnotinjureamanmerelyforthesakeofdoingharm, but, as I said before, in pursuit of some end of their own which hisexistenceinterfereswiththeywouldnothesitatetosweephimoutoftheirway.Thosewhosework it is to assist people astrally sometimes come across theirvictims, and in that case the man who tries to help often brings down uponhimselfalsothedeterminedoppositionoftheblackmagician.

Toreturntoourmaintopic.Itisverydifficulttolearntorespondtofeelings,andyetnotpermitone’spersonalitytoshowitselfinanyway—tobeinperfectsympathywiththefeelingsofothers,andyethavenoneourown.Manypeopleareverymuchdisturbedbythesightofthesufferingofothers,butiftheydonotactuallyseethatsufferingtheyforgetit.ManyofthericherpeopleinacitylikeLondon,forexample,whentakentoseetheterriblemiseryintheslums,arevery

muchaffected,andwillatoncedoalltheycantorelievetheparticularcasesthatthey see; yet the same people will go off to their hunting and fishing andpleasure,andabsolutelyforgetthatthereisanymisery.Inthatcasethesorrowisonlypartlyfortheotherperson’ssuffering;itislargelymerelythepersonalpainofhavingthatsufferingintrudedontheirnotice.Thatkindofsympathyisapoorthing—itisnotrealsympathyatall.

Whenwefully realize thesufferingofhumanitywegradually losesightofour own.We forget thatwe have Personal sufferings becausewe see that thesufferingsofhumanityaresogreat,andwerealizethatthatwhichfallstoourlotisafterallonlyourpartofthegeneralburden.Amanwhocangetintothatstateofmindhasalreadyverylargelytranscendedhispersonality.Hesorrowsstillforhumanity,butnolongerforhimself;hehasbecomeincapableoftearsasfarashisownpersonaljoysandsorrowsareconcerned.

It is not an easy matter to regard the sufferings of others accurately. ThePresidentandIsomeyearsagoinvestigatedthequestionoftheinfluenceofpainupondifferent peopleundergoingwhat from theoutsidewouldbe regarded asthesamephysicalsuffering.Wefound that inanextremecaseonepersonwassufferingperhapsa thousandtimesmore thananother,andthat inordinary lifeonemightquiteoftenfeelpainahundredtimesmorethananother.Ifone.showssignsofsufferingandanotherdoesnot,itmustnotbeassumedthatthelatterisnecessarilybraverormorephilosophic.Itmaynotbethecase.Welookedintothequestionoftheamountofsufferingwhichwasinflictedondifferentpeoplebytheignominiesofprisonlife;tosomepersonstheymeantpracticallynothing,toothersthemostintensementalandemotionalsuffering.Soitisfutiletosay:“Idonotfeelsuchandsuchathing,andthereforeotherpersonsoughtnottofeelit either.”Onedoesnot know towhatdegreeor inwhatproportionothers arefeeling. I have found thatmany thingswhichdonotmatter in the least tomemay nevertheless cause serious pain to others; whereas it has been quite thereverse as regardsother things, such asunpleasant sounds, for examplewhichoftencauseacutesufferingtothosewhoaredevelopingtheirfinersenses.Ihaveseen our President in a condition of positive agonywhen a great ammunitionwagonwentclangingby thehousewherewewerestaying inAvenueRoad, inLondon.Thisdoesnotmean,ofcourse,thatshelostcontrolofhernerves.She

has often explained that while the disciple must increase his sensitiveness hemustalsocontrolhisnervoussystem,soas tobearwithout flinchingwhateverpainordisturbancemaycometohim.3

Beforetheearcanhearitmusthavelostitssensitiveness.

A.B.—Thedisciplemustbecomeentirelyindifferenttotheopinionsofothersabouthimself,asfarashisownfeelingsareconcerned.Iftheythinkandspeakwellofhimheisnottobeelated;ifill,heisnottobedepressed.Yetatthesametimehemustnotbeindifferenttotheopinionsofothersastheyaffectthepeoplewhoholdthem.Heisnot,therefore,tobecarelesswithregardtotheimpressionswhichhemakesuponothers, for ifhe repels thembyhisconducthe loseshispowertohelpthem.

Thedisciple,inthecourseofhisprogress,developshispsychicpowers,andsobecomesconsciousofwhatothersarethinkingabouthim;heisthenlivinginaworld inwhich hemay hear everything said about him, andmay see everycriticisminthemindofanother.Hereachesthispointwhenhehasrisenaboveallcriticism,andisnotaffectedbytheopinionsofothers.Somepeopleareveryanxioustodevelopclairvoyancebeforetheyhavereachedthisstage,butiftheyrealizedthisfacttheastralconsciousnesswhichtheysomuchdesirewouldloseitsattraction.

C.W.L.—It must not be thought that the developed person who hearsuncomplimentary remarks about himself and is profoundly indifferent to themdeliberatelynerveshimselfagainstthefeelingofirritation,andsays:“Thatisallverydreadful,butIrefusetocare;Iwillnotpayanyattentiontoit.”Hepasses,nodoubt througha stage like that, butvery soonhe reaches a’ statewhereheabsolutelyandutterlydoesnotcarewhenitisjustlikethetwitteringofbirds,orlikethe’cicadaswhistlinginthetrees—theymaybeanuisancebutthatisall.Hedoesnotpickoutoneparticularcicadaandlistentoitstonealone,nordoeshesingleout the thoughtor thewordofanyonepersonwho issayingsomethingsilly.

Wemustalltrytoreachthatstage.Weareconstantlyputting,tbeforepeople,becauseitistheattitudeofourMastersintowhose“world”wearetryingtogo.

Theymay very properly think: “How canwe hope to attain to the attitude oftheseGreatOnes?”Ofcourse,noonecandoitimmediately,butweoughttobeaiming at it and trying to get as near to it aswe can, and one of theways ofdoingthat—amethodwhichisreallyquiteeasy—isjustnottomindintheleastwhatotherpeoplesay.

Whenwehavereachedthatattitudethenextstepistothinkofthebadkarmathesepeoplearemakinginthinkingorspeakingwronglyaboutus.Wemaythenregretitfortheirsake,andforthatreasonitiswellthatweshouldendeavournottogivemorecausethanwecanhelpforfoolishanddepreciatoryremarks—notintheleastbecausetheymattertous,butbecausetheymakebadkarmaforthepeoplewhoindulgeinthem.

BeforethevoicecanspeakinthepresenceoftheMastersitmusthavelostthepowertowound.

A.B.—Thedisciplemust loseeverything inhimselfwhichcangivepain toanother.Intheearlierstageshehastolearntoeliminatefromhisspeechallthatcangivepain—notmerelyharshcriticismorunkindlanguage,buteveryformofword that hurts another by implying disparagement or drawing attention to afaultinhischaracter.It istruethatsomepeopleareinapositioninwhichitistheirdutysometimestopointouthisfaulttoanother;butitisamistakenviewthatheisjustifiedininflictingpainwhiledoingso.Whenthefaultispointedoutin a perfectly friendly manner, the element of wounding is not present.Wheneverthespeechwoundsitisduetosomeimperfectionincarryingouttheduty; the would-be helper has failed to identify himself with the personaddressed;heisgivingadviceonlyfromtheoutside,andthereforeithurts.Ifhehad unified himself with the other person, and tried to help at the same timefeelingashe feels,hewouldhavebroughtout theotherperson’semotion inasympatheticway; through the consciousness of his sympathy the otherwouldhave had his nobler andwider side awakened, and then the advicewould nothavebeenwounding. If it isyourduty tocriticizeanotherandyou find that itwoundshim,lookintoyourselftofindtheimperfectionthatcausedthewound.Ifwearetolosethepowertowound,theseparateindividualitymustgo;whenwe feel ourselves as one life, it becomes impossible for us to inflict suffering

uponanything,asitispartofourselves.Thewaytoreachthatpointofevolutionistobeginbygraduallypurifyingthespeech,takingthemoresalientfaultsfirst.

C.W.L.—Anyone who wishes to approach the Master must already havegiven up the desire to wound others by his speech. But there is still thepossibilityofwoundingunintentionallyandunconsciously,onaccountofwantofsensitiveness.Aswegofurtherandraiseourconsciousnesstoahigherlevelweshallmoreandmoreunderstandhow things strikeothers.Thosewhohavebeen practising meditation for many years will notice that they have becomemore sensitive, have made a certain amount of progress towards unity, andtherefore they understand the people about them just a little better than thosewhohave notmade such an effort.Wehear someonemakewhatwe think anunfortunateremark,inallgoodfaithandwithoutnoticingthatthereisanythingwrongwithitandthat theyhavewoundedsomebody.Wewhohavesharpenedoursensesjustalittlebythoughtandstudyandtheendeavourtolivethehigherlifefeelinstinctivelyhowthethirdpersonwilltakethatremark.Wecanseethatitisanunfortunateone,andwishithadbeenputinsomeotherform.

AMastercouldnotpossiblysayanythingthatwouldhurtanother.Hemightfind it necessary to give something in the nature of a rebuke; but He wouldmanagetoputitinsuchawaythatthemanwouldnotbewoundedbywhatHesaid.Sometimesadisciplefindsitinthelineofhisdutytoactsternly,andheistempted, through his own feeling of sympathy, to avoid the task. But if theHigher Self asserts its dominance hewill, if it is absolutely necessary) speaksternly,butalsocalmlyandjudicially,andwithoutindignation.

Before the soul can stand in thepresenceof theMasters its feetmustbewashedinthebloodoftheheart.

A.B.—This sentence has behind it a very long occult tradition, which hasbeen given out to theworld inmanyways. It has to dowith the teaching ofsacrifice,whichstillappearsindifferentreligionsinvariousforms,thoughtheyhavegenerallylostitstruemeaning.Theexpressionusedhereisconnectedwithwhat is sometimescalled theblood-sacrificeand theblood-covenant,ofwhichthestrangesttracesaretobefoundamongthetribeswhicharedescendedfromveryancientraces.

In looking up past liveswe came across an incidentwhichmay be told toillustrate the idea behind the blood-sacrifice and covenant. Very long ago Hewho isnow theMasterMoryawas agreatking;hehadanonly sonwhowasH.P.B.,whoasaboywasplacedinchargeofthecaptainoftheguard,whowasColonel Olcott. One day, when the boy was alone with the captain, someconspiratorswhohadplottedtoslayhimrushedinandwouldhavekilledhim,butthecaptainthrewhimselfinbetweenandsavedtheboyatthecostofhisownlife.Theyouthwasonlystunned,butthecaptainlayuponhimdying,andasthebloodpouredfromhisdeath-woundhetoucheditwithhisfingerandplaceditonthe feet of theking.Theking asked: “What can I do foryouwhohavegivenyourlifeformeandmyson?”Thedyingcaptainreplied:“Grantthatyoursonand Imay serve you in other lives for ever.” Then themonarch said: For thebloodwhichhasbeenshedformeandmine,thebondbetweenusshallneverbebroken.”InthecourseoftimethekingbecameaMaster,andthebondbetweenthem remained and ripened into that betweenMaster and disciple, and it willremainforeverunbroken.InsacrificingthelifeofthebodythecaptainmadeatiewhichgavehimthetruelifewhichthedisciplegainsfromtheMaster.

Imentionthestorybecauseitillustratesagreattruth;justinproportionaswearestrongenoughtosacrificewhatevertousisthelife,topouroutthelife-bloodof the lower at the feet of the higher, is the life really gained, not lost. Allevolutionofyounghumanityismadebythevoluntarysacrificeofthelowerlifetothehigher;whenthatsacrificeiscompletelymade,itisfoundthatlifeinsteadofbeinglostismadeimmortal.Theoutersignofthesacrificehelpedpersonstounderstand the principle more readily, and drew attention to the fundamentaltruththatitisonlywhenthelowerlifeissacrificedtothehigherthatitfindsitsowntruefulfilmentofevolution.Onthattruththesacrificeswhicharefoundinmanyreligionswereoriginallybased;thatishowwhatiscalledtheblood-bondis reallymade. The lower life is sacrificed for the higher life, and the higheracceptsthelowerandliftsitupbythebondthatisneverbroken.

Thedisciplemustwashhis feet in thebloodof theheart.Hemustmakeacompleteofferingofeverything,thathelovesandvalues,ofwhatseemstohimhis very life; but he loses this only to findhis higher life. It is not usually anactual shedding of blood that is required, though that does become necessary

sometimes;itissymbolicallythesheddingofbloodalwayssofarasthepupilisconcernedatthetime,becausehefeelstheloss.Hedoesliterallysacrificewhattohimamountstolife,andit looksasthoughheweregivingitupcompletely,without any future possibility of regaining it. The great testing of thecompletenessofthedisciple’ssacrificeismadeinordertodiscoverwhetherthesoulisstrongenoughtothrowitselfvoluntarilyintonothingness,todrawouttheheart’s blood completely, without any hope of reward. If the disciple is notstrongenoughtodothatheisnotreadytostandinthepresenceoftheMaster.Butifhecancompletelythrowawayeverythingthatheknowsashislife,thenallthetestimonyofthepastandthetruthofthelawdeclarethathewillfindthatlifeagain ina lifestrongerandhigher thanthatwhichbe laiddown.It isonlywhen that sacrifice is made that the disciple finds himself in the higher life,standing in thepresenceof theMasters.Then thedegreeofhis strength is theextentofhispowertomakethesacrificewithoutfeelingit.

C.W.L.—ThemeaningofthissentenceisthatthemanwhowishestostandinthepresenceoftheMastersmusthavesacrificedthelowerselftothehigher.The feet of the soul, the personality on earth, must be washed in the heart’sbloodoftheemotionsbeforethehigherlifecanbegained.

That isageneral lawof life.The littlechild takesgreatpleasure inplayingwithitstoys;soonitgrowsupintoboyhood,andthelowerplaythingshavebeenoutgrownandput aside, inorder thatproficiencymaybegained in thehigherkindofsports.Whentheyouthgoestocollegehewillmanyatimeperhapsgiveupagameinthefreshair,whichhewouldverymuchprefer,inordertoworkathisbooks.Atothertimeshewillputasidesomethinghewouldverymuchliketoread, inordertoslaveatGreekverbsorotherapparentlyuninterestingandnotveryusefulstudies.Ifhegoesintotrainingforarace,orforrowing,hehastosacrificetheenjoymentofgooddinners,andliveinafrugalandrigidwayuntiltheraceisover.

Ontheoccultpathmanypleasuresconnectedwiththeouterworldareseentobeawasteoftime.Theremaybecaseswhenitisarealefforttopartwiththem,whenthereisacallfromthehigherlife,andtheaspirantrespondstothatcallatacertainamountofcosttothelowernature.Thenhemustcastasidethelowerin

order to have the higher; but later on the attraction of the lower will havedisappeared entirely. When a mart once fully realizes the higher, the lowersimplyceasestoexistforhim,butinmanycaseshehastocastasidethelowerbeforehereallyentersintothegloryandthejoyandthebeautyofthespirituallife.

Ihaveknownmanywhoseopportunitiesweregoodbutwhoshrankbackjustatthatpoint,andfailedbecausetheywerenotreadytogiveupallthattheyhadpreviouslyenjoyed,andapparentlyreceivenothinginreturnforit.Sometimesamanisafraidtoletgoofonethinguntilhecangrasptheother,andsoheholdsfasttothelower;butitdoesnotsatisfyhim,becausehehasglimpsedthehigher.TogiveupeverythingattheMaster’scall—onewonderswhetheronecoulddoit;onealwaysthoughtandhopedthatonewould,butwhenitcomestothepointcanyoudoitfullyandcheerfully?Manyhaveworkedforyearsandyears,andwonderwhytheydonotattain,whytheyarenotamongthosewhomtheMasterisable todrawveryclose toHimself.The reason isalways thesame; it is thepersonalityinsomeformthatkeepsthemback.Thisgivingupofeverythingisnot a thing to be done with constant backsliding—giving up one day, andgraspingand trying tokeep thenext—nor is it tobedonewithpride,with thepose:“Ihavegivenupeverything.”Thatisquitethewrongattitude;itshouldbedoneasamatterofcourse,andcheerfully.Thepersonwhoisgoingtosucceedwill feel that there is nothing else for him to do but to make the greatrenunciationwhenthemomentcomes.

CHAPTER3

THEFIRSTRULE

Killout....

A.B.—Theexpression“killout”appearsatthebeginningofthefirstsixshortrules.Itisimportantnottomisunderstandit.Therearetwowaysofgettingridofor killing out an evil thought, an evil habit or an evil act.Let us consider thethought first, because when that has been removed the other two very easilyfollow.Supposeanevilthoughtcomesintoaman’smind.Hefindsthatittendstorepeatitself.Thenhisfirstinclinationisgenerallytofightwithittothrowhisenergyagainstitandviolentlyturnitout,justashewoulddealwithaphysicalenemy.Hewants toget itoutof themind,sohe takes itby theshouldersandflingsitout.

That is not the bestway. It ignores the great law,whichworks throughoutnature,thatactionandreactionareequalandopposite.Takeaballandthrowitagainstawall;itwillreboundandstrikeyou,gentlyifyouhavethrownitgently,butwith great force if you have flung it violently. The same principle is trueeverywhere. Suppose you turn a thought out of themindwith violence; therewill be a decided reaction. The recoil will give you a definite sense ofexhaustion, and the thoughtmay come back to youwith increased force. Thestrength that you have put out has then taken form as thought, and has comebacktoyouagain,andyouhavetorepeatthestruggle.Inthatwayamanmayinsome cases fight for weeks andmonths and even years, and yet be none thebetter for it. Still, in time it is possible to kill out evil thought by thismeans,though with it you will also kill out a large amount of your own force andenergy, of your thought-power, so that a certain hardness and lack ofresponsivenessofsomeareaofthementalbodywillbetheresultofthestruggle.

The otherway of killing it out is to substitute for the bad thought a goodthought of exactly opposite nature.You first deliberately study thematter anddecide what is the opposite, the exact antithesis, of the evil thought. Youformulate thenewthoughtquietly inyourmind,and then,at theverymoment

when theevil thoughtcomes intoyourmind,yousubstitute for it theoppositegoodthought.Thusforprideyoumightsubstitutekindness,forangeraffection,for fear admiration, and for low material desires thoughts of purity, dignity,honour, and the like; or you might dwell with devotional thought upon themental imageof theMaster as having the goodquality, and forget yourself inthinkingofHim.

Thehumanmindcannotconcentrateontwoseparatethingsatonce;sowhenyougiveyourattentiontothegoodthoughttheresultisthattheevilthoughtisexpelledwithoutyourdirectinganyforcetowardsit.Thusnomentalenergyiswasted,novitality is lost.Thegoodthoughtsoongainsstrength,andthemindbecomes impervious to the attacks of the bad thought, and irresponsive to itskind;soyouhavepracticallykilledouttheevilbyintensifyingandvitalizingtheoppositegood.Itisasifwesuckedthelifeoutofthebadthought,andleftitamereshell.Badthoughtsaremosteffectivelykilledbysuchdevitalization.

Wehave thus twowaysof killingout; the formeron the lineof death, thelatteronthatofgrowth.Oneistheplanwhichischieflyusedbythosewhoarebeginning to tread the left-hand path, who are turning against theway of thedivineWill.TheotheristhatofevolutioninaccordancewiththedivinePlan.Wearefreetochoosewhichwewillfollowofthesetwogreatroads.Allthethingsoftheworldareinevolution,movingononeortheotherofthesepaths.

Thoseparts of theworld inwhich Ishvara is developingHis Imagehave acertainfreewill,whichconsists-intheirbeingabletoworkwiththedivineWillor away from it as separate individuals.ThosewhoworkwithHimultimatelytread the right-handpath, but thosewhodeliberately choose the separated selfarepreparingthemselvestotreadtheleft-handpath.Speakinggenerally:allthatleadstoisolationtendstoturnaman’sdirectiontotheleft,andallthattendstounitytowardstheright.Peopleoftheleft-handpathkilloutsympathy,affectionand love,because they find that thosequalitiesbringmisery,andalsostand inthe way of their gaining power. The killing out process is generally takentherefore by those who want to gain power and the other things that theyconsiderdesirable in this life, for the firmestablishmentand theenjoymentoftheseparatedself,carelessofthegoodofthewhole,entirelybentupontheirown

individualprogressandgain.Theywillkillviolentlyall that sideof theirownnature the response towhichwouldbeanobstacle in thepathofpower.Theywillkilloutaffectionalso,becauseitisanavenueofpain,anditisfareasiertobecome indifferent by killing out affection than by becomingmore andmoresensitive.

But the way we have been taught is that of union, the path in which thedisciplebecomesresponsivetoeverycryofpain,aswassoemphaticallytaughtinTheVoiceoftheSilence.4()Thedisciplemustintensifyhislife,notminimizeit;hemustsubmittothelaw,notfightagainstit.Thenofcoursethelawwillbewithhim.HismethodissomethinglikethatartofwrestlingwhichistaughtinJapan, in which conquest is gained by yielding to one’s antagonist; the manconstantlyyields tohisopponent,butat thecriticalmomenthe turns insuchawaythattheforceofhisantagonisttellsagainsthimself.Thisisthenatureoftheyogaoftheright-handpath;ofitShriKrishnasaysintheGita:“Inthisthereisnolossofeffort,noristheretransgression.”5

C.W.L.—Manypeople,whentheyaretoldtokilloutadesire,startmakingwhatmaybedescribedasaviolentraiduponit.Theywanttokilloutacertainevil quality, so they set themselves very strongly, angrily almost, against thatquality.One resultof this is thatonestirsupwhatever forcesexist, insideandoutside, which are tending in the opposite direction, into the most violentopposition possible, and the consequence is a serious struggle. If a man issufficientlydeterminedhewillcomeoutconquerorintheend,butinmanycaseshewillwaste a large amountofhisown force andenergyand thought-power,andleavehimselfmuchexhaustedanddepleted.

I can testify that themethod of substitutionworks verymuch better, for Ihavetriedboth.Itisasortofmoraljujutsuwherebyyouemploytheforceofthehostilepowertohelpyou.Youdonotsomuchattackthefoeasconcentrateallyour attention on the opposite virtue. If for example, aman is inclined to bereadily upset and disturbed, he should not fight hard against that, but insteadshould think constantly of calmness, of peace and philosophy. Presently thatthoughtwillbecomeestablishedbyhabit,andhewillfindthattheoldworryandlackofcalmnesshavepassedawaywithouthismakingadesperatefight. Ifhe

surroundshimselfwiththought-formssuchas“Donotbeirritable,”andsoon,theyarestillofthecolourofirritability,andtheyreactundesirablyonhim.Butifhe thinks strongly, “Be calm, be gentle, be peaceful,” he sets up vibrationsappropriatetoandproductiveofpeaceandharmony.Wedonotwanttosetonevicetofightanothervice,butwewanttoignoreallthesethingsandworkuptheoppositevirtue;bydoingthattheeffectwillbejustasgoodandweshallachieveitwithfarlesstrouble.

Wesay:“Killoutdesire,”butnot,“Killoutemotion.”Thehigheremotionsmust be encouraged always, and the stronger they are the better.Especially isthistrueofloveanddevotion,whichoneshoulddeliberatelycultivate.Whenamanfeelsagreatrushofsuchanemotionas thesehisauraexpands:hisastralbody becomes perhaps ten times its normal size in the case of the ordinaryperson, andmuchmore than that when theman really knows how to use hishighervehicles.When thegreatparoxysmof feeling isover theauracontractsagain, but not exactly to what it was before; having been much stretched itremainsatleastalittlelargerthanbefore.Thefirsteffectoftheexpansionisararefactionoftheastralbody,butitveryspeedilydrawsinmoreastralmattertofillthelargerspace,soastomakeituptoaboutitsnormaldensity6.

Theastralbodyisdefinitelyneededinorderthatbymeansofitonemaybeabletosympathizewithpeople,andalsobecauseofitsfunctionasareflectorofthe buddhic body. In the case of a developed person there is no colour in hisastralbodyexceptwhatismirroredfromthehigherplanes;itonlyreflectsandshowsthemostdelicatetintsofcolour.7

There are three ways in which the higher Self is connected with thepersonality.8Thehighermindisreflectedinthelower.Thebuddhiorintuitionisreflected a stage lower than the mind, in the astral body. There is also thepossibility of connection between atma and the physical brain. The last is themostdifficult tounderstand; it shows tremendouspowerofwill,whichmoveswithoutconsiderationofthemeansbywhichitsobjectistobeachieved.Itisthemethodofthefirstray,towhichDr.Besantbelongs.Shehasthatgreatpowerofdecidingthatsomethingshallbedone,withoutstoppingtoconsiderthemethodstobeemployeduntilafterwards.Wedonotknowthelimitsofthehumanwill.It

hasbeensaidthatfaithmayremovemountainsandcastthemintothesea.Idonotknowwhether therewouldbeanyparticularpurpose tobeserved indoingthat, if it can be done, but I have certainly seen very wonderful resultsaccomplished by the human will and I do not know where the limits of thatpowerareset.Incrediblethingsaredone,moreespeciallyonthehigherplanes,bythemereactionofwill.WhenIhadtotakeupthestudyofmaterialization,forexample,accordingtomywayofprogressIhadtolearnexactlyhowitwastobedone—acomplicatedprocess involvingagooddealofknowledgeof thedifferentmaterialstobebroughttogetherandhowtheycouldbestbearranged.But I have known a person, who knew nothing whatever about it, to drivestraightinbythetremendousforceofwillandproducethesameresult,withoutgatheringtogetherallthecomplicatedthingsthatwerenecessary,andwithoutintheleastknowinghowitwasdone.Suchwillisoneofthedivinepowerslatentinallofus,butinveryfewdoesitevercometothesurfaceandproducesucharesultwithoutalongcourseofcarefultraining.

I think that for most people the easiest of the three ways of makingconnectionwiththehigherSelfistobringtogetherthehigherandlowerminds,bypassingfromconcretetoabstractthought,orfromanalysistosynthesis.ButIhave seen cases in which a person has been able to reach the buddhicconsciousness without disturbing the relations between the mental and causalbodies at all. When it can be done, I have heard on high authority that thisunification of the buddhic and astral bodies is the shortest of all roads to thegoal,but thecapacity todo it isgainedonlyas theresultofmuchsuffering inpreviouslives.Thoseforwhomthatisthelineraisethemselvesbytheintensityof their love of devotion into the buddhic vehicle and effect a junction there,beforetheyhavedevelopedthelowermindtoanythinglikealevelwhereitcanworkinwiththehighermind,andbeforetheyhavedevelopedthecausalbodyitself.Ofcoursethesetwobodiesmustbedeveloped,theycannotbeoverlooked;theaspirantwillworkuponthelowermindfromtheastralbody,developingitandlearningwhateverhastobelearnt,onaccountofhisloveanddevotion.ThepupilloveshisMastersointenselythatforHissakehewilllearnwhatisneeded,and will thus develop whatever intellect is necessary. He also acts upon thecausalbodyfromabove,andpoursintoitthebuddhicconception,andsoforcesittoexpressthatasfarasitcandosoinitsownway.

Killoutambition.

A.B.—Wenowturntothefirstrule,dealingwithambitioninparticular.Theundevelopedman is strongly held by the attractions of the senses; he desiresphysical luxuryandbodilyenjoyment.Hedoesnotfeelambition,which is thedesireforpower,until themindishighlydevelopedandthe intellectualpowerhas grown strong. The note of the intellect is “I”. It causes the man to feelhimself separate, and that invariably leads him to wish to exercise power,because thatdesire is theself-assertionof the individualsoul.Hefeelshimselfsuperior to all around him, and that shows as a desire for physical authority.Fromthatcomesthetemptationtoseekandgraspsocialandpoliticalpower.Inthepoliticalandsocial sphereambition is thegreatmoving force; for themanwhobyhisintellecthasgainedinfluenceoverhisfellow-men,standsoutastheirleader and this is a positionwhich is incense in the nostrils of the proud andsuperiorman.

Then theman begins to despise outer power over the bodies of men, andtherecomes intohismind therealizationofasubtler formofpower,whichhenow seeks to obtain. He no longer wants to lay down laws with physicalauthority;hehasthesubtlerlongingtodominateandrulethemindsofmen.Thatis intellectual ambition—the ambition to be a leader of thought. It is not anambitionwhichwouldmoveanyonewhohadnotalargelydevelopedintellect.

Still later,when thatdesirehasbeenoutgrown,ambition reappears inayetsubtler form,when theman passes on into the spiritual life.He thinks of thespiritual progress as made by himself for his own sake, because he wants togrowandunderstandandprogress; theoldambition is reallystillholdinghim,anditismoredangerousbecauseitishigherandsubtler.ThatiswhyinthenotetothisaphorismtheMastermakestheremarkablestatementthatthepureartist,whoworks for the loveof hiswork, is sometimesmore firmlyplantedon therightroadthantheoccultistwhofancieshehasremovedhisinterestfromself,but who has in reality only enlarged the limits of experience and desire, andtransferred his interest to things which concern his larger span of life. Theoccultistisnolongerconfinedtotheambitionsofhispresentincarnation,yethisambition may not be dead. He no longer cares to be a law-giver or ruler of

mankind,norevenanarbitratorinthethoughtsofmen;buthedesirestobehighinthespiritualworld.Herealizesthatheisgoingtolivelifeafter life,andhisambitionextendstothewholespanofthatgreaterlife.Heisstilllongingtobefirst,tobeseparate,tobewhatothersarenot.Yetthattoomustbeovercome.

Whenonespeakstothosewhodesiretobepartoftheuniversallife,theveryfirst thing that one must tell them is to kill out that which makes forseparateness.Therewould,however,benogaininputtingsuchanidealbeforetheordinaryman.Hecannot leapatoncefromtheworldly life intoaspirituallifeinwhichheisinfullactivity,butneverthelessdoingnothingconnectedwiththepersonalortheindividualself.Ifyoutellanordinarymanoftheworldtokilloutambition,andifhedoesit,theeffectwillnotbeadesirableone,forhewillfallintolethargyanddonothing.

Suppose a man is further on than that, is on the probationary path; howshouldhereadthisruleaboutambition?Mostwiselybyapplyingthewordkilltothelowerformofambition;heshouldinfactunderstandittomeantransmute.Heshouldgetridofambitionforthethingsoftheworld,butputbeforehimselfsomethinghigher forwhichhecanbeambitious.Thatwouldbe thedesire forspiritualknowledgeandgrowth.Atthisstageamandoesnotgetridofambitiontotally;heentersan intermediatestate,andwillmakegreatprogress ifheputsbeforehimselfashisgoaltheattainmentofspiritualknowledgeandtheobjectoffindingtheMasterandultimatelybecomingaMasterhimself.Really theseareall ambitions, but theywill help him to shake offmanyof the lower shackleswhichenwraphispersonality.

Thisqualityofambitionwhichthedisciplehastokillouthaditsusesinhisearlier evolution. It was a means to make the man’s individuality firm andsteady.Intheearlierstageshegrewbyhisisolation.Itwasthenrequisitefortheevolutionofthephysicalandmentalbodiesthatthereshouldbecompetitionandfighting;allthosestagesofcombatandfightwerenecessaryinordertobuilduptheindividual,tomakehimstrongsothathecouldholdhisowncentre.Hehadtohaveaplacedefendedfromoutsideaggression,inwhichhecoulddevelophisstrength.Healsoneededsuchworldlypositionasambitionseeks,justaswhenyouarebuildingahouseyouneedscaffolding.Ambitionhadmanyusesinthe

earlier stages—to build up thewalls andmake them denser, to strengthen thewill, and to help to raise the man step by step. A man in whom ambitionpredominatesalsokillsoutsexualandotherlowerdesires,becausetheyhinderhiminhis intellectualgrowthandhissearchforpower,and thushedominateshis lower passions. In the early stageman thus needs ambition as ameans ofgrowth.

You would not say to the man of the world: Kill out ambition,” becauseambitionstimulateshimanddrawsouthisfaculties.Butwhenasadiscipletheman is togrowinto thespiritual life,hemustget ridof thewalls thathebuiltroundhimselfinearlierstages.Asafterahouseisbuiltthescaffoldingmustbetaken away, so the later part of theman’s evolution consists in rendering thewalls translucent, so thatall lifemaypass through them.Therefore these rulesarefordisciples,notforthemenoftheworld.

C.W.L.—Ambitionintheundevelopedmanshowsitselfasthedesire,letussay, to gainwealth so that hemay satisfy his craving for physical luxury andbodilyenjoyment.Lateron,whenhedevelops intellect,hebecomesambitiousfor power.Evenwhen aman has transcended the ambition for power and theprizesofthisworld,andisworkingselflesslyforthebenefitofhumanity,therestillremainsveryoftentheambitiontoseetheresultofhiswork.

Many people are devoting their time quitewillingly and quite earnestly todoing goodwork, but they like others to know it, and to say what good andusefulpeopletheyare.Thatalsoisambition;mildcertainlyascomparedtosomeother kinds, but still it is personal, and anything that is personal stands in thewayofthedisciple.Thelowerselfhastobeeliminatedentirely.Itishardtodoitbecause the roots are very deep, and when they are torn out the man is leftbleeding,andfeelingasthoughalltheheartweregoneoutofhim.

Whenwehavegotridofthedesiretoseetheresultofourwork,westillhavethedesireforrecognitioninahigherform.Westill,perhaps,areambitiousforlove;wewanttobepopular.Itiswellandgoodforamantobepopular,todrawtheloveofhisfellows,becausethatveryfactisanadditionalpowerinhishands.Itenableshimtodomorethanheotherwisecould,alsoitsurroundshimwithapleasantatmospherewhichmakesallsortsofworkeasier.Buttodesirethat in

thesenseofbeingambitiousforitisalsoathingwhichwemustavoid.Wemayrightlybehappyiflovecomesourway;thatiswellandgood—itisgoodkarma;butifitdoesnot,wemustnotbeambitiousforit.Wecannotseizeuponapersonandsay:“Youshall loveme,youshall appreciateme.” Ifhis feelings run thatwayhewill;ifnothecannot,andtopretendwouldbeworsethanall.

Wehavetoriseaboveallthesestagesofambitionwhicharestillfoundintheordinary world. We must give for the joy of giving, whether it be work, orsubstance,or loveordevotion;whatever it iswemustgivefreelyandheartily,and never think of any return; that is the only real love, not the sort of lovewhichisalwayssaying:“Howmuchdoesso-and-soloveme?”Therealattitudeshouldbe:“WhatcanIdotopourmyselfoutatthefeetoftheonewhomIlove?OfwhatservicecanIbe?WhatcanIdoforhim?”Thatistheonlyfeelingthatisworthyofsogranda title.All thatweknowperfectlywell,butwemustput itintopractice.Itseemstobedifficult,sometimes,todothat,becausethereisstillaremnantofthelowerselftoberemoved.

Fortheordinaryman—maybeevenfortheonewhoisapproachingthePath—Ithinkitwouldperhapsbewelltoqualifythisruletosomeextent,andsay:“Killoutthelowerambitions.”Itisnotadvisabletosetbeforetheman,whoisjust beginning, a standard of conduct which he can only hope to reach aftermanyyearsofeffort. Ifamanhasworldlyambitionshecannotbeexpectedatoncetodropthemallandhavenothingtofilltheirplace;thatwouldbescarcelypossibleforhim,anditisevendoubtfulwhethersosuddenachangewouldbegoodforhim.Hemustfirsttransmutehisambitions.Lethim,ifhewill,atfirstdesireknowledgeearnestly,desiretomakeadvanceinoccultismandprogressinunselfishness;lethimdesiretodrawneartotheMaster,tobechosenasapupil.

Mostofushavedesiresofthatsort,butwecallthemaspirations;thechangeofnameseemstoconnoteatotalchangeinourattitude,butofcoursetheyarestill desires. We shall reach a stage when even those desires will disappear,becauseweshallbeabsolutelycertainthatprogressdependsonourowneffortsonly; thenwe shall no longer desire anything.TheMaster once said: “Donotdesireathing;desireisfeebleWill!”9Donotthinkofsomequalityyouwanttodevelop:“Ishouldliketohaveit,”butsay:“Iwillhaveit,”andgoanddevelop

it.Thatistheonlylineforamantotake,becausethesethingsareabsolutelyinhisownhandstodoornot,ashechooses.

It isacaseof transmutingatfirst.Thedesireforspiritualgrowthisa thingthat those who are approaching the Path should no longer be encouraging inthemselves,butthereisthatintermediatestagewhenitisverynatural.Wewhoarestudentsoughttobegettingtoastageatwhichwetakeourspiritualgrowthforgranted,andfixallourenergiesontryingtohelpothers.Atfirstamandoesneedapersonalmotive;thenhegraduallycomestoforgethimselfandtomakehisadvancement for the sakeof theMaster, for the sakeofpleasingHim,andeventuallyhelearnsthatheissimplyachannelforthegreatdivineforces,andthat hemust be a good channel andmust haveno anxietywhatever about theresult. His one care then is that nothing on his part shall hinder his being anexpression of theDivine—as perfect an expression as is possible for him.Hedoesnotworryintheleastaboutit;hedoesnotdesirethathisforcemaybeusedinthisdirectionorthat;heissimplyatoolinthehandsofGod,thathemaybeusedasaridhowandwhereGodwills.

Ofcourse,wecanattain thatattitudeonlybydegrees;butweshould set itbeforeourselvesasthestateofmindatwhichweshouldaim.Wemustbeginbyforgetting ourselves, by rigorously weeding the self out. What if we are notgainingtheadvancementwhichwethinktobeduetousaftersomanyyearsofthoughtandstudy,orwhatifthepeoplewhomwehelparenotgratefulforbeinghelped—generally they are not—all that does not matter.10 Let us forgetourselves and do the work and let us be entirely indifferent as to any return.Karmawilllookafterthat;weneedhavenofear.Thegreatlawsoftheuniversearenotgoingtobealteredinordertodoaninjusticetoanyoneofus,wemaybequitesure.Theywillworkwithequalbalance;justlytheywork,eventhoughitbeaftermanydays.Forgetyourself;thatisthefirstandthelastwordofadviceontheoccultPath—thereisnootherway.Howeverharditmayseemithastobedone,andhastobedoneperfectly.

WecomenowtothefirstnoteoftheMasterHilarion,whichisattachedtothefirstrule.Iwilltakeitbitbybit.Itbegins:

Ambitionisthefirstcurse;thegreattempterofthemanwhoisrisingabove

hisfellows.Itisthesimplestformoflookingforreward.

That is ratheracuriouswayofputting it,but it isobviously true.The firsttemptationthatcomestoamanwhoknowsheisrisingalittleabovetherestinsomewayistothinkofhimselfasagreatman,andthisleadshimtoresolvethathewillrisestillfurther,sothathemayenjoythepleasureofhisprideevenmore.

Menofintelligenceandpowerareledawayfromtheirhigherpossibilitiesbyitcontinually.

How true that is no one can knowwho is not clairvoyant. Thosewho arepupilsof theMastersnecessarily,Isuppose,havethehabitofregardingall thepeople they meet more or less from the point of view of their possiblediscipleship.Oneseesamanwho is in somewaysobviouslyagoodman; thefirst thought that comes intoone’smind about him is: “Hownear is he to thepointwhenhecanbecomeapupiloftheMaster?”Tousitisthegreatestreward,the most precious piece of advancement that can come to any man, that heshouldreach thestagewherehe isworth taking inhandbyoneof theseGreatOnes,sothathisfutureevolutionmaybeassured.Attainmentisafterthatmerelyamatteroftimeand,ofcourse,ofperseveranceandmuchhardwork.

Though it is quite true that for every human being progress is merely aquestionoftime,formanyhumanbeingsitisclearlyamatterofsoverymuchtimethattheymaybetakenenbloc,sotospeak,dealtwithinthemass;butthemoment thatamancomesnear to thestagewhenconceivablyaMastermighttakehiminhand,healsobecomesanobjectofverykeeninteresttothepupilsofthe Master, and their desire is always to try to help him to the point wheredefinitecontactmaybecomepossible.Itshouldalwaysberememberedthatitismerelyaquestionoftheman’sdesertsinthematter; thereisnofavouritismofanykind.ThemomentitisworththeMaster’swhiletoexpendasmuchenergyaswouldberequired to teach thatmanHewilldoso,but it isonlyworthHiswhilewhenHewillbeabletodomoreworkthroughthemanthanHeHimselfcoulddowiththesameenergydevotedtootherwork.

Wemeet a large number of peoplewho seem as though theywere not farfrom that point. They are so good in one way or another, and some are so

hopefulall round, that it seems tous that surelywithavery littlemoreof therightdirectionoftheirenergiestheywouldbefitfordiscipleship—andthenwearedisappointedtofindthatitallcomestonothingandtheyspendtheirlivesintheordinaryway.MostespeciallyIhavenoticedthatwithboysandgirls,amongwhom it has always beenmy lot to have to look for hopeful cases.There aremanyyoungpeoplewhoarequitenear thepointwhere, if their energieswerejustturnedintherightdirection,theywouldmakeverygoodsubjectsindeedforsuchprogress,andyettheyfailtograsptheopportunity.Theygetdrawnintothecompetitionofordinaryschoollife,andaresweptintoaworldoflowerthought.Itisnotbadthought,Idonotmeanthat—thoughthatmayhappensometimes—but they are swept into a sort ofwhirlpool of comparativelyworldly thought.Thegoalputbeforethemisgenerallythatofsuccessinsomematerialway—tobecome great engineers or great lawyers, or to succeed at the head of somemercantilehouse.

Not only is a worldly career expected of them by their parents, but thegeneral trendofpublicopinionalso influences them in thatdirection,and it isveryhardtoescapefromtheeffectofpublicopinion.Itispressinguponusallthe time in all directions, and so it comesabout that theseyoungpeople,whoseemsonearlyreadyforthehigherthing,seldomreachit.Insteadtheytakeupavery estimable and useful career, but it is just not that higher thing. I havefollowedupsomecasesthatseemedtomespeciallylikely,andIhavefoundthatthesamethinghassometimesoccurredtoegosforanumberofincarnations.Fora dozen or twenty incarnations they have been very nearly ready, withinmeasurable distance of taking that great step, but each time they have turnedaside from it, andpracticallyalways ithasbeenworldlyambition thathas ledthemawayfromtheirhigherpossibilities.11

When the Master Hilarion says that men of intelligence and power arecontinuallyledawayfromtheirhigherpossibilitiesbyambition,IthinkHemusthave had cases in mind very similar to those which I have just described,becausethosetowhomthehigherpossibilitieslieopenmustnecessarilybemenofintelligenceandpower,notmereordinarymen.Hedoesnotsaythatambitionruins their lives,butonly thathigherpossibilitiesexist for themfromwhich itleadsthemaway.Itissurelynotbadforaboythatheshouldwishtobeagreat

engineer, a great lawyer, or a great doctor. These are all fine professions, butthereareotherthingswhichareevenmoreuseful,andifhecouldseeandchoosethemoreuseful line itwould surelybebetter forhim.Wecannot say that theworldlywork is bad, but only that there is betterwork.When one says betterworkoneisnotdepreciatinganyoftheseprofessionsortheirvaluetotheworld;onemeans thatmostwell-educatedmenwith ordinary capacity could take upthosedutiesandmakemoreorlessofasuccessofthem,whereasonlythosewhohave a history behind them from the occult point of view can take up withsuccessthenarrowanddifficultpathofocculttraining.Thosewhofollowitcandomoregoodeventhanthemanwhowinshighdistinctionalonganyofthoseother lines, sowhen there is a childwhowishes to take it up,who obviouslywouldbeabletodoso,nooneshouldstandinhisorherway.

Yetitisanecessaryteacher.Itsresultsturntodustandashesinthemouth;likedeathandestrangementitshowsthemanatlastthattoworkforselfistoworkfordisappointment.

Themanwhoattainsthatwhichhehassolongandsoearnestlydesired,oftenfinds later that it isnotquitewhathehoped itwouldbe.Menwhoscheme toobtainpowerandhighpositionfindthatthepoweristoagreatextentillusory,thatitishamperedinalldirections,asinthecaseofLordBeaconsfield,whichImentionedbefore.Itispossiblethathemighthavedonemoregoodbygivingallhisenergytothepursuitandspreadofoccultism.Hisworksarenotverymuchread,nowadays,buthisoccultknowledgeshowsthroughthemas,forexample,inhiswonderfultaleofAlroyd.12

Butthoughthisfirstruleseemssosimpleandeasy,donotquicklypassitby.Forthesevicesoftheordinarymanpassthroughasubtletransformationandreappearwithchangedaspectintheheartofthedisciple.

For the disciple there are special temptations, special difficulties. Theordinaryman is proud, perhaps, of certain things he can do. The pupil of theMasterknowsfullwellhemustnotbeproudofanyadvancementthatcomestohim.Indeed,knowingtheMasters,hecannotwellbeproud,forallsenseofpridefallsawayfromanymanwhoreallyknowsThem.Hemaybeabletodomanythingsthatotherscannotdo,butyetheisconstantly,bythenecessityofthecase,

inthepresenceofoneorofmanywhocandoquiteinfinitelymorethanhecan.Andsopride,todothemjustice,isnotoftenfoundinthepupilsoftheMasters.Yetthewholethingisverysubtle.Thepupil,ifheisnotcareful,willfindthatheis proud of not being proud; proud to find how humble he is in spite of thewonderfulthingshecandoandthinkandsay.OrhemaytrytoelbowhimselftothefrontamongthosewhoareservingtheMaster,becauseinhispridehethinksthat he can do thework best and that his presence at the top is essential.ButMadameBlavatskysaid inherFirstSteps inOccultism: “Noonecan think, ‘IambetterormorepleasingtotheMasterthanmyfellow-disciples’andremainapupil of theMaster.”AndDr.Besant once said: “Oneof the first rules for anoccultististobeasunobtrusiveaspossible,sothathispersonalitywillattractthesmallestpossibleattention.”

Thosewhoarestudentsofoccultism,butnotyetpupils,maymoreeasilyfallinto the error of pride. It is a great difficulty for those who develop psychicpowers.Theyfindthattheycanseesomuchthatotherscannot;somuchisopentothemthatisunknowntoothers,thattheybegintofeelthemselvessuperiortotheirfellow-men,andveryoftenthatleadstoratherdisastrousresults.Whenwefindpsychicswhoshowgreatpride,Ithinkwemaygenerallytakeitforgrantedthattheyarenotasyettrainedpeople,thatthoughtheyaredevelopingthehigherfaculties they have not yet come into contact with the Master, because theabsenceofprideisasuresignofonewhoislearninghislessonproperly.

Itiseasytosay:“Iwillnotbeambitious”;itnotsoeasytosay:“WhentheMasterreadsmyheartHewillfinditcleanutterly.”

That isquiteadifferent thing.Wecansoeasilypersuadeourselves thatweare not ambitious, that we are never selfish, never irritable.We can persuadeourselves of many things, but the Master sees with the all-seeing eye thatdiscernsthefactsandnottheglossandtheglamourwethrowoverthemwhenwelookatourselves.

Thepureartistwhoworksfortheloveofhisworkissometimesmorefirmlyplantedon therightroad than theOccultistwhofancieshehasremovedhisinterest from self, but who has in reality only enlarged the limits v ofexperienceanddesire,andtransferredhisinteresttothethingswhichconcern

hislargerspanoflife.

Cynicalpeoplemightremarkthatthetrueartistinthatsenseisunknown,butthatisnotso.IhavehadagreatdealtodowithartisticcirclesbothinEnglandand in France, and though there is much jealousy and want of generousappreciation amongartists ingeneral, yet I also surelyhaveknownmore thanoneartistwhodidliveandworkfortheloveofhisartandnotforgain.Becausehe so worked, he often threw away many obvious chances of worldlyadvancement,thinkingthattotakeadvantageofthemwouldinvolvedisloyaltyto his art.Amanwho iswilling to do that for the sake of his art has alreadymadesomeprogressonthewaytogettingridofthelowerself.Theremaybeahigherformofselfishambitionatthebackofit,butatleasthehasgonealongwayineradicatingthemerelowerselfwhenhehaslosttheambitionforworldlywealthandsuccess.

There is a stage at which the occultist has quite conquered all desiresconnected with the personality, has risen above all the ordinary ambitions ofmen,butstillhasambitionforhisseparateindividualityorego,andisthinkinggenerallyofitsprogressinsteadofthegoodhecandotoothers.Soitmaywellbethatanartistwhodidaltogethersacrificethethoughtofself,eventhoughheknewnothingaboutoccultism,mighthavehis feetmore firmlyplantedon therightroadthansuchanoccultist.

Thesameprincipleappliestotheothertwoseeminglysimplerules.Lingeroverthem,anddonotletyourselfbeeasilydeceivedbyyourownheart.

TheMasterherereferstoRules2and3,whichweshalldealwithinthenextchapter.Thesetellustokilloutdesireoflifeandofcomfort.Hewarnsustobecautious with regard to all three, for the mind is extraordinarily, even quitediabolically,cleveratmakingexcusesforus,atfindingallkindsofreasonsfordoingwhatwewanttodo.Wemaynotthinkofourselvesasparticularlycleverorintellectual,butifwelookbackovertheexcuseswehaveinventedfordoingthings we have wanted to do, we usually have to admit that we have shownamazingcapacityinthatdirection.

Fornow,atthethreshold,amistakecanbecorrected.Butcarryitonwith

youanditwillgrowandcometofruition,orelseyoumustsufferbitterlyinitsdestruction.

C.W.L.—This is theendof theMasterHilarion’s longnote toRule1.Themoreamanadvancesonthepathofoccultdevelopment,thedeeperhewillburyany fault which has not yet been eradicated. Suppose it be selfishness, thegreatest andmost commonof all faults, because it lies at the root of somanyothers.Hemayhavegotridofallitsouterevidences,andmayimaginehimselftobeentirelyfreefromit,andyetthefaultitselfmaystillbeunconquered.ThefurtherhegoesonthePaththemoredeeplyitwillbehidden.Inthemeantimeheisgradually raising thestrengthof thevibrationsofhisvehicles so thatallhisqualities,whether bad or good,must be greatly intensified. If there is an evilqualitytheexistenceofwhichmaybequitehidden,bothfromthemanhimselfand his friends, itwill be growing stronger and stronger, and inevitably sometime it must break through and show itself. Then just because he has madeconsiderableadvance itwillproduceamuchmore seriousdisaster thanwouldhavebeenthecaseatanearlierstage,andhecertainlywillsufferagooddealinitsdestruction.

A.B.—Themanonthepathmustdohisworkthoroughly.Onthethresholdmistakescaneasilybecorrected.Butunlessthedisciplegetsridentirelyofthedesireforpowerwhileheisintheearlystagesofhisspiritualapprenticeship,itwillbecomestrongerandstronger.Ifhedoesnotweeditoutwhereitisbasedinthephysical,astralandmentalplanes,butallowsit totakeroot inthespiritualplane of the ego, he will find it very difficult to eradicate. Ambition thusestablishedinthecausalbodyiscarriedonfromlifetolife.The’physical,astralandmentalbodiesdie,andhegetsnewones,butthecausalbodydoesnotdietilltheendofthekalpa;soletthepupilbewareofpermittingspiritualambitiontotouchthecausalbodyandbuildintoitelementsofseparatenesswhichmoreandmoreencasethelife.

Workasthoseworkwhoareambitious.

A.B.—Ihavetakenthissentenceoutofitsplaceinthebook,whereitoccursat the beginning of Rule 4, and brought it in for consideration here, where itspeciallyapplies.ItisthecommentoftheChohanuponRule1.Ineachcasewe

willtaketheruleandthenthecommentthattheChohangaveinexplanationofit.Putthemtogether,andyougetthesense.Thusyouread:“1.Killoutambition,butworkasthoseworkwhoareambitious.2.Killoutdesireoflife,butrespectlifeas thosewhodesire it.3.Killoutdesireofcomfort,butbehappyas thosewholiveforhappiness.”

Desire forpower, life andhappiness forms themotivepowerof theworld.ThesearetheprizesthatIshvaraholdsoutbeforeallbeings,andtheresultisthatevolutiongoeson.Allthestrugglesthatamanmakesforthesethingsbringouthis qualities and cause him to evolve. Suppose the whole of this is suddenlyremoved—aman loses all ambition, all desire for life and for happiness.Thatrepresents a stage throughwhichmenpassbefore the longing for the spirituallifeawakensfullyinthem.Itiscalledvairagya,andistheresultofsatiety.13Themanhasenjoyedpowerandhasfoundthatitdoesnotbring,happiness;hehasworkedforitandgraspedit,buthasfoundthattheeffectofitontheinneregoisonly disappointment. It is not what he expected, and it does not bringsatisfaction. Take the case, for example, of the late Emperor of Russia, whostood at the summit of human power,was thoroughly tired of it, and heartilywishedhimselffreeofit.Itisnotanuncommonthinginhistorythatamanwhowieldsabsolutepowergetsafitofvairagyaandabdicateshisposition.

The result of that is a collapse, a lessening of all the motives that hadanimated him up to that point. Then the man droops down, and says: “WhyshouldIexertmyselfanymore?Idonotwantpower;whythenshouldIwork?Idonotwant life;whythenshouldIcontinueto live?Idonotwantcomfort; itgivesmenosatisfaction;whythenshouldIdoanythingtogainit?”

The question for us is: Howmay such a man be stimulated into renewedactivitysothathemaycontinuetogrowandmayfinishhisevolution;howmayhe be aroused from his state of collapse? Only by attracting into activity thedivine life inhim, that livesbygiving,notby taking.He isnowat thecriticalpointinhiscareer.Ifheisstilltoclingtotheseparatedselfhisfutureliveswillbefullofwearinessanddisgust.Isitpossibletoawakeninhimthedesireofthetruelife,whichconsistsinpouringoneselfoutinservice,notinindrawingintoselfishidleness?

Inhispresent state theman is aworthlesscreature in theworld,useless tohimselfandeverybodyelse.Beforehereachedthisconditionhewasaforcethathelped the general evolution of the world, because he was affected by thosethingswhichattractnormalmenandenablethemtoevolve.Intothisconditionofperfectcollapseanduselessnessintowhichhehasbeenplungedbythelossofordinary lowermotives, there comesa special appeal—anappealwhichmeetshimonthethreepointswherehehadlosthismotive.

It is to theman in thiscondition that thecommandcomes:“Workas thosework who are ambitious.” That is joined to the first teaching: “Kill outambition,” that taken alone would lead to lethargy. The separated self beingkilled,themanhasnownomotiveforwork,sothecrycomes:“Workasthoseworkwho are ambitious.”Then comes the second command: “Respect life asthose do who desire it,” and the third: “Be happy as those who live forhappiness.”Thesearethethreenewcommandsthataretobeginthenewlife,thethree newmotives that replace the three old ones. Theman is lying there asdead. The life of the form is dead. Now he has to waken up the life of theconsciousness;thatwillbedonebythesethreeappeals.Hehastobegintoworkagain, but now it must be the spiritual man who lives and works, while thepersonality acts like amachine.He has to livemore than ever he did before,thoughthedesiresforlife,happinessandpowerhaveallbeenextinguished.Thisistheanswertohisquestion:“WhyshouldIwork?”

Ifamandoesnotfindtheanswer,hewillremaininthedeadconditionandwillgrowno further. It is thepointknown to studentsofmechanicsasadeadpoint, thepointof equilibrium, inwhich there isno force topushhimon; thehigher forces have counterbalanced the lower ones and destroyed his formerselfishnessandambition,butarenotyetstrongenoughinhimtosendhimforthfullofenergyandpurpose in theircause.Thatequilibriumisnot theobjectofevolution.Whatnewmotivescanbeputbeforethemansoastoarousehimfromthisstateandmakehimactive?Thereisonlyonewhichcanstir thesoulfromwithin—hisidentifyinghimselfwiththelifeofIshvaraintheworld,andactingasapartofthatlifeinsteadofwiththedesireforthefruitofaction.

Thereisnobettercommentaryonthissentencethanthatwhichyouwillfind

inthethirddiscourseoftheBhagavad-Gita,wherereasonsaregivenwhyamanshouldworkafterhehas lost the commonmotives, thedesire for the fruitsofaction:

ButthemanwhorejoicethintheSelf,withtheSelfissatisfied,andiscontentintheSelf,forhimverilythereisnothingtodo;

Forhimthereisnointerestinthingsdoneinthisworld,noranyinthingsnotdone,nordothanyobjectofhisdependonanybeing.

Therefore,withoutattachment,constantlyperformactionwhichisduty,for,byperformingactionwithoutattachment,manverilyreacheththeSupreme.

Janakaandothersindeedattainedtoperfectionbyaction:thenhavinganeyetothewelfareoftheworldalso,thoushouldstperformaction.14

Thatwhich is describedhere is a still higher stage than that of themanofwhomwe are now thinking.We have been considering only the beginning ofthatPathwhichleadstothisfullrealizationoftheSelf.Butthemotivewhichisgivenhereappliestohim;hehasrealizedtheemptinessofthenon-self,andisinapositiontorespondtotheappealoftheoneSelf.Heispreparedtoworkwiththemotiveofbenefittotheworld.Suchamanmaynowthinkoftryingtogainspiritualknowledgenot inorder thathehimselfmaytherebybecomewiseandgreat,butbecauseitwillhelptheworld;heisgraduallymakingthathisobject—somethingoutsidehisownindividualself.

Finallyhewill drop thatmotiveof loftydesire also, andonlywish thathemaybeanorganofthehigher,andmaydothatwhichIshvarawishes.Thenhewilllearnthatheisnoteventodesirespiritualknowledge,noreventobecomeaMaster, but simply to become an instrument for the higher Life. Thus beingactiveastheywhoareambitious,butwiththemotiveofbeingachannelforthehigherLife, themanwillgetridof the lastvestigesofambition.HisenergyisnowmergedintheWilloftheLogos;thatbecomesthemotiveforhisworking.

In the verses of theGita quoted above Shri Krishna explains how a. manshouldworkinordertoreachtheSupreme,torealizethepresenceandpoweroftheDivine.ThenHegoesontoshowthatsuchattainmentandrealizationleadto

fulleractivitythananyeverknownbefore.HeexplainsthatitistheactiveworkofIshvarathatsustainseverything:

There isnothing in the threeworlds,OPartha, thatshouldbedonebyMe,noranythingunattainedthatmightbeattained;yetImingleinaction.

ForifIminglednoteverinactionunwearied,menallaroundwouldfollowMypath,OsonofPritha.

Theseworldswouldfallintoruin,ifIdidnotperformaction.15

Heworks for thewelfare of theworld, for the turning of thewheel of theuniverse, and the solemotive ofHis activity is that theworldmay grow anddeveloptillthecycleiscompleted.

ShriKrishnathengoesontoshowthereasonsforwhichamanshouldwork—for the benefit and maintenance of the world and of mankind. No longeridentifyinghimselfwiththeseparatedforms,hehastoidentifyhimselfwiththeone Life which is carrying on separated lives in order to bring them toperfection.Thus identifyinghimselfwith theoneLifeheshouldworkentirelyfor thewelfare andmaintenance of his fellows and of thewholeworld—thateverythingmovingandunmovingmayreachitsappointedend,maybecomethatwhich is in the thought of Ishvara, although inmanifested life they have notreachedthatpoint.ThewholeuniverseofIshvaraexistsperfectinHisthought,andgradually inmanystagesHeworks that thoughtout inmatter.Thosewhorealize this as part of His life must work as He works for the completemanifestationof that thought, that is, in order to turn thewheel of life till theturningiscomplete.

It does not follow necessarily that themanwho has this true and spiritualmotive believes in God or thinks about Him. But in any case he feels andrespondstothedivineLifeintheworld,andservesitwithutterdevotion.Such,forexample,was thecasewithmyold friendCharlesBradlaugh,whodidnotbelieveinGodasunderstoodinhistime,butwasneverthelessalwaysreadytoface suffering anddanger, to layhis ownbody in theditch if it could thusbeusefulasabridgeoverwhichothersmightwalktoahigherlife.

Yetthosewhohavethusfelt theWillofIshvarasothat ithasbecometheirmotiveinlifemustnot,unsettlethemindsofotherswhoarenotyetabletofeelthisandareactingfromdesire.ShriKrishnagoesontosay:

Astheignorantactfromattachmenttoaction,OBharata,soshouldthewiseactwithoutattachment,desiringthewelfareoftheworld.

Letnowisemanunsettlethemindofignorantpeopleattachedtoaction;butactinginharmonywithMelethimrenderallactionattractive.16

Thespiritualmanmustthrowhimselfintotheworkoftheworldandsetanexample,becausethestandardwhichissetupbythewisewillbefollowedbyothers.Amanwhoislookeduptobythemassofthepeoplesetsastandardbywhich activity will be carried on by the others; if he becomes indifferent toaction theywill also fall into indifference.Though his indifferencemay comefromahighermotive theydonotknow that,and it isquiteanatural thing forthemtomistakehismotive.Inthemindifferencewouldgrowoutoftamas,andthatwouldpreventtheirfurtherevolution.

Amanmightsay:“Idon’twantresultshereorinswarga.WhythenshouldItry to help other people along the roadwhich leads to those enjoyments;whyshould I try tomake themactiveon those lines that Ideem tobeuseless, thattheymaygainwhatisworthless?WhyshouldIthrowmyactivityonthesideofgivingthatwhichisundesirable?”Theanswerisperfectlyclear.Thosefruitsofaction are absolutely necessary for themass of the people.Unless they desirethesepleasuresof theworld, thesecomfortsandambitions, these thingswhichmove them to action, their evolution will be stopped. If they do not wantenjoyment here, then swarga may be their motive. Somehow they must beencouraged tomove, grow, evolve. If youpersuade them that these things areuselesstheywillnotevolve.

Itisthereforeimportantfortheevolutionofmankindthatanexampleshouldbesetofworkdonethoroughlyandperfectlywell.Itisneverdoneperfectlywellwhilewearemenworkingfromdesire.Thoughinthatcasethemanmayshowan admirable example of energy and perseverance there will be the taint ofselfishness inhiswork,whichwillmakehisexample imperfect.Hemaywork

with great accuracy, but he isworking for himself.He is not really doing hisbest, becausehe is not thinkingentirelyof thework,butpartlyof a result forhimself.

TheLordworksperfectlysothattheworldmaygoon.Weshould,then,workinthesamespirit.Wemustworkbetterthanthebestworldlyman,becauseourmotiveisthatofservicetoGodandman,andnotourowngain.Wewillworkforthecauseofhumanity.Wewillnotrunabouttofindactivityforthesakeofbeingactive.Manymenworkthusfortheenjoymentofaction,becauseunlesstheyarebusytheydonotfeelalive,butarebored.Thatconditionisoneveryfarremoved from the man who is content in the Self. He is never bored, neversearchingforanoutletinactivity.

Heworksbecauseitishisduty,andhasnodesireforactivitywhenthereisnoduty.Thusherealizesinactioninaction.InthefourthdiscourseoftheGita,ShriKrishnaremarksonaction,wrongactionandinaction:

“What is action, what inaction?” Even the wise are herein perplexed.ThereforeIwilldeclaretotheetheactionbyknowingwhichthoushaltbeloosedfromevil.

It is needful todiscriminateaction, todiscriminateunlawful action, and todiscriminateinaction;mysterious,isthepathofaction.

Hewho seeth inaction in action, and action in inaction, he iswise amongmen,heisharmoniousevenwhileperformingallaction.17

Eventhewisepeopleareconfused,itissaid,astothelimitsofeachofthesethings.Therightaction isduty, that inwhich theman isexpressing the lifeofIshvarainhisownplace. Inthatheis tobeachanneloragency,workingwiththe knowledge, accuracy and completeness that themanwho is not ambitiousshows.Ifyoutakehisworkandputitbesidethatofthemanwhoisambitiousyouwillseethatitisequallywell,nay,evenbetterdone,becauseitisdonewithabsoluteself-surrenderandperfectbalance.

Ifyoufindamanwhoisnotworkinginthatway,havinglostdesireforthefruitofaction,butwhoisdoing less thanheought todo, isworkingwith less

energy, less interest and less punctuality because he has no longer personalmotives,thenyouseeonewhohasnotlearnedthedutyofactionbeforehetookto inaction. It was said to me regarding certain people: “These men arebeginninginactionbeforetheyhavedoneaction—byintellectualrecognitionoftheworthlessnessofthefruitofactionbeforetheyhavereachedthepointwherethey couldwork unselfishly.They are neither goodmenof theworld, as theyhavestoppeddoingthat,noraretheyspiritualmenthrowingtheirenergyintotheevolutionofmankind.”

There are two liveswhich amanmay livewho has reached the conditionwherethefruitofactiondoesnotaffecthim.Hemayretiretothejungletolivein seclusionorhemaybebusyamid the affairsofmen.18 If he is sufficientlyevolvedtoworkenergeticallyinthementalorinthespiritualplane,thatlifeofphysicalinactionmaybethebest;thatmanishelpingtheworldmuchmorethanhecoulddoamidthebustleoftheworld.YetsuchamanwilloftenbesentbackbyhisMastertoleadhislastlifeintheworld.Hewillthenlivealifeuntaintedbyaction,willshowintheworldtheexampleoftrueaction,willleadalifeofperfectactivitywithalltheenergythatthemostambitiousmancanshow.

Whenamanislivingthespirituallifeintheworlditisnotpossibleusuallytotellbyexternalmeanswhetherheismovedbydesireorbyduty.Butthereisonetestwhichneverfailsbywhichonemayalwaysjudgeone’sownmotive.Howareyouaffectedwhenthefruitofactionisbeforeyou?Iftheslightestelementofambition enters into a man’s work he will show disappointment if it fails orelationifitsucceeds.Ifthereisnosufferingforhiminhisfailure,noelementofpersonalityhasenteredintohiswork;forifhehasbeenworkingbecauseIshvaraworks,forthewelfareofmankind,hewillknowhisfailureisnotthefailureofIshvara,but that thefailure ispartofHisPlan.Fromthestandpointof Ishvarafailure is impossible, and often in human life failure is quite as necessary forultimatesuccessassuccessisnecessaryforultimatesuccess.Hispeoplemaybesentsometimestoplaythepartofthefailuresoastobecomestronger,torealizethatwherethereisfailurethereisalsosuccess.

Whether aman is reallyworking as part ofHisLifewill be shownby hisperfectcontentmentwhetherhesucceedsorfails.Ifthatcontentmentisperfect,

without a shadow of dissatisfaction, he has been working absolutely for themaintenanceofmankind;thentheworkdoesnotbindhimandhehassolvedtheproblemofinactioninthemidstofaction.Hehaslearnedtheuseofthevehiclesand the gunas, without identifying himself with them. In ordinary cases thegunaswork theman,but themanon thePathworks thegunas.Mostmenarecarriedaboutbytheenergiesofnature; theyworkas thoseenergiesareactive.But the man on the Path takes those energies as instruments of labour and,standingbehindthem,utilizesthem.Theambitiousmanisdrivenbythegunaswhen he thinks that he isworking, but themanwho has transcended them isdirecting them along the road of evolution traced by Ishvara, and does notidentifyhimselfwiththem.ThisisthustaughtintheGita:

Havingabandonedattachmenttothefruitofaction,alwayscontent,nowhereseekingrefuge,heisnotdoinganything,althoughdoingactions.

Hopingfornaught,hismindandselfcontrolled,havingabandonedallgreed,performingactionbythebodyalone,hedothnotcommitsin.

Contentwithwhatsoever he obtainethwithout effort, free from the pairs ofopposites,withoutenvy,balancedinsuccessandfailure,thoughactingheisnotbound.

Ofonewithattachmentdead,harmonious,withhis thoughts established inwisdom,hisworkssacrifices,allactionmeltsaway.19

Sothemanwhofindshimselfat thepointofbalance,of indifference,mustdiscover somemeans to increase the higher influenceswithin himself, so thatthesemayspurhimintothislifeofspiritualaction.Hemustusemeditation;hemusttrytoutilizewhateveremotionhemaypossess;hemustdeliberatelytakeevery opportunity of service.Hemustmove evenwithout the desire tomove,andevenagainstthedesirenottomove.Hemustmove.Ifhecanfindanyoneforwhomhehas reverence,whoseexample inspireshimtoactivity, thatwillbeagreathelp tohisgettingover this transitional stage,whereotherwisehemightdropoutofevolutionforthetimebeing.Ifthedesiretopleasesomeonewhomheadmiresshouldariseinhismind,hemayusethattourgehimselfonuntilheis in a position to feel the impelling force of Ishvara’s Life, and thus use the

emotiontocarryhimoverandoutofhisconditionofcollapse.

C.W.L.—Havingputasideambitionforhimselfthemanisthentoldtoworkasthoseworkwhoareambitious.Thereareusuallythreestagesthroughwhichmenpass.Thereis,firstofall,theworkforworldlyresult.Thencomesthestagewhenthemanbeginstowork,stillforaresult,butforaheavenlyresult.Thatisputverymuchbeforeusbythedifferentchurches.Wearetogiveupthisworldto live for ever in heaven;we shall stand nearest toGod’s throne, and so on.Mostpeoplepassthroughthesetwostagesofworkingfirstfortheworldlyresultand then for the heavenly result. Some of them somewhat improve upon thatsecondidea,becausetheyworkinordertopleasetheirDeity.ManyChristians,for example, work for the love of Jesus, and that is admirable because it isunselfish;itisahigherstagethantoworkforapersonalresult,eventhoughitbeaheavenlyone.

Thereisstillahigherstage, thatofdoingtheworkforthework’ssake,butmost people donot understand that yet.Many artists do; there are artistswhoworkforthesakeofartinwhatevertheirlinemaybe.Asonegreatpoetsaid:“Ido but sing because Imust.”Hemeant that hemust express thatwhich camethroughhimasamessagetotheworld.Another,feelingthesamething,saidthathe-valuedhispoemsnotbecausetheywerehisown,butbecausetheywerenot.Sotherearesomewhoworkforthesakeofart—notforthemselvesorfortheirown renown, not to please other people, not even to please God as that ideawould be commonly understood, but because they feel the message comingthroughthemandtheymustgiveit.Thatisahighstagetohaveattained.

Thenthereisthehigheststageofall,whenamanworksbecauseheispartoftheDeityandaspartofHimhedesiresthefulfilmentofthedivinePlan.Peoplesometimes delude themselves and think they are working for that when theyhavestillaconsiderableflavourofthelowerideasaboutthem.Wecanalwaystestourselveswithregardtothat—best,perhaps,whenwehappentofail,whichoccursattimestoallofus.AsourgreatPresidenthasoftenexplained,ifwearereally working definitely and knowingly as part of the Deity, as part of thewhole,wearenotintheleastdisturbedbyanyfailurethatcomestous,becauseweknowthatGodcannotfail.Ifforthetimebeingacertainactivityappearsto

beafailure,thatisintheschemeandsoisanecessarything,andthereforeisnotreallyafailure.NothingcanbeafailurefromHispointofview,sowearenotintheleastdistressed.Theonlyquestionwouldbeastowhetheritwasourfault;butifwehavedoneourbestandthethingisstillafailure,weknowthatalliswell.

Such considerations as these must not, however, cause us to becomenegligentorindifferenttotime.Itispartofourworktoconvertothersfromthedoctrine of inertia to the path of service, and even one such gainmeans thatsomedistinct advantage has been achieved for theworld.Whatever is, is bestcertainly, but onlywhenwe have done our best. If there is anybodywho hasfailed to do his best in his share of that work, then whatever is, is not best,becauseitmighthavebeenbetter.Itisonlywhenwehavedoneabsolutelyall,thatwehavetherighttotakerefugeinthat.“Well,IhavedoneeverythingIcan.IfafterallIamnotsuccessful,Ibowtoahigherpowerthanmine.”Iamverysurethatthatwhichhasbeendoneisafterallnotlost,andwhateverhappenstoallthesepeopleintheendisreallywhatisbestforthem.

It may be only an illusion but it is a very powerful one—that highphilosophicalviewthatwhetheryougetanythingnoworinamillionyearsdoesnotmatter.Ifeelitmatterstome;thereforeIthinkitmustmattertootherpeople,andifwecouldgetthemtotaketheearlieropportunityofadvancing,weshouldbedoingaverygreatthingforthem.WhatdifferenceitmakesinthelongruntotheLogosinwhomallthisismoving,Icannottell,butitisverylikelyHiswishthatweshouldevolveandifHewishesthattobedone,thenalsoHemustwishthatitshouldbedoneassoonasmaybe.WeareclearlycarryingoutHiswillifwetrytopressonwardalongthePathwhichleadstofullunitywithHim,andifwehelpothers along thatPath, so I cannot sea that it is all the samewhetherpeopleenterthestreaminthisworldperiod,orthischainperiod,orwaittillthenext.IshalldoallIcantohelppeopletoenteritinthisone.

Perhapsanothertestwouldbeastowhetherwearewillingtotakeanyworkthat isHiswork—whetherwe arewilling tohelphigh and lowalike.ToHimthereisneitherhighnorlowinthematterofprogress,thoughsomepartofHisschememaybeatahigherandanotherpartatalowerpointinthatprogress.Itis

verymuchliketheturningofawheel;somepartofitisapproachingthetopasitturns,butallofitalikeismovingalongasthewheelturns.Ourworkistohelpthewhole forward, to push any part of thewheel. The life at all levels is thedivinelife;itismoreunfoldedatsomestagesthanatothers—moreunfoldedinthe human than in the animal, in the animal than in the vegetable, in thevegetablethaninthemineral—butthelifeisthedivinelifeeverywhere,andifwe are helping forward any part of that we are helping the divine plan. Thatwhichishigherorloweristheforminwhichthelifeiscast;theformpermits-ofgreaterorlesserunfoldment,butthelifeisonelife.ThatcertainlymustbepartofHispointofview,whichisverydifferentfromouroutlook—theideathatalllife is in reality the same; there is no high nor low from that point of view,becausethewholeismovingtogether.Thatdoesnotalterthefactthattheremaybesome inwhomthe life ismoreunfolded,whoarecapableofgivinggreaterassistance,andotherswhomaybecapableonlyofalowergradeofassistance;thepointisthatthosewhofindthatwhattheycandobestwouldcommonlybecalledlowerworkshouldnotbeintheleastdisheartened,becausetheyalsoarepushing the samewheel—they are helping the unfoldment of the same divinelife.

CHAPTER4

RULES2TO4

2.Killoutdesireoflife.

Respectlifeasthosedowhodesireit.

A.B.—We have already to some extent considered this aphorism and thenext.Thesamegeneralprinciplesthatapplytothekillingoutofambitionyettheworkingasthosedowhoareambitiousapplytothesetwoaphorismsalso.Thedisciplemustgetridofthedesireforpersonallife—everythingwhichenergizesthepersonalselfandrespondstothegratificationofhispersonaldesire.Hemustnolongerrejoiceinthemerepleasureofexpandinghisownlifebytakingintoitmoreandmoreoftheoutsidethings.

Allover theworldmenare tobeseenineagersearchforafuller life; theygraspitwithmanyvarietiesofgreed,strugglingandfightingformoreandmoreofeverything thatappeals to theirhotanduntutored imaginations,and therebybringing about great quantities of personal and social trouble.But the disciplemust get rid of that desire to increase and expand, his own individual andseparatelife.HemustenterintothehigherLife,andhaveonlythedesiretobewherever in theuniversehe iswantedatany timeasanexpressionof theonelife.Therearemanythings todo in thisuniverse.Whenalldesireforseparateindividual lifehasbeentranscended,andallpersonalpreferencesaregone, theneedofthetimeguidesthechoiceofthespiritualman.Whereverhelpiswantedistheplaceofworkforsuchaliberatedsoul;hecaresonlytobeaninstrument,wherever the instrument may be wanted. His life is to him only useful andvaluableasitispartoftheUniversalLife.

Themanwhohaslosthisdesireoflifearrivesatapointofdanger—hemayregardlifeasworthlessforall,becausethethingsthatitoffersareworthlesstohim.Hemaytakeupanattitudeofcontempttowardstheworldandhisfellow-men.Hemaylookdownuponanddespisethem;asfoolishpeople,mayspeakofthem contemptuously, and consider theirmotives paltry. That attitude towards

themisverynatural,butitisfullofdanger,andfundamentallyevil.ItshowsthathehasnotrealizedtheSelf,thoughhemayhaverealizedthenon-selfassuch.Ifhe looks down upon any life, however Undeveloped, he forgets that thatmanifestationisapartofIshvara,andtohimthereforethemessageisnecessaryandurgent:“Respectlife-asthosewhodesireit.”

Ifheaskswhyheoughttolookuponitwithrespect,theansweris:becauseitisdivine.It, isastageinwhichIshvaraisworking,astagewhichtoIshvaraisquite as important as thehigher stage inwhichhe now is.Whenwe speak ofhigh and low we speak from the standpoint of evolution and time—thesuccessionofchangeswhichmakeuptime.ThatisnotthewayinwhichIshvararegards His world; to Him there is nothing great nor small, hateful nor dear.Everythingisatastageonaroadonwhichallaretravellingtothesamegoal;thelowlyisjustasnecessaryfortheschemeofevolutionastheformweusuallycall higher. So the disciple must not fall into the blunder of despising: anddisregardinganylife,becauseitisinwhatwecallalowstageofevolution.Eachthing in its place is right and good.The recognition of that fundamental truthmeansthatamanmustlovehisfellow-men,mustlearntocareforthemaspartoftheUniversalLifeinevolution.

Granted that a man in a low stage is foolish, sensual idle, exceedinglyunattractive;hislackofattractionliesintheform,notintheLife.Weareblindedby the form.Because our looking down upon another, our turning aside fromhim, is a sign of our, superiority, there follows a feeling of superiority,whichbreedscontempt.Butthetruthisthattheonlythinginwhichwearesuperioristheevolutionoftheform.Theessenceisthesame;hispossibilitiesareequaltoours,andlookedatfromthecentreheisasweare.ThemanwhoisonthePathtries to see things from thecentreaswell as from thecircumference.Hemusttherefore respectLife, and realize that theLifeof Ishvara is theonlyLife; theformisthatinwhichIshvarachoosestomanifestforacertaintime,andifitisgoodenoughforIshvaraitisquitegoodenoughforus.

Intheuniversetheremustbeforminallstagesofgrowth.Nooneishigherorlower; all are equal. There is differencewhenwe ourselves are in process ofevolution;butnodifferencewhenwehaveoutgrownit.Whenwehavegivenup

interestinitandthrownasideallquestionofformsandfruit,thenwecanrespectLifeinallitsmanifestations.Thepartiallyevolvedman,boundupbytheforms,iswillingtohelpthosewhoarecomparativelynearhimselfandwhocanrepayhistrouble.Hewillnotbeinclinedtohelpthosewhoarelowdown.Butthemanwho helps from the standpoint of Ishvara helps all. His duty is to help themwherever theyare.His activity is tobe the activityof Ishvara.Hehelps thosewhocomeinhisway,whethertheybehighorlow,andherespectstheLifeineachofthem,andhelpsthatwherehelpisrequired.HedoesnotallowhimselftobeconfusedbythefactthatthewholeoftheLifeisnotpresentintheman.HeknowsthattheworkofIshvaraiscarriedonsothatthatlifemaybebroughtout,andheworkstounfolditintomanifestation.HeisnotledastraybythinkingthattobeintheSelfiseverything.Heworksformanifestation,respectingandlovingLife.Andsoheutterlyavoids thedangerofcontempt,whichwouldotherwisehindertheunfoldingoftheLifeinhimselfbyproducingawallofseparateness.

There is in this an immense difference between the way in which Life isregardedbyanordinarymanandbyonewholivesintheEternal.ThelatterseestheLifeinitsfullpossibilities,thosepossibilitiestohimbeinginviewnow,eventhoughundeveloped;forhelivesintheEternal,andwhenLifeislookedatfromthatstandpointitisseeninthebeautyofitsfulfilment.Belowthatstateweseeitonly inaparticular stage, in timeandnot inEternity,and thereforewedonotrespectitasweoughttodo.ButtheliberatedsoulwholivesinEternityseesitasit is, and although he looks at the -stage at a particular time in which it hasarrived,hecannot feel repulsion,becauseheknows that that stage isperfectlynormal.

The practical outcome of it is that the higher aman stands themore is hetolerantofallLife,andthegreaterishiscompassionwithall,approachingasitisthecompassionoftheLogosHimself.AsamandestroysinhimselfthedesireofLife,thatisthedesireoftheseparatedself,andyetrespectsLifeasthosedowhodesire it,hebegins toacquire thatsenseofEternitywhichenableshimtorespect life inwhateverway itmaybemanifested.Forhimthenanycontemptforthosewhoarebelowhimbecomesimpossible;herecognizeseachinitsplaceasanexpressionofthePerfectLife.

C.W.L.—Here,asinthecaseoftheformerrule,wemaytaketheteachingattwodifferentlevels.Undoubtedlythebeginnerhastokilloutthedesireforonekindofouterliferatherthanforanother,suchaswouldinterferewiththeworktobedone.AmanwhobecomesapupiloftheMastermustbeabsolutelywillingtodowhateverisputinhisway,togohereorthere,toleavethisthingorthat,andhavenofeelingaboutit.Ifhethinks:“IamdoingthiskindofworkandIamdoingitwell,andIwanttokeepondoingit,”hemaycometoharmbecauseheisbecomingconceited.Supposeheistakenawayfromtheworkhefeelshecandoandisputtosomethingwhichisnewtohim;hemustacceptitwithperfectcheerfulness. The change may be made because this other work is morenecessary, or because, sincehehas learned to do that one thing, hemust nowlearntodosomethingelse.

Quite outside the special training of the pupil, we frequently find that theevolutionaryforcesworkinthatway.Everymanlikestodowhathefeelshecandowell,buttheevolutionaryforceswanttodevelopthemanallround,andveryoften they takehimaway fromwhathecandoandputhim to somethingelsethathecannotyetdowell,becausetheywanthimtodevelopsomenewpower.Ifat firsthecannotdo it,hemustworkat ituntilhecan.That is thewaythatevolution in general works, and the same thing applies to the training of thepupilsoftheMaster.Iftheycandoathingwelltheymaybekeptatitforsometime,butthenquitesuddenlytheymaybesentalongsomeotherline,andtheymustbeequallywillingtodothatotherworkalso.So,certainly, thedesireforonekindofphysicallifemorethanforanotherwillhavetobekilledout.

At thehigher level thesamethingis truewithregardtothelifeof theego.Thediscipleknows,ifhelooksbackonpastincarnations,thathisegohascomealongcertainlines,buthehasdevelopedcertainqualitiesandcan,fromthepointofviewoftheindividuality,dowellalongthoselines,Hemaybesuddenlytakenawayfromthem.:Theindividuality,theego,mustacceptthatwhichcomestoitinthecourseofitstraining,andtherealsowemustbefreefromanyfeelingthatthisworkor thisway isbetter than that:This isbroughthome touswhenwemeetwithpeopleofotherray&ortypes.Wefeelthatourrayandtypeisthebestone.Intheorywewouldadmitthattheothersmustbejustasgoodasourown,butveryfewofuscanfeelreallyheartysympathywiththem.Thus,forexample,

onewhohasbeenworkingalongphilosophicorscientific linesmight find italittletryingtohavetoturnhisactivitiestoartorceremonialservice.Itisdifficulttoturnoursympathiesroundandletthemflowfreelyalonganotherline,butthatisoneofthethingswemustlearntodoifnecessary.

Assoonasamanfeelsunityhegains thedispassionateviewof things.Alllinesofworkarethen,ineffect,thesametohim—notthathecanequallyeasilytakeupall, buthe sees that, theyall lead to the samepoint.Theundevelopedman never understands this.Always he thinks that theman taking the, higherstandpointiscoldandhardandunsympathetic;thatisbecausethelowermanisthinkingofhimselfandiswantingallsortsofpersonalsatisfactions,whereastheothermanisthinkingonlyoftheworktobedoneandisputtingallhisenergy;intothat.WhenoncethePlanofworkoftheLogosdawnsuponaman’shorizonheseesthattotheexclusionofeverythingelse,andthrowshisenergiesintoit,andwhatever isbest for thatworkhe tries todo, evenas regards the smallestdetailofevery-daylife.

Hehitcheshiswagontoastar.Heputsbeforehimself idealsveryhighandveryremotefromtheordinaryunderstanding,andit isquite inevitable that thepeople who still look on things from the personal point of view willmisunderstandhim.Ifhesuffersbecauseofthatmisunderstanding,thereisstillalittlepersonaltouchinthat;hestillwantstobeunderstood,buteventhathemustgiveup.Hemustgiveuphopingthathiseffortswillbeappreciated,andrealizethatitdoesnotmatterwhethertheyareappreciatedornot.Allthatmattersisthattheworkshallbedone.Ifpeoplewillnotgiveuscreditforourwork,nomatter;let it be done as perfectly as possible.We shall have the appreciation of theMaster—thatmuch is sure—buteven thatmustnotbeour reason fordoing it.OurreasonfordoingitisthatitisGod’sworkandasweareonewithHimwhatHewills is ourwill,whatHewould have done it is our highest pleasure andprivilegetotrytodo.

WhenwerealizethatallLifeisdivineLife,ofcourseweshallrespectallthemanifestationsof it.We,whoseepartially,donotalways respect life inall itsforms and in all its manifestations. We see that many of them would beeminentlyundesirable forus, and therefore there is a tendency to regard those

particular manifestations with contempt. That is always a mistake. We see agreat deal around uswhich from our point of view is going verywrong, andoftenitreallyisgoingwrong.All theexpressionsofselfishnessandgreedanduncontrolleddesirethatweseeintheworldarecertainlywronginthesensethatitwouldbeverymuchbetteriftheyweredifferent.Itisnotatallamistakeforus to think that, because it is a fact; but when we allow ourselves to feelcontemptforthepeoplewhoareatthatstage,wearegoingfurtherthanwehaveany right to go. Their state of development accounts for thesemanifestations,andtheyareveryoftentheonlyexpressionspossibleforthematthatstage,anditisthroughthemthattheywilllearn.

Whenweseeamanshowingselfishnessandgreedandlackofself-control,wesay:“Whatapity!”Yetitisapityonlyinthesamesensethatwemightsaythat it is apity that a little childof fourhasnotgrownup tobeaman. Ifweallowourselves tobeuncontrolled,or toshowgreedandselfishnesswemightfeela sortofcontempt forourselves,becauseweknowbetter,but itwouldbewrongtofeelthatforanyotherman.Ifitseemsthatheoughttobedoingbetter,probably he has not taken advantage of his opportunities; thenwe should feelsorryforhimandtrytohelphim,whenwecan,toseethebetterside,thehigherpossibilities, but it is the greatestmistake to draw away fromhim, thoughwecannot always help feeling repugnance towards the things that he does. Forexample, ifamangetsdrunk it isbecausehe isat that stage.He isayoungersoul,thereforeitispossibleforhimtoyieldtotemptationofthatkindinsteadofmakingastandagainstit,asheoughttodo.Inmanycaseshehastried,perhaps,butbehassofarfailed.Allthatwecandotohelphimshouldbethoroughlyandentirelyathisdisposal,butwemustnot feel repugnance forhim. It is theoldChristian idea; we may hate the sin but we must be sorry for the sinner,otherwise we are doing worse than he, because we are losing the sense ofbrotherhoodanddestroyingourpowertohelp.

The one Life is behind all and we must respect it even in manifestationswhich we dislike and feel to be undesirable. We must never forget that it isdivine.Itisdifficulttorememberthatsometimeswhenthethingsthataredonearesoveryungodlike;neverthelesswemusttry.ItistheoldideaofthehiddenLife,whichwastaughttousintheEgyptianmysteriesthousandsofyearsago.

The hidden Life was in every man, and however deeply it was buried andhowever little it showed forth,wewere always to remember that itwas there,evenwhenwecouldnotseeit.Thehiddenlightinuscouldnotshineuponandevokethehiddenlightinanotheratonce,butifweweresufficientlypatientandsufficiently forcefulwemustcall fortha response, sometimeandsomehow. Inthesedaysweputtheteachinginsomewhatdifferentterms,butitisequallytruenowasthen.

ThemanwholivesintheEternalseeswhatwillbeaswellaswhatnowis,andwhenhelooksatamanifestationofLifewhichiseminentlyundesirablehesays:“Yes,atpresent,fromthepointofviewoftime,thatiswhatIseeittobe—a low and unworthy manifestation; but the divine Life in sit will some dayblossomout.”Manypeopledonotthinkhowveryillusoryathingthepresentis.Nosoonerhavewethoughtof it thanithaspassed.Wesay:“Suchandsuchathingisinexistenceatpresent,”andwhileweareutteringthewordsthatpresentmomenthasbecomethepast.Inrealitythereisnosuchtimeasthepresent;itisakindofknife-edgebetweenthepastandfuture;it ismerelyatermwhichweuse for convenience—the thing itself is shifting every second of time. v- Wemustreadthefutureintothepresent,andseewhatwillbe.Ifwecouldonlygetoutofthesebodiesandthesebrainsforafewmomentsintoanaltogetherhigherlifeandlookdownuponit,weshouldunderstandthismatterexactly.Weshouldsee that by thinking of that future we make it more easily attainable for thepresent.Ifwelookatamanwhoisdefinitelysinning,andthinkofhissin,wefold that sinmore closely about him, but if we look at him and think of thefuture,whenhewillhaverisenoutofit,weopenthewaytothatfuturefor,him,andbringitmorewithinhisreach.20

3.Killoutdesireofcomfort.

Behappyasthosearewholiveforhappiness.

A.B.—Intheearlystagesofgrowthamanputsoutallhiseffortspfbrainandbodyinordertogainthemeanswhichwillmakehimcomfortable;thedesireofcomfortformsthemotiveofthemajorityofmankind.Itisaveryusefulstimulustobringoutcertainqualitiesofman.Itteacheshimthathemustcontrolhisbody,that he must dominate his lower nature, and that he has also to develop his

bodies,sothattheymaysubservehispurposes,ofenjoyingcomfortinthem.

Thedesireforcomfortgraduallydisappearsasthethingsthatattractthemanrise higher and higher in the scale.Amanmayget rid of desires for physicalcomfortandenjoymentbythrowinghisinterestintothementallife,forexample.Atfirsttherewillbeasenseofeffort,acertainfeelingofpainandloss;butthemanprefersthementaltothephysicalpleasuresbecauseheknowsthattheywilllast longer. Then, as he practises self-denial, he finds that the feeling of lossbecomeslessandlessasthejoysoftheintellectattracthimmoreandmore,untilthelowerdesiresdonotattracthimatall.

Atfirstthereisdeliberateself-denialateachstage,andthencomesthelossofthepowerofattraction in thephysicalobjectof thedesire.Lateron, the samechange will come with regard to the joys of the intellect. When the man islooking up to the spiritual life his great attraction for intellectual things willgraduallydiminish,andhewillbelessandlessattractedbytheenjoymentofthepowerful intellectual force; he will deny himself the joys of the intellect andrejoiceinthoseofthespirit;hewillwithdrawhimselffromtheintellectandfixhisconsciousnessonthespirituallevel.

Thedestructionof thedesire for comfort alsobrings itsdanger.This is thethird great danger. The firstwas inactivity, the secondwas contempt, and thethird is the tendency not to be happy, but to be neither happy nor unhappy,neitheronethingnortheother.

Howshallthemanbecomehappy?Theansweris:byrealizingthattheSelfisbliss.ItissaidintheBrahmaSutrasthatBrahmanisBliss,BrahmanisAnanda.Themanhasnowtorealizethis.Heisnolongermovedbypleasurenorbypain.Theyhaveceasedtoattracthim;theycamefromcontactbetweenforms,buthehasreachedequilibrium.Heisthereforelikelytosinkintotheconditionofbeingneitherhappynorunhappy.Buthemustlearntobehappyasthosearewholiveforhappiness.

ItistheblissoftheSelf,thatdeepabidingbliss,thesenseofcontentmentandjoy,whichisanessentialpartofthespirituallife,andthemostdifficultpartofthat life to realize in consciousness. It is a very marked fact about the great

MysticsandSavioursofmenthatthesideofsorrowhasshownitselfverymuchintheirlives.Jesuswasamanofsorrow.Gautama,theBuddha,lefthissplendidpalaces and gardens and loving friends to seek the cure for the sorrow of theworld.The same is truewhenwe look on the lives of all the great leaders ofmankind.Sorrowtouchedthemverydeeply.Buttheywerenotovercomebythesorrow. In thosemen there was an abiding joy, and the sorrow is profoundlyexaggeratedbythemanwholooksuponthemfromoutside.Asgriefhoversoverthem,asanxiety,harassments,troubles,worries,andwoesrainuponthemfromalldirections,naturally theyare judged’bymentobesorrowful.But thatdoesnotfollow.Theyarenotworried,harassedordistressedbythesethings,howevermuchtheymayattendtothem,andmaydowhatevermaybenecessaryforthesakeof theworld.Underneath it all there is theheartofpeace.Thereforeyoualwaysfindthemsaying:“Mypeaceremaineth.”

The disciple feels the sorrow of the world. That he cannot escape; it willthrow a shadowover him—anunavoidable shadow.Thewhole of theworld’ssorrowhastofinditsechoinhim.Hefeelssorrow,andcontinuestofeelpityfortheignorantandthesuffering,fortheirrebellionandrevolt.Atthestageweareconsidering there isdangerforhim—thathemaycease tofeel forothers; thenjust inproportionasheceases to feelhe loseshisutility.TheGreatOnes feelhelpless pity for those under the sway of karma; pity because of Their owninabilitytohelpthem,forthereareplaceswhereTheycannothelp,wheremenmustgothroughtheirexperiencesbythemselves.Despitetheknowledgethatitshould be so, and despite Their absolute contentmentwith the Law, They arestandingasideandwatchingitwork;stillthereisthispainandsympathy—pity,whichhasinitacertainelementofsorrow.

Thatwill always remain as somethingof a shadow. In losing the power tosympathizeamanwould lose thepower tohelp. Justashis life flows into theignorant he feels the pleasure and pain of the ignorant, and he lightens theirtroublebyfeelingithimself.

WithallthispressinguponhimitisevernecessarythatthediscipleshouldberemindedthattheSelfisbliss.Hemustkeeptheheartofjoy,mustdeliberatelycultivateinhimselfthespiritofcontentmentandhappiness.Onewaytodothis

istopractisemeditationuponthedivinebliss—deep,intensebliss,notequalledbyanythingbelongingtothisearth,becauseitistheveryessenceandnatureoftheSelf.Amancandevelopthataspectonlybythedeliberatecultivationofjoyandcontentment,andbylookingattheworldandrecognizingthatevilisavidya,unwisdom.Inthemidstofsorrowsheistobehappy;hemustteachhimselfthatpainisinthevehiclewhilethelifeiseverjoy.

C.W.L.—This rule does not mean that people may not be comfortable,thoughmanyhave taken it in thatsense.Yogis,hermitsandmonkshave takensimilarstatementsinotherscripturesinthatway,butitisabsolutelywrongandfoolish.SomemonksintheMiddleAgesworehairshirts;andsomeIndianyogissitonspikesandsleepinthehottestweatherinthemidstofacircleoffire,allwith the object of making themselves uncomfortable. That is, the result ofchoosing one text and running it to death. It is particularly stated in theBhagavad-GitathatthosewhotorturethebodytorturetheDivineOneseatedinthatbody,andtheirwayisnotthewayofprogress.21Sothisruledoesnotmeanthatwemaynotbecomfortable,butsimplythatwemustneverletourdesireforcomfortstandinthewayofanyworkwhichwehavetodo.Iftodowhatoughttobedonewillcauseusgreatdiscomfort,wemustnoton thataccount refrainfromdoingit.

Tomake ourselves unnecessarily uncomfortable only puts difficulty in ourway. People talk much about the virtue of suffering and the extent to whichprogressismadethroughit;butifwelookatthecoldfactsweshallfindthattheprogressismadeafterthesufferingispast.Itisnotactualsufferingitselfwhichcauses theprogress,but inmanycases thatwakensaman toconditionswhichotherwisehewouldnothavesufficientlynoted.Itsometimesweedsoutofhimqualitieswhichmadeprogressdifficultforhim,butitisonlyafterthesufferingisoverthattheprogressismade,becauseonlythenisheinafitstateofmindtoattendtohigherthings.

Wemustnotthinkthatthereisanyvirtueinmakingourselvesuncomfortable.Onthecontrary,whenthephysicalbodyiscomfortablewearemuchbetterabletothinkofhigherthings.YetIhaveknownpeoplewhowouldpersistindoingit.Forexample,inIndiawheremeditationisbestunderstood,ithappenstobethe

custom to sit cross-legged. I have known scores of white people who wouldweary themselves out and even cause themselves pain by trying to follow theIndiancustominmeditation,notunderstandingthatthatismerelyanouterdetailand the Indianonlyadopts thatpositionbecausehehasbeenaccustomed to itfromchildhood.Itisexceedinglyfutileforpeoplewhoarenotaccustomedtoitto force themselves into what is to them a position of discomfort. Patanjali’sdirectionistotakeaposture“easyandpleasant”.

There are two objects with regard to the position of the body duringmeditation.First, it shouldbecomfortable, so thatonecaneasily forget it, forthatiswhatonewantstodo.Secondly,itshouldbesuchthatifinmeditationweleavethebody—whichmayhappenatanytime—itwillnothurtitself.Insuchacasetheeffectonthebodywillbeasthough,wehadfainted.TheIndianwhoissitting on the floor simply falls backwards, and no harm is done. When wemeditateweshalldowell,therefore,tositinsomesortofarmchair,sothatwemaynotfalloutofit,ifthebodylosesconsciousness.Therecumbentpositionisnotgoodifitincreasesthetendencytosleep.

There are joys of the emotions and of the intellect, andmany peoplewhowoulddespisetheideathattheirphysicalcomfortmatteredtothemintheleast,areyetexceedinglyunhappywhentheyarenotemotionallycomfortable,thatistosay,whentheyimaginethattheyarenotgettingtheresponsetheydeservetotheiremotions.Manypeoplearepainfullysentimentalandexpecttherestoftheworldtobeequallyso,andaremuchhurtbecauseitisnot.Theypouroutwhatthey call affection, but it is often tingedwith selfishness. Theywill create allkindsofdisturbance,andevendothingswhichharmthosewhomtheyprofesstolove,allforthesakeofwhattheycallthereturnoftheiraffection.Theydonotunderstand that there are different types of affection, and that it may beabsolutely impossible for the person concerned to return it in their particularway. This difficulty comes from the insistence of the desire for emotionalcomfort,whichshouldneverbepermittedtointerferewithourownprogressorthatofthosewhomwelove.

In the sameway there is intellectual comfort. Peoplewant others to thinkexactlyastheydo,sothattheymayrestmentallycontent,withoutdisturbance.

Constantly we come up against that difficulty. There will be some promisingyoungpersondeeply interested inTheosophy, for example,whowants to jointhe Society, but his parents vigorously oppose him. They would not beintellectually comfortable if they thought that their son or their daughterwereadoptingalinewhichtheycouldnotshare.Theyfeelsurethattheyarerightandthat there can be no real wisdom outside the limits of their own particularopinions.Thereforeifasonoradaughterthinksdifferentlyfromthemtheyarequiteoutraged,notrealizingthatthefactthatanegohappenstobebornintheirfamily does not necessarily mean that he is of the same temperament asthemselves.

Eachegohashisownway,hisownpowerofappreciatingthetruth;hemustreceiveitalonghisownline.Forotherstotrytoforcehimtotakeitalongtheirline,which isnothis, isamistake; thewhole innerSelf revoltsagainst it.Theresult, inhundredsofcases,whenchildrenhavebeen intellectuallypressed, isthat they fall away altogether from their parents’ beliefs.Again and again, forexample, the son of a clergyman ends as an atheist, because the father andmotherhaveunwiselytriedtoforcehimtothinkalongtheirlines.Thisharmisdone only because they themselveswant to be intellectually comfortable. Thedisciplemustalwaysbecarefulthathisdesiretobeemotionallyorintellectuallycomfortabledoesnotmakehiminterferewithotherpeople’srights,andthathedoesnotletitstandinthewayofdutyorofhelpthathemightgive.

It is essential thatwe should be happy, as theChohan says here, althoughcertainlywedonotliveforhappiness.Ithinkmanyforgetthedutyofhappiness.They do not regard it as a duty, althoughmost emphatically it is that. It is anecessarypart of progress.Thepersonwho is alwaysmournful anddepressedabout what is happening ismaking no progress, and it is well that he shouldunderstand that.As I have said before, it is necessary thatwe should becomemoreandmoresensitive,becauseunlesswebringourselvesintothatconditionwe cannot answer in a moment to the slightest signal from the Master. It isunquestionably difficult to be very sensitive and at the same time radiantlyhappy, yet that’ is what we must be. There is a great deal that calls for thedeepest sympathy, and it is difficult to feel sympathy with those who aresuffering, without also feeling sorrow; yet, as I have explained, the Master

sympathizes far more than we can, but certainly does not feel the sorrow assorrow.22

Theremight be verymuch less suffering andverymuch less sorrow if thepeople to whom the sorrow and suffering are coming now had lived quitedifferently inother lives, perhaps thousandsof years ago, but considering thattheylivedastheydid,thatwhichisnowhappeningisthebestthatcanhappenfortheirprogress.Wecannothelpbeingsorrythatitisnotbetter,butoursorrowisnotforwhatisgoingonnow,butfortheprevioushappeningswhichmadethisnecessary.Possiblythatsoundsalittlecold,butwhenweunderstandhowutterlytheresultispartofthecause,wecanseethatwhatishappeningnowisactuallypart of the causeswhich the people themselves set inmotion long ago, and itcouldnotbeotherthanitiswhilethedivinelawofcauseandeffectisoperating.

Allthissufferingcanonlybealterednowbybringinginnewforces.Wecansometimesrelievesorrowandsufferingtoacertainextent.Wheneverwedothat,itisnotintheleastthatweabrogatetheworkingofthelaw,itisnotatallthateverythingdoesnotflowinharmonywiththatlaw,butthatweintroduceanewforce which also comes within the operation of the law, and mitigates muchwhichotherwisewouldhavebeentheeffectofwhatwentbefore.Butthoughwecan sometimes relieve and help, it is, as I explained before, quite difficult formanyofustogetalwaysintotheattitudeofbeingperfectlysympatheticandyetrecognizing the necessity of the suffering, though we can do it quite well incertainthings.Supposesomefriendwhomweloveverymuchhastoundergoasurgicaloperation.Ofcourseweare sorry that it shouldbe so,but itdoesnotoccur to us to say that it ought not to be so, because we recognize that theoperation is intended to do good, and we trust that its result will be animprovementinhishealth.Thereforehoweversorryandanxiouswemaybe,weregarditisanunfortunate,aregrettable,necessity.Allsorrowandsufferingarenothingbutthat—operationstoremovedangerousgrowths.

Muchof thesorrowof theworldcanbeavoided,becauseagreatdealof itdoesnotcomefromthepastbutistheresultofmen’spresentfoolishness.Theytake things inawrongway.Forexample,we frequentlyallowourselves tobehurt or offended or worried. That is not karma from the past. In many cases

seven-eighthsofthetroublewhichcomestopeopleisnotfromwithoutatall;itisdueentirelytothewayinwhichtheytaketheirexperiences.Thekarmathatcomestousfromwithoutisonlyasmallamount,butwemagnifyitverygreatly;thatisourpresentfault,anditcanberemedied.23

Mostpeoplewholiveforhappinessseek toattain thathappiness invariousways:bysurroundingthemselveswiththepeoplewithwhomtheyfeelhappy,bygoingwheretheyexpecttofindenjoyment,andsoon.Thatthediscipleshouldnot do, because he ought to be in the position of being perfectly happy inhimself,withoutreferencetoparticularouterconditions.Thatisdifficultforus,because, through many lives we have been very largely the sport ofcircumstances.Ifweobservepeopleweshallfindthatmostofthemareinthatcondition still. Themajority of people in the world make very little effort tochange the conditions in which they find themselves. If they find themselvesdepressedorreadilyoffendedandthereforeunhappy,theyshouldsettoworktochange those conditions. Instead of doing that they grumble about thosewhooffendthem,andsaythatitisquiteimpossibletogetonwithsuchpeople.Yetthose others are probably people very much like the rest of the world. Ourhappinessdependsuponhowthesepeoplearetaken,uponourattitudetowardstheirattitude.Ifourstudyofoccultismhasbroughtanyfruitwewillsay:“Idonot mind what position they take up; that is their business, not mine; mybusiness is to take care that I am not offended andworried, that I preserve apeacefulcondition,whatevertheseotherpeopledoorthink.”

Onemaysaythatitisverydifficulttodothat,ifotherpeopleareaggressiveor insulting.But is itnotobvious that theeffectproducedby the insultingandaggressive attitude depends upon the way in which it is met? If we allowourselves tobeaffectedby it, agreatdealofdisturbance is setup.Weonoursideshowsomethingofthesamenature,andtotheonlookeritwouldseemthatsomeofthataggressionisjustified.Butifweareperfectlycalm,themanwhoabusesusputshimselfinthewrong,andtheoutsidercanseethatwearenotinthewrong.Ofcourse,weshouldnotremaincalminordertoappearintheright,but we should adopt a philosophical attitude, because we do not feel theseattemptstoattackusortointerferewithus;andthuswecanbehappy.

Thatseemsasortofnegativehappiness, toavoidpainorsuffering.Wecando a great deal more than that; we who are trying to live according to thepreceptsofoccultism—studentsof the inner life—mustbedoingsomethingoftheworld’swork.AssuredlynoonecanseethePlanoftheLogos,andtheworkthatistobedonetocarryoutthatPlan,withouttryingtodoasmuchashecanforit,andthefactthatheisengagedinthatworkkeepsamanbusyandhappy.Weshouldhaveno timefordepression,no time toworryaboutall theseouterthings. Ifwe are all the time busily engaged in pouring out’ good thought, insendingstrongwishes,strongcurrentsofgoodwilltoallaroundus,wearefullyoccupied,andarehappyintheworkitself.

It is sad to see theway inwhichpeople all aboutus are constantly talkingaboutdoingthings“topassthetime”.Theydothisorthatforthesakeofhavingsomething todo. It is both ludicrous andpitiable, because theworld is full ofopportunitiestodogoodandnobledeeds,andthesepeoplearenotevenlookingfor the opportunities. They are just trying somehow or other to amusethemselves,thattheymaygetthroughthetime—amostextraordinaryattitudetotake.

Thestudentofoccultismfindsthathecannotgettimeenoughtodoallthathewouldliketodo.Allthosewhoarereallywillingtoworkareoverwhelmedwithwork;thereisalwaysmoretobedonethantheycanpossiblydo.Dr.Besantworks indefatigably fromearly in themorning until very late at nightwithoutanyrest,andhersisaverydifferentthingfromtheordinaryman’sideaofwork.Somemenwhoareinbusinessarecertainlycloselyoccupiedthewholetime,butmost people’s idea ofwork is to do a little andhave a rest, and then take thematterupagainandspendalittlemoretimeatit.Theywouldcallthatverycloseattention towork.That is not theway inwhich sheworks.Evenwhile she islisteningtosomestorythatisbeingtoldtoher,shewillcontinuewritingandstillknoweverywordofwhatoneistellingher,andbeperfectlyreadyattheendofthe story to give help or advice. She loses no single moment. She is alwaysprepared, if she happens to bewaiting at a railway station, to take out a littledispatchboxandbeginwritingarticlesorlettersatonce.Itisnotgiventoeveryone—and think of the age which her body has now reached—to do that,especiallyasagreatdealoftheworkisofaverysearchingcharacter,andcalls

forquickdecisioninmanydifferentdirections.Peoplewhoarepaidforworkdonotdoitinthatway.Itispreciselybecauseallthatshedoesisdonefortheloveofitthatsheisabletodosomuch.Certainlysheishappyinherwork,alwaysreadytomeetpeoplewithafriendlysmile,andisthusagreatinspirationtoallthosewhocomeintocontactwithher.Wewoulddowelltofollowinherstepsasfaraswecan,rememberingalwaysthedutyofhappiness.Ifwearenothappy,thenwearenotdoingenough; it isa sureproof thatwearewasting time.Weshouldgettoworkanddosomething,andatoncetheunhappinesswillvanish,becausetherewillnotbetimeforit.Theinterestintheworkissokeenandtheamounttobedonesogreat,thatweshallfindourselvesthinkingofthat,andweshallhavenotimetothinkofanythinginthenatureofunhappiness.

Seekintheheartthesourceofevilandexpungeit.Itlivesfruitfullyintheheartofthedevoteddiscipleaswellasintheheartofthemanofdesire.Onlythe strongcankill it out.Theweakmustwait for its growth, its fruition, itsdeath.Anditisaplantthatlivesandincreasesthroughouttheages.Itflowerswhenthemanhasaccumulateduntohimselfinnumerableexistences.Hewhowill enterupon thepathofpowermust tear this thingoutofhisheart.Andthen the heart will bleed, and the whole life of the man seem to be utterlydissolved. This ordealmust be endured; itmay come at the first step of theperilousladderwhichleadstothepathoflife:itmaynotcomeuntilthelast.But,Odisciple,rememberthatithastobeendured,andfastentheenergiesofyoursouluponthetask.Liveneitherinthepresentnorthefuture,butintheEternal.Thisgiantweedcannotflowerthere:thisblotuponexistenceiswipedoutbytheveryatmosphereofeternalthought.

C.W.L.—ThisistheremainderofRule4,theChohan’scommentonthefirstthree rules. The giant weed is the heresy of separateness—the idea of theseparatedself—whichistrulythesourceofevil.Wearedirectedtokillitoutbystages.Wearetoldfirsttounifythelowerandthehigherself,thatistosay,tomergethepersonalityintheindividuality.Formostofusthepersonalselfisstillso near that it tends to shut out the higher things.We have towork ourwaythrough thatandgradually to transcend it, togetentirely ridofall selfishness.Thenwehavetobeginupontheindividuality.

Now, the individuality, the ego, is a very wonderful thing—complex,exceedingly beautiful andmarvellously adapted to its surroundings, a gloriousbeingindeed;yeteventuallywemustrealizethateventhatisonlyaninstrumentthatwehavecreatedbytheworkingofmanyagesforthesakeoftheprogressoftheMonad.Becausewehavehadtodeveloptheideaoftheseparatedselfintheearlierstagesofourprogress,thegiantweed;ortheseedofit,isintheheartofeverybody.Thathastobekilledoutatonetimeoranother,yetonlythestrongcantearitoutfromthemselvesatthebeginningoftheirdevelopment.Theweakmustwaitandletitgoongrowingwhiletheyaredevelopingsufficientstrengthto kill it out.That is unfortunate for them, because the longer it is allowed topersist the more closely it becomes intertwined with the nature of the man.Thosewhocansummonthecouragetotearitoutnowwillmakerapidandmuchsurerprogress.Terribleasthestruggleistogetridofthisseparatedselfatanytime, itwill be thousands of timesmore difficult ifwe leave it until the laterstages of our progress. Until it is finally destroyed we shall be subject to allkindsofdifficultiesanddangersfromwhichwecanescapeonlybygettingridofithereandnow.Obviously,therefore,itisbesttokillitoutinthebeginning.

Allsystemsofoccultteachingagreeinadvisingstudentstotryfromtheverybeginning to get rid of this illusion. The difficulty in theway, apart from thehabitofthinkingofourselvesasseparate,isthatthisideahasbeenthesourceofallourstrength in thepast.Whentheegowasfirst formedasan individualhewasdistinctlyweak.Hehadbeen,untilthen,partofagroupsoul,andtheideaofseparate identity was not strong in him. It had to be intensified through thesavagelife.Theman’sstrengthgraduallygrewfromthefeeling,“IamI”.Intheearlierdaysitwouldbe:“Iamagreatfighterandaswiftrunner;Iamamightyheadsman; Ican leadarmies; Icanguidemen; Icanmake themdoas Iwill.”Lateron,itwouldexpressitselfonahigherlevelas:“Ihaveamightyintellect;Ican trust myself; I am proud of myself; I am a great man; I can think morestrongly thanothermenand therefore I havepowerover theirminds, andcanswaythemtodothisorthat.”Itisthroughthesenseofseparatenessthatwehavelearnttobeself-reliant.

Latertherecomesastagewhenself-reliancemeansrelianceupontheHigherSelf.Themannolongerrelieseitherontheskillofhishand,thefleetnessofhis

footandthestrengthofhismuscles,oronhisintellectualpowers,butcomestorealizethatthereisastrengthofthespiritwhichisgreaterfarthanalltheseoutermanifestations, andwhen this stage is reached he soon begins to see that thestrengthofhisspiritisthestrengthoftheinfinitethatliesbehindit,becauseitisonewithGodHimself.Thusourself-relianceatlastbecomesrelianceonHim—onthemightyPowerbehind.WeareHe,andinrelyingonGodwearerelyingonourselves,becauseeachofusisasparkoftheDivine,andtheGodheadisinus.Weonlyneedtorealizethatandtounfoldit,andthentheselfonwhichwerelybecomesthegreatSelfwhichistheAll.

Thisideaoftheseparatedselfisingrainedinusandispartoftheveryegowhichis theonepermanent thingaboutusasfarasweknow.Wehavestill tolearn that there is theMonad; thatwill seem the true Selfwhenwe have laidasidetheindividuality.Yetwhenthattimecomesweshallseefarmoreclearlythanwe do now that thoseMonads are only sparks of the Eternal Flame.Weknow it now theoretically, and true realization of it will come to all in duecourse; it has come to some already. I have explained before that when theconsciousnessisfocusedinthehighestpartof thecausalbodyit ispossibletolookupthelinethatjoinstheMonadandtheego.LookingupthatlineintotheMonadofwhichweknowsolittle,andbeyondit,wecanseeandknowwithadefinitenessandcertaintythatnowordscanexpressdownhere,thatallwehavethoughtofastheSelfandasbelongingtous,isnotwe,butHe;thatifwehadany intellect, any devotion or affection, it was not we at all, but it was theintellect, the devotion, the lovewhich isGod,whichwas showing itself forththrough us.24When aman has had that experience he can never be quite thesameagain;hecannotcomedownagaininthesamewaytothepersonalpointofview,becauseheknowswiththecertaintythatconvinces.Someexperiencelikethat isneeded tocounteract the resultof thedevelopmentof theseparatedselfwhichatpresentisagreattroubleandcausesusmuchsorrowandsufferingbyobscuring our view of Life. We are in this curious position that our self-developmentisduetotheideaofseparatenessuptoacertainpoint,anditisonlywhenwehavereachedthatpointthatitbecomesanevil,andwehavetogetridofit.Humanityhasnowreachedastagewhereitoughttoberealizingthat.Thatiswhythedutyofunselfishnessisimpresseduponussostronglybyalloccult

and high religious teaching.Humanity as awhole needs that. It is still in theselfish stage, trying tograsp thisand that for itself.Thewholeofour strengthmustbeturnedagainstthattendency.

At the same time we must try to be very tolerant about it.We often feelimpatientwiththerampant,thebrutalselfishnessfoundeverywhere,butthatisuseless.Theseunfortunatepeopleareonlycarryingonnowwhatwasnecessaryfortheirdevelopmentthousandsofyearsago.Weshouldhelpthem,ifpossible;we should always be gentle and tolerant, but very firm as to the necessity forgettingridofthispointofview.Someofusfindithelpful totrytorealizetheprogressofhumanityasawholeandtomakeapracticeofthinkingofourselvesaspartofit.WetrytoactontheadvicegivenbyoneofourMasterswhoonceput it thus: “If you succeed in taking a step of some kind, if you succeed inmaking definite advancement, you should not think: ‘I have done this, I amreallygettingon’.Thebetterwaytoputitis:‘Iamgladthatthishashappened,because humanity through me is just that much nearer to finding itself—thatmuchnearertothefinalgoalwhichGodmeansittoreach;humanitythroughmehastakenthisstep,andthefactthatithasdonesomeansaverylittleadvanceforeveryotherunit.”Onemaythusthinkofthewholeofhumanity,asamanthinksofthewholeofhisfamily,asaunit,fromthebabytotheoldgrandfather,andsoconsidersthewelfareofall.

Wearetoldthatweshouldliveneitherinthepresentnorthefuture,butintheEternal.Hewho lives in theEternal is theLogos, theDeity.He, living in theEternal, sees the future aswell as the present, sees the fulfilment of all thesethings.IfwecouldraiseourselvesupintoHispointofviewweshouldbeabletoliveintheEternalasHedoes.Thatisnotathingthatwecanachieveto-dayorto-morrow. We must fight our way towards it. A divine dissatisfaction is anecessity for our progress towards it. We must never be satisfied with theconditionwehavereached;thatwouldatoncemeanstagnation.Wemustalwaysaimatdoingbetterandbetter,andbylivinginthefutureweshalllearnhowtodothat.

At the same time, while we are always reaching forward, always strivingupward, it isamistake toallowourselves to feeldiscontentedorworriedwith

regard to transitory happenings to the temporary condition of ourselves andothers.Itiswiserandbettertoprojectourselvesintothefutureandliveinit.Weshouldsay:“Iamatthemomentsuchandsuchaperson,withcertainfaultsandfailings.Iamgoingtotranscendthesefaultsandfailings.Letmelookforwardtothetimewhentheywillnolongerexist.”Itisagreatthingtoliveforto-morrowand not for yesterday. Theworld at large is living for the centurieswhich liebehinditandisclingingtooldprejudices.Weshouldlookforwardtothefutureandliveforthat.

Keepyour thoughthopefullyon the future,not regretfullyon thepast.Thepresentisverylargelyanillusion;sowearenotreallydissatisfiedwithwhatwearedoing,butwithwhatwehavejustdone.Ifwewanttogetonwemustkeepoureyesinfrontofus.Tolookbehindisnotthewaytomakeprogress.Ifthatcourse were persisted in on the physical plane we should not go far withoutmeetingwithanaccident,andthesamethingistrueinthesehigherrealmsalso.Themorewethinkoveritthecleareritbecomesthatinthethreeaphorismswehavejustbeenexamining,viz.,“Killoutambition,killoutdesireoflife,andkillout desire of comfort”, all that moves the ordinaryman to exertion has beenabsolutelycutaway.

A man’s life is first of all directed by the desire to keep himself and hisfamily alive, “to keep his head above water”; he has always the ambition ofrising to higher levels; he wishes for greater comfort for himself and for hisfamily.Thesearepreciselythemainspringswhichmovetheordinaryman,anditisobviousthatifallofthemshouldbeabsolutelyremovedfromhim,hewouldbe leftsupine—hewouldbe leftwithoutanyreasontobestirhimselfatall;hewouldbelikealog.Hewouldsay:“IfIamnottohaveambitionofanysort,ifIam to cease to desire either life or comfort, why should I do anything?Whyshould I move at all?” He would be left without any adequate motive forexertionofanykind,andallprogressforhimwouldbeatanend.Itisobviousthatforhimthekillingoutofthesethingswouldhaveabadeffect.

EventhemanwhoisnearlyreadytotreadthePath,whohasceasedtofeelanyinterest inlowerthings,reachesastagewhenthereisdangerofhisfallinginto a state of inaction. Intellectually he is absolutely convinced that all these

lowerthingsarenotworthpursuing,andbecausetheyhaveceasedtoattracthimhe does not feel inclined to put forth energy in any direction. That is anexperiencewhichcomestonearlyeveryoneinthecourseofhisevolution,andisaveryrealtroubletonumbersofpeople.Theyhavegotridofthelowerandnottakenonthehigher.Theyareatatransitionstagebetweenthetwo;theyhavenot sufficiently realized theunity for that tobe thegreatmotivepower in life,buttheyhaverealizedenoughofittoknowthatthedesiresoftheseparatedselfarenotworthfollowing.Sotheyremaininaconditionofsuspendedanimation.It is for some students a very great difficulty to rouse themselves out of thisstate.Nothingisworthwhile;nothinghasanylongeranyinterestforthem.Theywanttodieandbedonewithit.

Theonlywayforamantogetbeyondthatunsatisfactoryconditionistogoalittle further, and thenhewill begin to see that there is a higher and truer lifewhichisinfinitelywellworththeliving.Hewillfindthatwhenhehasglimpsedthedivineschemehewantstothrowhimselfintoit—hecannotdootherwise.InidentifyinghimselfwiththeOneLife,andactingaspartofthatLife,hefindstheonemotivewhichcanstirhimtoaction.Whenhetakesthatonestepfurtherandbegins to realize the Life of the Self, then instead of wanting to fall intoannihilationand tobedonewitheverything,hewill long topossessmoreandmoreenergy inorder to throw it into thisgloriouswork.ThemotivepoweroftheOneSelfwill stirhim to fargreateractivity thaneverbefore,because it isinfinitelymorepowerfulthananylowermotive,andthemanwhoworkswithittofulfil thehighpurposesof theDeitywillgaininfinitehappinessandinfinitepeace.

CHAPTER5

RULES5TO8

5.Killoutallsenseofseparateness.

Yet stand alone and isolated, because nothing that is embodied, nothingthatisconsciousofseparation,nothingthatisoutoftheEternal,canaidyou.

A.B.—Thisteachingisspeciallygiveninthisbook,intendedforthedisciple,becausehehastolearntostandutterlyalone.Nothingthatisembodied,thatisout of the Eternal, can aid him. All help that comes from the embodied issecondary help and may fail him in the moment of his greatest need. Thebiographies of the great Christianmystics show it to have been an invariablecharacteristicoftheirlivesthattheyfeltforsakenbyeveryone,andhadtostandabsolutelyalone.ThesametruthcomesoutalsointheChristianGospels,whichcontaininthesymbolofthelifeofJesusanaccountoftheexperiencesthroughwhich every soul must go in the stages of discipleship. There are there twosceneswhichareconnectedwiththisstatement;thefirstisthatwhichisspokenofastheagonyofJesusinthegardenofGethsemane,whenHefoundthatHisfriendsand followerscouldnotwatchwithHimeven for a little time, andHelearnedthatHemustgoonalone; thesecondwasthecryfromthecross:“MyGod,myGod,whyhastThou forsakenme?”TheseexperiencesareconnectedwiththefourthgreatInitiation,whenthemanisthrownbackuponhimselfandlearns to rest upon the inner Self alone, to realize that he himself is only anexpressionoftheEternalintheouterworld.Thereisalwaysadangerthatinthislastgreattestthedisciplewillbreakdown.

A double task lies before the disciple. He must kill out the sense ofseparateness,buthemustlearntostandaloneinorderthathemaybestrongwiththestrengthofthedivinewithinhimself.Hemustbelikeastarinheaven,thatgives light to all but takes it from none. He can learn that only from theexperience of isolation. Yet the sense of isolation is illusory, for he is in theEternal. The illusion is due to the breaking away of all the forms before therealizationofunity—ofbeingtheEternal—developsintheconsciousness.

This aphorism with its comment also contains other important thoughts.There isa stageatwhich theaspirantmust standaside from thebodyofmen,because of hisweakness, not of his strength. Sometimes aman is so near theconditionofothermenaroundhim,whostillleadthelowerlifethathehasleft,that he feels that by keeping company with them he is likely to be- draggeddown into their vices. At that time the sentiment of repulsion is useful; andalthoughitdoesshowthatheisinalowerstageofdevelopmentyethewilldowelltofollowitandavoidtheircompany.

Whenamanspeakswithhorrorofacertainviceyoumaybesurethatinthenearpasthehasbeeninthegripofit. Intherecentpast therehasbeenafightagainst thatvice,andhis innerconsciousness, fromwhichnothing,disappears,nowwarnshimagainstit.Thereisastagewhenamanhasrisenhigher,whenheneednotseeksuchisolationfromthosewhoarestillsinning.Butsolongasthatisnotthecase,solongasheisliabletofallintoviceonaccountofanimpulsefromoutside,aman’ssafetyliesinhisrunningawayfromthetemptation,untilhe is strong enough to go amidst that vicewithout being attracted by it.Onlywhenamanhasgotbeyondthepoweroffallingintoattractionbyvicewillheusuallygetoverhishorrorandrepulsion.

Thenhehascometothestageatwhichheoughttothinkofthesinnerasinneedofhishelp.Theverythoughtofhisownpastfaultswillnowenablehimtohelpothers.Wecannothelpthemaslongasweourselvesareliabletofall,butonlywhenweareneitherattractednorrepelled,whenwerecognizeouridentitywiththosewhoarestruggling.Wethenrememberthatthesinoftheworldisourownsin-^-theprofound truth thatnomancanbeperfectlycleanwhileanotherremainsunclean.Whileamanremainspartofhumanityitslifeishis;toescapefromthat,hemustgooutsidehumanity.Theviceofanymanisourvice,untilhealsohasgotridofit.Uponthattruththesavingoftheworldentirelyturns.

That shouldbe the thought of anydisciple if he should findhimself underspecial temptation.He should realize that hemust not yield to the temptation,because in his fall there is a fall for thewhole of humanity. Such knowledgeoughttobesufficienttokeephimfromevil.Supposeyouattempttorealizeinconsciousness the life of humanity, and then try to conquer a particular

weakness; you will then feel that your own conquest is not a conquest foryourself,butforall.Thewholeofhumanityishelpedbecauseonepartofithasstruggledandconquered.Thisideawillveryoftengiveyougreatstrength.Itisindeedworthwhile to struggle for the sake of thewhole, if not for your ownpersonalself.

C.W.L.—People sometimes make these instructions harder for themselvesthan they need be, and perhaps also a little unreal, by exaggerating them.Wehavetofacethefactthatthereisseparationdownhereonthephysicalplane.Wemayfeelascompletelyfraternalaswecan,butthefactneverthelessremainsthatinspaceourphysicalbodiesareseparate.Sometimespeoplewant todeny thatfact;theytrytocarrytheideaofnon-separate-nesstosuchapointastomakeitunreasonable.Thatcanneverberightinoccultism.Occultteachingisalwaysthevery essence of reasonableness and common sense, andwhenever anything isput before us which is obviously unreasonable, we may feel sure there is amistakesomewhere.Insomecasesitmayappearunreasonablebecausewearenot in possession of all the facts, butwhen the facts are all before us and thestatement still has an unreasonable appearance,we are justified in doubting itandwaitingforfurtherenlightenment.

Though our physical bodies are separate in space there is really lessseparation than there appears to be.We all react upon one another to such anextentthatnomancaninanysensereallylivetohimselfalone.Ifonephysicalbodyhasacertaindisease,alltheothersnearareliabletocontractit.Iftheastralbody is diseased in the sense of being, let us say, given to irritability, envy,jealousy, selfishness and so on, it is also infectious, because it radiates out itsvibrations,andotherastralbodiesintheneighbourhoodmustbetosomeextentaffectedbysuchradiation.When,forexample,peoplesittogetheratameetingtheir astral bodies interpenetrate to a considerable degree, because the astralbodyof anordinaryperson extends about eighteen inches around thephysicalbody—insomecasesstillfurther—sothat,althoughtheyarestillquiteseparate,they must react considerably on one another. The same is true of the mentalbody,andevenourcausalbodiesareseparateinspaceandincondition.Sowemustunderstandthiskillingoutofthesenseofseparatenessinconformitywiththefactsofnature.

Thereisnoseparatenessonthebuddhicplane.Thereconsciousnessesdonotnecessarilymerge instantly at the lowest level, but they gradually growwiderandwideruntil,whenwereachthehighestlevelofthebuddhicplane,andhavefully developed ourselves through all its different subdivisions, we findourselvesconsciouslyonewithhumanity.That is the lowest levelatwhich theseparateness is absolutelynon-existent; in its fullness theconsciousunitywithallbelongstothenextplane—thenirvanic.

Suppose that all of us could develop the buddhic consciousness withinourselvessimultaneously.Eachonewouldrealizethathehadrisentothatlevel,andthathisconsciousnessincludedthatofalltheothers,buthewouldstillfeelthatinclusiveconsciousnesstobehisconsciousness.Noneofuswouldhavelosthissenseofindividualityatall,onlyinithewouldincludeverymuchmorethanhehadeverdonebefore.Hewouldfeelhimselfasmanifestingthroughalltheseothersaswell.Reallywhatweareexperiencingistheoneconsciousnesswhichincludesusall,theconsciousnessoftheLogosHimself.

It is on the nirvanic plane that we realize most intensely that all that wethought to be our consciousness, our intellect, our devotion, our love,were inreality His consciousness, His intellect, His love, His devotion, manifestingthroughussomewhatasalightmightshinethroughalens.Thatrealizationdoesnotcomefully to themaninthebuddhicworld,but itdoessocometohiminthatnextabove.

In theStanzasofDzyan it issaid, referring toman;“Thesparkhangsfromthe Flame by the finest thread of Fohat.”25 That, I believe, is applicable atvariouslevels;forusitmaybetakentomeanthattheegohangsfromtheMonadbythefinest thread,andthat threadrunsthroughthebuddhicplane.Thefinestthread ofwhich you can think is all that represents the ordinaryman at thesebuddhiclevels.Assoonasheturnshisattentiontohighermatters—whenheisregularlythinkingofthemandaimingatthem—thatthreadbeginstothicken.Itgradually becomes more and more like a cable, and later on it appears as afunnel,becauseitwidensoutupabove(Iamspeakingof itnowasonewouldseeitclairvoyantly),andcomesdownintothecausalbody,whichisathingofdefinite size for the time. Later on the causal body itself is enlarged by the

inrushingof forces,and thefunnelbecomesverymuch larger,wideningoutatthebottomaswell as the top.At the first Initiation (formany, this experiencecomes before that), the man abandons the causal body and plunges into thebuddhic plane. At that time, as I have explained before, the causal bodyabsolutelyvanishes—theonethingthathasseemedpermanentthroughhislonglineof lives,sincehe left theanimalkingdom,disappears.26When thatoccursthisfunnelshapesitselfintoasphere.Therearemoredimensionsthere,sothatIcannotactuallydescribeit,butthisishowitappearstoonewhoisabletoseeit.

AfteramanhastakenthefirstInitiationthesenseofseparatenessisoneofthefailingswhichhavetobeentirelyconqueredbeforehecantakethesecond.ItisthefirstofthetensanyojanaorfetterswhichhehastocastoffonhiswayupthestepsofthePath.Itismadepossiblefor‘himfinallyandirrevocablytocastitoffbytheexperiencewhichispartofthatfirstInitiation.Hegetsthenmerelyatouchofthebuddhicconsciousness.Itdoesnotmeannecessarilythathecangobackinto thatconditionofconsciousnesswheneverhewill,butat leasthehasexperienced it, and having once felt the unity, he knows that it exists eventhoughhemaybeincapableofre-enteringitwithout theaidof theMaster.Heknows, therefore, that the sense of separateness is an illusion. It is practicallyimpossible for us down here in the physical body to grasp that really. Weconstantlyspeakofitandwetrytopersuadeourselvesthatwefeelit,butaslongasoneisinaphysicalbodyanduntilonehashadthathigherexperience,franklyIdonotthinkonecanfeelit.Wepersuadeourselvesofitintellectuallybutreallytofeelitisadifferentthing.

Whenamanbeginstofunctiononthebuddhicplane,heentersitatitslowestlevel,butheisunableatfirsttomakethemostevenofthatlowestsub-plane.Hewillfeelanintensityofblisswhichnowordscanexpress,andanextensionofconsciousnesswhich by contrastwith anythingwhich he has ever felt before,willnodoubtgive the ideathat thewholeworld is included.Nevertheless it isnotsoatall.Whenheissufficientlyaccustomedtothishigherleveltoanalyzeit,hewillfindthattheextensionofconsciousness, thoughaverygreatone,isbynomeansasyetfulloruniversal.Graduallyheextendsthespherewhichhecaneffectively occupy. It is somewhat like theway inwhich an army occupies aconqueredterritory.Heestablisheshimselffirst,andthengraduallyextendsthat

part overwhich he has definite power, until it includes the entire country.Hethenproceedstotrytopushhisconsciousnessintothenextsub-plane;butevenafterhehasworkedhiswaythroughsub-planeaftersub-planeuntilhereachesthehighest,hehasnotnecessarilybuilt thebuddhicvehicle.Themanwhohasthebuddhicconsciousnesswithinhisreachbymeditationorbyeffortcanalwaysraise himself into that condition. Themanwho has definitely built a buddhicvehicle has that consciousness all the time in the background of his lowerphysical, astral or mental consciousness. That is another and separateachievement and a difficult one, because to do that the causal body must beeliminated,mustbedestroyedasaseparatingwall.

One whose consciousness works on the buddhic plane during meditationfindsthatalthoughheisonewithallthewonderfulconsciousnessoftheplane,yetthereisalittlecircleofemptinessshuttinghimoutfromtherest.Thislittlebarrieris,ofcourse,thecausalbody.Inorderthatthebuddhicvehicleshallbedeveloped, even that must disappear. Then the man feels the reality ofunobstructed Life in a way impossible to describe down here. MadameBlavatsky expressed the idea as a circle with its centre everywhere and itscircumference nowhere—a very beautiful and expressive description.27 Ofcourse it is a paradox, but all things that can be said about these higherconditionsmustnecessarilybeparadoxical.

When theunity is fully realized theman feels,howeverparadoxical itmaysound,asthoughhisvehicleatthatlevelfilledthewholeoftheplane,asthoughhecould transferhispointofconsciousness toanyplacewithin thatplaneandstillbethecentreofthecircle.Itisanexperiencewhichisquiteindescribable.Alongwith that feeling,permeatingandaccompanying italways, isasenseofthemostintensebliss—blissofwhichwecanhavenoconceptionatallontheselowerplanes—somethingvivid,active,fierybeyondallimagination.Mostblissdownhere,at theraremomentswhenwefeelanythingdeservingof thename,consists chiefly in the absence of pain.We are happy and blissful down herewhen,foramoment,wearefreefromfatigueandpain,whenwecanrelaxandfeel thatweare taking inpleasant influences.That is ratheranegativefeeling.Theblissofthebuddhicplaneisthemostintenselyactive,vividfeeling.Idonotknow in the least how to express it. If you could imagine the most intense

activitythatyouhaveeverfeltandthenreplacethatvividandstrenuousactivityby a feeling of bliss, then somehow raise it—spiritualize it—to an altogetherhigherplane,tothenthpower,itwouldconveysomeideaofwhatthatfeelingis.

It is an active realitywhich is quite overpowering in its strength. There isnothingatallpassiveaboutit;oneisnotresting.Downherewelivelivesofsomuchstrainandstrenuousness that rest isalwaysaveryprominentpartofanyidealwemayhave;butthereitisnotintheleastafeelingthatoneisrestingorwanting to rest.One is a tremendous incarnate energywhose expression is topouritselfforth,andtheideaofrestortheneedofrestisentirelyoutsideone’sconsciousness.What to us here seems restwould seem a kind of negation upthere.We have become onewith the expression of the divine power, and thatdivinepower isactive life.People talkof therestofnirvana—but that is fromthelowerpointofview.Itistheintensityofpowerthatistherealcharacteristicofthishigherlife—apowersointensethatitdoesnotshowitselfinanysortofordinarymovement at all, but rather in one vast resistless sweepwhichmightlooklikerestwhenviewedfrombelow,butwhichmeans theconsciousnessofabsolute power. It is impossible to express all this in words. When we haveachieved thiswehave finally conquered thegiantweed—thegreat enemy, thesense of separateness. It is the hardest task, on the whole, that is before us,becauseitinvolveseverythingelse.

It is only after the buddhic body is fully developed on all the seven sub-planesthatthemanhasthefullfruitionofthewholeplane,acompletepowerofidentification with the whole of humanity, so that he can learn through thatrelationwhatallthesepeoplethinkandfeel.Beforethatbuddhicconsciousnessisgainedwemaylabourtoreducethesenseofseparatenessanditmaybedonewithgreatsuccessintellectually,butwestillremainoutside,inthesenseofnotunderstanding others. They will still be an absolute mystery, for man is thegreatestofmysteriestohisfellow-man.Wemaycomeintoverycloserelationswithpeopleforquitealongtime,andyetnotreallyknowtheminside.Itmaybethatuntilthebuddhiclevelisreachednomaneverreallyknowsanyothermanthoroughly.28 When a man reaches that condition he is able to pour himselfdownintotheconsciousnessofothersandseewhattheydoandwhytheyactinthat particularway.There all things arewithin him instead of outside, and he

studies them as parts of himself. It sounds impossible down here, but that issomethingofwhathefeels.Allthejoyoftheworldishisjoy;itssufferingishissuffering.Whenhechoosestoputhimselfdownthroughanyoneofthemilliontentacles—the consciousnesses of other peoplewithwhichhe is one—thenhecananddoesexperienceallwhichthatpersonisexperiencing.Inthiswayalltheworld’ssufferingiswithinhisreach,butheknowswithabsolutecertaintythatitisanecessarypartoftheplanandhasnoexistenceonthosehigherlevels.Heisinnoway lesssympatheticwith it,yetheknows that“Brahman isBliss”,andthattobeonewiththedivineisastateofperpetualinnerjoy.Itisonlywhenonegainsthatdevelopmentthatonecanfullyhelpothers.

When aman touches that consciousness hehas for a timewithdrawn fromtheselowerphysicallevelswherehecanbeperturbedorupset,andheishimselfpart of the divine joy.When he comes back again into hismental, astral andphysicalbodieshemaypermitlittletroublestoannoyhim.Thisoughtnottobeso; but still there is a great gap between the higher life and that lived in thephysicalbody,wheresmallthingscanstillbeveryirritating.Thepossibilityofbeingmomentarily annoyed by something on the physical plane remains evenwhenaveryhighlevelhasbeenreached,but it is thenmerelysuperficial.Thethingsfromwhichpeoplereallysufferinthisworldarethosewhichtheyfeeltobe hopeless. No one can ever have any feeling of hopelessness after he hastouchedthathigherconsciousness,becausewhenweareabsolutelycertainthatthe reality is always joy, we know that all suffering at lower levels is onlytemporary, and that even that would not come to us if we were nearer toperfection.

The power of identification is gained not only with regard to theconsciousnessofpeoplebutwithregardtoeverythingelseonthebuddhicplane.Everything is learnt from the inside insteadof from theoutside. Ifwewish tostudyanysubject,anyorganism,theworkingofanylawofnature—itdoesnotmatterwhat—uptoandincludingtheconsciousnessofthecausalbodywehaveto study it fromwithout, looking out at it. In the causal bodywe are able toexamine it with an enormously widened’ consciousness, with the power ofknowingvastlymoreaboutitthanwecouldpossiblyknowonlowerplanes.Butwhenwe get to the buddhic plane the difference is a fundamental difference.

Thatwhichweareexamininghasbecomepartofourselves.Weexamineitasakindofsymptominourselves.Itisdifficulttoputintowordsbecausedownherewehavenothingexactlylikeit,butthislookingatthingsfromwithininsteadoffrom without does give one a very great advantage. It is so different in itscharacteristics that we are probably justified in saying that that is the firstglimpsewegetofthewayinwhichtheDeitylooksatHisuniverse,becauseHemusthaveexactlythatexperience—thatthatatwhichHelooksmustbepartofHimself because there is nothing which is not part of Him. Therefore Hisconsciousnessmustbethisbuddhicconsciousnessraisedtothepower,andwithall the insight and glory and splendour ofwhichwe can have no idea on anyplaneasyet.Onecanunderstandveryclearlywhythatworldisspokenofasthereal,andalltheseloweronesastheunreal,becausethedifferenceissogreatandtheattitudeissoentirelychangedthatanyotherwayof lookingat thingsdoesseemunreal, even ridiculouswhenonceonehas learned to see them from theinside.

Itisnotsoutterlyimpossibleasmanystudentsthinktoattaintothathighersight.A reasonablenumberof peoplehave succeeded in this incarnation, hereand now, in gaining it. It is certainlywithin reach of thosewhowill try hardenough, if they are willing to follow the rules—willing to adopt the utterselflessnesswhich is required,becauseso longas there isanythingpersonal inthe disciple’s point of view he cannot make any progress with this buddhicconsciousness,whichdependsonthesuppressionofthepersonality.

The ideaof separatenessshows itself incertainways indaily life,and it iswell towatch against thosemanifestations.Oneway inwhich people show itverymuchisbytheirdesireforpoweroverotherseparatedselves.Onehalfoftheworldiseverlastinglytryingtointerferewiththeotherhalf.Thishabitissoingrainedinusthatwedonotnoticeit;weusuallyregarditinthelightofgoodadvice.Aboutonecase in twothousandmayhappentobe that,but inmostoftheotherswearesimplyassertingourseparatedselfbyendeavouringtoimpressourselvesupontheotherpeople.

Physically,wetrytomakeotherpeopledothingsourwayandtogivewaytous;weareperpetuallytryingtogetthemtoadoptourparticularplan,whateverit

maybe.Becauseitisoursitisthebestplanintheworldandwewanttoforceituponeveryoneelse.Wefindthesamethingattheintellectuallevel.Peopletryconstantlytoforcetheiropinionsandtheirideasuponothers.Whenamanhasdeveloped a keen intellect hebegins subtly, slowly, towant to dominate otherpeoplebymeansofthatintellect.Justbecausehisthoughtbecomeskeenerandstrongerthanthatofothershetriestomouldtheirthoughtbyhis.Itiswellandgoodthatweshouldwanttosharewithothersallthatweknow;thatweshouldsetbeforethemwhatwehavefoundsogoodforourselves.Butasarulethatisnottheideawhichexistsbehindthisdesiretodominateotherminds.Itusuallyco-exists with a certain amount of contempt for the other people. We think:“These people are like sheep; we can sweep them along; we canmake themthinkwhatwe like.” It is to a largeextent true that amanwhohas learned tothink, as we should be learning by meditation and study, can dominate thethoughts of others very easily; butwe should not do it, because anything likedomination isbadfor theotherman’sevolutionandnotgoodforourown.Soeventhisdesireforintellectualdominationmustberesisted.Itispartoftheviceofseparateness.

Whenwehavegotridofthatthereisstillahigherpossibilityalongthatline—in the realmof the spiritualwemay also try tomake people take our path.That is at the back of all endeavour to convert people from one religion toanother.Itisperhapsnotquitefairtoputitinthatway,becauseChristianityatleast starts with the gigantic delusion that unless people believe its particularshibboleths theywill have a very unpleasant hereafter, therefore its attempt toconvertotherscomestohavethecolourofaltruism.Itassumes:“Orthodoxyismy doxy and heterodoxy is your doxy,” and: “What I believe is true and youmust come into linewith it.”Whenwe have developed spirituality, whenwehavelearnedmanythingsthatothersdonotknow,itisrightandproperthatweshouldpreachourgospel,thatweshouldwishtotellotherswhatwehavefoundand give them every opportunity to follow us into these realms of higherthought;butifthatwishistingedwithadesiretodominatethem—adesirethatisoftenfoundalongwithmanygoodqualities—thereisstillatouchoftheoldseparatedselfaboutit,andthe“giantweed”isnotfinallyuprooted.

Wemustalsogetridentirelyofthewishtodominateothersbecausesolong

as a man is working for the separated self he belongs to that great mass ofseparated selveswhich is such a terrible burden in evolution. Themoment hebegins to realize theunity, he ceases tobepart of theweightwhichhas tobeliftedandbeginstobeoneofthelifters.

Tostandaloneandisolatedmeansthatonemustnotbedependentonanyoneoutsideoneself,becausenoseparatedpersonorthingcanreallyultimatelybeofusetous.Helpmustbefoundwithinourselves.TheMastercanhelpusallthetime in our efforts, but even He cannot do the actual work for us. He isconstantly suggesting things to us, pouring help into us in every way, but ateverystepitisweourselveswhomustdothework.Aswegoonwemustlearntostandapparentlyentirelyalone,withouttheMaster’sdirecthelp,butthatisanillusionbecausenoonecaneverreallybeseparatedfromtheMaster,orfromtheDeityofwhomthatMasterisapart.Still,wemustactasthoughwewerealone,andatcertainstagesinourevolutionweshallfeelabsolutelyalone;yetifwecanbring the intellect to bear upon it, though it is a difficult matter under suchcircumstances,weatoncerecognizethatwenevercanbereallyalone.WearepartofGodandcannotcease tobeso,because ifwedidweshouldaltogetherceasetobe,weshouldbeunconscious.

Wearepartofsomethingwhichcanneverceasetobe,andthereforetheideaof loneliness is an illusion, though it causes great pain and suffering. On thephysical plane aman is often least alonewhen he thinks himselfmost alone;whenheisinthemidstofacrowdthehigherthingscantouchhimlesseasily,thereforehe ismoreseparatedfromthem.Butwhentheseseparatedselvesarenotsoclosearoundhimtheinfluencesofthenon-separatedSelfcanplayuponhimmuchmorefully,andso it is really true tosay that theman is leastofallalonewhenhethinksorfeelshimselfmostalone.

It is hardly possible to form any conception of the awful feeling of beingabsolutelyaloneintheuniverse—apointfloatinginspace.Thatistheconditioncalled avichi, which means “the waveless state”. It is a condition ofconsciousnessinwhichamanappearstohimselftostandoutsidethevibrationsoftheDivineLife,andissaidtobethemostterribleexperiencethatcancometoaman.That is the end of the blackmagician,who formany lives has striven

definitely and determinedly for separateness, who has directly set himselfagainst theunifying forcesofevolution.Thepupilof theMastermust learn tosympathizeevenwith theblackmagicianwhosuffersavichi; thereforeonce inhisdevelopmentamanmustexperiencethatstateofconsciousness.Hetouchesitonlyforamomentbuthecanneverforgetit,andhenceforthhewillalwaysbeable to understand the suffering of those who remain for ages in. such acondition as that.When for us thatmoment comes,we should remember thatwhateveris,isGod,andthatwecannotbeseparatedfromHimeventhoughwefeel that we are—we must realize that it is a final illusion which must beconquered.

We all have to stand alone and isolated because each of us must learn todependuponhimselfandtorealizethatheisGod,thatthedivinesparkinhimisintruthpartoftheAll.UntilwecandothatwearenotentirelyreliableforthehigherphasesoftheMaster’swork.Inthemeantime,forallourordinaryworkin life, whether physical, astral or mental, the knowledge that the Masterenvelops us and is close behind us all the time is a very great strength andcomfort.Wedoourregularworkeachnightontheastralormentalplane,asthecase may be, and in doing it we know always that the power of the Masterprotectsus.Ifatanymomentweencountersomethingenormouslystrongerthanourselveswhichthreatenstooverwhelmus,justasonthephysicalplaneagreatstormor earthquakemightdo,wealwaysknow thatwecandraw indefinitely,infinitely,onHispower.Eventhat thedisciplemust learn todowithout,whenthetimecomes,butonlyinorderthathemaybecomeasstrongacentreastheMasterHimself.

Donot fancy you can standaside from the badmanor the foolishman.Theyare yourself, though in a less degree than your friendor yourMaster.Butifyouallowtheideaofseparatenessfromanyevilthingorpersontogrowupwithinyou,bysodoingyoucreatekarma,whichwillbindyoutothatthingorpersontillyoursoulrecognizesthatitcannotbeisolated.

C.W.L.—This is the first part of a long note by the Master Hilarion. Ofcourseweallboldintheorythathumanityisamightybrotherhoodandisreallyaunity.TheMasterhereadmitsthattherearedegreesinthisunity,andthatthere

arethereforedegreesofseparateness,thatwearetosomeextentmoreseparatedfromthebadandthefoolishthanwearefromourfriendorourMaster.Theideaofthebrotherhoodofmanisoftentwistedtoimplytheequalityofman,whichitreallycannotmean.Inanyfamilyofmanybrotherstheremustbeconsiderabledifferencesofageamongthem,andtheremustsimilarlybedifferencesofsoulageamong thesemembersof thegreaterhumanbrotherhood.Again, justas inthephysicalfamilyitisthebusinessoftheeldertohelpandtraintheyounger,soin thefamilyofhumanitymust theelderprotect theyoungerandhelp theminanywaytheycan.Brotherhoodimpliesvariety;itrequiresthisdifferenceofage,andalsothatmanypeopleshallbedoingdifferentkindsofwork.

One of the finest symbols of brotherhood that I have come across was avisionofoneofourmembersofanEasterntemplesupportedbymanyhundredsofpillars.Hesaid:“Allthesepillarsarehelpingtosupportthetemple,andtheyare therefore symbols of individual souls who form a part of the temple ofhumanity.Someofthesepillarsareontheoutside,areseenandadmiredallthetime.Theyalsofacethesunshineandtherain.Othersarefarawayintheinteriorof the forestofpillars,neverhaving the sunshiningdirectlyupon thematall,neverbeingadmiredbypeopleastheypass.Someofthesepillarsareinplaceswhere the worshippers gather round and sit leaning against the plinth of thepillaralldaylong.Otherpillarsareinlessapproachableplaces,buteachoneisanintegralpartofthetempleandisdoingitswork.Thatislikethebrotherhoodofhumanity.Somepeoplemayfeelthattheyaredoingagreatdeal;othersmayneverknowofasingleopportunityofhelpthatcomestothem,andyettheyareallbearingtheirpartandarejustasmuchpillarsinthetempleasthosewhicharemoreprominentinthepubliceye.”

ManyofourstudentsareeagertoclaimunitywiththeMasterandthesaints,andnotsoanxioustoclaimunitywiththecriminal,thedrunkard,theinefficient,thesensual,thecruel.Butsincehumanityisone,wemustbeonewiththelessevolved people as well as with the greater; in the one case there is a part ofourselvestowardswhichwemustreachup,butintheothercasethereisapartofhumanitywhichwemust try to help.How canwe help them? First of all bythinkingintherightwayaboutthem.Ifweshrinkfromthemwithhorror,ifwehatethem,wearemakingtheirpathmoredifficult.Ifweallowthenaturaland

justifiable feeling with regard to the evil that is being done to influence ourattitude towards thepersonwhodoes it,wearemakinganerror. It is scarcelypossible to avoid that sometimes, but we can always to some extent reasonourselvesoutofit.

Doctorsmeetwithcasesofthemostloathsomeandhorriblediseases—whichinmanyaninstancethemanconcernedhasbroughtentirelyuponhimself.Butno doctorwho is really earnest in hiswork thinks of thatwhen the patient isbeforehim.Hedoesnotshrinkfromthemanwithhorror,butregardsthediseaseasanenemythathastobefoughtandconquered.Thatisaverygoodexampleofthe attitude that we ought to be able to adopt when we have to deal with adegraded person.Undoubtedly the probabilities are thatwe could not produceverymuch effect upon an absolutely degraded drunkard,whosewill is almostgone;buttoshrinkfromhiminhorrorortofeelcontemptisnotthewaytohelphim. In the samewaywhenamancommits a terrible crimewemayhave thegreatestpossiblehorrorofthecrime,butnotofthecriminal.Itisdifficultforustoseparatethem,butwehavetodoit.

There isanothercurious littlepointabout that.The thingswhichhorrifyusmostarethosetowhichwehaveacertainleaningourselves—fromwhichweareconceivablyindanger.Whenoneisabsolutelyfreefromtheslightest tendencytowardsaparticularcrimeonelooksdownonitwithouthorror;butifonefeelsoneselffilledwithhorrorataparticularhumanfailing,hemaytakeitthatitisafaultwhichhasbeenarealdangertohimselfnotlongago—perhapsalifeortwoback.

Whenwegoamongevilinfluenceswesometimeshavetosurroundourselveswithashellinordertokeepthemoff.Thatisoftenthebestpolicy,sincewearestill very human; but to have to do that is to a certain extent a confession ofweakness.29Theabsolutelystrongmanwalksstraightintothemiddleofalltheseperils,certainthattheycannotaffecthim,butthatwouldnotbeawisethingforallofustodo.Ourforceislimitedandbymakingashellwecansaveourselvesfromusingupacertainamountofitunnecessarily.Amanwhoisperfectlysureofhisownpowercanwalkunharmedamongallsortsofdangers,becauseheissure of himself. Perfect strength destroys all shrinking.We draw back from a

case of infectious disease becausewe are afraidwemay catch it; if wewerecertain we were immune from that disease the idea of catching it would notoccurtous.

Theideathatwemustnotthinkofourselvesasseparatefromthewickedorthe, foolish man does not necessarily imply that wemust always be in closeassociation with such people, though contact is sometimes useful. There aremanygoodpeoplewhoendeavour,inagreatcitylikeLondon,forexample,tohelp thepoorbygoingto liveamongthemin theslums.Someofourstudentshold the opinion that that is also our duty with regard to the wicked and thefoolishpeople.Thatisnotalwaysthebestwaytohelpthem.WemaylearnfromtheMasters’conductinthatrespect.TheGreatOnesdonotcomedownandliveintheslumsofourgreatcities.WhydoTheynotdoso?Foronereason,Theywouldbeunable tocarryonTheirworkforhumanity. Itwould takenearlyallthe time of theMaster to clear a place where He could work at all, and theamountofworkdonewouldbereducedtoperhapsonehundredthpartofwhatitwouldotherwisebe.

Sowithus;itisnotintheleastnecessarythatweshouldputourselvesintotheworstconditions.Onthecontrarywecanoftenhelpmoreeffectivelybynothampering ourselves in that way. If a man finds himself in a peculiarlyunpleasant crowd, perhaps filled with some savage feeling or outburst ofpassion,hecanthrowashellroundhimselfandsoprotecthimselffromtheevilinfluence,buthecannotdoverymuchwiththatcrowdwhileheisoccupiedindoingthat.Ontheotherhand,ifhewereawayfromithewouldbeabletopourmoreforceuponit.Eventhen,ifacrowdofundevelopedmenisundertheswayof some crude passion, very little can be done with it from higher planes,because the force poured out could hardly affect it while it was in that state.Thereforeweneednotenterevilsurroundingsunlessweseeclearlythatwecandodefinitegoodthere,althoughwemustdothebestwecanifwefindourselvesinsuchanenvironment.Ihaveheard,forexampleofpreacherswhohavegoneintodrinkingsaloonsandstartedareligiousservice,andtherehavebeencaseswheresuchaboldmoveasthatwasactuallysuccessful.Therewould,ofcourse,bemanyoccasionswhensuchaprocedurewouldendinafiasco.Inthesethings,asinwar,averyboldandapparentlyrashmovemayoccasionallyturnoutwell,

butusuallymorecanbeaccomplishedbyworkinginareasonableway.

Rememberthatthesinandshameoftheworldareyoursinandshame;foryou are a part of it; your karma is inextricably interwoven with the greatKarma.

Wedonotrealizethatdownhere,butonreachingthebuddhicplaneweseethatitrepresentsarealtruth.Therewefeel:“Iampartofthatwhichhumanitycannotavoid;somethingexists in itwhichisashametome”andwefeel it sobecauseweaspartofhumanityhavecausedit.Ontheotherhandwehaveourshareineverygoodthathasbeendone.Whenonemanhastakenastepforwardwefeelitasatriumphforall;throughhimallhumanityhascomealittlenearertoitsgoal.

And before you can attain knowledge youmust have passed through allplaces,foulandcleanalike.Therefore,rememberthatthesoiledgarmentyoushrinkfromtouchingmayhavebeenyoursyesterday,maybeyourstomorrow.Andifyouturnwithhorrorfromit,whenit isflunguponyourshoulders, itwillclingthemorecloselytoyou.Theself-righteousmanmakesforhimselfabedofmire.Abstainbecause it is right toabstain,not that yourself shallbekeptclean.

This passage, with which the Master Hilarion’s note concludes, has oftenbeen misunderstood; some people have interpreted it to mean that eachindividualatsometimemusthavecommittedallpossiblesins.Itdoesnotmeanthat,becausethewisemandoeslearnsomethingfromtheexperienceofothers.Whenwehaveseenapersonburntbyputtinghishandinthefireweneednotputourownhandintoitalsobeforewearesureitisnotagoodthingtodo.30Soweneed not commit all possible crimes in order tomake up ourminds aboutthem. We have all at some stage of evolution risen from a primitive humancondition andhave passed through the various stages of life between that andourpresentcondition,butthereisnoreasontoassumethatwedidbadlyineachstage.Thereissomereasontosupposethatmostofusinthecourseofourlongseriesofliveshavesampledthedifferenttypesofmistakeswhichitispossiblefor a human being tomake, butwe certainly did not go through every detail.Whenone formofaparticularevil is touched, that, I think, stands to thewise

soulasexperienceofawiderangeofsimilarmistakes.31

Thenthereisanotherconsideration.Everymanwhenhereachesthebuddhicconsciousnesslooksoutthroughthatandexperiencesallthatothersexperience.We think of the glory and thewonder of the buddic consciousness because itbringsusintounionwiththeMasters.Wemustnotforgetthatitalsobringsusinto harmony with the vicious and the criminal. Their feelings must beexperienced,aswellasthegloryandthesplendourofthehigherlife.Sowhenweareabletotouchthebuddhicplanewemaygainexperienceofthelowerandmoreunpleasantaspectsoflifebyenteringintotheconsciousnessofthepeoplewhoaregoingthroughthoseparticularphases.Wedonotrequiretodothisasalesson,becausewealreadyknowbythehypothesis that theseare thingswhichare impossible for us. Butwemust have sufficient experience to be perfectlysympathetic,orwecannotgivehelptoothers.Theperfectlysympatheticpersonknowsintuitivelythedifficultiesandtemptationsofothers,andsoisfullofloveeven for theerringone.Bysympathyhemakes the“soiledgarment”hisown.WhenwehavefinallyabandonedseparatenessandrealizedunityweshallfindthatwearemergedinthedivineLife,andthattheattitudeofloveistheonlyonewhichwe can adopt towards any of our fellow-men,whether they be high orlow.

6.Killoutdesireforsensation.

Learn fromsensationandobserve it,becauseonly socanyoucommencethe science of self-knowledge, and plant your foot on the first step of theladder.

A.B.—Thedisciplemustobservetheworkingofsensationinhimself,sothathemaygainsomeself-knowledgefromit.Hecanattaintosuchknowledgeonlyby thedeliberate studyofhisown thoughts.The first effectof trying to studyyourownthoughtsistostandawayfromthem,toseparatethemfromyourself.Theveryfactofyourstudyingthemhasdrawnyourlifeawayfromthem,soasto destroy for the time being the identification of yourselfwith your thoughtswhichhabituallyexists.Amandoesnot identifyhimselfwith theobjectofhisstudy,withthethingatwhichheislooking.ItisasayingamongthefollowersofShankaracharyathatsubjectandobjectcanneverbethesame.Sotheveryeffort

ofstudyweakenstheforms,andinthatmereactyouaregainingfreedom.

Closelyalliedtothisadviceis theinstructiontotestexperiences, theobjectbeingthatthemanmayexperiencetheconditionofbeingnolongeraffectedbythem.Whenamanisobservinghisownsensation,inordertolearnfromit,bemayexperiencethatsensation,butatthesametimehemaydowithitsomethinghigher—hemaymeasurethisforcewithoutyieldingtoit.Therewillcometimestoo,whenthedisciplewhoispractisingthisobservationofsensationswillfindthatdormantsensationsinhimselfarebeingre-awakened.

Allofushavereminiscencesofthepast,whichmaybesaidtohangaboutusasourdeadselves,andareliabletoberevivifiedfromoutside.Theymaycometolifeagainbycontactwithothermen’sthought-formsalongthesamelines,ortheymaybeawakenedbythedeliberateactionofsomepowerwhichisworkingfor our purification, or is testing us either from the dark or the white side.Supposeamanhasthatdeadselfvivifiedhewillthenfeelwhatisusuallycalledthe force of temptation. The disciple, having studied the way in which thesethings work, recognizes what has happened; he measures the power of theresuscitatedthoughtandsaystoit:“YouarenotmylivingSelf;youaremerelymy‘I’ofthepast—sogetawayfromme.”

Sometimes in a moment of temptation it is helpful to recognize that it ismerelyyourpastthathasbeenrevivified,andthenyouarerighttosay:“Thisisnot I.” Then you look on it as outside yourself, as no part of your being oractivity, and you know that it cannot hold you or stain you.32 The patientconfidencethatarisesfromthisknowledgehasagreatelementofstrengthinit.Youknowthatyouaredrawingnearerthetimewhenyouwillnotevenfeelthistemptation.Presentlyitwillnothavethepowertoaffectyouatall.

Inthedeliberateprocessofweighing,measuring,andobservinghisownpastfeelingsandthoughts,thediscipleiskillingtheverylastpossibilityoflifeinthatdeadself.TheVoiceoftheSilencemeansthis,whenitsayswithregardtodesire:“Take heed lest from the dead it should again arise.” The old feelings andthoughtsaredonewith,notwhentheyaremerelyburiedoutofsight,butwhentheverylastfragmentofthemisworkedouttotheend,whenthemanlooksatthemandseeswithperfectclearnessjustwhattheyareandthattheyarenopart

ofhimself.Inthisquietstudyhethenkillsthembeyondallpossibilityofrecalltolife.

C.W.L.—We have first to learn to observe the working of sensation inourselves from outside. So long aswe are being swept away by itwe cannotlearnanythingfromit,becauseweare thenslaves to it,but ifwecanriseandlookdownupon it, and think of it as something belonging to our pastwe aretheninapositiontoobserveandstudyit.

Wavesof sensation are flowing all over theworld andwehave to learn tounderstandthemsoastobeabletohelpothers,butofcoursewecandothatonlywhen we are no longer swayed by them. Doubtless it is largely a matter oftemperament, but formany it is one of the greatest difficulties that sensationsandemotionsswirlthemabout,andasyettheydonotunderstandfullyhowtocontrolthem.Itislikestandinginthebreakersandtryingtomasterthem.Amancannotgovernathingwhichknockshimoveragainandagainandsweepshimaway;butpeopledonotrealizethatemotionisreallynotanexternalforcelikethat, but that it is within one-self and may be brought perfectly within one’scontrolifoneunderstandshowtodoit.

Thewayis togetafirmgriponit in theverybeginning.Awaveofanger,depression, jealousy,oranyof thesepassionswill start inamomentandgrowrapidly into a very big thing. It comes up so suddenly and people are soaccustomedtoregarditastheselfthattheydonotforthemomentrecognizeit,andsodonotatoncepullupandstopit,andsay:“ThisisnotI;Ideclinetobeswept away; I stand firm.” If we remember to do that in time the emotiondisappears promptly.Most peoplemake the resolve not to be overcomewhentheyarequitecalm,butunfortunatelywhenthewaveofsensationarriveswitharushuponthemtheydonotatthemomentwanttoresistit.Thesoulinsideisnotimmediatelyawaketothedanger,soitallowsitselftobesweptawayandtobeidentified with the emotion or sensation. We must therefore learn to catch itexactlyat themomentof itscoming,for ifwelet thatslip it isaverydifficultmatter, when the sensation is in full blast, to check it suddenly, thoughsometimesanotherpersoncandoitforus.Afterwards,whenweremember,weregretit.Thepracticalthingtodoistotrytocontrolthesensationeachtimea

little sooner, and if we can suppress it once before it gets into its swing, theprobabilityisthatweshallbeabletodosoinvariablyafterthat.

ItisdifficultatfirstonlybecausethemanasaSelfhasabdicatedhisrightsonsomanypreviousoccasionsthathehasgotoutofthehabitofassertingthem.Butifhewillonceassertthematthecriticalmomenthewillfindthathecandoitagainandagain,becausetheelementalthatis thecauseofthedifficultywillbegintobeafraid,willbegintorealizethathecannotsweepeverythingbeforehim.Atfirstheisquiteconfident,likeadogthatrushesataman,barkingandsnarlingbecausehethinkshimtobeafraid;butifthemandoesnotturnandrunawaythedoghesitatesandbeginstobealittledoubtfulabouttheenterprise.Theelementalhasnottheintelligenceofadog.Hemayormaynotknowthatwearestronger than he, but if he does not, it is only because we have not assertedourselves.Weshouldlethimknowthatwearehismaster;whenoncehefeelsthat,hewillhesitateat theverybeginning to starthiswave.Checkhimat thebeginning,andtherewillbenofurthertrouble.

Wehavetolearnfromsensationbyobservingitinothersalso.Inthiswaywecometounderstandhumannature.Wecanseehowotherpeoplemakefoolsofthemselvesundertheinfluenceofemotion,andseeinghowbaditlooksinthem,andhowmuchharmitobviouslydoesthem,welearntorepressanytouchofthesamethinginourselves.Itisnaturallymucheasiertoseethingsinothersthaninourselves,whenwearestandingoutsideasspectators.Weshouldnot,however,lookatotherpeopleinordertocriticizethemandpickouttheirfaults,butonlytoseewhatwecanlearnfromthem.Whenweseethemdistinctlynotlivinguptotheirbestandhighest,becauseofsomepassionoremotionorsomefeelingofrepugnance,wecanmakeamentalnoteofthat,withoutfeelingintheleast.thatwe are better than they, and we can think: “Might not the same thing havehappenedtome?Letmeseethatitshallnothappen.”Thuswithoutgettingintothehabitofcriticizing,whichisalwaysbad,wecanlearnfromthemistakesofotherpeople.Whenweseeanotherpersoncometogrief,howeversorrywemaybeforhim,therecanbenoharminthinking:“Letmenotfallovertheprecipicetoo;itisenoughthatonepersonhasdoneso.”

Greatwavesofsensationfloodedtheworldduringthewar.Amongthemwas

atremendousamountofrepugnanceandhatredagainst thepowerswithwhomwehappenedtobeatwar.Iamnotintheleastmeaningtodefendtheatrocitiescommittedbythosepowers.Iknowthat theyoccurred,becauseIhavemyself,astrally,seenaverygreatdealofthem,thatfilledmewithshameforhumanity.Idonotforamomentwishtodenythosefacts,toglossthemover,ortoexcusethem.But therewas also great danger and harm in the strong rush of feelingagainst those who committed the crimes. The people responsible for theatrocitieswerethosewhocommittedthem,andtheindividualsbywhoseorderstheyweredone—notthewholenation.AssuredlyagreatmanythingsweredonebyEnglishmeninthepastwithwhichweshouldnotliketoidentifyourselves—andthathasbeenthesameineverynation.Wemustnotletourselvesbecarriedawayintoinjusticeinthoughtanymorethanintoinjusticeofspeechorofaction.

Ourenemiesintentionallywenttoworkdeliberatelytostiruphatredagainstus.Thatmay,perhaps,havebeeneffectivefor the time,asoneof the tricksofthecampaign.Theymayhavefoundthat itpaidingettingrecruitsandmoney,andsoon;but itwasaseriousmoralmistake.By it theyput themselvesquiteconclusively in the wrong, as far as all higher aspects of the matter wereconcerned.Butthereisdangerinsuchacaselestweshouldfeelhatredtoo.Onehastobeabsolutelydeterminedinthefightagainstevil,tocarryitthroughtotheuttermost, and yet be entirely free from anything like a thought of hatred.RememberhowtheLordBuddhasaid:“Hatredneverceasethbyhatred.”Onthecontrary,itisalwaysstirredupbyit.

Whenonehearsof terribleatrocitiesperpetrateduponwomenandchildren,one cannot but feel intense indignation.There is no harm in feeling indignantagainst such evil-doing. It is a terrible thing, and all right-minded peoplewillandshoulddenounceitdecidedly,withoutanysortofpalliationorexcuse;butitwouldbeagreatmistaketohatetheunfortunatemanwhocommitsthecrimes.Heistobepitiedmuchmorethanblamed.Itisnotourbusinesstoblamehim,but it is our duty tomake it impossible for him to do these things again.Ourattitudeshouldbethatwhichamanwouldtaketowardssomewildbeastthatisattackinghischildren.Hewouldnotdignifyitbyhatingit,buthe.wouldputitoutoftheway.Weshouldbeexceedinglysorryfortheunfortunatepeoplewhodidsuchthings,becauseweseewhatthekarmaofitmustbe.

It is a terrible thing that women and children should be massacred, moreterrible,perhaps,fortherelationsthanforthevictimsthemselves,butitisworstof all for those who commit the crime; it is they who are most to be pitied,becausetheirsufferingintheendwillbeveryfarmoreterrible.

Asfarasliesinourpowerwewilltakestepstopreventwhathasbeendonefrom being done again, but wemust have no sense of hatred. It is a case ofnoblesseoblige.Westandquiteinfinitelyabovethesortofpersonwhodoesthatkindofthing;weareagespasthiminevolutionanddevelopment;westandasfarremovedfromhimashestandsfromtheanimalkingdom,andsincethatissoweoughttoshowourhigherdevelopmentbynotsharingthatpassionofhatred.

Wecanstudytheeffectsofsensationonlyifwedissociateourselvesfromit,ifwestandoutsideandtrytocontrolthefeelingandtolearnfromit.Wemustnotbesweptawayinanysuchmaelstromofpopularfeeling,butwemusttrytoseewhereitiswrong,anddowhatwecantoputitright.Manypeople,whoareundertheinfluenceofthatsensationoftremendouspassion,thinkofusasratherapathetic,andcold;itisevenpossiblethattheysometimesthinkofusaslackinginpatriotismifwerefusetohate.Ofcoursethatisnotlogical,butthenpeoplearenotlogicalwhenundertheinfluenceofthesegreatwavesofhatred.Wecanexplaintothemthatpatriotismdoesnotcallononetohateothercountries,butthey sometimes do not see that we can love our own country without beingobligedtohateanother.

Our attitude towards these things is verymuch thatwhichwe should taketowardsthetroublesoflittlechildren.Achildbreaksadollandisinatempestoftearsandapassionof regretover it;wedoallwecan tosympathizewith thatchild,butwearequitephilosophical,wedonotsharethepassionofregret.Wearenot indespairbecauseadoll isbrokenorbecause thisor thatsmallmattermay have happened in the school-life of the child.We realize that there is afuture, and that as compared to that future all these little matters are onlytemporaryandnotofgreatimportance,althoughtheyaretremendouslysotothechild.Weshouldbefailinginourdutyifwedidnotgivethesympathy,butweshouldbefoolishifwefeltasmuchasthatchildfelt—weshouldourselvesbeactinginachildishmanner.Itisexactlythesamewiththemanwhoislearning

to adopt a philosophical attitude.He sympathizeswith the peoplewho are sopassionatelyupsetoverthesethings,buthehimselfisnotdisturbed.Justasonesays to thechild:“Oh,well,nevermind, itwillbeall rightbyandby,”soweshouldliketosaytothosewhoaresurgingundertheseemotions:“Ifyouwouldonlybelieveit,everythingwillcomerightandallwillgowell.”Ifwesaythat,we are considered unsympathetic, but it is absolutely true. We often find itdifficulttoavoidwonderastohowpeoplecanbesoblind.Weseethemsurgingwildlyabout things thatdonotmatter in the least.Theyareoftenpeoplewithsplendidpossibilities,buttheydonotseethem,andtheyallowthemselvestobeoverwhelmed by mad surges of desire. We did the same thing ourselvesthousandsofyearsago,perhaps.Thereforewelearntobepatient,understandingthat it is a stage in evolution, though a veryundesirable stage.So those of uswhoarestillindangerofyieldingtoemotionsofthatsortmustpullourselvesupandsay:“Twentylivesagothiswasperhapsexcusable,butnow,thetimeforitispast.”Ifinevery-daylifeweseeamanofmatureagethrowingawayallhistimeinpleasureweknowthatthatmayhavebeenallverywelltwentyyearsago,butnowheought tobe thinkingabout themoreserious thingsof life. In thesameway we ought to have risen to a level where our emotions are the higheremotions,wherewehavetheonegreatideaoftheworkthatGodwillsustodo.

7.Killoutthehungerforgrowth.

Growas the flowergrows,unconsciously,buteagerlyanxious toopen itssoultotheair.SomustyoupressforwardtoopenyoursoultotheEternal.ButitmustbetheEternalthatdrawsforthyourstrengthandbeauty,notdesireofgrowth.For in the one case you develop in the luxuriance of purity; in theotheryouhardenbytheforciblepassionforpersonalstature.

A.B.—InthelaterstageofgrowththedisciplewillfeelhimselfopeningoutintotheEternalandrealizingitsbeautymoreandmore.Thewishtogrowthathemaybegreater thanhis brother thenbecomes impossible for him.Before thatstage is reached he is still in danger, because of the greatness ofwhat he hasalreadyachieved. Ifhe thinksofhisgrowthasbelonging to theseparatedself,andfeelsthatheishimselfbecominggreat,heislikelytofall.Theonlywaytoavoidthatdangeristogetridofthewishtobegreat,toyieldnottothedesirefor

growthforone’sownsake.Forwhenheisonthehigherplaneofhumangrowththedisciplemustbeindifferentastowhetherhegrowsornot,butmustcareonlyfor thedivineLifeand thedivineWill, and thinkonlyof the joy that that canbringtoallwhowelcomeitintotheirlives.

C.W.L.—We are to grow as the flower grows.Why? Because the flowergrowsunselfishly,absolutelyaltruistically. Itgrowsnot todisplay itself,but inorderthatitsracemaybecomegreaterbyitsdeath.Itexistsnotforthesakeofobtainingfruitforitself,becausethefruitdoesnotcomeuntiltheflowerisdead.Itsentiregrowthisnotforitself,butforotherplantsyettocome.Soitisnotbythinkingofourselves,butbystrivingforthegoodofothersthatwemustpressforward.Theonegreat idea—that of helping in theworkof theLogos—mustdrawuson.Wemustworkfortheattainmentofallvirtuesandpowerssimplyinorder that we may be of more use in His service; by forgetting ourselves inunselfishworkwegrowaspartofthewholeandso“developintheluxurianceofpurity”.

CHAPTER6

RULES9TO12

C.W.L.—Asfaraswehavegoneinthisbookwehavehadthenegativesideof thingsbeforeus.Wehavebeen told tokill out certaindesires, butnowwecometothepositivesideandlearnwhatwemay,andindeedmust,desire.Itmaystrikeusascurious thatweshouldbetold todesireanything.Thosewhohavestudied the Indianbookswill remember that this is apointonwhicheven theUpanishadsdiffer.OneUpanishaddeprecatesdesireofallkinds; it argues thateventodesiretherightmustbeavoided,becausewemustbeabsolutelywithoutanypreferenceforthisorforthat.Anotherofthosegreatscripturesdirectsthatwemusthave thedesire forprogress, and says thatwhenall otherdesires areconqueredbut thedesire for thegrowthof the soul then there is foramannomorepossibilityofgrief.Wecanreconcile thosetwostatements ifwetakethefirstonetomeanthatifwehavethedesiretocooperateineventhehigherworkoftheworldasaseparateself,thinkingofourselvesandofthegreatthingswecando,thereisstillatingeoftheideaofseparation;butifweareabletothinkofourselvesasapartofhumanityandasearningouradvanceonbehalfofthehumanityofwhichweareapart,andthereisnolongeranythoughtofself,thenwe have raised and purified our desire into an aspiration which is altogetherdesirable.

9.Desireonlythatwhichiswithinyou.

Forwithin you is the light of theworld—theonly light that canbe sheduponthePath.Ifyouareunabletoperceiveitwithinyou,itisuselesstolookforitelsewhere.

The thought expressed in this comment is common to all religions, thoughthey put it in different ways.We get it in Christianity, but as a rule only theChristianmysticsseemtohaveunderstoodit.Wehaveitinthebeautifulverse:

ThoughChristathousandtimesinBethlehembeborn,

Butnotwithinthyself,thysoulshallbeforlorn;

AndonthecrossofCalvaryHehangethbutinvain,

Unlesswithinthyheartitbesetupagain.

It is easy to see what that means. If a man does not believe in his owninherent divinity there is no hope of progress for him, because hewould thenhavenothingwithinhimonwhichhecouldwork;nothingwithinwhichwouldlift him to anything higher; but if he knows that there is within him thewonderfulChristprinciple,thenherecognizesthatto,unfoldthatdivinityisonlyaquestionof time,andthathisshareintheworkis tobringhisoutervehiclesintoharmony,sothatthisinnerglorymayshinethrough.Thatisthemeaningofthewords:“Christinyouthehopeofglory.”Thehopethatwehavewithinusisthisdivinespark;themanwhorefusestobelievehehasthatwithinhimplacesaninsuperableobstacleinhisownpath,untilherealizeshismistake.

ItisindeedtruethatsalvationcanbegainedonlythroughtheChrist—notamanwho livedanddied,but theChristprinciplewithinus.33Withinus isoursaviour.ThisisthetrueChristiandoctrine,insupportofwhichwemightquotemanytexts.AllthewaysinwhichthemodernpresentationofChristianityhas—if one may put it so—gone wrong and made itself ridiculous, arise from themisunderstanding of that great idea. It should always be remembered thatChristianity started with the beautiful Gnostic philosophy, but the ignorantamong its followers refused to include in their scheme of religion anythingwhichwasbeyondtheircomprehension,oranythingwhichtookyearsofstudytolearn.SotheycastoutthegreatGnosticdoctorsasheretics.Theyappliedtoreligionthatunwisemethodofcomingtoadecision,themajorityvote,withdireresults.

Originally Christianity had a most beautiful statement of philosophy—theonephilosophythatliesbehindallreligions.WhentheGospelstory,whichwasmeantasanallegory,wasdegradedintoapseudo-historicalaccountofthelifeofaman thereligionbecame incomprehensible.Consequentlyall the textswhichreallyrefertothishighersideofthingshavebeendistorted,andofcourse,theywillnotfitinwiththetruthwhichliesbehindtheidea.BecauseChristianityhas

forgottenmuchofitsownoriginalteaching,inthesedaysitiscustomarytodenythat it could ever have possessed any esoteric teaching. There is, however,sufficient evidence to convince the unprejudiced student that this higherknowledgedidexistandwaswellknown to theapostlesandChurch fathers. Icannotgofully into thatatpresent;suffice it to remind thereader thatOrigen,thegreatestof theChurch fathers, asserts theexistenceof this secret teaching.Hedrawsadistinctionbetween“popularirrationalfaith”whichleadstowhathecalls “somatic Christianity,” and the “spiritual Christianity”. By “somaticChristianity”hemeansthatfaithwhichisbasedontheGospelhistory,andaddsthatitisaverygoodteachingforthemasses,butthatthespiritualChristianhastheGnosis,andthereforeunderstandsthatall theincidentsrelatedtherein—thebirth, the baptism, the illumination, the crucifixion, the resurrection, and theascensionhappenednotonceonlyinoneplace,butarestepsinthespirituallifeofeveryChristianmanasheprogresses.34

Modern orthodoxy still bases its beliefs on the ignorant faith of theundevelopedmultitude,andpersistsindisowningwhatnowremainsofitsoncemagnificent heritage, in the shape of a fewpriceless fragments of theGnosticteaching. Having lost the higher interpretation it makes a desperate effort topresent the lower one in a comprehensible form, but that cannot be done.StudentsofTheosophyhavetheknowledgewhichenablesthemtointerpretallthesestrangedoctrines,andtoseesenseandbeautyeveninthecrudeutterancesof thestreetpreacher,becausetheyunderstandwhathewouldmeanifonlyheknewalittlemoreabouthissubject.

Sowhatweare todesire is thatwhich iswithinourselves all the time;weshallnot find itelsewhere.Thisverysame ideawaspresented tous longagesagoinancientEgypt.Theretheycentredalltheirideasofreligionin“thehiddenlight”and“thehiddenwork”.35“Thehiddenlight”wastheLightthatisineveryman,and“thehiddenwork”wasthatwhichwouldenablehimtomanifestit,tobringitoutinhimselfandthentohelpitsdevelopmentinothers.Thatwasthecardinalpointof their creed—that theLight is there,howevermuch itmaybeoverlaid:andhoweverhopelessitmayappear,ourworkistowithdrawtheveilsandlettheLightshineforth.

People oftenmake themistake of looking for it elsewhere.They say: “WewanttheMasterstohelpus;wewanttheMasterstoraiseus.”ButIsay,withthegreatest reverence and respect, theMaster cannot do that, the Logos Himselfcannotdoit.TheMastercantellushowwemayraiseourselves.Theprocessisexactlyanalogoustothedevelopmentofstrengthinthemuscle.Noonecandothat for another, but if he has the knowledge he can tell himhow to do it forhimself,andthatisallthehelponecanhavefromoutside.Anotherpersoncantellus thathefollowedcertainrulesandexercisesandfoundthat theybroughtgoodresults.TheMasterortheadvancedpupilcanalsoundoubtedlypouruponusforcewhichmakesourworkeasier,butthatisall.Itisthesameallthewaythrough.Ifwedonotfeelwithinusthepowertorespondtothebeautyandgloryof nature, that beauty and glorywill pass us by. Ifwe cannot seeGodwithinourselves,itisuselesstolookforHimoutside.Whenwehaverealizedourselvesas part ofHim, thenwill theGodwithin respond to theGodwithout, andweshallbegintobereallyusefulinHiswork,which,afterall,isourchiefobjectinlife.

10.Desireonlythatwhichisbeyondyou.

Itisbeyondyou,becausewhenyoureachityouhavelostyourself.

C.W.L.—That again is a statement which has its parallel in the Christianteaching.ChristHimselfsaysquiteplainly:“Hethatfindethhislifeshallloseit:andhe that loseth his life formy sake shall find it.”36That happensover andoveragainatvariousstages.Considerthemanoftheworldlivinghisordinarylife, which is very largely a life in his emotions—in some cases in quite theloweremotions.Assoonashebeginstounderstandthehighersideofthingsherealizesthatthereissomethinghigherandnoblerthanthat.Buthefindsalsothatunless he is willing to put aside that lower and coarser life, he cannot reallygraspthehigher;hemustlosethelowerinorderthathemaygainthehigher.

At the next step the man comes to live in his mind to a large extent. Herealizesthattobesweptaboutbytidesofpassionis,afterall,ignoble,andthatthe mind should select and dominate the emotions and allow only such as itapproves,forthesakeofprogress.Presentlyhegetsbeyondthat,andfindsthatthemindalsoisnotfullysatisfactory,butthatthereisahigherlifethanthatof

themind.Sograduallyhebegins to live in the ego, and to look at everythingfromthatstandpoint,whichisaverygreatadvance.Buteventuallyeventhatisnotenoughforhim.Herealizesthatthereisaunitywhichliesbeyondthatstage,and sohebegins to have some experienceof thebuddhic plane, andwhenhetouchesthatnothingbelowitwilleveragainsatisfyhim.

Eventhatwonderfulbuddhicconsciousnesswill,initsturn,betranscended.Beyonditistheconsciousnessoftheatmicplane—nirvana.Aboveandbeyondthat again is the Monad. Those who are not yet Adepts see the Monadmanifestingasatriplespiritontheplanebelowitsown,butontheattainmentofAdeptship the Monad and the ego will have become one, and they will beconsciousastheMonad—theDivineSpark.

Ateachof thesestageswefeel thatwehavegrasped the truth,andentereduponthereallife,butpresentlywerealizethatthereissomethingstillhigher,ashighagainasthatwasbeyondourpreviousexperience.Allthewayupwehavetodropthelowerbeforewecanreallygainthehigher.Thatistosay,wehavetolose the life we know before we can reach the higher life which we hope toattain.Ateachstage,aswereachit,wefindthatwehavelosttheselfwhichwehave known previously, because we have transcended it. We have lost it infindingahigherself.

ItiswritteninthebooksthatwebecomeonewiththeLogos,mergedinHim.Now, that final resultwe knownothing of, but thismuch some of us can sayfromourownpersonalexperience, thatmanysuchmergingsatdifferent levelstake place in the progress of the soul, and in each of them it seems that webecomeutterlyonewiththehighestwhichthenwecanreach,yetneverthroughall thatdoweloseanythingofourtrueSelf.Whenwerise, letussay,intothebuddhicconsciousness,andlosethecausalbody,wehavelostthelowerlife,butthatwasnevermorethanaveryinadequatemanifestationofasmallpartofus.All thatwehavegainedthroughthe longseriesof lives isstill there.Whatwehave shed is only the outer form in which our various qualities expressedthemselves. We have the qualities still, on a higher level, shining forth withgreaterbrilliancy,buttheforminwhichtheywerecasthasgone.Becausepeoplesoconstantlyidentifythelifewiththeform,tomanyitseemsthatshouldthey

losethatformtherewouldbenothingleft.Onthecontrary,nothingthathasbeengainediseverlost.

11.Desireonlythatwhichisunattainable.

Itisunattainable,becauseitforeverrecedes.Youwillenterthelight,butyouwillnevertouchtheFlame.

C.W.L.—This does not mean that the higher life at which we aim isunattainable,but thatwhenwehavereachedoneheightwealwaysseeanotherpeakbeyond.WeshalldrawevernearerandnearertotheDivine,becomingonewithHim at level after level, but the Flame,His true consciousness,we shallnevertouch.Therearemanystagesontheway,andtheygrowmoreandmoreindescribable in their beauty as we rise. To whatever height we raise ourconsciousness, into whatever ineffable glories we can rise, we always seesomethingmore glorious still beyond. The Flame ever recedes. So far as anyknowledge that we have goes, that chain of increasing glory and beauty isendless.Perhapsitisnotmuchusespeculatinguponthat.TheLordBuddhasaidlong ago that itwas profitless to speakof the beginning and the end, because“Veilafterveilwilllift,buttheremustbeveilafterveilbehind.”

IwishIcouldbringhometoeveryone,asutterlyandasvividlyasImyselffeel it, this absolute certainty of the progress that lies ahead, of itswonderfulgloryandbeautyandpowerandwisdomandlove,howfromsteptostepitrisesandbecomesevermoreandmoreindescribabledownhere,andmoreandmoregloriousandbeautifulandtrueabove.Theroadtoitliesthroughunselfishness.Only when we rise out of the lower self into the higher life, into the wideruniversal Self does the way open, and there is no limit to the glory and thesplendourwhichmanmaythenattain.

CHAPTER7

RULES13TO16

13.Desirepowerardently.

C.W.L.—ThecommentoftheChohanonthisis:

Andthatpowerwhichthediscipleshallcovetisthatwhichshallmakehimappearasnothingintheeyesofmen.

Thepowerthatmakesusappearasnothingintheeyesofmenisthepowerofself-effacementinthework—ofdoingitwithoutwantinganycreditforit.Manypeoplewant to be in the forefront. That is often regarded asmerely a sort ofharmlessvanity,butitmeansthattheyhavenotyetforgottenthelowerself.

Thedisciple doesnot seek credit for anythinghedoes; he seeks to get theworkdoneandsolongasitisdonehecaresnotatallwhetherheorsomebodyelsehasthecreditforhavingdoneit.Ifhehastoputhimselfforwardanddrawpeopleroundhimhedoesso,butnotbecausehewantsthecreditofit.Heknowsitisalwaysfarbettertokeepinthebackgroundifpossible.

It isalwaysbestnottothinkofresultsatall,buttodothebestwecanandforgetourselves.Alloccult teachingleadsbackto thatonefundamental fact—forget the lower self and get towork. Some people are constantly thinking oftheirownprogress.Itisatleastbettertothinkofmakingspiritualprogressthantodesireworldlywealth,butitisstillselfishness,onlyinamorerefinedform.Myownexperiencewouldleadmetosaythattheverybestwaytogetonistoforget all aboutone’sownprogress and simplydevoteoneself to theMaster’swork.37 If one does that the rest will follow. It is the old truth stated in theGospel:“SeekyefirstthekingdomofGod,andHisrighteousness;andallthesethingsshallbeaddeduntoyou.38“.)Thatisutterlytrue;theseotherthingscome.When we are not looking for progress we suddenly find that we have reallymadesome,andthatalsoiswell.

When a man first sees what life in the causal body is really like he also

realizes how very useful he could be at that level, howmany lines there arealongwhichhisactivitycouldpour itselfout,andhemaywellbedisposed toask: “Is it not better that I should do this newand splendidworkwhich I seeopening beforeme?” I havemyself made a practice of seeking the advice orwishoftheMasterwheneverwhatseemedtobegrandopportunitiesopenedup,andyettherewasapossibilitythatitmightbeevenbetterstilltorenouncethem.Iwouldsay:“Master,whatdoyouwishmetodo?”OftenHisreplywouldbe:“It is a matter for you to decide.” Then one can only use one’s own bestjudgment.Norulecanbelaiddowninsuchcases.Ishouldstillbedisposedtotrythehigher;butitmustberememberedthatwearecautionedagainandagain:“Do not let desire for your own development stand in the way of any usefulwork that you can do. Your development will come in due course.” I havealwaysfollowedthatplan,andIthink-thatitisthesafestattitude.

Throughtheworkdoneinthatspiritofself-forgetful-nesswegainthepowerwhichshallmakeusappearasnothingintheeyesofmen.Letus,ifnecessary,welcomehumiliationbecauseitallhelpstoputthepersonalityoutofsightandthatiswhatismostneeded.Whenopportunitiescome,wemusttakethem,butalwaysweshouldthink:“Itisnotmywork;itistheMaster’swork.”Itdoesnotmatter which of those who follow theMaster has the privilege of doing anyparticularpieceOfworkforHim.OurbusinessistowatchthatwemaylosenoopportunityofdoinganypartofHiswork.

We shouldunderstand that there isnothing smallorgreat inHiswork,butthat anything, however small, done and offered toHim is as important inHissight as thatwhich is a far greater achievement in theworld’s eyes.We are alittleapttowanttodowhatwethinkisthegreaterwork.Thatisbecausewedonot see that all parts of the\work are equally necessary.Realize for amomenthowHemustlookdownuponthewholefromHisstupendouselevationofwiderpowerandknowledge.All thesepiecesofworkwill lookvery tiny,but all fitintotheirplaces.

Alltheproblemsoflifewhichseemcomplex,ifnotincomprehensible,downhere,becomefarsimplerwhenlookedatfromahigherplane.Thesamethingistrue ofmuch lower levels.When one examinesmicroscopic creatures such as

liveinadropofwateronefindscomplexandbeautifulformsoflife.Thefurtheronegoesintotheseinfinitelysmallmattersthemoreonediscoverstheiramazingcomplexity. One wonders how even to the Deity Himself these worlds couldpossiblybea,simplething,andyettheyare,forwhenwelookfromevensuchhigher points of view as we are able to gain, we can see that it is thepermutations and combinations of the seven forces of the One Life whichproduceall thesewonderful results.The factors involved in theproductionarefewandsimple;thereforethehigheronerisesthemoreonecanunderstand,andthatwhichdownhereseemsimpossibletograspprovesquitewithinreachwhenviewedfromhigherlevels.

Wemayreverentlyandreasonablyassume,I think, that theLogoscanholdthewholeofHissystemsimultaneouslyinHismind,andwithoutanydifficultyseewhatisbeingdoneineveryremotestramificationofit.Thewholesysteminall itsmultiplicitymustbe immediatelyself-evident—somethingonecouldputdownonasheetoffoolscap,asitwere.TotheManuandBodhi-sattvatheworkofmouldingandguiding theracesofmen,whichseems toussocomplexandevenconfused,mustbequiteclearandstraightforward.

OurbusinessistoservetheMasterinoursmallsphere.Thedetailisourcare,notHis.WhatHewantsisthatthewholeworkshallgowell,andanythingthatwecandotomakeitdosoisourshareinit.ThosewhostandnearertoHiminthought and have by such association grown somewhat into His attitude inregardtoit,arealwayseagertodoanything,howeversimple,whichmayseemofuse.Wecanwritea little letter,perhaps,whichwillchange thecurrentofaman’s life,orwemaydelivera lectureand try tochange theopinionof somehundreds of people, and not succeed; the little letter is just as real a piece ofwork.Theremay be some of uswho are so busy thatwe cannot do anythingpersonally.Inthatcaseweareprobablyearningmoney,andsoperhapswecouldgivesomemoneytoenableotherstodothatwork.Thereareagreatmanylittleways inwhich every one canwork. It is no usewaiting for a big opportunitywiththeideathatwhenitcomesweshallbereadytotakeit.Weareverymuchmore likely tobe ready ifwegetourselves into thehabit of alwaysdoing thelittlethingsthatwecandonow.

Aman who works without any regard to his own interests and is alwayswilling to remain in thebackground is inevitablymisunderstoodby theworld.Peopleunderstandandadmireamanofstrongwill,whosetsouttomakeanameforhimself,tomakeanimpression,andpusheshiswaytothefront.Suchamanhas succeeded, from their point of view; he has shown theworld that he is astrongman.Theoccultistmaybe in realitymuchmore forceful,buthewouldnotshowhispowerinthatway.Heseeksgenerallytoeffacehimself.Herealizesthatoneofthegreatestqualificationsistoknowwhentogetoutoftheway,toknowwhentoletthedivinepowerdoitsworkwithoutspoilingandhinderingitbyputtinghimselfinthewayofit.Itseemssosimple,andyetthefactthattherearehundredsofworkerswhocannotdoitshowsthatitisreallyagreatdifficulty.

Themanoftheworldisapttoregardtheoccultistasapersonofnoparticularwill-power, as onewho is always ready to giveway. So he is, as regards theminordetailsoflife.Heletsothershavetheirwayinthingswhichdonotmatter,andisevenwillingtobemanageduptoacertainpoint;butwhenitcomestoaquestionofprinciple,hetakesafirmstand.Hecaresnothingaboutwhatpeoplesay.Peoplewhotalkandspeculateaboutothersarewronginninecasesoutoften, sowhat does itmatterwhat theyhappen to think about us?AsTennysonsays,“Letthemrave.”Ofcourse,Idonotmeanthatweshouldutterlyignoreallworldlyconventions.Intheearlydayssomeofourmembersfeltthatitwasrighttoappeardifferentfromotherpeopleinthematterofwearingeveningdress,andso on.We need not outrage the customs of society in this way.Moreover, itseemstomethatifwewishtorecommendourbeliefswemustavoidoffendingtheworldunnecessarily. It isnotgoodpolicy tosetourselvesviolentlyagainstotherpeople’sideas.Whentherecomesapointinwhichnoprincipleisinvolvedwemustgiveway,merelybecausethereisnosenseinflyinginthefaceoftheusagesoftheworld.

In all matters of principle we must take a firm stand. For example, strictvegetarianism iswithus aprinciple, becausewebelieve it tobebest in everyway, not only for ourselves but for all the world around us. It is a littleinconvenientwhenwe go out to dinner orwhenwe are travelling, butwe letsuch trifling inconveniencespass,andkeep toourownpointofview.But inavastnumberofotherthings,whichreallydonotmatter,itsavestroubletoyield

to the ordinary customs of the time. As regards our dress—to take anotherinstance. The dress of modern man is peculiarly ugly, uncomfortable andunhealthy,butitsavestroubletoadoptit.Ifwesetourselvesagainstit,howevermuchmore rational, aesthetic and beautiful our costumemight be,we shouldattract unwelcome attention, and should probably be regarded asmore or lessinsane. It is not worth while. It is better not to make ourselves undulyconspicuous by opposing thingswhich do notmatter.Butwhen a principle isinvolvedwemustholdsteadilytowhatwethinkisright.39

Ifwecouldgetintoanabsolutelyimpersonalattitudeaboutallworkitwouldhelpusverymuch.Ruskinspeaksofthatwithregardtoart;hesaysthatwhileself-praiseandconceitarevulgarbeyondwords,undueself-depreciationisonlyanotherformofvulgarity.Weshouldaimattheconditionofmindinwhichweareabletoviewtheworkfromtheoutside,andtosay:“Beitmineoryours,orwhoseelseitmay,thisalsoiswell.”Wemustbeabletopraiseagoodpieceofworkwhenweseeit,notbecauseitisoursorourfriends‘,orbecauseitbearsagreatname,butjustbecauseitisgood,puttingasideabsolutelythequestionofwho did it. I am afraid we do not always do this. Our reason for quotingsomething is not alwaysbecause it is fine andbeautiful, but becauseMadameBlavatskysaiditorDr.Besantwroteit.

Thereis,however,asidetothatwhichisquiterightandtrue.Whenpeoplemeet with a statement about something which they do not know and cannotverifyforthemselves,itisamatterofimportancetothemwhosaidit.Theymaysay: “Dr.Besantmakes this statement; I have great reason to believe that sheknowsallaboutthismatter,consequentlyIacceptherstatement.”Afterall,thatis nomore than we do in regard to science. There aremany facts in sciencewhichwehavenomeansofprovingforourselves,butbecausecertaineminentmenhave investigated thesesubjectsandhavecome tocertainconclusionsweaccept them. But when we consider a beautiful ethical statement, it does notmatterwhetheritcomesfromtheBibleortheBhagavad-Gita,theKoranortheVedas;weshouldacceptitforitsworth.Itisthenaquestionofthefelicityoftheexpressionandthebeautyoftheidea.

Justasweacceptthings,ortrytodoso,forwhattheyareworth,sowemust

try to valueour ownwork atwhat it isworth, andnot think that, becausewehavedoneit, itmustnecessarilybewelldone.Mostmenwhocandoanythingverywellknowalsotheimperfectionsof theirwork.Whenathingisgoodweshouldgladly admit that it is so;whenwe see faults in our ownor in anyoneelse’s work we should not hesitate to say: “I do not agree; I think so-and-somightbebetterdone.”Itiswelltogetintotheattitudeofmindthatdoesnotcarewhenceathingcomesifitisagoodthing,andalsodoesnothesitatetoputasidetheevil,evenwhenitcomesfromoneself.

Thatisdifficult,truly,becausewhenthatisperfectlydoneitmeansthattheman is lookingdownfromtheegoupon this lowerworld.Even theuseof thelowermindwillgivemuchofthatpower,althoughwegetitperfectlyonlyinthecausalbody.Thelowermindcanexercisediscrimination,andifweuseitfromthehigherstandpointanddonotallowittobecloudedbypersonalfeeling,itisaveryfineandbeautifulthingwhenfullydeveloped.Weareratherproudofourintellectual development in this fifth sub-race of the fifth root race, whichemphasizes this discriminating work of the lower mind, but what we callintellectisonlyaverysmallthingascomparedwiththatwhichistodevelopinthecourseof thenext round,whichwillbe that reallydevoted to intellect.Weare proud of the achievements of the lower mind, and not without a certainamountofreason;ithasdonewonderfulworkinscienceandinvention.Butonlythose who are able to look forward into the future and have also seen theMasters, who are men of the future, realize what we shall be perhaps in thecourse of a few thousands of years. I can bear witness that our highestintellectual activity now is but child’s play compared towhat itwill be in thefuture,soitisclearthatthereisasplendidvistaopeningbeforeus.

Whattheordinarypersoncallshismindisexclusivelythelowestpartofit.Inhismindtherearefoursubdivisions,consistingofmatterof theseventh,sixth,fifthandfourthsub-planesofthementalplanerespectively,butpracticallyheisusingmatter of the lowest or seventh sub-plane only.That is very near to theastralplane;thereforeallhisthoughtsarecolouredbyreflectionsfromtheastralworld,andsotheyaremuchmixedwithemotion,feelingsanddesires.Veryfewpeople can deal with the sixth sub-plane as yet. Our great scientific mencertainly use it a good deal, but unfortunately they often mingle with it the

matterof the lowest sub-planeand then theybecome jealousofotherpeople’sdiscoveriesandinventions.Iftheycanrisetothefifthsub-planetheyarealreadygettingmuchmorefreefromthepossibilityofastralentanglement. If theycanraisethemselvestothefourthsub-plane,whichisthehighestpartofthementalbody,theyarethenintheverymiddleofthementalplane,andnexttothemisthe causal body. They are then far away from the possibility of having theirthoughtsaffectedbyastralvibrations.

We can understand how these things work. A vibration is most easilyreceivedbythatwhichisintunewithit.Ifamanfeelsveryangryheisliabletostiruptheemotionofangerintheastralbodiesofotherpeoplearoundhim.Thatwillalsodisturbtheirlowerthought;butitwillnotaffecttheirhigherthought,iftheyhaveany—mostpeoplehavenotasyet.Oneof the thingsweasstudentsare tryingtodoinour thoughtandmeditationis toawakenthehigherpartsofthe mental body and bring them into working order. Those who meditateregularlyontheMastersandonthethingsconnectedwithThem,mustbeusingthehigherpartof thementalbodytosomeextent,and themore it isused, themorewillourthoughtbeunaffectedbydesires,passionsandemotions.Butsincemostpeopledonotgetsofarasthat, thegreatmassofthoughtintheworldisverymuchcolouredbydesire, andmost thought-forms thatwe seeare loadedwithastralaswellaswithmentalmatter.

We all livemuch too close together,with the consequence that evenwhileotherpeoplemaynotbethinkingofustheyaffectus.Ofcourseweinturnaffectthem, and we should always definitely try to affect them for good. If we setourselvestobeacentreofuttermostpeaceandloveweshallverygreatlyhelpall thosearoundus,butwhilewearecentresofdesireandemotionandselfishfeelingwemakedevelopmentimpossiblenotonlyforourselvesbutforallthoseneartous,andthatisaveryseriousmatter.Everyaspirantoughttotaketoheartthe fact that he is preventing the progress of others if he gives way to thispersonaldesire.

The power of self-effacement is impossible of attainment until we haveutterlyweededoutallpersonaldesire.WetalkofourdevotiontoourworkandtotheMasters;surelythatisnottoomuchtodoforTheirsake.Evenifavery

greateffortisnecessaryweoughttobewillingtomakeitforthesakeoftheseGreatOneswhohavedonesomuchforus,throughwhomalltheTheosophicalteachinghascometous.ItisnotaquestionofaffordingThemgratificationbydoing these things—though surely They cannot but be pleased to see theprogressofthosewhomTheyaretryingtohelp—butitisalsocommonsense.Ifwewanttohelpinevolution,thefirstandmostnecessarythingtodoistotakeourselvesinhand.Wemustgainthatcontroloverthelowerselfwhichmakesusappear as nothing in the eyes ofmen. Be it so; many of the great forces areworkingunseen.Wemaybeamongthoseforces,andassuchwecanaffordtoappearinsignificantinthesightoftheworld.

14.Desirepeacefervently.Thepeaceyoushalldesireisthatsacredpeacewhich nothing can disturb, and in which the soul grows as does the holyfloweruponthestilllagoons.

C.W.L.—This short aphorism is closely connectedwith the foregoing one.The powerwhichwe are told to desire leads to peace; unlesswe have poweroverselfwecanhavenopeace.

Onlywhenwehavegainedpeacecanwegive it toothers; tobeable todothat is surely one of the greatest andmost beautiful of powers.Most people’slivesarefullofworryandanxiety,ofjealousyandenvy.Allthe-timetheyarejustaswirlnotonlyofemotions,butalsoofunsatisfieddesires.Manyofthosewho takeup the studyofoccultism, that is, the studyof the realitywhich liesbehind, still expect to be able to go on living that kind of life. Even some ofthosewho are supposed to have been students of occultism for years, and aretryingtodrawnearertotheMasters,apparentlycannotyetgiveuptheirdesires.They make no serious attempt to get rid of all their foolish and disturbingemotions,andthentheywonderwhytheydonotmakeprogressandwhyothersseem to pass on in front of them.How can they expect to advance until theyhave left all these things behind them? Until we are quite free from suchdisturbancesitisabsolutelyimpossibletomakeanyrealhigherprogress.Ifwewant to set up communications with theMaster, wemust have perfect peacewithin.

Itissaidthatstruggleisanecessityforprogress.Itiscertainlytruethatthere

is a long stage in the evolution of the soul when it is in a constant state ofstruggleandstrife.Onlookingbackintothepastwecanseethatprogresswasthen more rapid in a life of storm and stress than when the conditions wereeasier. In that rough-hewing of the character all the troubles and difficultieswhichmen encounter and the opposition which comes in their way no doubtteachthemsomething;theylearntheirlessonsfromthem.Butatthehigherstageatwhichthedisciplehasarrivedthatstateofstruggleisnolongerofvalue.Forgrowthofthehigherkind,perfectpeaceisnecessary.AMasteroncewrote:“Thelawofthesurvivalofthefittestisthelawfortheevolutionofthebrute;butthelawofsacrificeisthelawoftheevolutionofman.”Manypeoplethinktheywillgetpeacewhentheirmaddesiresaresatisfied,buttheyfindbyexperiencethatitisnotso.Theythenbegintothinkwhatasadthingitisthattheyhaveyieldedtothem, and they realize that they ought to have risen above them. There is nopeace tobegainedby the satisfactionofdesire.Peace is tobeattained inonewayonly: by putting aside the lower desires and developing the powerwhichmakesus“asnothingintheeyesofmen.”

Itissaidherethattheholyflowergrowsuponthestilllagoons.Itisonlyinstill water that the lotus can unfold itself to its best; it cannot do so if it isbuffetedaboutbywindandstorm. It isonly inpeace that thesoulcanunfold.Stormsofpassionanddesirearejustlikestormsthatbeatdowntheflowersonthe physical plane.All developments of the higher kind are like very delicateflowers, and if they are subjected to violent storms of passion they becomecrushed out, and disappear. People who are always in royal rages, whoconstantly brood over all kinds of foolish personal matters, who are alwaysthinkingabouttheirownfeelingsandarefilledwithjealousyandenvyofothers,cannotdevelopallthefineanddelicatefrondsandtendrilsthatmeanprogress.

Peopleingeneralhaveverylittlescientificideaofwhatoccultprogress,realevolution, means. Their methods of education alone show that they do notunderstandit.Thereisacertainamountoftheevolutionthroughwhichwehavegone—uptoaboutthelevelofthesavageandalittlehigherthanthat—whichwemayconsiderasfairlydefinitelyestabished;thatistosay,wecouldnotverywellfallbackbelowthatpointunderanycircumstances.But thegrowththatcomesbeyond that—beyond the almost animal part, or at any rate the lower and

emotional part, ofman—is a question of exceedingly delicate development ofmanysorts.Thethingswhichdifferentiatethehighlyculturedandartisticpersonfromthequitecoarseandundevelopedpersonareallofaverysubtlenature—matters of long and slow and careful growth; they are tender shoots of greatpromise,whichhavehardlyasyetblossomedforth,andhavecertainlynotyetreached what they shall be in the future. The first blast of unfavourableconditions destroys that finer growth. The rough and tumble of moderneducation, inwhichchildrenarefrightenedandsometimesevenill-treated,hastheeffectofcrushingoutallthedelicatebloomofcultureandrefinementwhichsoulsthathavecomeintothesechildbodiesmayhavebeenacquiringforaverylongtimepast—perhapsfor twentyor thirtylives.Inconsequencethechildrenbecomeverymuchlikeprimitivesavages.Theyareoftenfulloffearandhatredandagreatsenseofabidinginjustice,andallthefinerdevelopmentwhichreallymarksthedifferencebetweenalaterand,anearliersub-raceissweptaway.

Peopledonotintheleastrealizewhattheyaredoingwhentheydestroythesethings,astheysooftendo.Iconstantlyseeboysandgirlswhobelongperhapstoordinaryparents,butarethemselvesquitepromising;iftheyweretakeninhandand brought along in the rightway, theywouldmake distinct progress in thislife.Buttheirsurroundingsareutterlyunsuitedforsuchdevelopmentandallthefiner growth is lopped off and beaten back, and they go through life as quiteordinarypeople.Ihaveseencaseswherethesamethinghappenedoverandoveragaininasmanyasperhapsfifteenortwentylives;theprogressthatmighthavebeen made in the first case was not made until the twentieth. Probably theaccumulatedkarmaoflivingalittlebetterinaquietwayineachofthoselivesmade itnecessaryat last that theegoshouldbegivenbetter surroundings,andthen he got his opportunity. But so far as we can see that same developmentcouldjustaswellhavebeenmadetwentylivesbefore,ifonlytheenvironmenthadbeenalittlebetter.

Itisasadthingforthepeoplewhorepressthosedelicatetouches.Isupposethere isnogreatercrimef thantherepressionof thosewhoare tryingtomakeprogress.ThatisoneofthethingswhichtheChristmeantwhenHespokeofthesinagainsttheHolyGhostwhichshouldnotbeforgiveneitherinthisworldorinthe world to come. That word “forgiven” is, however, a mistranslation—“to

abandon”,“toputaside”,givesabetter ideaof themeaning.What ismeant isperfectly clear. The sin against theHolyGhost is the repression of the divinespirit inman; it produces a karmic resultwhich could nor be put right in thisdispensation—neitherinthisworld-period,norperhapsinthenext,soseriousisit.

Manypeople commit this crimeagainst themselves aswell as against theirchildren.Theydonotgivethehigherpartofthemselvesanopportunitytogrow.Children are often able to see nature-spirits and other beautiful things whicholderpeoplecannotsee.Thereisnoreasonwhytheolderpeopleshouldnotseethemalso, if their sensitivenesshadnotbeendestroyedby thesortof life intowhich they have so often been plunged. Sometimes later on in lifewith greatdifficultytheybegintorecoverthepower,notonlyofclairvoyance,butalsothepower to appreciate all that is artistic and beautiful, all the subtle shades offeelingandperceptionthatmeancultureandrealeducation.

Thethingswhichaffectthehigherprogressareallexceedinglydelicate—socarefully, so exactly balanced, that the least touch in thewrong directionwillthrowthembackforweeksandmonths.Itispossibletothrowbackthegrowthofmonthsinasingleday.Thereforeverymuchdependsuponsurroundings.Onecannot always calculate upon obtaining again the same surroundings, so theoccultistalwaysstrivestomaketheutmostuseofwhateverconditionshehasatanytime,whileheisalsowatchfulthatnoneofthemshalldraghimdown.OneofthePuranassays:

Without a body no one attains the object of the soul; therefore should onetakecareofhisbodyasatreasure,andperformgooddeeds.Avillageorafieldor possessions or a house, or good and bad pieces of karmamay be obtainedagain—butthisbodyneveragain.40

Peoplesometimessay:Icannotdomuchinthislife;IshalltrywhatIcandointhenext.”Itisalwayswelltokeepbeforeustheideaofthenextlifeandwhatwecandoinit,butitisnotsafetodependtoomuchonthat,becausethekarmabehind each person is sure to bemore or lessmixed and it sometimes assertsitself inwaves.Wemayhavekarmaatacertain timewhichwillgiveusgoodsurroundings. It does not follow that in the next lifewe shall have conditions

equallygood.Onthewholetheprobabilitiesarethatourkarmawillflowoninmuch the same groove, but on the other hand there might be a block ofunpleasant karma which the karmic authorities do not think the man strongenoughtobearthistime,andinthenextlifetheymightletthatlooseuponhim,sothathemightnotgetsuchgoodopportunities.

Itiseminentlywisetotakealltheopportunitiesavailableinthislife.Ifwedothat,and thusshowtheLordsofKarma thatweare takingadvantageof them,thatwillseriously influence the incidenceofkarmauponus in thenext life. Itwillconstituteasortofclaimforgoodsurroundings.It isnotwisebecausewehavemanyopportunitiesinthislife,toassumethatweshallhavethemagaininournextlife.Wemayorwemaynot.Idonotliketohearpeoplesay:“Iamtooold to do anything in this life.” If we make good use of what we have, andadvanceourselvesasfaraspossible,wecreateaconditionofaffairsinwhichitwouldbedifficult for thekarmicdeitiesnot togiveusopportunitiesagain;wecanmakesuchkarmaalongaparticular line thatwemay take thekingdomofheavenbystorm—wecanforcetheLordsofKarmatosoarrangeourkarmathatthe opportunity must come because the causes we have set in motion cannotwork themselves out except along a similar line.Most assuredly it is well tomake full use of every good opportunity that comes to us, lest by chance byneglecting it we might make a difference of a few thousand years in ourevolution.

Afewthousandyearsareasnothinginthelonglifeofthesoul,butwedonotwanttobedelayedinthatway.IntheLivesofAlcyonewefind,forexample,thecaseof oneyoungmanwhohad remarkablygoodopportunities in connectionwithone,ofthegreatMastersinatempleinEgypt.

He foolishly wasted his time, threw away his opportunities and lost them.TheMastersaidthenthatHewouldalwaysbereadytotakehimagainwhenhecameback.Itisonlyinthislife,sixthousandyearslater,thathehascomeback.Thatcarelessnesslosthimagooddealoftime.Thinkofwhatmighthavebeendoneinthatsixthousandyears,ifhehadtakentheoffer.AtthattimetheMasterwhomadeithadnotyetattainedAdeptship.Certainlyifthepupilhadaccepted,hemighthavenowbeenveryfarontheroadtoAdeptshiphimself.Itcannotbea

matterofindifferencewhetheramantakessuchastepasthatsixthousandyearsearlierorlater.Themanwhotookitsomuchearlierwouldhavealltheworkofinterveningyearson theveryhighest levels tohis credit—it seems impossiblethatitcanbethesamething.

I do not know how far in the counsels of the Eternal what we call timematters.Thereisapointofviewtowhichonemayriseinwhichpastandpresentandfutureallseemoneeternalnow,buteveninthateternalnowtherearesomethingswhicharemoreopenedandotherswhichare lessopened,and thereforetheacceptanceortheneglectofanopportunitymustmakeadifference,thoughtheremaybesomewayinwhichamistakeofthatkindmaybeadjustedinthefuture, inwhich somehow theman’s regret that he did not succeedmay be aforceenablinghimtoworkdoublywelltotrytoovertakethepast.Onecanonlyguessat it,onlyattempt to imaginehowsucha thingwouldwork;but there isverydistinctreasontosupposethattherewillbeapositioninwhichthepastcanberectified.

Itenvisagesitselfonhigherlevelsinawaysomethinglikethis.Wesaythepastwasso-and-soandwecannotalterit.Thatwashowitwaswhenwewereatit.Howdoweknowwhatitisnowthatwehavepassedawayfromit?Thatpaststillexists;itisthepresenttosomeoneelsesomewhere.Thatideaisdifficulttounderstand.Onthephysicalplane,weknowthatweseeanobject;weknowofitby the light which comes from it. The light which showed us somethingyesterdayisnowmanymillionsofmilesaway,anditisnowshowingthatsamethingfaraway;ouryesterdaymaybethepresentforsomeoneelseasfarasthemessage of that light is concerned.Whether that analogy holds good I do notknow, but something like that seems to be true. The past is somehowprogressing.

Lookingdownfromthehigherplaneonthelifedownhereissomethinglikestanding on a mountain and watching a’ railway train moving in the valleybelow.Thetrainhaspassedcertainpointsasfarasthepeopleinitareconcerned.Thepointsarepassed,buttheyarestillthere.Thetreesandanimalstheysawatthosepointsarestillalive.Thepastisstillactive,butbecausetheyarenotinitanymoremostpeopleimaginethattheirshareinitisdonewith.Iamnotsureof

that. I do not think that it is very profitable to try to understand that point,becauseonecannotmakeanycoherentsenseofitdownhere.ButIbelievethatthepast isnot irrevocable,andthatwhenweinour turnreachthestagewherewecanlookdownuponitall, itwillappearverymuchbetter thanourpresentmemory of it would indicate, because somehow all that past also is movingonwardaspartofthedivinerealityofthings,andthatalsowillbecomeglorifiedandwill blossom out intowhat it should have been—I cannot pretend to sayhow.Stilltheideaisastimulatingone—thepossibilitythatthethingswhichwehavefailedtodo,themistakeswhichwehavemade,maynotbesointheend,thoughtheyaresotousnow.Itisanideawhichisdifficulttounderstanddownhere,butIamsurethereissometruthbehindit.

15.Desirepossessionsaboveall.

Butthosepossessionsmustbelongtothepuresoulonly,andbepossessedthereforebyall pure souls equally, and thusbe the especial propertyof the/wholeonlywhenunited.Hunger for suchpossessionsascanbeheldby thepuresoul,thatyoumayaccumulatewealthforthatunitedspiritoflifewhichisyouronlytrueSelf.

C.W.L.—Thepossessionswhichwearetodesirearequalitieswhichshallbeofusetoallhumanity.Everyvictorywegainistobegainedforhumanity,notforourselves.Thedesire topossessmustbeone topossesswith all others—adesire that all shall share the same inheritance. That is the old story ofimpersonalityinanotherform.WeseethatbeautifullyillustratedinthelivesoftheMasters.IrememberlongagofeelingconsiderablewonderastohowitcouldbethattheMastersappearwithoutkarma.TheyareevenspokenofinsomeofthesacredbooksoftheEastashavingrisenabovekarma.Icouldnotunderstandit,becausekarmaisalawjustasmuchasgravitationis.Wemightriseasfarasthe sun itself, but we should not get beyond gravitation; on the contrary weshould feel it verymuchmore strongly. It seemed tome just as impossible toescapefromthelawofcauseandeffect,sinceunderitsoperationeverypersonreceivesaccording towhathedoes. If thegreatMastersareall the timedoinggoodonascalewhichwecannotintheleasthopetoequal,andyetTheymakenokarma,whatthenbecomesofthestupendousresultofallTheiroutpourings

ofenergy?

Presently, after studying the problem,we began to see how itworked. If Idescribewhat karma looks like clairvoyantly, itwill perhapshelp tomake themattermoreintelligible.Theappearanceoftheworkingofthelawofkarmaonhigherplanesissomethingasfollows.Everymanisthecentreofanincrediblyvastseriesofconcentricspheres—someofthemquitenear,othersreachingtoaprodigious distance into the far empyrean. Every thought or word or action,whether good or bad, selfish or unselfish, sends out a stream of force whichrushes towards the surfaces of these spheres. This force strikes the interiorsurfaceofoneorotherofthespheresatrightanglestoit,andisreflectedbacktothepointfromwhichitcame.Fromwhichsphereitisreflectedseemstodependuponthecharacteroftheforce,andthisalsoregulatesthetimeofitsreturn.Theforcewhichisgeneratedbysomeactionsstrikesaspherewhichiscomparativelynearathandandfliesbackagainveryquickly,whileotherforcesrushonalmosttoinfinityandreturnonlyaftermanylives—whywecannottell.Allweknowisthat inanycase they inevitably return,and theycan returnnowherebut to thecentrefromwhichtheycameforth.

Alltheseforcesthrownoutfromthemanmustrecoiluponhimsolongasheprojects them from himself in that way. However, every man has an interiorconnectionwiththeDeitywhichisnotthroughanyoftheseconcentricspheres,butthroughthecentreitself.ByturningwithinhecanreachtheLogoshimself,andsolongashesendsalltheforceofhisthoughtanddesireinthatway,itisnot reflected back to him at all, but goes to reinforce the great outwelling ofdivinepowerwhichtheDeityisalwayssendingthroughHisuniverse,bywhichHe keeps it alive. His force wells up in the centre; it does not come fromwithout. Ifwe look at a number of physical atoms clairvoyantlywe shall seesomedrawing in forceandotherspouring itout.Theymust receive that forcefromsomewhere.Itdoesnotgoinatonesideandoutattheother;itwellsupinthecentreapparently fromnowherebut is in realitycoming fromsomehigherdimensionwhichwecannotsee.Thus thecommunicationwithGod lies in theveryheartofthings,andthemanwhoturnshiseyesalwaysupontheDeity,andthinksonlyofHim in thework thathe isdoing,poursallhis forcealong thatline.Itdisappearssofarasheisconcernedbut,asIsaidbefore,goestoreinforce

the divine strengthwhich is always being outpoured everywhere. There is nopersonalresultforthemanonlowerplanes,butwitheverysuchefforthedrawsnearertothedivineTruthwithinhim—becomesabetterandfullerexpressionofitandsoitwouldnotbetruetosaythatheobtainsnoresult.Inauniverseoflawnothing could bewithout result, but there is no outward result such aswouldbringhimbacktoearth.

That,Ithink,iswhatismeantwhenitissaidthattheGreatOnesescapefromthe lawof karma.They spend thewhole ofTheirmighty spiritual force upondoing good in the name of humanity and as units of humanity, and so Theyescapefromthebindingofthelaw.“Whateverresultthereiscomestohumanity,nottoThem.ThekarmaofallthegloriousactionsoftheMasterisnotheldbackthatHemayreceivetheresult;itgoestohumanityasawhole.

Itisinthatspiritofimpersonalitythatwealsoshouldperformaction.Ifwedoanything,evenagoodaction,thinking:“Iamdoingthis;Iwantthecreditofthis,”orevenifwedonotthinkofreceivingthecreditforit,butonlythink:“amdoingthis,”likethePhariseesofold,weshallhaveourreward.Theresultwillcomebacktothepersonalself,anditwillbindusbacktoearthjustassurelyasthoughitwereanevilresult.Butifwehaveforgottenthepersonalselfaltogetherandareactingmerelyaspartofhumanity,itistothehumanityofwhicheachisapartthattheresultoftheactionwillcome.Themoretrulywecanactwithoutthoughtofselfthenearerweshallbedrawingtothedivineheartofthings.ThatishowtheLogosHimselflooksuponeverything.TherecouldbenothoughtofselfforHim;Heactsalwaysforthegoodofthewholeandasrepresentingthewhole.IfweactthinkingonlyofHim,thentheresultwillflowoutinHisdivineforceandwillnotcometousasanythingthatwillbind,butratherassomethingwhichwillmakeusagreater andgreater expressionofHim,andwill raiseusmoreandmoreintothepeaceofGodwhichpassethallunderstanding.

CHAPTER8

RULES17TO19

17.Seekouttheway.

C.W.L.—Thethreeshortaphorismstowhichwehavenowcomearecloselyintertwined,andbothinthecommentbytheChohanandthenotesbytheMasterHilariontheyarepracticallytakentogether.Forthisreasonitishardlypossibletoarrangetheminseparategroupsashasbeendonehitherto,andsoIshalltakethem in theorder inwhich theyappear in thebook. It isevident thatwehavecometoaveryimportantpartoftheteaching,becausethereisalongercommentfromeachoftheseGreatOnesthanonanyoftheprevioussentences.

TheMasterHilarion’snotetotheseventeenthrulebeginsasfollows:

Thesefourwordsseem,perhaps,tooslighttostandalone.Thedisciplemaysay:“ShouldIstudythesethoughtsatalldidInotseekouttheway?”Yetdonotpassonhastily.Pauseandconsiderawhile.Isitthewayyoudesire,orisitthatthereisadimperspectiveinyourvisionsofgreatheightstobescaledbyyourself,ofagreat future foryou tocompass?Bewarned.Theway is tobesoughtforitsownsake,notwithregardtoyourfeetthatshalltreadit.

Thespirit inwhichweshouldapproachthePathisbeautifullyexpressedinthesewords.Allthewaythroughthepersonalitymustbeputaside,andonemustworkfromthepointofviewoftheHigherSelf.Todothatistoseektheway.Wehavealreadyseenthatevenwhenthemanhasleftordinaryambitionbehind,hefindsitagainandagaininsubtlerforms.Hisambitionnowistoreachahigherlevel;hehasmadeuphismindtodesirenolongeranythingforthepersonalself,toputwhateverpowerhehasentirelyattheserviceoftheGreatWhiteLodge.He thinks only of being a good instrument, of bringing himself into such apositioninrelationtotheMasterthatHisforcesmayplaythroughhimwithaslittlehindranceaspossible.

All forces coming down from higher planes naturally meet with great

constrictionwhentheycometoworkonalowerplane.Theforcewhichcomesthroughanydisciplecanneverbemorethanaverysmallpartof theinfluencewhich some Great One may send through him. That must be so by the verynatureof thecase,butonewhomakeshimself,withall the imperfections thatnaturallyclingtousonthephysicalplane,asperfectaninstrumentaspossiblefortheMaster’sforce,candoveryusefulwork.Theobjectofthediscipleistoletasmuchaspossibleofthatforceflowthroughhim,andtodiscolouritaslittleashecan.

Theforceispouredthroughhiminorderthathemaydisseminateit,butheisnot expected to be a mere machine in its distribution. He does lend to itsomething of himself, something of his own colouring; that is intended andexpected, but it must be in perfect harmony with the Master’s attitude andfeeling.ThatispossiblebecausethepupilbecomesonewiththeMasterinaverywonderfulway,asIhaveexplainedinTheMastersandthePath.41(ItisnotonlythatallthatisintheconsciousnessofthepupilisalsointheconsciousnessoftheMaster,butthateverythingthattakesplaceinthepresenceofthepupilisalsointhe Master’s consciousness—not necessarily when it is happening, unless Hechooses, but quite certainly within His memory. If theMaster happens to bebusily engaged in some of His higher work for the moment, it does notnecessarily follow that He is attending to a conversation which the pupil iscarryingonatthetime;butwehavestartlingevidencethatsometimesHemaybe, because occasionally He interjects a thought or a remark, and correctssomethingthatisbeingsaid.

AsIhaveexplainedelsewhere,anyfeelingwhichthepupilallowshimselftohavewillreactupontheMaster;ifitweresuchafeelingasannoyanceoranger,theMasterwouldshutitoutinamoment;naturallythepupildoesnotwanttogiveHimthe troubleofdoing that, though,perhaps, ifonemaysay itwithallreverence, it is not a very great trouble. Possibly the Master does this veryquickly,inasinglethought,butyetonedoesnotwishtocauseeventhattriflinginterruptionofHiswork.

Naturally also the pupil wants to avoid the shutting off of himself whichnecessarily happens at the same time: therefore he tries, as far as hemay, to

preventanyundesirablethoughtorfeelingfromenteringhisconsciousness.Hewouldkeepawayfromanoisycrowdor fromanyplacewithexceedinglybadmagnetism,unlesshehad togo there todo theMaster’swork. In thatcasehewould put a shell round himself and see that no unpleasantness reached theMaster.Still,purelyphysicalthingsintheconsciousnessofthepupilarealsointheconsciousnessoftheMaster.If,forexample,thepupilisstartledbyasuddensound, it gives him a little shock. That little shock is communicated to theMaster.Hecaresnothingfor it;Heputs itaside,but the fact remains that it iscommunicated,andthatshowshowcloseisthetie.Apupilwhoiswisetriestoavoidanykindofshock;heisgenerallyratheragentleandquietsortofperson,forthatreason.

It is one of the distinguishingmarks of the pupil that he never forgets hisMaster,orthepresenceofhisMaster.Sohedoesnotallowwithinhimself,ifhecanhelpit,exceptbyinadvertence,anythoughtorfeelingthathedoesnotwantrecordedintheMaster’sthoughtorfeeling,andheeventriestoavoid,asfarasmaybe, exterior disturbanceswhichmight alsobeof a kind thatwould causehimtobetemporarilyshutoff.

ThedelighttothepupilofthatcloseunionwiththeMasterisintense.Thejoyofbeingintouchwithsogloriousanintelligence,withsuchsplendidemotions,or rather powers—because such things as devotion, love and sympathy, in aMaster cannot be called emotions; they are great powers—is wonderful,beautifulbeyondwords.Themore thepupil layshimselfopen to thosehigherinfluencesthemoredotheyflowintohim,andthemoredoeshebecomeliketheMasterwhomheserves.Itisamatterofsteadygrowth,butthisgrowthismuchhelpedbytheconstantflowofforcebetweentheMasterandthepupil.

This union is a kind of foretaste on a lower scale of the higher unity thatcomes when the buddhic consciousness is fully developed; but short of thatdevelopmentIthinkthereisnothingsocloseastherelationbetweenpupilandMaster. Those who want to be in the privileged position of a pupil shouldalreadyliveasfarastheycaninthewaytheywillfeelitincumbentuponthemto live when they do become pupils. The more we can bring that generalcalmness and serenity of action, feeling and thought into our lives, the more

nearlyweshallbefitforthecloserassociationwhenitcomes.Unquestionablythewaytodeservesuchaprivilegeistoliveasthoughwehaditevenalready.Iknow people often think that the small external things do not matter. Theysometimessay:“Oh,perhapssuch-and-suchathingkeepsonebackinevolution,butitcannotmatterverymuch,itissuchasmallthing.”Ihaveheardthatsaidabout meat-eating and smoking. But we are not in a position where we canaffordtoneglecttheslightestthingthatisofhelp.Theundertakingbeforeusisoneofconsiderablemagnitude,anditisnoeasytask.Thatbeingso,itisnotthepartofthewisemantoneglecteventhesmallesthelp.Andthesethingsarenotsmallinreality.TheMasterfurthersays,inHisnote:

There is a correspondence between this rule and the seventeenth of thesecondseries.Whenafteragesofstruggleandmanyvictoriesthefinalbattleiswon,thefinalsecretdemanded,thenyouarepreparedforafurtherpath.

The seventeenth rule in the second part of the book, to which theMasterrefers, runs thus: “Enquire of the inmost, theOne, of its final secret,which itholdsforyouthroughtheages.”ThatmeansthatjustasnowwemustseekouttheHigherSelf,whenwehavereached thathigher levelwemustseekout theone, theMonad. The final secret is always how to domore and higherwork.Many persons seem to think that rather a dreary prospect. There are largenumbersofpeoplewhosegreatdesireisrest;thereissomuchstrainandstressand over-work all about us that they look forward to complete rest. That is apointofviewwhichbelongsexclusivelytothephysicalbody.Onhigherplaneswearenever tired.42 () I haveknownpeoplewhohave remained in the astralworld for a number of years waiting for a body which the Master thoughtsuitable. In one case aman had towait twenty-five years, in another, twenty.Both were devoting themselves absolutely without cessation to the Master’sworkforthewholeofthattime.Certainlyneitherofthemhadtheslightestsenseoffatigue,norwasheinanywaylesseagertoworkattheendofthattime.Soifthere be such a thing as fatigue on the astral plane, it must be far removedbeyondanytimewithwhichwehavetodeal.

Whenthefinalsecretofthisgreatlessonistold,initisopenedthemysteryofthenewway—apathwhichleadsoutofallhumanexperience,andwhichis

utterly beyond human perception or imagination.At each of these points it isneedfultopauselongandconsiderwell.Ateachofthesepointsitisnecessarytobesurethatthewayischosenforitsownsake.Thewayandthetruthcomefirst,thenfollowsthelife.

A.B.—When the liberated soul has completed the stages of progress toArhatship,andispassingonwardtothefirstofthegreatInitiationsbeyond,hemakes a choice from a variety of paths open to him. They are of the sacrednumberofseven—hehassevenwaysofchoicebeforehim.43()Peopleoftensaythatatthatpointtherecanbeonlyonepossibility—thatamanmustchoosetobeaMaster—theunderlyingideabeingthatifhedecidesrightlyhewillchoosetoreturn to help the world. Such a decision recommends itself when humanityitselfisthoughtof,butImustremindyouthatthisisahastyconclusion.Ahintis thrownoutas to thenatureof thechoice,where thenotesays.:“Ateachofthesepointsit isnecessarytobesurethatthewayischosenforitsownsake.”Thewords“ownsake”givethekey.Thechoiceistobemadeforthesakeoftheway only. The fact that there are more ways than one, ought to prevent ourlayingdownthelawastoourchoice;stillmoreshoulditstopanypersonfromusing thewords: “If he chooses rightly,” as if any one could choosewronglywhenthesoulisliberated.

Yet an idea—a very subtle one—runs through us, that we can dictate thechoice.Wesometimesfindourselveschoosingforourownfuture—forthefar-offfuture—whattobeandwhattodo;andthatisreallythelowerconsciousnesschoosingfor thehigher.Thissubtle tendencyrunsthroughour life.Partofourconsciousnessfeelsitselfasthe‘I’,andnaturallyinclinestochoosethepathofthe future as it looks at it, forgetting that it is thereby choosing for thehigherconsciousness, in whose hands alone the choice really lies. Making up yourmindsas towhat is tobedoneat thecloseof theArhatstage,wouldbelikeachild choosing his profession in life. His selection, not being guided byknowledge,wouldcertainlynotbeonethathismaturejudgmentwouldapprove.Ayoungchildcanhavenochoiceastohiscareerinthefuture,anditisthesameinthesematters.Thehigheregowillchoose,withoutregardtothelower;indeed,thelowerwillperishbeforethechoicecomes.Allthatisimportanttoputbeforethelower,then,istheideaofservice—ofitsbeingmadeaninstrumenttoserve.

Unless it does this it becomes an obstacle to the higher consciousness.Rememberitcanthrowobstaclesinthewayofthatconsciousness;ashasoftenbeensaid,itcrucifiesthehigherego.

Another thing to remember is that we cannot judge of any stage ofconsciousnessthatwehavenotexperienced,andofwhichwedonotknowtherelative value.When thinking of a higher condition of consciousness that youhave not experienced, there is no possibility of your being able to form anyjudgment about it. When you reach that state the universe alters for you,bringing about a change in your nature, and causing you to know how suchconsciousnesscanact.Youmust experience this changebeforeyoucanknow.Soinforminganyopinionastoapathinthefuture,itisacaseofjudgingastateof consciousness of which you have no knowledge, and your judgment isworthless.

Lookingatitfromahigherstandpoint,thereisbutonethingthatdecidesourchoice,andthatisthenecessityoftheworldatthetime.Whereaplaceisempty,wherehelpisneeded—therearethethingswhichdecidethechoice.Outofthedifferentwaysbeforehim,thepurifiedsoulwillgowherehelpiswanted.Self-determined,hetakesthatcoursewherehelpisneededbytheHierarchy,fortheexpression of theWill of the Logos. Iwas told by aGreatOne that it was ablunder to think thatchoicecouldbemadeatalldownhere; that thechoice isalwaysmadetogivethehelpwhichiswantedfortheexpressionoftheWilloftheLogos.

Onegroupofworkersstandsforhelpintheworld.Onlywhenre-inforcementisneededamongstThem,onlywhenachanneliswanted,wouldthechoiceturntotheworld’swork.Ihaveemphasizedthisbecauseitwasgivenasawarningtomyself,nottoletmythoughtsturnfromusefulactivitytootherlinesofworknotyet given us to do. In theBhagavadGita we are warned that the dharma ofanotherisfullofdanger—ourworklieswhereourdharmalies.

C.W.L.—ThepathwhichleadsoutofallhumanexperienceisthepathoftheAdept,which opens up beforeHimwith a choice of sevenways, aswe havealready seen. I have heard many members say: “Oh, of course there is noquestion at all about what we should choose; we should remain to serve

humanity.”It iswisernottowasteourstrengthinsuchdecisions,becauseasamatteroffactwedonotknowanythingaboutit.Itislikealittleboymakinguphismindwhathewilldowhenheisaman.Hewantstobeapirateoranengine-driver.Weknowaslittlenowabouttheconditionsthatwilldetermineourchoiceas the littlechilddoesof thosewhichwilldeterminehis future.Nooneof thesevenpathscanpossiblybeinitselfmoredesirablethananother,thoughtheyallleadtoworkofdifferentkinds.

Quite surely the idea thatwill bemost prominentwhen the timeof choicecomeswill be: “Where can I beofmostuse?”Whatwemightperhaps safelyprophesyofouractionisthatweshallsay:“HereamI,Lord;sendmewhereverhelp ismostwanted.”But even so itmaywell be that aswe unfoldwe shalldevelopsomespecialaptitudeforoneorotheroftheselines,andthusitwillbeobviouslybestforthewholesystemthatweshouldbeusedinthelinewherewecandomostgood.

Wheneverahigherlevelofconsciousnessisreached,ourviewoftheworldissomuchwidened that itbecomesanentirelynew thing tous.Whenwe reachAdeptshipwe shallhavean immeasurablywiderhorizon.Weshallunderstandexactlywhatwearedoingbecauseweshallbeable tosee thesolar systemasdoesitsMaker,fromabove,insteadoffrombelow:weshallseethepatternthatisbeingwoven, andwhat it allmeans.Every additional step, every extensionofconsciousnessbringsusnearertoseeingthemeaningofeverything,soaswegoonwebecomelessandless likely tomakemistakesandtomisunderstand,buttheperfectknowledgecanonlybe thatof theAdept,whoseconsciousnesshasbecomeonewiththatoftheLogosofthesystem,eventhoughitbeonlyasyetinoneofHislowermanifestations.

Inanycase, thatchoice is in thehandsof theMonad,sowecertainlyneednottroubleourselvesaboutitnow.ThereisalwaysapossibilitythattheMonadmayhavedecidedallthatevennow,andwhensuchachoiceismadethelowerrepresentatives or parts of him will.imply fall into their place when the timecomes, whatever ideas they may previously have been forming. All that isimportantforustoputbeforethepersonalitynowwithregardtosuchchoiceistheideaofservice.Itwecangetittounderstandthatideaofalwayswatchingto

serve it will very readily become a perfect channel for the ego and that willinfluence the individuality in turn tobeaperfectchannelor instrumentfor theMonad. Service is the highest ideal in life; did not the Christ Himself say:“Whosoeverwillbechiefamongyou,lethimbeyourservant.”?44

18.Seekthewaybyretreatingwithin.

19.Seekthewaybyadvancingboldlywithout.

C.W.L.—To seek the way by retreating within means in the beginning toseek out and follow the guidance of the Higher Self. As has been explainedbefore, the first stageon thewa3’ is theunificationof thepersonalitywith theego.Later theegobecomesaperfectexpressionof theMonad,and themanisthenreadyfor theAsekha Initiation.Beyond that theAdept is striving to raisetheconsciousnessofhisMonadintotheconsciousnessoftheLogos.Itisalwayshimselfathigherandhigherlevelsthatheseeks.

Wheneveramanatanystage tries topourdevotionup intoahigher level,suchafloodofthedivinepowerdescendsuponhimthatitquiteoverwhelmshiseffort, and theeffect isnot somuch thathehas reachedup,as thatpowerhasbeenpoureddownonhim.Thesame thinghappensbetween thepupiland theMaster.Thepupilsendsouthis lovetowardstheMaster,but it issurpassedbytheresponseoftheMaster’slove,sothattohimitseemsthathehasreceivedavast flood of love, though in the first place it was his action that made thedownpouringpossible.

Such, at a higher level, is the pouring down upon the Adept of the HolyGhost, thepowerof theThirdAspectof theLogos,symbolized in the“cloventongues, likeasoffire”ofPentecost.45Thusinduecourse theAdeptbecomesonewith theThirdAspectof theLogosmanifestingonthenirvanicplane.HisnextstepistobecomeonewiththatAspectwhichisrepresentedbytheChristinthebosomof theFather.Lateron, though Iknownothingabout it, I amquitesure thathewilldrawevernearerandnearer to theDeityofourSolarsystem.WeshalleverapproachtheLight,butweshallnevertouchtheFlame.NotthatweshallnotriseonedaytotheheightwhereHestands,butHedoesnotstandstill to receive us. He also is evolving, and therefore we shall not touch the

Flame,thoughweshalleverdrawnearerandnearertoit.Thewonderfulblissofthat experience cannot be described down here, because it is all of a naturewhichhasnocounterpartinthelowerworld.

Ineverymanthereismuchtobefoundbyseekingwithin.Thepersonality,whichmostpeople thinkofas themselves, isonlyaverysmall fractionof theman.Wearemuchlargerpeoplethanweshowourselvestobe.Theegocanonlyputdownonesmallpartorfacetofhimselfinaparticularincarnationandevenifthatpartismanifestingperfectlyitisonlyasmallpart.Agreatmanisafineandbeautifulthingtosee,evendownhere,butwemaybesurethatthewholeisverymuch

greaterthanthepartwhichwecansee.Noonepersonalitycouldexpressallthemultiplicityofpossibilitieswhichliewithintheego,whichhaswithinittheessenceoftheexperienceofallthelivesithasled.Thehighestandverybestofusdownheremightbetakenasafairaveragesampleofthequalitiesweshoulddiscoverintheegoifwewereabletoseeit.

Wegetthesesamplessometimes,andshouldtrytounderstandthemassuch;we often find, for example, quite an ordinary person showing great heroismwhenasuddenemergencearises.Aworkmanwill sacrificehis life tosavehisfellow-man.Nowthepossibilityofdoingthatshowsthatthemaninsideisreallyat that level. Whatever is the highest a man can touch is in reality the manhimself,becausehecouldnottouchit,couldnotthinkit,ifitwerenothimself.Allthelowerexpression—thestormsofpassion,thebaserfeelings—belongstothepersonality.They shouldnotbe there—thatgoeswithout saying—but theyarenot therealman.Ifsometimeshetouchesgreatheights, that is the levelatwhichheoughtalwaystostrivetokeephimself.

Thehighandnoble things forwhichamanyearnsmustbe to someextentdeveloped in the ego, otherwise he could not be longing for themdown here.Thepeoplewhodonotwishforsuchidealsarethoseinwhomthoseparticularqualitiesdonotexisteveningerm.Ifweyearnforhigherthingstheyareinusnot as amere possibility but a living fact, and it remains for us to live at ourhighestlevelandinthatwayreachonestillhigher.Thewholeobjectoftheegoinputtinghimselfdownisthathemaybecomemoredefinite,thatallhisvaguely

beautiful feelings may crystallize into a definite resolution to act. All hisincarnations form a process by means of which he may gain precision anddefiniteness. Therefore specialization is our way of advancement. We comedownintoeachraceorsub-raceinorderthatwemayacquirethequalitiesfortheperfectionofwhichthatsub-raceisworking.Thefragmentoftheegowhichisput down is highly specialized. It is intended todevelop a certainquality, andwhenthatisdonetheegoabsorbsitintohimselfinduecourse,andhedoesthatover and over again. The personality scatters something of its specialachievementover thewholewhenit iswithdrawninto theego,so thathe thusbecomesalittlelessvaguethanbefore.

Theego,withallitsmightypowers,isverymuchlessaccuratethanthelowermind, and the personality, valuing above all the discriminating powers of thelower mind which it is intended to develop, often comes in consequence todespisethefarhigherbutvaguerself,andacquiresahabitofthinkingofitselfasindependentoftheego.

Thoughtheegoisvagueintheearlierstagesofitsevolutionandisthereforeunsatisfactory to that extent, there is in him nothing that is evil—no moraldefect.Thereisnomatterinthecausalbodywhichcouldrespondtothelowervibrations, but wherever there is a gap in its development there is always apossibility that the lower vehicles will run into some sort of evil action. Itsometimes happens in such a case that when an emergency arises the astralelementaltakespossessionofthemanandhemadlystabsanotherman,or,beingingreatneedofmoney,hefindshimselfinsomepositionwherehecanobtainitdishonestly, and succumbs to the temptation. The ego is then not sufficientlyawaketostepinandpreventtheaction,orperhapshedoesnotunderstandthatthe passion or greed of the astral body may force the lower self into thecommissionofacrime.Whenwefindevilturningupunexpectedlyinaman’scharacterwemust not think that it comes from theHigher Self.Yet it comesfromalackintheHigherSelf;becauseiftheegoweremoredevelopedhewouldcheck the man on the brink of the evil thought, and the crime would not becommitted.

To seek the way by retreating within means for us that we must always

endeavourtoliveuptoourhighestlevel,sothatwemaybeabletobringdownmoreandmoreofthetreasureswhichtheegohasgarneredduringinnumerableincarnations. But while seeking thus to realize the Higher Self we mustremember that we must also seek the way by advancingwithout.We cannotaffordtobeignorantofwhatisoutsideus,andwemustdoourbesttostudyandtobecomeacquaintedwiththeworldandwhatisgoingoninit.

CHAPTER9

RULE20

20. Seek it not by any one road. To each temperament there is one roadwhichseemsthemostdesirable.Butthewayisnotfoundbydevotionalone,byreligious contemplation alone, by ardent progress, by self-sacrificing labour,bystudiousobservationoflife.Nonealonecantakethedisciplemorethanonesteponwards.Allstepsarenecessarytomakeuptheladder.

A.B.—Rule20is thecommentbytheChohanonthethreeshortaphorisms17to19,whichwereconsideredinthelastchapter.Ittellsusthatamanhasnottodeveloponlyonthatlinewherehefindstheleastresistance,butmustunfoldhispowersoneverylinebeforehereachestheuniversalgoalofusefulness.HisaimistobeaperfectinstrumentoftheGoodLaw,andnomancanbecomethatunless he grows along every line. Each type or temperament must thereforesupply what is lacking in itself before perfection can be achieved. Humanityreaches the goal not by devotion, nor by religious contemplation, nor by self-sacrificing labour, nor by observation and deep thought alone. Ultimately weshallallneedtohaveallthesethings,butwhileonthewaypeoplearelimitedbytheir temperaments, and for a long time to come thework of each disciple inhelpinghumanityislikelytobelimitedchieflytooneoftheseways.

Itisclearwhywemustmasteralltheways.Asmenadvancetheymustdrawnearer together, must become welded into an organic whole. So if a manpossessed great power of religious contemplation, but very little of the otherpowers it would be of little use for him to come into contact with a manpossessingchieflythequalityofself-sacrificinglabour.Hecouldnotmeethimonthatground,andthatwouldlimithisusefulness.Soitisdesirablethatwhilethediscipleisstrivingtoperfecthimselfonhisspeciallineofwork,isseekingtolearneverythingaboutsomething,heshouldatthesametimenotneglecttolearnsomethingabouteverything,soastobeabletomakefullcontactwithpeopleofdifferenttemperamentswithwhomhemustwork.

Thekey-noteisbalance;wemustbeabletoworktosomeextentonalllines.

Toleration also iswanted, thatwemay be able to help all.Wemust see eachman’sway as right forhim—asoneof the roads leadingonwards it has to berecognizedasgood.Wemusthaverespectforalltypesofpeople,anduntilweareabletohelpthemallourselvesweshouldtrytoguidethosewhomwecannothelp,tootherswhocanhelpthem,andnotdisparagetheroadsonwhichtheyaregoing,andseektoturnthemintoourown.

C.W.L.—Peoplearealmostalwayslop-sidedintheirdevelopment.Somearestrong in devotion, some in intellect, some along the line ofwork.Eachman,accordingtohistemperament, is takennaturallyalongthelinewhichiseasiestforhim,yethemustnotforgetthatall-rounddevelopmentisnecessarybeforehecanreachAdeptship.TheAdeptisaboveallthingsanall-roundman,andifweare putting Him before us as an ideal, we,must do what we can to developourselves invariousdirections. It isa fine thing tobe fullofdevotion,butwemust have knowledge along with it, because the man who is merely blindlydevotedisoflittleuse.Theconverseistrueofthosewhoadvancebyintellect.They must also take care to acquire devotion, otherwise their intellectualdevelopmentwillleadthemastray.Itisbettertodevelopalongonelinethannotto develop at all, butwhile everyman should pursue his own line, he shouldnevertheless remember that there are other lines. Often the tendency is tocriticizeotherpaths,andtofeelthattheymaybelessusefulthanourown.Theywould be less useful to us, perhaps, but are not at all so to those who arefollowing them.Whereverwemay be at present in our developmentwe shallcertainly have to become balanced, so if nowwe appreciate only the idea ofworkweshallneverthelesspresentlyhavetorealizethepositionofthemanwhoadvancesbywisdom,andagainthatofhimwhoprogressesbydevotion,andnotallowourselves to thinkthemless immediatelyuseful thanweare.Iamafraidthatthepeoplewhoadvancebydevotionareoftenalittleintolerantofthosewhowishtostudyandtowork.Theysometimessay:“Allthatyouaredoingbelongstotheouterplaneor to thepurelyintellectualsideof things,whereas theheartsideofeverythingisalwaysthemoreimportant,andifyouneglectthatyoucanmakenorealprogress.”Itisperfectlytruethattheheartsidemustbedeveloped,but nevertheless there are thosewho advance best through definitework, andotherswhocannotevoke fromthemselves thebest that iswithin themwithoutcarefulstudyandfullunderstanding.

Men sometimes feel drawn to the higher life, and devote themselves tocontemplationonly.Thereareoccultistswhoholdthattobethebestway,atleastintheearlystages.Amanmightsay:“ImustfirstdevelopmyselfinorderthatImaybeabletoserve.WhenIamanAdeptIshallserveperfectly;Ishallmakenomistakes.”Butthereisworktodoatalllevels,andthemanwhohasqualifiedas an Adept has to work at very much higher levels than any we can reach;thereforeifwewaituntilAdeptshipisattainedbeforewearewillingtoworkfortheworld,agreatdealof the lowerworkwill in themeantimebe leftundone.OurMastersareworkingchieflyonthenirvaniclevel,ontheegosofmenbythemillion.Theyaredoingatthathigherlevelwhatwecouldnotdo,butthereisaverygreatdealtodoonthelowerplaneswhichwecando.

Peoplehavesometimesbeendisposed to think that theMastersought tobedoing this lower work, that They should, for example, be working withindividualsdownhere.IhaveexplainedbeforethatTheydonotdothat,exceptin thecomparatively rarecasesof thosewhoThey seewillvery shortly repayThemfortheireffort.Itissoentirelyacaseofwhatisbestfortheworkthatnosentimentofanysortentersintothematteratall.Theywillworkwithapupilifhecandogoodworkinreturn,andiftheamountofenergyspentinteachingandguidinghimwillproducemoreresultinthatwayinagiventimethanwouldbeproducedbythesameamountofenergyexpendedalonghigherandwiderlines;that is,only if theman isapt to learn,andprepared todoagreatdealhimselfwhenever opportunity offers. Up to that point Their interest in himwould bewhatonemightcallageneralconcern.

There ismuchwork tobedoneat these lower levels,and it isa fact thatagreat amount and variety of it has not been done previously. New ways ofserviceareconstantlybeingopenedupasmankindadvancesinbrotherhood.OurMastershadmanypupilsbeforetheTheosophicalSocietycameintoexistence,but most of them were Orientals, chiefly Hindus and Buddhists, Sufis andZoroastrians.ThetrendoftheOrientalmindisnotquitethesameasours.Ithinkwithoutoffencewemaysayitislesspracticalinsomedirectionsthanours,andthemajorityof Indianpupilshaveoccupied themselveschieflywith theirownstudies,ofwhich theyhadan immenseamount todo,andonlywhen theyhad

advancedaconsiderablewayonthatlinedidtheythenturnasidetohelpothers.Theyhadnot the incentive thatwehave for theworkof the invisiblehelpers.Nobody in India—not even a coolie—is quite as ignorant as the averageChristianaboutafter-deathstates,sothereisnotthesameneedforrescuingthemfrom thedelusionscreatedby the ideaofeternalhell.Assoonasour studentsbegantoseewhatastralworkinvolvedtheyrealizedthattherewasacryingneedforhelp.Herewerepeoplebythethousandsufferingintenselyfromanightmare,a sort of bogey, which they had made for themselves simply on account offoolishteaching.Asightof thatkindurgesoneatoncetomakesomeeffort torelieveallthatdistress,consequentlytheworkoftheinvisiblehelpersbegan,andincreasedlikearollingsnowball.Everyonewhoishelpedsetstoworktohelpothers, so it has happened that in about thirty-five years, since the work wasregularlytakeninhand,theeffectproducedhasbeenverygreatindeed.

Amanmay reachgreatheightsbyattendingonly tohisowndevelopment,but along that line hewill not reachAdeptship. Themanwhowaits to attainAdeptship before he serves theworldwill never be anAdept.Hemay escapeintonirvana,orobtainliberation,butbecausehehasnotrealizedwhattheLogoswantsofhim,hewillpresentlybeovertakenbynumbersof lessadvancedandless talented peoplewho have realized that one important thing. Then hewillhavetogiveuphislifeonhigherplanesandcomebacktolearnwhathehasnotlearnt before—that humanity is one, and that amanwhodoes not realize thatfactcannotscaletheloftiestheightsofprogress.

But,asissaidhere,self-sacrificinglabouraloneisnotsufficienttogainfortheman the highest development.He also needs to develop his devotion, andaboveall todevelophispowerof response to the inner light, becausewithoutthathewillnotbeaperfectinstrument.Withoutthathemightbeworkingawaymostenergetically,butwouldbeunable to respond to the touch, thehint fromabove, sufficiently quickly. He would need, as it were, to be pulled roundenergetically,insteadofrequiringjustagentletouch,whichisallthatshouldbenecessary, and sowould causemore trouble to hisMaster in traininghim.Hemustalsolearnsomethingofthegreatplan,because,gloriousastheworkis,themancannotdoitperfectlyunlesshehasknowledge.Thereforehemustmakeadefinite effort in the way of study to attain that. Much knowledge comes in

actuallydoingthework,butthereiseveryreasonforustotakeadvantageoftheaccumulatedexperienceofourforerunnersandlearnwhateverwecanbystudy,sothatourworkmaybebetterdone.

The vices of men become steps in the ladder, one by one, as they aresurmounted. The virtues of men are steps indeed, necessary—not by anymeans tobedispensedwith.Yet, though theycreatea fairatmosphereandahappyfuture,theyareuselessiftheystandalone.

A.B.—Herebothvicesandvirtuesarecalledsteps.Thisbroadviewcannotharmstudents,andisindeednecessaryforthedisciple,butitwouldberightintheworld to take the narrowview, for vicemustmean vices, and virtuemustmeanvirtues,toundevelopedpeople.Thebroadviewwouldconfusetheirideasofmorality; they cannot apply principleswith understanding, and think of themoralbearingofeachaction,sotheymusthavealistofthingsthatarebad,fortheiravoidance,asetofreligiousandsocialcommandmentsfortheirguidance.,Itwouldbeamistake toupset thepopularviewofviceandvirtue,althoughitpermitsmanyactionsthedisciplehasoutgrown.

But esotericists should learn to understand what they both mean, asmanifestationsoftheDivine.Thewaytoregarditistothinkofeverysoulasadivinebeing,asacentreofoutgoingenergiespouringintotheworld.Thelifeofman consists in the expression of the life of atma, and it finds expressionoutwards.Intheearlierstagesofitsevolutiontherewasnothingtobecalledviceorvirtue,butsimplyanoutrushofenergies,verylargelyalonglineswhichthestandardsachievedbysocietyto-daywouldnotapprove.Itistruethatfromthebeginning of our human career most of us, especially those who hadindividualizedatahighpointfromtheanimalkingdom,wereinapositiontouseour intelligence to some extent, and so were able to learn many things byobservationofothers.Butitremainsafactthatneverthelessallofusinearlierstagesmusthavedonemanythingswhichwouldnowbeaccountedevil.Thoseexperiencestaughtustodobetter,sotheywerestepsormeansofprogress.Andtheyalsohelpedtomakeitpossibleforustounderstandandhelpotherswhoaregoing through such experiences now. All types of experiences are equallynecessary;wecouldnotknowevenpartlywhat theyarewithouteverykindof

expression, and should never be able to help other people if we did notunderstand.

In former timeswemayhavebeenmurderers or drunkards; if these thingshavebeenourparticularexperience,wenowknowthemaswrongbecausewedid thembeforeweknewbetter,andfoundthat their resultsbroughtsuffering.At a further stage we learned that such things delay our progress, and arethereforewrong,butwithoutsomeexperienceweshouldneverhaverealizedthisconsciously.Noamountofadvicecouldhavegivenusthevividknowledgewehavegainedfromexperience.Havinglearntourlessonalongonelineweneveragain under any stress of temptationmake that particularmistake.Youwouldnever be safe if there were any possibility of your falling. You must haveconscious knowledge of these things; the typical thing you have to know, thefundamentalexperienceyoumusthave,ifyouwishtobesafeandhelpful.

C.W.L.—HereagaintheChohanremindsusthattheobjectofocculttrainingis not to producemerely goodmen, but great spiritual powerswho canworkintelligently for theLogos.Moralgoodness iscertainlyaprerequisite,but it isuselessalone.

Whenamanbeginshisevolutioninthequiteprimitivestagehehasnoideasofrightandwrong,sowecouldhardlyspeakofhimashavingvicesandvirtues.The salvage is after all nothingmore than a centre of outrushing energy—theirresponsiblekindofoutrushofwhichweseesomuchinthelowerkingdoms.Acreature like a fly has a very tiny body, but it is a mass of energy which isterrible as comparedwith its size. Imagineanentityofourownsizeendowedwith asmuch energy in proportion and as little idea ofwhat to dowith it—itwouldbeaterrible,wildthing,asourceofdangertoallaround.

Thesavagehasthatkindofenergy.Itburstsoutinfightingandinlustsofallkinds,whicharecertainlyvicesfromourpointofview,althoughwearehardlyjustifiedinregardingthemassuchinhim.Hedoesnotmurderfromanysortofunholy,vitiatedpleasureinmurder,ashashappenedwithpeopleofhigherraces.Hecertainlyhasakindofprideinbeingabletodominateandkillotherpeople,andinthatwayheworksoffavastamountofenergywhich,manythousandsofyearslater,willbedirectedintousefulchannels.Hehastolearnhowtohandle

that energy; how to let it run through him without doing hurt to himself orothers, but that is a matter of long training and development, and of gainingcontrolofthevehiclesbytheego.

Weseethesamethingataverymuchhigherstageworkingoutinthecaseofan immensely powerful man, an American millionaire of the old type, forexample,whomadeagreatamountofmoneyveryoftenbyruiningotherpeople.Hewasdoingaverywickedthing,buthewasdevelopingtremendouspowersofconcentrationandgeneralship.Havinglearnt in thatpositionhowtodoall thisandhowtomanagehisfellow-men,hemightperhapsinanotherlifebeageneralofanarmy.VerylikelyatfirsthewouldusehisgeneralshipasNapoleondid—forhisownadvancementandtogratifyhisambition.Lateronhewouldlearntousehispowersfortheserviceofhisfellow-men.Inthatwayitisclearthatthevery vices of men are steps on the way to something higher and better. Theadvance fromvice to virtue is very largely amatter of learning to control ourenergiesanddirectingthemaright.Webegintotransmuteourvicesintovirtueswhenwerealizethattheenergywhichisgoingsotowasteanddoingsomuchharmmight be applied for good purposes.Each time an evil quality is finallyconquered,itischangedintotheoppositevirtue,andsobecomesadefinitestepraisingushigherinevolution.

Thewholenature ofmanmust beusedwisely by the onewhodesires toentertheway.

A.B.—Theword“way”heremeanstherealspirituallife.Manisaspiritualbeing,soinlivingthespirituallifeheisbeinghistrueself.Ifhewouldtreadthatwayhemustuseallhisfacultiesandpowers,thewholeofhimself.Whatmanisinhisessence,thathebecomesintruth—amanifestationofthedivine.Whenthediscipleisatacertainstageheistold:“ThouartthePath.”BeforethistimehisMaster is to him his Path—he sees the divinemanifesting in theMaster; butwhenthedivineinhimmanifests,hehimselfisthePath.HebecomesthePathinproportionasheadvances.Thereforethewholenatureofthemanistobeusedwisely.Whenthatisdonethedivinefragment,withthehelpofthethingwhichhe has created for his own use, may unfold its latent powers into active andpositivelife.

Thewords “divine fragment” are not usedmerely as a poetic phrase; theycontain a truth we cannot afford to forget, which any other words would beinadequate toexpress.Thesame idea is found in theCatechismquoted inTheSecretDoctrine,46wheretheGuruasksthepupilwhathesees.Heseescountlesssparks, which appear as though detached; the ignorant look upon them asseparate,butbythewisetheyareseenasoneFlame.Suchafragment,inasmuchas it is a centre of consciousness, is a point without magnitude; it cannot beseparate. All centres are fundamentally one, since there is only one ultimatesphere,oneuniverse.Butthemysteryoftheunityofbeingcannotbeunderstoodbelow the nirvanic plane; it cannot be expressed in the lowerworlds, and allattemptstosymbolizeitmustbeimperfect.

ThedivinefragmentistheMonad,whichisreproducedinthetriplespiritonthenirvanicplane.Thereatmais threefold,anditputsdownoneof itspowersintothebuddhicandanotherintothementalplane.ItcontainsthepossibilitiesoftheLogos,butisatfirstquiteincapableofexpressingthem.Atmapouringitselfforthappears inManasas the individualizingprinciple, the“I”-making facultythatgivesrisetoindividualityintime,astheoppositetoEternity.Itdrawsrounditmatter to express itself on the uppermanasic plane, and thus creates as itsvehicle the causal body, which lasts.throughout the long series of humanincarnations. That is the body createdwith pain, bymeans ofwhich themanpurposestodevelop.

ThinkofAtmaaspouring itself forthon to the thirdplanedownwards, themanasicplane. It draws around itselfmatter of thehighest level of that plane,andformsthecausalbody.Thatbodyisthenitsvehiclefortheexpressionofthemanasic aspect of itself on that plane. It ismanasworking through the causalbody.Thismanasbecomesdual in incarnation. It reachesdown into the lowerlevelsofthementalplane,andformsthereavehicle—thelowermanas—whichinturnbuildstheastralbody.Initsturnthatprovidestheforcewhichbuildstheethericandphysicalbodies.Eachbodyonitsownplaneisameansforgatheringexperience,whichwhensuitableishandedontothatwhichformedthevehicle;soafterthepersonalincarnationisoverthelowermanashandsontothecausalbody all the experience that it has gained, and the personality perishes. Thecausalbody takeswhateverexperiencesareofanature tohelp itsgrowth,and

theyremainwithitthroughallitsfutureincarnations.

Thecausalbodyalsohasarelationtowhatisaboveit.Whathappensontheinneroruppersideofthatvehicleisthepassingonintothethirdaspectofatmaof the essenceof all experienceswhichmayhaveentered into it;what is thuspouredintothemanasicaspectofatmarendersitcapableofactingwithoutthecausalbody—thatis,withoutapermanentvehiclewhichlimitsit.

The student who thinks this out, will find that it will throw light on theperishingoftheindividuality.ThesameideaappearsintheHinduandBuddhistscriptures.Thecausalbody is the individuality,, thatwhichpersists throughoutthecycleof incarnation. Itcomes intoexistenceatacertainperiodof- time; ithastoperishatanotherperiod.Itisbornanditdies.AstheGitasays:“Certainisdeathfortheborn.”47Thisistruenotonlyintheouterworld,butinthewidestsense;asthereisbirthofthecausalbody,somustitperish.Itisthethingwhichthe divine fragment has built for himself withmuch pain. It is the “I” to thedisciple.Insomethe“I”isthoughtofasevenlower,inthepersonality,butthisis the “I” which has to be reached at the beginning of the Path. It is finallytranscendedatthecloseoftheArhatstageofgrowth,attherealliberation.UptothattimeitisdiminishingandchangingincharacterastheArhatgrows.ItwillultimatelybefoundtobeadefectiveI”,notthereal“I”atall,butatthisstageofhuman evolution any attempt to describe its future condition would bemisleading.

The disciple rightly puts before himself, as his aim, the realization andpurification of the individuality. It is a thing created for the use of its creator.Sometimesitistechnicallycalledacreature;thenwehearoftheman—thetrueman—meetinghiscreature.Soalso the individual, thecreature,meetshisowncreator. This meeting occurs only in a high stage of evolution.When a manmeetshiscreaturebeisperfectandtranscendsindividuality.

Thecreationoftheindividualitytakesplaceatalowerstage;themanisbusybuildingitupforaverylongtime.Thelessevolvedmembersofhumanityarefor a long period shut up in their lower vehicles—that is necessary for theirprogress, before the individual is fully built—so the causal body remains anunconscious shell for a long time,while activities arebusy in, thepersonality.

Thinkoftheagestakeninbuildingthephysicalvehicle;thinkoftheroundsandthestagesthatthepitriswentthroughonthemoonchainbeforebecomingfittopass into human evolution. There is an immense difference in the time thathumanbeingstakeinbuildingtheindividual,thoughalltakelong.Thebuildinggoes on more rapidly in the higher stages under the inspiration of the moreevolvedegothaninthelowerstages;whentheintelligencereachesahighstageitisutilizinghigherforcesandlearningnottowastethem,andthenthebuildinggoes on with immense rapidity. This gives us great encouragement; for inlooking back to the moon chain and thinking of the time we have taken toadvance, itwouldseemvery longif ithad toberepeated,but lookingforwardweseethatprogressmaybecomealmostincrediblyswift.

Thedivinefragmentcandonothingbyitself;allitsdevelopmentmustcomebycontactwithoutsideforces,andthroughthevehicles—itcannotgrowwithoutthem.AsH.P.B.said,spiritissenselessonthelowerplanes.Itcannotbringforthanypowerwithoutavehicleofexpressionon theplane inwhich ithas toact.Further it can only have control of the vehicleswhen they are perfected. Theworkofbringingthevehiclestoperfectiondevelopsthepowersofthespirit toperfection, so the two developments go on together. And when that work iscomplete,spirithasinitselfthepowertodisintegrateitsindividualvehiclesthemomentitleavesthem,andtoreintegratetheminamomentwhenitchoosestodoso.

ThinkoftheperfectedSpiritualBeings.OnlywhiletheywereevolvingatandbelowourhumanstagewerevehiclesnecessaryforTheirgrowth,butwhensucha one, having drawn all the experiences of that evolution into His essence,wishestomanifest,HecanatanytimecreatewhatHewantsformanifestation,andafterhavingutilizedtheforcesoftheplane,canwithdrawthevehicleagain.Whenspeakingof thePlanetarySpirits,H.P.B.mentions thatTheyhavecomethroughhumanity.TheycouldnotappearashelpersifTheyhadnotthroughthehumanstagesdrawnupintotheiressencetheexperiencenecessary.ThusBeingsexistwhomaynotbemanifest,butwhocanmanifestThemselves,bydrawingfromTheiressencetheexperienceTheyrequireandcreatingavehicleinwhichtowork.

Itisnotdifficulttounderstandhowthevehiclesarefortheir“ownuse”.Asweadvanceweriseabove thebondageofeachvehiclemanifestingoutwardly,and learn touse itonly for thehigherwork,withoutanyconsiderationofself.Doingthisasfar’asthephysicalbodyisconcernedshouldbethedisciple’sdailypractice. The physical bodymust bemastered so that it cannot throw its ownreflectionuponyou;itexistsonlyforyoutouse,andyoumustlearntocontrolitcompletely,sothatitcannotcompelyoutoattendtoanyexperiencethatyoudonotwant.Itshouldbeonlyaninstrumentforuse;youaretrainingittohandonitsexperience to theego.Therewillcomea timewhenyouno longerwant tohand on any experience at all; then the “I” takes what it wants for its ownpurpose.Thisisahighconditiontoreach,foritisthestageoftheAdept.

InTheSecretDoctrineitissaidthataMaster’sbodyisillusory.Thatmeansonly that the physical body cannot affect or disturb Him. The forces playingaroundcannotinfluenceHimthroughit,exceptinsofarasHeallowsthem;theycannot throwHimoffHiscentre.H.P.B.hasalsosaid thataMaster’sphysicalbodyisamerevehicle.Ithandsnothingon,butissimplyapointofcontactwiththephysicalplane,abodykeptasaninstrumentneededfor theworkHedoes,and droppedwhen donewith.The same thing is true of the astral andmentalbodies. When the causal body becomes an instrument only, the individualityperishes,atmahavingacquiredthepowerofmanifestingitsthirdaspectonthementalplaneatwill,andnolongerneedingapermanentvehiclethereon.

C.W.L.—Thisstatementseemsatfirstsighttocontradictsomeoftheearlierones.Forexample,wewere told tokilloutdesire—tokilloutvariouspartsofourselves.ItissaidinTheVoiceoftheSilencethatthepupilmustlearntoslaythelunarform48()atwill—togetridofhisastralbody.Thewords“atwill”giveusthekeytotheexpression.Wemustnotdestroytheastralbody,becauseifwedidsoweshouldbecomemonsters,withgreatmentaldevelopmentbutwithoutany sympathy. Many people find emotion a great trouble to them because itoverwhelmsthem,buttheymusttrynottodestroyit,buttopurifyandcontrolit.Itmustbeaforcewhichwecanuseandnotsomethingwhichoverwhelmsus.Wemustnotkillitout,becausewithoutitwecouldneverunderstandemotioninothers,andwecouldthereforeneverhelppeoplewhoarealongthatline;butitmustberefinedandallselfmustbeweededoutfromit.

In thesamewaythe intellectualpeoplemustnotdestroy intellect,butmustbridle it andguide it. It isquite true that intellect likedevotionmay runawaywithpeople.Theydonotalwaysrealizethat;theysaythattheintellectinitselfisa guarantee against anything extreme, but I am afraid it is not.Many peoplemakeakindofgodofintellect;theysay:“Ourreasonistheonlythingwehavetoguideusandwemustalwaysfollowthatouttoitslogicalconclusion.”Thatwould be quite true if all their premiseswere always right to beginwith, butusually they are remarkably deficient. They are generally considering thephysical side of the problem only and leaving out of account the far moreimportanthiddenside,andthereforetheirconclusionsareinevitablywrong.AsIsaidbefore,wemustbebalanced;wemust learntoseeallsidesofaquestion,andwemustendeavourtoavoiddevelopinganyonequality,howevergood,tosuch excess that it is altogether out of proportion to all the other qualities,becauseoftenthemostadmirablequalitymaybecomedangerousifitistakeninthatwayapartfromthewhole.Themanwhopossesseskeenintellectismuchtobecongratulatedbecauseofthatintellectualdevelopment,butallthemoreifhehasthatshouldhebecarefulthattheotherside,thatofloveandsympathy,isnotneglectednorforgotten.

Inexactlythesamewaythosewhopossessthepowerofloveandsympathymustseetoitthattheydeveloptheintellectualsideoftheirnatures,sothattheywillnotbeledawaybytheirsympathyintofoolishactionwhichwillnothelp,but hinder. A person with the keenest sympathy but no knowledge is oftenperfectly helpless, just asmany amanwould be in the presence of some sadaccident, lacking the knowledge which a doctor would have. Many people,thoughfullofsympathyandanxious tohelp,donotknowwhat todo,andtheeffortswhichtheymake,ifignorant,maybejustaslikelytodoharmasgood.Veryclearly,thereistheneedofknowledgeaswellasemotion.

Emotionisthedrivingforceinournatures.ItissaidintheoldIndianbooksthat theemotionsare thehorses,but themind is theguide; themind takes thereins;thereforeweneedtodevelopboth.Wemusthaveourhorses,becausetheyare the means of progress, our storage of force; but we must also havereasonableguidance,orelsetheywillrunawaywithus.All that isperpetuallyinculcated in all occult study, yet it cannot be said too often, because people

forget.Therearealwaysthosewhodeveloponesideonlyandaresadlylackingintheother,andthatisoneofthewaysinwhichevenanadvancedpersonmaycometogrief.

Eachmanistohimselfabsolutelytheway,thetruth,andthelife.Butheisonlysowhenhegraspshiswholeindividualityfirmly,andbytheforceofhisawakened spiritualwill, recognizes this individualityasnothimself, but thatthingwhichhehaswithpaincreatedforhisownuseandbymeansofwhichhepurposes,ashisgrowthslowlydevelopshisintelligence,toreachtothelifebeyond individuality. When he knows that for this his wonderful complex,separatedlifeexists,then,indeed,andthenonly,heisupontheway.

C.W.L.—Theway—meaningthetruespirituallife—canonlybefoundaftertheexperienceofbuildinguptheindividuality.TheexpressionusedherebytheVenetianMaster—that complex thingwhichman has built withmuch troubleand pain for his own use—is true of the individuality, and again, of eachpersonality.TheindividualityitselfissobuiltbytheMonad;itbuildsinturnitsvarious personalities, but all for the use of the higher, and for that alone; themistake allmenmake is that of identifying themselveswith the lower nature,andallowingittodeludethemintosupposingthatitisthe“I”,insteadofwhichthe“I”isinrealitytheMonadfarbehind,whichisusingallthesevehicles.

Thewholeevolutionofmancanbestatedasawithdrawingintohimself,butalways bringing his sheaves with him, never returning empty-handed. Thisprocessofhandinguptheresultofexperiencebythelowertothehigherisgoingonatalllevelsallthetime.Therearemanywaysinwhichwearedoingthatinevery-day life,onlywedonot thinkof it in that light.Forexample,weknowhow to read;we gained that power in this incarnation by passing very slowlythroughalongprocessoflearning.Nowwecantakeupabookandunderstandits meaning at once, without having to think of being able to read.We haveforgotten the details of that experience, and it would be of no value to us toremember them. Some of us have learnt to readmusic, and can play it off atsight,butat firstwhenwewere learningwebadto lookcarefullyateachnoteand then look down at the piano to find it.Now the fact thatwe had to passthroughallthatlabourisforgotten.Wedonotneedtorememberalltheseparate

music lessons in order to be able to play, whichwas the object of thewholeprocess.

It is just the same with the memory of past lives. People who believe inreincarnation often have a sense of resentment at the back of their minds,becausetheydonotrememberthatforwhichtheyarenowsuffering,evenwhilethey are ready to admit that it is the result of wrong doing in the past. Thatfeelingisperhapsquitenatural,butitreallydoesnotmatterintheleast;thesouldoesknow,andhasmadeanoteof thatwhichhasbrought theevil result,andwilldoallitcantoinfluencethepersonalitysoastopreventthesamemistakefromoccurringagain.

Peoplethinkitwouldsimplifytheir livesif thepersonalitycouldrememberall those past incarnations. In some ways it might, but I think that if in thepersonality we had the full remembrance of all our past lives before we hadreachedAdeptship,itwoulddomoreharmthangood.Inthefirstplace,wehavenot the power to weigh all these things calmly. We should find it distinctlydepressingtolookbackattheghastlycrimeswehadcommittedinthepastlives.I have longago learnthow to lookbackatmyownpast lives, but it is bynomeans a pleasure to do so. There are certain beautiful actions, some fineincidentsinthepastlivesofeveryone,andoneisabletolookbackwithacertaindegreeofpleasureonthose,butwehavefoundthatinlookingbackuponapastlife the thing that immediately strikes one most forcibly is the number ofopportunities which one did not see. Here, there, everywhere, we weresurrounded by opportunities, andwe cannot help feeling amazed thatwe tookadvantage of so few of them. Itwas not, usually, thatwe failed to take thembecausewedidnotwanttodoso;ourintentionsweregood,thoughratherfeeblygood,perhaps,andifwehadseentheopportunitiesweshouldhavetakenthem.Nowwe look back andwonder at our own blindness.We say: “If only I hadtaken thisor that courseofactioncertain resultswouldhave followed,andbythistimeImighthavereachedAdeptship.”Butwedidnot.Whenwerisetothatlevelthepowertolookbackwillbeusefultous,butwiththeamountofintellectandfree-willwehavenowitwouldcertainlynotbeanunmixedpleasure.

Letusconsiderthegeneralprinciplesinvolved.Thewholeofthisschemeof

whichweareapartisintendedtofurthertheevolutionofman,thereforetherecanbenodoubtwhatever that if itwerebest forhimthatapersonalityshouldrememberallhispastlives,mostcertainlythatwouldhavebeensoarranged.Asthathasnotbeendone,weshouldatleasthavefaithenoughtoseethatitisbestas it is.Whenamanhas thepower to lookbackhealsogainswith itawiderinsight and amorebalancedviewof things, andby that timehe is so imbuedwith thecertaintyof justice in the scheme that ifhecannot seeexactlyhowaresultfollowedfromitscausehewillsay:“Well,Idonotseethereasonforthis,butIamsureIshalldosopresently.”Itwouldnotoccurtohimtothinkthathehadbeenunjustly treated.Thepersonwho is always talkingof beingunjustlytreated and is perpetually accusing high heaven of neglecting him, does notunderstandtherudimentsofthecase.Weknowthatthelawisabsolutelyjust—asjustasthelawofgravitation—butitdoesnotfollowthatwecanalwaystellexactlyhowitwillworkitselfout.

As I have said, the egomakes a note of that which produces evil results.Warned by past experience, he tries to influence the personality before itbecomes so strong, so definite and decided that it will not be guided by thevaguertouchfromtheegobehind.Itdistinctlythinksthatitknowsbestalongitsownline.Veryoftenitdeclinestobehelpedfromabove,andsotheegocannotinfluenceittothefullextentthathewouldlike.Buthetriestogaincontrol,andaswegoonweshallfeel thishigherselfmoreandmoreendeavouringtotakethereins.Ifwewillidentifyourselveswithhim,weshallfindthatthenhecandoVery much more for us. His chief difficulty is the fact that the averagepersonality identifies itself with the lower vehicles and rather resents hisinterference,but if itcanbepersuaded to identify itselfwithhim, thenatoncethewholedifficultyisverymuchlessened.

When in addition to this there is complete control of the astral andmentalbodies,progressmaybeswiftindeed.Normally,whentheegowantstodealwithonethingthroughhislowervehiclestheypersistinbringinginahundredothers,insendinginreportswhicharenotaskedforandnotdesiredbytheego.Controlofthemindhastobegainedsothatitwillreporttotheegoonlywhathewantsto know.Then,when the ego turns someproblemover to hismind, and says:“ThinkthatoutandgivemetheinformationIwant,”thecontrolledmindobeys

perfectly, whereas under similar circumstances the average mind reports ahundred things which are useless to the ego, because all sorts of wanderingthoughtsbreakinandassertthemselves.

Thesystemofyieldinguptheresultsofthelowerwork,butnotthedetailedexperience, is going on all the time until we attain Adeptship. As the egodevelops,thefirstdecidedchangethatthemanmakesistodrawuptheintellect,themanas,tothebuddhiclevel;hestillremainstriple,butinstead,ofbeingonthethreeplanesheisnowontwo,withatmadevelopedonitsownplane,buddhionitsownplane,andmanaslevelwithbuddhi,drawnupintotheintuition.Thenhediscardsthecausalbodybecausehehasnofurtherneedofit.Whenhewishesto come down andmanifest on themental plane again he has tomake a newcausalbody,butotherwisehedoesnotneedone.

Muchin thesamewaythose twomanifestationson thebuddhicplane—thebuddhiandtheglorifiedintellectwhichisintuition—willbedrawnuppresentlyintothenirvanicoratmicplane,andthetriplespiritonthatplanewillbefullyvivified.Thenthe threemanifestationswillconverge intoone.That isapowerwithinthereachoftheAdept,becauseHeunifiestheMonadandtheego,justasthediscipleistryingtounitetheegowiththepersonality.

Thisdrawingupofthehighermanasfromthecausalbody,sothatitisonthebuddhicplanesidebysidewiththebuddhi,istheaspectorconditionoftheegowhichMadameBlavatskycalledthespiritualego.Itisdifficulttoworkoutthecomparisons in detail with the state through which the Christian mysticsdescribed themselves as having passed, because they approach it from sodifferentapointofview,butthatconditionseemstocorrespondwithwhattheyused to call ‘ spiritual illumination”—that is, the state of the Arhat. It is theunfoldingof theChristprinciple.Wespeakof thebirthof theChristprinciplewhenthereisthefirststirringofthebuddhicconsciousnessintheman,butwhenitissaidtheChristisfullyunfoldedwithinhim,Ithinkitmustmeanthisstate.

Whenpeopleoncereachsomeofthesehigherlevelstherateoftheirprogressisverygreatlyincreased.IrememberoncebeingaskedinIndiawhetheraman’sprogressonthePathmightbemeasuredbyarithmeticalprogression.Ireplied:“Ithink when once progress is definitely started it is very much more like

geometricalprogression.”Thatwasratherdoubted.TheIndiansseemedtofeelthat that was an extreme statement, so I asked the Master Kuthumi whethergeometrical progressionwould be a fair statement of the progress of onewhohadenteredupon thePath.“No,”Hesaid,“thatwouldnotbea fairstatement.WhenonceapersonentersuponthePath,ifheconvergesallhisenergiesuponit,hisprogresswillbeneitherbyarithmeticalnorgeometricalprogression,butbypowers.”Soitwouldnotbeintheratio2,4,8,16,etc.,butas2,4,16,256,etc.That throws a verydifferent light on thematter, andwebegin to see thatwhat is before us is not so impossible and not sowearisome as it sometimesseems.Wehavetakenallthesethousandsofyearstoreachourpresentstage,anditdoesnotseemagreatachievementwhenweconsiderthetimespentuponit.Ifourfutureevolutionweretobeequallyslowthemindwouldfallbackappalledbefore the contemplation of the aeons needed for us to reach the goal. It isencouraging to think thatwhenwedefinitelybegin to tread thePathwemakeprogresswithverygreatrapidityindeed.

I suppose that the averagegoodperson is devoting ahundredthpart of hismindtomakinghimselfalittlebetter.Manypeoplearenotdoingeventhat.Wewho are studying and trying to live by the principles of occultism have gonefurther, and are beginning to devote a reasonable part of our time to it.Whenoncethestageisreachedwhereallourforceandthought isconcentrateduponthisgreattaskweshallgoaheadbyleapsandbounds;howeverbackwardwearenow,whenwecandevoteallourpowerstotheworktobedoneweshallbeabletodoitmuchmoreperfectlythannowseemsatallpossible.

Seek it by plunging into themysterious and glorious depths of your owninmostbeing.Seekitbytestingallexperience,byutilizingthesensesinorderto understand the growth andmeaning of individuality, and the beauty andobscurity of those other divine fragments which are struggling side by sidewithyou,andformtheracetowhichyoubelong.Seekitbystudyofthelawsof being, the laws of nature, the laws of the supernatural; and seek it bymakingtheprofoundobeisanceofthesoultothedimstarthatburnswithin.Steadily,asyouwatchandworship,itslightwillgrowstronger.Thenyoumayknowyouhavefoundthebeginningoftheway.Andwhenyouhavefoundtheenditslightwillsuddenlybecometheinfinitelight.

A.B.—In this commentwe again consider the triplemethodof seeking theway.

Adivisionmaybemadeforpurposesofclassification,bytakingthelawsofnatureascoveringtheworldofphenomena,theworldofobservation, thelawsofsuper-natureasthoseofthehighermanasandbuddhi,andthelawsofbeingasthoseoftherealexistenceofnirvana.Bythelawsofnaturewethenmeanthelawswhichworkon the physical and astral planes and the rupa sub-planes ofmanas.

Thelawsthatareabovethese,butbelowthoseof“being”,maybecalledthelaws of supernature. This includes both the arupa planes of manas and thebuddhic plane. That is the region where life expresses itself more than form,wherematterissubordinatedtolife,alteringateverymoment.Thereisnothingtheretorepresentadefinitelyoutlinedentity.Theentitychangesformwitheverychange of thought;matter is an instrument of his life and is no expression ofhimself; the form ismademomentarily—it changes with every change of hislife.This is trueon thearupaplaneofmanas,andalso ina subtlewayon thebuddhic plane. It is true also of the spiritual ego, which is buddhi plus themanasic aspect of theOne,whichwas drawn up into buddhiwhen the causalvehiclewascastaside.ThatstateiscalledbyChristianmysticsthatofspiritualillumination;itisthestageoftheArhat,oftheChristinman.

Theword supernatural is commonly used to cover anything that cannot beexplained by the common experience of the- world. Anything that appearsirregularoroutofaccordwiththelawsofnaturehasbeensoticketed,muchtotheconfusionof thoughtfulpeople.There is awide-spread revolt in theworldagainstall that iscalledsupernatural;peoplefeel that therecannotbeanythingsupernatural, because there is no irregularity or disorder in nature, no regionwhere law does not exist. The law is working everywhere and it is one. “Asabove, so below” is the universal truth. One nature is expressing itself indifferentways,butisitselfthesamealways.Butwhenwecometowhatisherecalled supernatural,we arrive at a state beyond all that canbe touchedby thesenses—evenusing the term in its fullestmeaning.Wepassaltogetherbeyondeverythingwhichisphenomenal,intothespiritualworldsthemselves.

Theplaneofatma,beyondthat,isnirvana,theregionofbeing,whereallisreality,wheretrueconsciousnessresides.Wearetoseekthiswaybystudyofourinmostbeing.Notuntilwecanreachthenirvanicplaneinhighermeditationcanwegetatouchoftrueatmicconsciousness;butitmaybesoughtfor.Webegintosearchforitbytryingtorealizeitsexistence.Thinkofitasinaregionwhereallis reality, where all limitations have vanished, where unity is recognized. Inmeditationtrytoimagineit,trytofigureittoyourself.Youcanonlydosobyaseriesofnegatives.Youthink:“Isitphenomenal?Itisnotso.Isitintellectual?Itisnotso.”Youseek itbyeliminatingwhat it isnot.You thensay:“It isnotathingthatthesensescanperceive;itisnotwhattheintelligencecanimagine;itisnotfoundevenbytheilluminatedintelligence,withitsvastextent,”andsoon.

Itmaybeasked:“Whyseekitbywhatit isnot,ifyoucanhaveatouchofatmicconsciousness?”Franklyspeaking,itisnotatmicconsciousnessyougetinthebrain,buta littlevibration from themanasicaspectofatmadiffering fromanyother vibration in themanasic consciousness.Vibrations started on higherplanesaredifferentfromthosethatbeginonthemanasicplane.WhenapersonattainstothehigheststageofthePathproper—thefourthorArhatPath—then,in meditation out of the body, he can pass into samadhi and reach the atmicconsciousnessinnirvana.

C.W.L.—This twofold triple division, of themethods by which we are toseekthewayandthelawswhichcorrespondwiththosemethods,isilluminatingandwithoutadoubtintentional.Plungingintothedepthsofone’sinmostbeingleadstothestudyofthelawsofbeing—thelawsofthatplanewhichliesbeyondallthatismanifestationforus,thatistosay,nirvana.Thehigherplanesare,ofcourse, still planes of manifestation, and even what lies beyond them is notreallyunmanifested,butitissotous,atourpresentstage.Onlybystudyofthelaws of being shall we be able to fulfil the real purpose of plunging into thedepthsofourinmostbeing,whichisto“makeobeisancetothedimstarwhichburnswithin”.Clearlythatisaveryhighstageindevelopment—whenwelookfortheatmaandfollowonlythat.

Thetestingofallexperiencecorrespondswiththestudyofthelawsofnature,that is to say, the laws of the phenomenal world, those which work on the

physical,astralandmentalplanesintowhichthepersonalityplunges.Thenweare to learn to understand the individuality by the study of the laws of thesupernatural,bywhichevidentlyaremeantthelawsofthoseworldsinwhichtheego,assuch,moves,thatistosay,thelawsofthebuddhicplaneandthehigherpartofthementalplane.Ofcoursethereisnothingsupernatural,butthatwordisusedhereevidently inasomewhat technicalsense.Throughall theplanes it istheoneLifewhich expresses itself indifferentways, and there is nobreakofnatural law and order in the whole scheme; only when we come to a regionbeyondanythingthatanyofourphysical,astralormentalsensescantouch,arewereachingupintosomethingbeyondthenaturewhichmostofusknow,whereotherandwiderlawsoperate.IthinkitisinthatsensethattheChohanusesthisword “supernatural”.Beyond the sphereof these senseswepass into a regionabovethephenomenal,towhattheGreekscalledthenoumenalworld,whichisthesourceandcauseofthephenomenalworlds.Sothemeaningofthispassageappearstobethatwhenwethoroughlyunderstandthepersonalityweshallhavegrasped “the laws of nature”; when we are seeking to understand theindividuality,weshallbedealingwiththe“lawsofthesupernatural”,andwhen,beyondthat,wetrytorealizetheatma,weshallbestudyingthe“lawsofbeing”.

The differences at these levels are sufficiently great to warrant such aclassification. On the physical plane everything depends very much upon itsform,andthatisalsotrueintheastralandlowermentalworlds.Atthelevelofthecausalbody,thoughitisnotquitetruethatwearewithoutform,atleasttheformsaredifferentandmoredirect.Thethoughtofthecausalbodyislikeaflashoflightningdartingdirectlytoitsobject;insteadofmakingadefiniteseparatedform, it issimplyanout-rush,straight ‘to theobject,of the impulsewhich thethoughthasgiven.

Whenweriseabovethattothebuddhicwereachaconditionwhich,asIhaveexplainedbefore, canhardlybedescribed inwords.There the thoughtofeachpersonisapulsationofthewholeplane,sothateverypersonatthatlevelenfoldswithin himself the thought of all the others and can learn from it and canexperiencethroughit,asitwere.Onecannothopetomakeitveryclear;onecanonlysuggest.

Itiswellforustotrytounderstandthosehigherstates.AlmosttheonlywayinwhichwecandothisisbythemethodadoptedintheHindubooks,whichisalwaysanegation.Theydonotdescribeastateofconsciousness;theygraduallyeliminateallthethingsthatitisnot.Afterdoingthat,ifwecanmanagetoretainasortofsublimatedessenceof the thoughtof the thing,wearecominga littlenearer towhat it really is.The followersof theBuddhaoftenasked: “What isnirvana?”, or sometimes theywould say: “Is nirvana, or is it not?”—that is tosay,has it anexistence,orhas itnot?TheBuddhaononeoccasionanswered:“Nirvanais;beyondadoubtitexists,andyetifyouaskmeifitis,Icanonlysaythat it is neither a state of being nor of not-being in the sense in which youunderstandthosewords.”PerhapsevenHecouldnotmakeitclear tousatourlevel. Inourown far smallerwaywehave the samekindofexperience. I canbear witness that when one develops the buddhic consciousness and uses it,much which we now cannot make clear becomes absolutely plain; but themomentonedropsbackfromthatconditionofconsciousnessonecannolongerexpressthatwhichonehasunderstood.Thatit isnotreadilytobeexpressedisshownbythefactthattheBuddhaHimself,soverymuchgreater,wasyetunabletoputitintowordstobeunderstooddownhere,exceptbynegatives.

CHAPTER10

THENOTEONRULE20

A.B.—TheMasterHilarionaddsthefollowingnotetoRule20.

Seekitbytestingallexperiences;andrememberthatwhenIsaythisIdonotsay:“Yieldtotheseductionsofsenseinordertoknowit.”Beforeyouhavebecome on Occultist you may do this; but not afterwards. When you havechosen and entered the Path you cannot yield to these seductions withoutshame.Yetyoucanexperiencethemwithouthorror:canweigh,observe,andtest them, andwait with the patience of confidence for the hour when theyshallaffectyounolonger.

Intheearlierstagesofhumanevolutiontheegoisnotsufficientlydevelopedto know right from wrong. But the moment he has learned to distinguishbetweenthem,toknowthemasdifferent,moralitybegins.When,forexample,hebegins tounderstandthedifferencebetweendestroyinglifeandguarding it,thereisforhimthebirthofmoralityonthatline.Thekindofexperiencewhichtaughthimthatknowledgeisthennotwantedanylonger.Butthoughthemannolongerneedstotestthatexperience,thereisstillsometimesarushofthesenses,compellinghimtosomewrongaction,andthatafterwardscauseshimtosuffer,becauseherecognizesthatitwaswrongtoyieldtoit.Thesayingofthepseudo-occultist,thatamanmaydowronginordertogainexperience,isneverjustified.Whenanactisdonewhileamanisunconsciousofitsbeingwrongheisgainingnecessaryexperience;butwhen there isknowledge that it iswrong, theneachyieldingmeansafall,andkeensufferingmustfollow.

Theconditionofyieldingunderstressofcircumstanceslastsformanylives;even after aman has entered on the Path the conflict with the desires of thesensesoftencontinues.Beforeonecanmakerapidprogresstherearelongstagesofconflictbetweenthewishthatworksthroughtheastralandmentalbodies,andtheknowledgethatitsgratificationisahindrancetothehigherlife.Theconflictonthelowerstagesislong,andwhenitpassesonintoahigherstage,andariseswhenmental images aremixed upwith the desires of the senses, temptations

becomemoresubtle,forthemindidealizesthesense-objects,refinesthegrosserimpulses,andpresentsdesiresintheirmostalluringaspect.Anotherstagecomeswhen the aspirant is on the Path proper, for even there the keen force of oldtemptations is sufficiently strong toassailhim. It is in this connection thatwehavethestatement in theMaster’snote,whichshowsthedisciplehowhemayutilizethem;hecanweigh,observe,andtesttheseseductions,waitingpatientlyforthetimewhentheyshallaffecthimnolonger.

Whenthecentreofconsciousnesshasseparateditselffromthebodyofdesireandmoved to themanasic plane, a considerable advance has beenmade.Themannolongerlooksonthebodyofdesireashimself,butasmerelyavehicle.Yetitsvibrationscanstillaffecthim,forithasalifeofitsown,andsometimesitis as if the horses had run awaywith him. That is the stage spoken of in theKathopanishat, when the driver has reined in the horses and they are goingquietly,butarestillliabletorushawaynowandthen.Thediscipleknowswhentheyhaverunawaybytheexcitementof thesenses. It isastageofgreat trial.Thewholenatureofthemanisshamedandpainedbythedegradation;hecannotyieldwithoutsuffering.Inhisnormalconditionofconsciousnessthesensesdonot attract him, he does not feel the temptations of the body,which are reallyastral.Yet times comewhen hedoes feel them.This happens because the oldmould of desire is not broken up, and it has been vivified from outside. Thechannelhasnotdisappeared,thoughitiswearingout,andthedangerexiststhatitmaysuddenlybefilledfromtheoutside,andthenthedesire-formisrevivified.Astral influences cause vibrations in it strong enough to affect the man’sconsciousness again; left to itself it would not affect him; but he comes to aplace,timeorpersononaccountofwhichstronginfluencesfromoutsidevibratethroughhimandrevivifythisoldform.

Theyaretoberecognizedascomingfromoutside,notfromhimself,sothediscipleoughttounderstandwhattheyare.Withshame,degradationandhorrorhefeelsthisthing,andwondershowhecanfeelit.Theansweristhatthereisastage in growthwhen seductions coming from the sensesmay be experiencedbutneednotbeyieldedto.Themanthenpassesthemby.Hesays:“Ifeelyou;Irecognizeyou;Iweighyou;butIrefusetobemoved.”That is themeaningofthepassageintheKathopanishat,where itsays themanhascometo thepoint

wherehecanholdthehorsesin.Hecanholdthesensesundercontrol.Itisthelastlessonwithregardtothetemptationofthesenses.Whenitislearned,theirpoweroverthemanhaspassedforever.Neveragainwilltheyhavethepowertoaffect him; it is the last strugglewith them, andwhen it is over the soul hasescaped.

When that timeof struggle comes, and itwill come to everyone, after thecentreofconsciousnessismovedontothemanasicplane,itisanimmensehelptorealizeitsnatureandtoknowhowtodealwithit,tobeabletosay:“ItisnotI;itissimplyavibrationfromthelowernaturesentouttome;Irejectit;thatismyanswer.”Themomentyourepudiate it, thesenseofhorrorgoes;yourefuse tofeelitsinfluence.Whenyouhavedonethat,youcantestyourself,andseewhatpartofyournatureitisworkingupon.Thenyouwillwaitwithpatienceforthetime when you will feel it no more. You trust in the law; you sit down andpatientlywait,andpresentlyitwillbeunabletosetupanyvibrations;thesensescannotmakeyou respond to them.You say: “I canwait patiently for the timewhenIshallnotfeelthisthing.ItisadeadformrevivifiedthatIfeel,anditwillsoonbebrokenupandwill fadeaway.”There isnothing leftbut towait so—perhapsformonthsorforyears.Thevictoryiswonwhenyouareabletodothat—the mould is broken. Recognition of your patience gives the last blow toshatterit,andneveragaincanitaffectyou,unlessyouturnyourbackuponthegoal,whichseemsanimpossibility.

Thereisoneotherthingforwhichthisexperienceisvaluable;untilyouhavepassed through ityoucannothelp thepersonwhoyields.Youcannothelpanyhumanbeingunlessyouareabovehim,andyetyoucannot lift anyoneunlessyouunderstandwhatheisfeeling.Thereisastagewhereyouyourselfareinthegripofdesire;youcannotthenhelpotherswhoareinthesamedifficulty.Later,you escape.You repel desire, and reach a pointwhere you cannot understandwhyanothermanshouldfallintotemptation;notunderstandinghisfeelings,youcannothelphim;youcanpointouttheeviltohim,butyoucannotgivespiritualhelp.Youcannotpourstrengthintohimbecauseyouareoutsidehim,andasyouarenot feelingwithhimyou feel a shockofhorror.Whenyouget thathorroryouareuseless.Youcanneverhelpanyonefromwhomyouare repelled; it isbettertoleavehimalonewhenyoufeellikethat.Youmustbeabletofeelwitha

personinordertohelphim.

Eventhoughyoucanfeelwithapersonyoucannothelphimifhemakesawallabouthimself; insuchacase, it isbetter todrophimfora time, forhelpgiven from theoutside isofnouse.Youmayhave togiveup trying tohelpapersononthephysicalplane,butyouneednotstopdoingsofromtheinside.Tohelpfromtheinsiderequiresmorecouragethantodosofromwithout.Itisfarmoregratifyingtogiveoutsidecounselandadvice;itismuchmoresatisfyingtothelowernaturethangivinginsideandunseenhelp.

Another thing—if you can help a person, do not be turned away by theopinionofsomeoneelsethathedoesnotdeservehelp,norbyhisownideathatyouarenothelpinghim.H.P.B.wassometimescondemnedbyherownpupils.They saidharsh thingsofher, but shewasgoodand strong, anddidnot repelthem,butwentonhelpingthemfromtheinside,leavingthemtothinkwhattheywould.Byhelpingfromthe insidewewearawayantagonism.Whenyouhavefeltantagonism,antipathyofmind,toothers,possiblyeventoyourownteacher,asyoudosometimes,youperhapsblamethem.Whereyouhavefeltawallyouhave thought it was their wall, but later on you realize that the wall was anillusion—a thing you had yourself created on, the mental plane.When goingthrough this stage we have built wall after wall, and have suffered by theexistenceofthewalls,untilwethrewthemdown.

Thereisastillhigherstage,whichisdifficulttoexplain.TherearemenwhomakealinkbetweentheGreatOnesandthemassofhumanity.AswassaidofJesus, they feel the sufferings of men and their temptations and yet they arewithoutsin.Itisthestagewherethepersonisinanabsolutelypuredesire-body;alldeadmatterhasbeenclearedawayfromit,andonlythepowerofreflectingimagesisretained.Themanisincapableofsin.

Supposesuchpersonsdidnotexist;therewouldbenolinkbetweenhumanityandtheGreatOnes.Theypreservealink,andinTheirperfectpurityTheyfeelinThemselvesthesufferingsofothers.ThisstagecomesimmediatelybeforethatoftheMaster;itisthelaststageoftheArhat.AMastercannotsufferpain,Hisconsciousness is so perfect;He can image past experienceswithout suffering.The experience is toHim a perfect image,without pain. But in the advanced

conditionofthestagebeforethat,thoughthemancannotsin,andthepersonalityispure,ityettransmitsasenseofsuffering.

InexotericbooksthisstageissometimesconfusedwiththatoftheMasters,andafeelingofsufferingisattributedtoThem.Itisinthestagebeforethatthatthereissuffering,wherethoseinthestageofArhatshiparesharingtheworkoftheMaster, without having lost the susceptibility of feeling pain. TheMastertranscendsallsuffering.TheArhatstakepartinbuildingthe“guardianwall”,butthey build it with pain. People are apt to apply to theMasterwhat is true ofhigherdisciplesonly,whoare still ina stagewheresin is transcended, thoughthepowertosufferisleft.

Atthelowerlevelwemaysympathizewithfriendsuntilweloseallsenseofdifference,andwemustsufferifwesympathizethusdeeply.Untilahamkaraistranscendedsympathyandsufferingmustgohandinhand.Ifwegooutofthisstagetoosoonweloseourpowerofsympathy;thatisoneofthetemptationsonthe Path. Great Ones fall back even when they have reached the last stage,becauseiftheylosesufferingaltogether,theylosesympathy,andifsympathyisnotperfect,thewallofseparatenessisnotthrowndown.

Butdonotcondemnthemanthatyields;stretchoutyourhandtohimasabrother pilgrim whose feet have become heavy with mire. Remember, Odisciple, that great though the gulf may be between the good man and thesinner, it is greater between the good man and the man who has attainedknowledge; it is immeasurable between the good man and the one on thethreshold of divinity. Therefore be wary lest too soon you fancy yourself athingapartfromthemass.

A.B.—Herewe are told thatwemust not condemn themanwho yields totemptation.Whenyouhavepassedthroughthestageoftrial,thereisnofearofyourcondemninganyone.Whentemptationsare transcended,andyouthinkofthetimewhenyoustillfeltthem,youwillnotcondemnthemanwhoyields.

The difference between the virtuous and the viciousman is comparativelylittle;botharestrugglingintheearlystages,andwhenlookedatfromeithersidethedifferenceissmall.Butwhenamanhasattainedknowledgeandhasseenthe

meaningofvirtueandvice,hehasmadeanenormousstep.Whenheseesvirtueandviceonlyasthepairofopposites,hehastranscendedknowledge;hestandson the threshold of divinity, and the difference is immeasurable.We have thewarningherethatifwetoosoonthinkourselvesapartfromthemasstherewillcomethetemptationtodespisethosebelowus,andthenweshallfall.Apersonwhohasreacheddivinitylooksdownonnoone;hecanfeelwithall,andisonewiththelowest.

Whenyouhavefoundthebeginningof theway thestarofyoursoulwillshowitslight;andbythatlightyouwillperceivehowgreatisthedarknessinwhich it burns.Mind, heart, brain, all are obscure and dark until the firstgreatbattlehasbeenwon.Benotappalledandterrifiedbythesight;keepyoureyesfixedonthesmalllightanditwillgrow.Butletthedarknesswithinhelpyou to understand the helplessness of those who have seen no light, whosesoulsareinprofoundgloom.

A.B.—Whenwelookuptotheregionofatmaandworshipthelightwithin,weshallseethelightasitgrowsstronger.Whenyoufirstseethatlightyougetatouch of consciousness bywhich you see the darkness in which it burns; thecontrast shows it to you. It is then that darkness within that will help you tounderstandthehelplessnessofthosewhohaveseennolight.Itisforthemthatrealcompassionisnecessary.Thereisnoneedtofeelsufferingforpeopleaftertheyknowthatthereislight.Compassionisneededforthosewhodonotknowthat they are in darkness, but are immersed in trivial things, and yet thinkthemselveswise.Theirdarkness is sogreat that they reallydonotknowwhatcauses them somuch suffering.They are the people towhom theGreatOnessendcompassion.

Those who have seen even a little light are making progress in things ofwhichmenintheworldhavenotcaughtaglimpse.Whenoncethelightisseenthiskindofcompassionisnotwanted.Ifsuchamanisseentobesuffering,itisrecognizedthatheisbreakingdownthewallquickly,andthatitisgoodforhimthatheisabletodoit.

C.W.L.—Whenwebegintohaveknowledgeoftheexistenceofthesoul,werealizeagreatfactofwhichthevastmajorityofmankindknowsnothing.Most

people—evenso-calledreligiouspeople—havenocertaintyof theexistenceofthesoul.Mostof themarelivingentirelywithaviewtothisworld.Theymayholdatheoreticalbeliefintheimmortalityofthesoul,butthethingsoftheworldaremoreimportanttothemandtheirlivesareonlyincomparativelyfewcasesguidedbythisbelief.

That the “star of the soul” may show itself we must first be sure of theexistenceof thesoul,wemustknowitaswithinourselves.Whenwehavesetour affections on things above,whenwe know certain truthswithin ourselvesandnothingcanshaketheirrealityforus,thestarisbeginningtoshowitslight—thereisafaintreflectionofit.Bythattinygleamweseehowdenselyignorantwehavebeenandstillare;thatisthefirstfeelingwegetwhenwegainalittlemoreknowledge.

“Thefirstgreatbattle”isthebattlewiththesenses.Inhissteadyfightagainstthemthemanhasarrayedhimselfagainsthislowernature,andhaswonthrough.Whenthegleamoflightcomesweseehowdarkthewayhasbeen,howallouractions,andevenouraffections,havebeenwithoutthatdirectionwhichmakesthem real. The little lightmakes all seem hopelessly wrong; it makes us feelhelpless,butwemustnotbeappalledbythesight.

Blamethemnot.Shrinknotfromthem,but try to lifta littleof theheavykarmaoftheworld;giveyouraidtothefewstronghandsthatholdbackthepowersofdarknessfromobtainingcompletevictory.

C.W.L.—Wemust be careful not to misunderstand this passage. The fewstronghands are theGreatWhiteBrotherhood.The struggle is not against thedevil as the Christian puts it, nor must we think of the black magicians asholding the powers of evil. It is the overpowering strength ofmatterwhich ismeantherebythepowersofdarkness.Ourhelpintheefforttoovercomethemisneededandiscalculatedupon—itispartofthescheme.

ThereareonlyafewstronghandshelpingatpresentbecauseourhumanityhasasyetevolvedveryfewAdepts.TheLogoshasbasedHisplanontheideathat as soon as there are thosewho understand it theywill co-operatewith it.That isshownbythefact thatuptothemiddleof thefourthroot-race, indeed,

evenalittlepastthattime,allthegreatofficesinconnectionwiththeevolutionof theworldwere held by peoplewho did not belong to our humanity. Somecame to us fromVenus, others from theMoon.Thesewere greatAdeptswhowere really free, whomight have gone off altogether into higher realms. Butafter themiddlepointofevolutionweourselveswereexpected todevelopourownTeachers,andtheLordGautamaBuddhawasthefirstofThese.Itisclearlyintended thatwenotonly furnish theverygreatofficials, suchas theBuddhasand Christs, but also that all of us at our very much lower level should beintelligentlyco-operating,andtryingtopushonevolutionasmuchaswecan.

Thendoyouenter intoapartnershipof joy,whichbrings indeed terribletoilandprofoundsadness,butalsoagreatandever-increasingdelight.

A.B.—ThismeansthatwehavecomeintorelationwithThosewhoselifeisbliss,butsidebysidewiththatexperiencethereisstillsadnessbecausewefeelthedarknesspeoplearein.Youhavesadnessforpeople,becauseyouarenotyetatthepointtosay,whenyouseesuffering:“Yes,itiswell.”Atthisstagetherecomesasubtlefeelingaboutpleasureandpain thatdoesnotexist in the lowerworld; you feel the more keenly until the light has become perfectly clear,becausethelightshowsupthedarkness.Yetanincreasingdelightwillcome,byrecognitionofthelaw.Morethanthat,nobeingisunhappyinthefundamentaldepths of his consciousness, because all are parts of the divine life, which ishappinessitself.Moreandmoreasheprogressesdoesthedisciplecontactthosedepths,untilatlastherealizes,tousethewordsoftheGita,thathewasgrievingfor those who should not be grieved for, that the wise grieve neither for thelivingnorforthedead.Whyshouldonegrieveforabeingwhoisfundamentallyhappy?

Thediscipleentersintoapartnershipofjoy,butthisverypartnershipbringstoilandprofoundsadness,becauseheoscillatesfromoneconditiontotheother.He must learn to feel the inner joy, and yet not lose touch with the lowerprinciplesofothers,inwhichtheirsorrowisfelt.Hemustfeelthattoo,butmustnotbeoverwhelmedbyit.ThePathisasnarrowastheedgeofarazor,butweare to maintain perfect equilibrium upon it, while the pairs of opposites playuponus.OnegreatfunctionoftheMasteristopreserveourbalance.Thepupil

willbeswayingfromonesidetotheother.WhenthegloomcomestheGuruwillsend to him remembrance of the partnership of joy: when he tends to losecompletetouchwiththesorrowsoftheworldthereminderofsorrowwillcome.

For a long time the disciple is subject to these oscillations.We should notattainperfectionunlessweexperiencedthedifferentthingsseparately,beforewereachedequilibrium.It is theexperienceofmankind thatwehave to learnonelessonatatime,thatwemaygiveitfullattention.Thedisciplewhoistreadingthepathisthrownfromonesidetotheother,untilhelearnstokeepthebalance.Sometimesanentirelycauselessgloomcomesdown,andhefindshimselfdeepintheshadow.Hefindsnoreasonforit;heonlyknowsthatitisthere—agloomthathecannotshakeoff.Ifhehaslearnedthelessonrightlyhewillacceptthatquietly and patiently, and will not try to escape from it. He will then learnsympathyandpatience,andotherlessonswhichcanbelearnedinthegloom,notinthelight.Acceptedinthisspirittheperiodofgloomisnotsuchanunwelcomething, for all the worry and trouble have gone out of it. We should take thelessons,andlearnwithoutsuffering.Peopledonotsuffersomuchfromgloomasfromimages.Likeachildafraidofthedark,wefillthedarknessofthesoulwithshapesofhorror.Thedarkness issimpledarknessandnothingelse; itcontainsnothingmorethanthelessonswhichithastoteachus,andallthephantomswill,intime,disappear.Thedarknesscannevercrushus;atfirstitparalyzesuswithfear,butatlastwelearnitslesson.

At the last Initiation, thatof theMaster, theatma is seenasaclear light,astar,andwhenitspreadsout,atthelastbreakingdownofthewall, itbecomesthe infinite light. Before that theArhat can feel the underlying peace of atmawhen inmeditativemood,butconstantlyhe returns to thesorrow.Butwhenaman rises to the atmic plane in full consciousness, and the buddhicconsciousnessmergesintothat,thereisbutonelightseen.ThisisbeautifullyputinTheVoiceoftheSilence:“TheThreethatdwellingloryandinblissineffable,nowintheworldofMayahavelosttheirnames.Theyhavebecomeonestar,thefirethatburnsbutscorchesnot,thatfirewhichistheUpadhioftheflame.”

Whilethemanwasinthecausalbody,hesawtheSacredThreeasseparate,butnowheseesThemasthethreeaspectsofthetripleatma.Buddhiandmanas,

whichwere “twins upon a line” in the buddhic consciousness of the previousstage,arenowonewithatma, thestarwhichburnsoverhead, thefirewhich isthe vehicle of the monadic flame. Then says the Teacher: Where is thyindividuality,Lanoo,wheretheLanoohimself?Itisthesparklostinthefire,thedrop within the ocean, the ever present ray become the All and the eternalRadiance.”Hewhowasdisciple isnowaMaster.Hestands in thecentre,andthetripleatmaradiatesfromhim.

C.W.L.—Youenter into a partnershipof joy, but it brings also terrible toilandprofound sadness, says theMaster’snote.Allof that is true,but it is alsotruethattheever-increasingjoycounterbalancesthesadness.

Everystudentwhohasdevelopedhisfacultiesfully is,by thehypothesis,asympathetic man; he must pass through a period of sadness and almost ofdespair,becauseofall thesorrowandsufferingwhichhesees.Becausepeoplearebackwardinevolutionandarenotyetreasonable,thereisinevidencemuchmoreofsufferingandsorrow,ofanger,hatred,jealousy,envyandthelikethanofhighvirtues, so that there is apreponderanceofunpleasantvibrations fromhumanity.This shows itself in theastralworld, so that anymanwhobecomesfully developed astrally becomes at the same time aware of the sorrow andtroubleoftheworld—awareofitonlyinavagueway,butitiseverpresentwithhimasaweightrestinguponhim.Constantly individual instancesof theastralsorrow and suffering which happen to occur in his neighbourhood also pressstronglyuponhim.Inadditionanycatastropheinvolvingagreatdealofsorrowto a large number of people distinctly influences the astral atmosphere of theworld.

Thestudenthastolearnhowtoreceivethatwithoutbeingweigheddownbyit,andthattakesaconsiderabletime.Hegraduallylearnstolookmoredeeply,andastimegoesonhebeginstoseethatallthistroubleisnecessaryunderthecircumstanceswhichmenthemselveshavecreated.Thesufferingthatcomesisanecessitybecauseoftheirgreatcarelessnessandlaxity.Ifmenhadbeenalittlemore careful a very great part of it could easily have been avoided. I havementionedbeforethattherealsufferingbroughttousbykarmafrompastlivesisperhapsatenthofthatwhichcomestous,andtheothernine-tenthsistheresult

ofourownwrongattitudehereandnow,inthislife.Inthatsensethereisavastamountofentirelyunnecessarysuffering.Buttheothersideoftheshieldisthatwhile people persist in taking the wrong attitude, in thinking and actingfoolishly,under theeternal lawsufferingmustcomeupon them; inan indirectwaythat isdistinctlygood,becauseit isbringingthemtoasenseof theirownfolly.Thepityisthattheyneedsoverymuchreminding,thattheycannotatoncetake thehintandalter theirattitude—somuchsufferingmightbesaved if thatcouldbe.

Thisseemstoallofuswhohavestudiedthematterveryeasytosee.Icherishahope,therefore,andIthinkawell-foundedhope,thatthesufferingoftheworldwill diminish very rapidly as soon as the common-sense view of things isacceptedbyafairlylargeminorityofpeople.Theywillcometoseethattheyaremakingtheirowntroubleforthemselves,andinprocessoftimetheywillrefrainfrom all that is undesirable, purely from the common-sense point of view.MembersoftheTheosophicalSocietyoughttobedisplayingbeforetheworldanexampleof theTheosophical attitude towards life,but therearemanyof themwho,althoughtheyknowthesetruths,findithardtoputthemintopractice.Thatisonlynatural,butatthesametimeonedoesfeelthatmanyofthemmighttakeupthenewideasalittlemorequickly,anditiscertainthatthingsofthissortdospread in a definite sort of ratio.Oneman can state a view andmake a littleimpression; tenmen canmakemore than ten times the impression; a hundredmen canmakevastlymore than a hundred times the impression that onemancould, unless he happened to be a rare genius.We have some thirty thousandmembers in our Society; I think if all of themwere really taking this higherphilosophicalviewoflife,andweretherebyobviouslyavoidingagreatamountofsuffering,theywouldformapowerfulandstrikingexample.Inthatwaywecouldhelpavastnumberwhoasyetdonotknowanythingaboutthehighersideofthings.

Whenwebegin tosee thatwhat isbeingdone isalways thebest—thebestunder the circumstances for everybody—our sorrow is no longer of the samekindasbefore.Wearejustassympathetictowardsothers,butwearenolongeroverwhelmedbytheirsuffering;wesympathizewiththembutdonotsharetheirfeelings.TheMastersareprofoundlysympatheticwithpeoplewhoaresuffering,

andyetwecouldnotsaythatTheyThemselvesshareinthatsuffering,becauseofTheirinsight.AsIhavesaidbefore,aMasterisneversad,neverdepressed.Ithas seemed to me sometimes, however, as though even They could bedisappointedwithpeople.IdonotknowthatIoughttosayevenasmuchasthat,but I know this, thatTheymake very strong efforts sometimes to bring aboutcertainresults,andyetthoseresults,throughthefailureofTheirinstruments,arenotbroughtabout.IdonotknowwhetherTheyforeseefromthebeginningthatthoseeffortswillfail.IcannotbutfeelthatinmanycasesTheydo,butyetTheymake themprecisely as thoughThey expected them to succeed. For example,muchworkwasdonebeforethegreatwarinanattempttoavoidit.Thateffortfailed,butwhethertheAdeptswhoinaugurateditknewfromthebeginningthatsuch would be the result I do not know: They worked at it as though Theyexpectedittobesuccessful.

MadameBlavatsky inmanycasesofferedpeopleopportunities in a similarway.Sometimesshemadeeveryendeavourtopersuadethemtotakethem,whensheknew from thebeginning that theywouldnotdo so. Iwell rememberoneoccasiononwhichsomepeoplecametohertomakeenquiries.TheyseemedtomeobviouslyunsuitedforanyTheosophicknowledgeor-work,sincetheywerenotatallintheframeofmindinwhichitwouldbeofusetothem.Shespoketothesemerecasualstrangers,andtoldthemaboutquiteintimatethingswhichshehopedtodointheSociety.Theywererathersneeringpeople,whodidnotseemintheleastworthyofsuchconfidence,andwhentheywentawaytheCountessWachtmeister said: “Madame, why did you tell those people these things? Itseems certain they are not the sort of people towhom itwould do any good.Theywillonlygoawayandsneer,andperhapsdousharm.”MadameBlavatskyreplied:“Well,mydear,somekarmahasbrought themtome,andImustgivethemtheirchance,anddoallIcanforthem.”Shethoughtthattotakethemtosomeextentintoherconfidenceinthatwaywasgivingthemachance.Icannottell,andshecould,hownear theymayhavebeeninwardly to takingit,butonthesurfacetheirattitudewastheconventionalsneeringattitude.Weneverheardanymoreofthem,buttheyhadhadtheirchance.Somepastkarmahadevidentlygiven them the right to the opportunity, and though itmeant nothing to themthen, it may possibly help them a little towards taking it when another suchchancecomestothem.

On this occasionMadameBlavatsky carried out very fully the idea of notblamingpeoplewhoareindarkness.Sheknewthatthemoreself-satisfiedtheywere themore theywere tobepitied. It isuseless toblameanybodyforbeingwhathehabitually is,because that ishis level inevolution; that isasfarashehasgot.Ifhefallsbelowhisaveragelevelwemayreasonablysay:“Youknow,thatiswrong;yououghtnottohavedonethat,”anditmaypossiblyhelphimnotto do it again. But the level where aman habitually is showswhere he is inevolution,andhoweverfarbackheisthereisnothingtobegainedbyblaminghim.Itwouldbeasfoolishastoblameachildoffiveyearsoldbecauseheisnotyetten.

Then again, those very people who frequently exhibit the least pleasantcharacteristicshaveinthemthepotentialityofthehighandnoblethingsaswell,andsometimesthesecomeoutinagreatburstwhenanemergencyarises.AsIexplainedbefore,therearemenwhoseordinarylivesarecertainlyat-averylowlevel, yet in some great emergency they may show an unselfishness whichenables themto throwawaytheir livesfor thesakeofacomrade.Manalwayshasthegodwithin,anditshowsoutsometimeswhenweleastexpectit.Becauseit is there, it is always possible to appeal to it. We cannot always reach it,becauseitissodeeplyburied,yetinmostcasesweareabletocatchaglimpseofitinsomeway.

Thesightofthesufferingoftheworldalsobrings,itissaidhere,terribletoil;once having seen this vastmass of backwardness andmiserywe cannot helpworkingallthetimetoalterit.Thereisnothingelsetobedone.Wecannevergobackintotheworldandbecarelessoftheexistenceofthesufferingandsorrowwhen once we have really felt it. Yet behind the toil is a great and ever-increasing delight. This comes from the recognition of the law; we see themeaning of suffering and the good that is to come out of it. Note thewords:“Youenterintoapartnershipofjoy.”Thatistherealbeautyofthishigherlife.We come into partnership with the greater people. We feel ourselves to beworkingforandwithThem,andthatisofitselfsogreatajoythatitsupportsusthroughworkwhichotherwisewemightfeelitimpossibletocarryout.

CHAPTER11

RULE21

21.Lookfortheflowertobloominthesilencethatfollowsthestorm:nottillthem.

It shallgrow, itwill shootup, itwillmakebranchesand leavesandformbuds,while the stormcontinues,while thebattle lasts.Butnot till thewholepersonality of the man is dissolved and melted—not until it is held by thedivinefragmentwhichhascreatedit,asameresubjectforgraveexperimentand experience—not until thewhole nature has yielded and become subjectunto its Higher Self, can the bloom open. Then will come a calm such ascomesinatropicalcountryaftertheheavyrain,whennatureworkssoswiftlythatonemayseeheraction.Suchacalmwillcometotheharassedspirit.Andin thedeep silence themysteriouseventwilloccurwhichwillprove that thewayhasbeen found.Call it bywhatnameyouwill, it is a voice that speakswhere there is none to speak—it is a messenger that comes, a messengerwithout formorsubstance;or it is the flowerof thesoul thathasopened. Itcannotbedescribedbyanymetaphor.Butitcanbefeltafter,lookedfor,anddesired,evenamidtheragingofthestorm.

C.W.L.—Thebloomingofthefloweristhedevelopment,theunfoldmentofthesoul.Theworstfeatureofsorrowandsufferingdownhereisthefeelingthatoneishelpless.Peopleengageinallsortsofstruggles,andinmanycasesthinkthey are predestined to fail. They will say: “I have heard of certain peoplemakingrapidprogress,butthereisnochanceforme.”Theyarehopelessaboutitbecausetheydonotknow.Wecanneveragainhavethatfeelingwhenoncethesoul has unfolded itself, because we know.We shall still have struggles andtroublesanddifficulties,butweknowforcertainthatassoulsweareinvincible.

Asissaidhere,it isinthesilenceandthecalmthatthesoulgrows.Peopletellus,andIthinkthattheyoftenemphasizeitquiteunduly,thatthesoulgrowsthroughsuffering.Putthatwaythestatementisnotquitecorrect.Itisbymakingmistakes and correcting them that the soul learns how to grow, and suffering

invariablycomesastheresultofthemistakes;butasIhaveexplainedbefore,thegrowthdoesnottakeplaceduringthesuffering,butafterwards.Apersonmaybeverymuchbetterafterasurgicaloperation,but the improvementdoesnot takeplacewhiletheoperationisbeingperformed49..)Inlikemannerwhilepeopleareinthethroesofallsortsofterribledifficultiestheyarenotgrowing,butbytheway inwhich theymeet those difficulties theymay be learning to grow aftertheyhavesurmountedthem.Itisinthesilencewhichfollowsthestormthattheflowergrows.Itispossiblethatplantsmaydevelopstrengthwithinthemselvesbyenduringastorm,butgrowthcancomeonlywhenthebuffetingofthestormis over.Wemust have gone through the turmoil of battle beforewe gain thatgreat rewardofvictory, therealunfoldmentof thesoul,whichbringswith itacalmcertaintywhichnothingagaincanevershake.

Thewholeworldiscryingout,asitwere,forthatcertaintyaboutthehigherthings.Soeagerare thepeople thatanycharlatanwhoprofesses tohavedirectknowledge is at once assured of a following. Any teacher who is in earnestalwaysdrawspeopleroundhim,becausethereligionsof theworldhavefailedsadlytogiveanyrealsatisfaction.Theweakpointofmostreligiousteachinginregardtoallthesubjectsisthatitdoesnotexplain;itsimplylaysdownthelaw—perfectlygoodlaw—suchas“Thoushaltnotkill,”but itdoesnotexplainindetailwhy all these things arewrong. For example, as regards anger and evilthought,nothingistaughtastothewrongdoneinthatwaysolongasitdoesnotshow itself either in speech or in action. Yet Christ spoke plainly enough onmatters of that sort. He declared emphatically with regard to the seventhcommandment that a man who looked in the wrong way upon a woman hadalreadycommittedthesininhisheart,butthereisnorecordofHishavinggivenanyexplanationastothewayinwhichthethought-formacts,whichwouldhavemadeHisteachingonthatpointfarmorecomprehensible.

Thefirststeptowardsgainingdirectcertaintyaboutspiritualorsuperphysicaltruth is that which is in effect—the first step in all occult progress—thedominating of the personality. When we have achieved that, peace comes atonce, andwe then findwehave been living in themidst of an atmosphere ofpeaceanddidnotknowit;becauseweourselvesmadealittlestormaroundusforus thepeacewasnot,even thoughsomeofourneighboursmayhavebeen

livinginitallthetimeWhenthissoulfaculty,thiscertainty,isattained,nothingever seems the same again, because thenwe can no longer have any sense ofhopelessness. That which we merely believe may fail us at a critical time,because the basis of beliefwhich satisfies aman at one time does not alwayssatisfy him at another, when perhaps he is under tremendous strain. But thiscertainty always satisfies.When oncewe have seen and known for ourselves,even though that sight andknowledgemay fall away fromus andwemaynolongerbeabletoclingtothem,wecanalwayssay:“Ihaveseen;Ihaveknown;justnowIamnotabletoseeortoknowbutIhaveseen,Ihaveknown,”andthatcertaintycarriesusthrough.

Indeed,whenwehavehadthisdirectexperiencewefinditverydifficult tothinkourselvesbackintotheconditionmwhichwewerebefore.Itchangesourwhole attitude towards everything in theworld.Happeningswhich seemed ofgreat importancebeforeare seen tobeofmuch less significance;now thatweknowthegreat inner truthof thelifewhichreallymatters, theouter lifewhichdoesnotmattertakesitsproperplace.Yetwehavetorememberthatmostpeoplewhom we meet are still where we were before we had that expansion ofconsciousness, and it is sometimes a little difficult not to lack sympathywiththem,becausetheyarepursuingwill-o’-the-wisps.Weforgetthatuntilyesterdayweweredoingthesamething.

Thesilencemaylastamomentoftimeoritmaylastathousandyears.Butitwillend.Yetyouwillcarryitsstrengthwithyou.Againandagainthebattlemustbefoughtandwon.Itisonlyforanintervalthatnaturecanbestill.

Theactualmomentofcompleteunfoldmentmaytakeplaceatanypointofaman’scareer;thatistosay,whenthetimecomesforthesoultounfolditcandosowhetherithasaphysicalbodyornotatthetime;thesilencewouldlastonlyamoment,oronlyaveryshorttime,hereonthephysicalplane,butitmightwelllastathousandyearsifthemanwereintheheaven-world.Itwillcomeatsometime toall, andonceattained it canneverbe lost.Yet it isonly foramomentthat-naturecanbestill,becauseevolutionissteadilygoingon,andtostandstillisnottoevolve.Ithasbeensaidthatinoccultismnomanstandsstill,thatheisalwayseitherretrogradingoradvancing.Idonotknowwhetherthatisactually

so,butitisquitecertainthatifheisnotadvancingheshouldexaminehimself,andtrytofindoutwhy.Thereoughttobesteadyandcontinuousprogress.

WecomenowtotheMasterHilarion’snoteonRule21.

Theopeningofthebloomisthegloriousmomentwhenperceptionawakes;with it comes confidence, knowledge, certainty.The pause of the soul is themomentofwonder,andthenextmomentofsatisfaction—thatisthesilence.

Theopeningof thebloom is a gradual process.Evenwhile thebud is stilltightlyshutitisslowlyswellingundertheinfluenceofthesunandrainandthemanifold influences that play upon it. The actual bursting of the bud iscomparatively sudden, but the growth is continuous. The growth has beenprogressingbeforethat;itwillgoonafter.Totakeanotheranalogy:thegrowthofthechickenhasbeentakingplaceinsidetheeggbefore,anditcontinuesafter,thebreakingoftheshell;thereisaparticularpointwhentheshellisbrokenthatisforusthedramaticmoment,thoughitisreallyonlypartofasteadygrowth.Itisthesamewiththegrowthofthesoul.

Thispassagerefersalsotoaparticularstageinthedisciple’slife.ItdescribesthefeelingsofthemanwhenthefirstgreattruthofInitiationisputbeforehim.PeopleareapttothinkthatthethingsthatwillbetaughtatInitiationaremanyandvarious.Iviolatenopledgeinsayingthatthegreattruthsarenotallgivenatthe same time. At each stage one single fact is communicated—a fact thatchangesthefaceoftheearthfortheman,inthesamewaythattheknowledgeofreincarnationandkarmahaschangedourlives.Onewouldexpectthat,havinganewfactputbeforehim,itwouldbenecessaryfortheInitiatetogrowintoitandproveit.Itisnotso.Themomentthemanhasthetruthherecognizesitatonceastrue:heneedsnoproof.Thencomesthemomentofwonder;hemarvelsatthebeauty and perfection of it.Only later does he see that this is not everything.Later vision brings more into view, but for the moment it is perfection. Hewondersalsothatwhatissoobvioushasescapedhisnoticebefore.Thencomesthemomentofsatisfactionthatisthesilence.

Know,Odisciple,thatthosewhohavepassedthroughthesilence,andfeltits peace and retained its strength, they long that you shall pass through it

also.

Certainlytheydo,becausethosewhohaveunfoldedthefacultiesofthesoulknowthewholesystem,andsee itall inactionbefore them,andbecause theyseeit,theyyearnthateveryoneshallseeit.Theyrealizethatpartofthatplanisthatweshouldallhelp.Thereforetheydesirethateveryoneassoonaspossibleshouldbebroughttoseethathisdutyistoassist,thatthatistherealworkoftheworld.Weallhavesubsidiaryworktodo;wehaveourparttoplayonthestageofthephysicalworld,andwemustplaythatpartaswell,asnobly,aswecan;itdoesnotmatterwhat it is, itmatters only thatwe shouldplay itwell.Butwemust remember that behind that is the real soul-life, and that is the thing ofgreatestimportance.

Weliveinanatmospherewherethemeansistakenfortheend.Mostofoureducation is built on that plan. For example, people are taught geometry andmathematics,butarenevershownthattheseleadtoacomprehensionofhowthegreatArchitecthasconstructedHisuniverse.Solongaswetakethemasendsinthemselvestheyleadnowhereinparticular;butifwefollowthemupasdidtheancients who invented them, we shall find they are of great use. Pythagorastaughtthevalueofnumbersandofgeometry,buthetaughtittothephysikoi,thatis, to thosewhowere learning the secretsof life.They learnt them inorder tocomprehendlifebetter,anditisfromthatpointofviewthatweshouldstudyallthings,notmerelytomakematerialandcommercialcalculations.

Therefore, in theHallofLearning,whenhe iscapableofentering there,thedisciplewillalwaysfindhisMaster.

Therehasbeenagreatdealofmisunderstandingaboutthosewords,“theHallof Learning”. They are used also inThe Voice of the Silence. The three hallsmentioned there may be taken in more than one way, as I have alreadyexplained.50

MabelCollins,whowrotedownLightonthePath,tookthehalloflearninginaveryliteralsenseasanactualbuilding.Shespeaksofhavingastrallyenteredthisbuildingandseensomeofthesepreceptswrittenthereingoldenlettersonthewall.Shemaybeperfectly right inmaking this statement.Thisexperience

maybelong to theparticularmethodbywhich shewas taught, and thosewhotaughthermayhavehadsuchatemple.Idonotknowwhetherthatisso;IcanonlysaythatIhaveneverseenit.But it isquiteobvious thatmuchofwhat issaidhereabout thehallof learningclearlyrefers to theastralplane,where theaspirant at first learns most of his lessons. Few men have yet developed theastralbodyfully;mostarestill learninghowtouseit; thereforeagreatdealofworkisbeingdoneatthatlevel.Menarealsograduallydevelopingthementalbody,butarenotyetabletousethatasavehicleevenafterdeath.Anyonewhohasdevelopedthefacultiesofthementalbodyandcanlookatdeadpeople,findsthemeachshutupinashellofhisownthought,withcertainavenuesopenfromthatshell—butonlyaveryfew,andonlytoaverylimiteddegree.Thedeadmanlivesinthatshell,andnotinthementalworldatall.Thatiswhyheisperfectlyhappywithhisverylimitedideas.Undoubtedlyhiscapacityforblisswouldbefargreater ifhehad thewholementalplaneathisdisposalandhaddevelopedthefacultieswhichwouldenablehimtofunctionfullyonit.Asitis,heisinthemidstofitall,butbecauseofhislimitationshecantouchonlyasmallamountofwhatmightotherwisebeattained.

Few people have developed themental body to a point atwhich it can beusedasavehicle.PupilsoftheMastersareinduecoursetaughttotravelintheirmental bodies, and to formwhat is called themayavirupawhen theywish towork on the astral plane. Onewho has learnt to do this leaves his astral andphysicalbodieslyingonthebed,andwhenhewishestoworkontheastralplanehematerializesatemporaryastralbodyforthatpurposeandletsitdissolveagainassoonasthenecessityforithaspassed.TheMasterfirstteachesthepupilhowit is done, and after that he can do it for himself, as I have explained inTheMastersandthePath?51

The assurance that the disciplewill find hisMaster in the hall of learningseems to be a direct contradiction to the direction given in The Voice of theSilence—“LooknotforthyGuruinthosemayavicregions“52Thetwopassagesare perfectly reconcilable if one understands what each means. The meaninghereisthatintheastralworldthemanwillalwaysfindsomeonerepresentingtheMaster. The Master Himself will deal with him probably only on specialoccasions,andhewillworkontheastralplanegenerallyunderthedirectionof

oneoftheolderpupilsoftheMaster.

The statement inTheVoiceof theSilence ismerely awarning to us not toacceptanycasualastralentityasaguide,withoutknowingexactlywhoheis,forthere arenumbersof astralbeingsofvariouskindswhoare ready in themostpraiseworthywaytoappointthemselvesasteachers,andtheyarenotintheleastdeterredbythefactthattheyoftenknowverymuchlessthanthepeoplewhomtheyproposetoteach.

Thosethataskshallhave.But thoughtheordinarymanasksperpetually,his voice isnotheard.Forheaskswithhismindonly;and the voiceof themindisonlyheardonthatplaneonwhichthemindacts.Therefore,notuntilthefirsttwenty-onerulesarepasseddoIsaythatthosethataskshallhave.

The first sentence in the above passage recalls a very similar one in theGospels,inwhichtheChristsays;“Ask,anditshallbegivenyou;seek,andyeshallfind;knock,anditshallbeopeneduntoyou.”53Peoplegenerallytakethistomeanthattheirprayerswillbeansweredandthatiftheyknockatthedoorofheavenitwillbeopened to them.Theyvaguely think that if they try toobtainsalvationitwillbevouchsafedtothem.Thispassagetakesahigherstandpoint,andrefersquiteclearlytotruthandoccultdevelopment.Itdoesnotapplytotheordinaryman,buttothepupilwho,whenthefirsttwenty-onerulesarepassed,hasreachedthefirstInitiation.

The man who asks with his mind only is endeavouring to gain occultknowledge, trying to peer into themysteries of life and nature,merely by hismentalpowers, and theMaster saysquite clearly that that isnot enough.Thatmanwillgethisreply,butonlyatthelevelonwhichthemindacts.Thatis,hewillacquireonlyanintellectualconceptionofcertainmatters.Still,thatisaveryfine thing to have, and is not at all to be despised. Themanwho in studyingTheosophyobtainsafirmintellectualgraspofitsteachinghasdoneexceedinglywell.Hethenacceptsitastrue,becauseitsatisfiesthedemandsofhisintellect.Thatisalreadyavaluableresult,butitisnotactualknowledge;itisnotatallthesamethingastheabsolutecertaintywhichcomesfromknowledgegainedontheintuitionalplane, and theoccultist thinksonlyof thatknowledgeasmarkingareallyimportantadvance.

Onecannothavetookeenanintellect;wemaytakethatquitedefinitelyforgranted.Itiswellthatweshouldendeavourtoaddtoourknowledge,todevelopourintellectsbydoingsomethingdefinite,because,asIhaveexplainedbefore,no great progress can be made before there is mental as well as astraldevelopment. In some cases the man who gains an intellectual grasp of theTheosophicalsystemmayrunaconsiderableriskofexaltinghisintellectunduly.Hemaybetemptedtocriticize,tofeelthathecouldhaveplannedtheuniversemuchbetterthanitisatpresentarranged.Themanwhodoesthatismakinganentirelywronguseofhis intellectandwilldohimselfharm.Itwouldbemuchbetter for him if hewere able to acquire some development along the line offeelingmoredeeplyandkeenly.But ifalongwithhis intellectualdevelopmentthemancanretainhumility,if,whilehegraspsasmuchashecanofthesystem,hecanyet,withinhimselfandwithout,refrainfromsittinginjudgmentuponit,thenonlygoodwillresultfromhisdevelopment.

Wearealwaystoldthatwemustfollowourownconscience.Thedictatesofconsciencecomefromaboveandrepresentusuallytheknowledgeoftheegoonthe subject. But the ego himself is only partially developed as yet. Hisknowledgeonanygivensubjectmaybequitesmall,oreveninaccurate,andhecan reason only from the information before him. Because of this a man’sconscienceoftenmisleadshim.Itsometimeshappensthatanegowhoisyoungand knows but little may nevertheless be able to impress his will upon thepersonality.As ageneral rule, theundevelopedego is alsoundeveloped inhispowerofimpressinghimselfuponhislowervehicles,andperhapsthatisjustaswell.Sometimes,however,anegowholacksdevelopmentintoleranceandwideknowledgemayyethaveawillsufficientlystrongtoimpressuponhisphysicalbrain orders which would show that he was a very young ego and did notunderstand.54

We cannot but obey our conscience, yet surelywemight try to check andverify it by certain broad facts which no one can dispute. It may be that theInquisitorswereactingunder thedictatesof theirconsciencesometimes,but iftheyhadcomparedthegreatbroadrulesthattheyshouldloveoneanotherwhichtheir supposed leader, Christ, had given them, with the conscience whichdictatedmurders and tortures and burnings, theywould havewaited and said:

“Manifestlysomething iswrong.Letusat least takecounselbeforewefollowourinstinctsinthisparticularmatter.”Theywouldhavebeenquiterighttotakesuch counsel, to test that conscience, by the general rules coming from Onewhomtheythemselvesacknowledgedasinfinitelygreaterthanthemselves.Theydidnotthinkofit;socamemuchevilintotheworld.Veryfewpeoplewillpauseandconsiderinacaseofthatsort,yetonecaneasilyseethatitistheonlysafethingtodo.

Sowemustuseourintellectinsuchawaythatitwillbeaninstrumentoftheego,andwillnotbeanobstacleinthepathofhisdevelopment.Therefore,whenconscience seems to dictate to us somethingwhich is clearly against thegreatlawsofmercyandtruthandjustice,weshalldowelltothinkcarefullywhetherthe universal rule is not a greater thing than this particular application whichseemstoconflictwithit.

Evenbeforewehaveanydefiniteconsciousnessontheintuitionalplaneweoften receive reflections from it. Intuitionsoccasionallycome through intoourdailylife,andalthoughmostofthoseimpressionsfromthehigherselfwhicharegenuinecomeratherfromthecausalworldthanfromthebuddhic,stillnowandthenwereceiveaflashoftherealknowledgeofthespiritwhichcannotexpressitselfonanylevellowerthanthebuddhicplane.Thesepricelessflashesbringusaknowledgewhichwe feel tobeabsolutelycertain, though inmanycaseswecannotgiveanyintellectualreasonforit.

Wearerightinfeelingconfidentaboutit,ifthethingisarealintuition.Thedifficultyformostofusattheearlierstagesisthatwecannotalwaysdistinguishbetween intuition and impulse.Dr.Besant has given one or two rules for thatdistinction.Shesays:“Ifyouhavetimetowaitandsee,letthematterremainforawhile—sleepon it, aspeople sometimes say. If it bemerely an impulse, theprobabilityisthatitwilldieaway;ifitisarealintuitionitwillremainasstrongasever.Then,again,theintuitionisalwaysconnectedwithsomethingunselfish.Ifthereisanytouchofselfishnessshowninsomeimpulsecomingfromahigherplaneyoumaybesure that it isonlyanastral impulseandnota truebuddhicintuition.”

Boththeastralimpulsesandtheintuitionsfromaboveentertheethericpart

of the physical brain from the astral plane, but the intuition would comeoriginallyeitherfromthecausalorfromthebuddhicbody,asthecasemaybe.Sincebothdescendfromaboveitisoftendifficulttodistinguishbetweenthem.Weshallbeabletodistinguishinfalliblyatalaterstage,becausethenweshallhave our consciousness opened above the astral level andwill know certainlywhetherthesepromptingsariseintheastralbodyorcomefromahigherplane.Atpresentmostpeoplehavenotthatadvantage,andconsequentlytheyhavetoexercise their best judgment with such mind as they have succeeded indeveloping.

Whenthetwenty-onerulesarepassedandthediscipleatInitiationreceivesatouch of buddhic consciousness, the knowledge of unity appears to him as agreatspiritualfact.Afterthatexperiencethereisadifferencebetweenhimandtheordinarymanwhoaskswithhismind.Ithasoftenbeensaidthatunityisthecharacteristic of the buddhic plane. That, perhaps, requires a little moreexplanation.Onemayknowsomethingfairlycompletelyinone’scausalbody—know the essence of the thing, because the ego, working through the causalbody,thinksabstractthoughts.Hedoesnotneedtodescendtoexamples,forhisthoughts pierce through to the heart of the matter. But all that, howeverwonderfulitis,isstilldonefromtheoutside.

Thegreatcharacteristicofthebuddhicplaneisthatitsworkisdonefromtheinside.Ifwewanttosympathizewithaman,tounderstandhimfullyinordertohelphim,andareworkinginthecausalbody,we,metaphoricallyspeaking,turnthelimelightuponhiscausalbody,andstudyallhispeculiarities;theyarequitewellmarkedandplainlytobeseen,buttheyarealwaysseenfromwithout.Ifwewantthesameknowledge,possessingthefacultyofthebuddhicplane,weraiseourconsciousnesstothebuddhicplane,andtherewefindtheconsciousnessofthisothermanaspartofourselves.Wefindapointofconsciousnesstherewhichrepresents him—we might call it a hole rather than a point. We can pourourselvesdownthatholeandenterintohisconsciousnessatanylowerlevelthatwe wish, and therefore we can see everything precisely as he sees it—frominsidehim,as itwere, insteadof lookingathimfromoutside. Itwillbeeasilyunderstood how much more that lends itself to perfect understanding andsympathy.

When we have the wider view which such knowledge gives, and, havingbecomeonewithallthesedifferententitiesandalltheirdifferentproblems,wearestudyingthemfromwithininsteadoffromwithout,wecanseethedirectioninwhichwe ought to bring our force to bear. That is another and very greatadvantage—thatweknowhowtoapproachproblemsdownhere.Idonotmeanthatamanwhohashadaglimpseof thatunitywouldnotmakemistakesonalowerplane;buthewouldnotmakesuchmistakes ifhewereable to raisehisconsciousnesstothatplane,lookatthethingfromthatpointofview,andthenbringtheremembranceclearlydownintohisphysicalbrainandactuponit.Hemightnotalwayshavetimetogothroughthatproceeding,orhemightnotthinkofdoing it at themoment; therefore, at timeshewouldmakeerrors likeothermen,butcertainlyhewouldhaveverygreatadvantageinthepossessionofthatpower,notonlybecauseofthegreaterknowledgeitgavehimatthemoment,butalsobecauseofthewiderviewwhichwouldenablehimtoseeinwhatdirectionhisforcescouldbestbeusedtoproducethedesiredresults.

Toread,intheoccultsense,istoreadwiththeeyesofthespirit.Toaskistofeelthehungerwithin—theyearningofspiritualaspiration.Tobeabletoreadmeanshavingobtainedthepowerinasmalldegreeofgratifyingthathunger.

The yearning of spiritual aspiration is not the mere desire to know andunderstand,whichwemighthaveinconnectionwiththecausalbody.Itbelongsrathertothehighermanifestationofthebuddhiclevel,anditisonlytherethatitcanbefullysatisfied.AsIhaveexplained,whathappensinthebuddhicvehicle,if brought down to the personality, is reflected in the astral body. Peopleconsequently often mistake an emotional outrush which belongs to the astralplaneforrealspiritualaspiration.

Those who have studied occultism ought not to make that mistake, butbeginnersfrequentlydoso.Weveryoftenseeexamplesofthatduringreligiousrevivalistmeetings,whenquiteuneducatedandundevelopedpeopleareworkedupintoahighconditionofecstasyforthetimebythepreachingofsomepersonwhoisfullofstrongemotionhimself,andtherefore isable toawakenit inhishearers.Someofthegreatemotionalpreachersofthepasthadthatpowerverystronglyindeed.Idonotforamomentsaythattheydidnotaccomplishagreat

dealofgood;nodoubttheydid,butmostoftheirworkwasconfessedlywhatweshouldcallastral—itwasaimedatthefeelingsofthepeople.

Undoubtedly therearepeople inwhomthehigheraspirationcanbeevokedbyworkingfrombelow,buttheyareveryfewandtheywouldbelittlelikelytobefoundamongthelessculturedclasses.Thisisnotanarroworilliberalviewtotake,becauseconditionsofbirthresultfromkarma;ifapersonisborninaclassoflife inwhichheisunculturedanduneducated, it isbecausehehasdeservedthatbirth,andthereforethestrongprobabilitiesarethatheisayoungersoulthanonewhoisbornwithgreateradvantages.Thatisnotinvariablyso,becausetherearemanyexceptionsandspecialcases,butbroadlyspeakingitistrue.SowhenevangelistsoftheMoodyandSankeytypeaddressthemselveschieflytothelesseducated people it is on the whole to be expected that they will arouse theiremotions only, and it is uncertain whether the results will or will not bepermanent. If the impression made is strong enough, the memory of it willsurviveevenwhen theemotiondiesdown,and thepersonwhohasbeenwhattheycall“saved”mayremaininhisnewandmoreexaltedframeofmind.

These great emotional upheavals are sometimes beneficial, but in manyinstances they are harmful. Against the cases of people who have therebypermanently abandoned their evil life we have to set those ethers in whichserious harm is done, inwhich people, for example, are altogether driven offtheirmentalbalance,andbecomeweak-mindedorevenviolentlyinsane.Casesin which lasting benefit results are not very common; the great majority areaffected only temporarily: the excitement passes and no very definite goodremains.Neverthelessitisagoodthinginthosecasesinwhichpeopleareraisedeventemporarilytoahigherlevel.

Such emotionalism is not permissible, however, to students of occultism,becausetheyarebeyondthestageatwhichsuchexcitementcouldadvancetheirprogress. There must be no confusion between emotion of that sort and theexaltationofthehigherplanes.Peopleatsuchrevivalsoftenpassintoanecstaticcondition inwhich theycertainly losecontrol for the time. Ihavemyself seencasesinwhichpeoplestampedabout,shoutedloudly,andweresocarriedoutofthemselvesthattheydidnotknowwhattheyweredoing.Theysayitisalljoy;I

suppose that they certainlydo feel that, but it is anuncontrolled emotion, andthereforeistobeavoidedbythestudentofoccultism.

The man who experiences buddhic consciousness is also carried out ofhimself,with a bliss so intense thatwords altogether fail to express it: but heneverlosestheknowledgethatheishimself.Heisonahigherlevel:heismorehimself thanheeverwasbefore;hedoesnot losehisself-control.Theecstasywhich he feels may indeed produce by reflection a certain emotion in thepersonality—a feeling of most intense joy on all levels, but never anuncontrolled emotion. It would never lead him into rash or ill-consideredactions,toforgethimselforlosehisdignity.Withtheintenseexaltation,withtheindescribablebliss of thehigher experience, there comes anutter peacewhichseemstofilltheearth,whereastheloweremotionsdisturbtheequilibriumtoamostextraordinaryextent.

A clairvoyant watching a revivalist meeting will generally see that non-humanentitiesaregatheredrounditinordertotakeadvantageofthevastwavesofuncontrolledemotion.Emotionisatremendousforceandthesewavesare,ifweconsideractualmeasurement,thingsofenormoussizeandpower.Theydashand rushabout through theastralworld in theneighbourhood,andproducealltheeffecttherethatagreattempestwouldshowonthephysicalplane.Therearemany astral creatures who revel in that. They plunge in and feel the greatestdelight and excitement because of it. They neither knownor carewhether theemotion is religious feeling or hatred or love; theywant only the tremendousvibration,theswirlandswayofthestorm.Thesebeingstakethegreatestdelightinsweepingroundinitsvortices,andbeingcarriedawaybyit,verymuchinthesamewaythatsurf-bathersdointhesea.Forthatpurposetheseentitieswillstirupemotionamonghumanbeingsasmuchas theycan; they simplyknow thathere is something which they enjoy tremendously, so they go to work tointensify itasmuchaspossible.Very largely theyareresponsiblefor thegreatoutburstsofforceonsuchoccasions,andthesecreaturesmakeitgreaterjustasaschoolofwhalesrushingaboutinroughwaterwouldmakeitrougher.Theyhavejustaboutthesameamountofintelligenceasthoseanimals,sothereisnothingveryspiritualaboutit.Itisnot,asmanypeoplethink,adivineafflatus,norisitexactlydignifiedtoallowoneselftobethesportofcreaturesatthatlevel.

Onlyifwithintenseexaltationandblisstherecomesatthesametimeasenseof uttermost calm and peace is one touching higher levels; when there isexcitementanddisturbance,andalossofself-control,oneiscertainlydownonalowerlevel.

When the disciple is ready to learn, then he is accepted, acknowledged,recognized.Itmustbeso,forhehaslithislamp,anditcannotbehidden.

This is a comforting saying. Disciples are always watched, though manypeople find difficulty in realizing this. The Great Ones Themselves haveexplained that when They look over the world themanwho has lit his lampshowsoutlikeagreatflameinthegeneraldarkness.Theycouldnotmissseeingit.CarefullyTheyarewatchingwhereverthelightisbeginningtoglowandaretrying to help each little glow to kindle into flame, so that these also maybecomebearersoflight,totheworld.

People are apt sometimes to criticize unwisely in thismatter. Perhaps it isnatural; but itwould be better for them if they did not. I havemyself knowncases inwhichmembers—generallykeenly intellectualpeople,whowereverysharpindiscriminatingfaultsandfailingsinothers—havesaid:“So-and-soisapupiloftheMaster;IdonotseethatheisinanywaymorefitforsuchapositionthanIammyself.IhavebeensomanyyearsintheSociety;Ihavedonesuch-and-suchwork,andifsuch-and-suchamanwithcertainobviousfailingsmaybeaccepted,whyshouldnotI?”

Peoplewhomakeremarkslikethoseforgetthegeneralprinciplewhichliesatthebackofalloccultprogress.Theirobjectionisexactlythesameinnatureasthatwhichissooftenbroughtagainstthelawofkarma.Peoplesaytheycannotseethejusticeofcertainthingsthathavehappenedtothem,andthereforethereisnolawofjustice.“Justiceisnottobehad—itisadelusion.”Thatispreciselywhatitwouldbetosay,“Ihavemadeamachinetogobyhydraulicpower,anditdoesnotwork;thereforethereisnosuchthingashydraulicpressure.”Nosaneman would say that; he would begin to look for the fault in his machine,knowingthatthelawsofnatureareinvariable,andmistakesarenotmadealongthat line. No one would take that attitude with regard to a law of physicalscience,yetpeoplewilldoitinconnectionwiththelawofkarma.Iftheywould

begin with the hypothesis that the law of karma exists, and that it invariablyworks, then, when they cannot see how it operates in a particular case, theywouldattributethefaulttothemselvesandtheirlimitedvision,andnotmakesofoolishamistakeastosaythatthereisnosuchthingasthelawofkarma.

In exactly the sameway, if people think themselvesbetter invariouswaysthanotherswhoareselectedbytheMastersaspupils,theyshouldrememberthattheMaster makes His selections with unerring judgment. There are no doubtmanythingsonhigherplaneswhichevenaMasterdoesnotyetknow,butquitecertainlywithregardtoall theselowerplaneswithwhichwehaveanythingtodo,Hisknowledgemaybeacceptedasinfallible.TherearehigherAdeptswhostandabovetheMasters,suchastheManuandtheBodhisattva,theBuddhaandthe great Lord of the World, who must know certain things which even ourMastersdonotknow:thatisclear.TheLogosofthesolarsystemmustknowstillmore, and beyond that there must be higher Logoi who have yet widerknowledge.Butwemay be quite sure of theMaster’s judgment and accuracywithregardtotheseplaneswhichHehasfullyandfinallymastered.Therefore,ifHechoosesamanHeisnotmakingamistake.

Evenintherarecasewhenamanafterwardsfallsawayandactsunworthilyitdoes not follow that theMastermade amistake in selecting such aman.Themanmust havehad the right to that splendidopportunity, andbecausehehadearnedthatrighttheopportunityhadtobegivenhim.Avastamountoftroublemayhavebeen taken in the trainingof such apupil, and it looks as though itwerewasted; but that is not so. Itwill all count somewhere, somehow, in thecourse of his evolution; that is certain. The Master sometimes offers anopportunitytoamanbecausehehasearnedit,althoughtheremaybeinthatmanalongwithcertaingoodqualitiesothers lessdesirable,whichwouldmakehimunsuitableiftheyhappenedtogettheupperhand.Neverthelesstheofferismadebecauseitisjustthatitshouldbemade.

Sometimes there are special links between egos which many lives laterculminateinthecloserelationshipofMasterandpupil.Thereisthewell-knowncase of our late Vice-President, Mr. Sinnett. Long ago he was a powerfulnoblemaninEgypt.Hisfatherhadbuiltandendowedagreat temple; therefore

hehadavastamountofinfluence,andwaspracticallythecontrollingpowerofthat temple.One of thosewho are now ourMasterswas a prisoner ofwar inEgypt at the time, and Mr. Sinnett and I were soliders in the army whichcaptured Him. He was a person of distinction in His own country, andconsequentlyHewasassigned toourcare,becausecaptivesofhigh rankwereverywelltreatedinEgypt,andwereentertainedbypeopleofrankcorrespondingwiththeirown,solongastheydidnottrytoescape.SoHelivedinthehouseofMr. Sinnett for two years, and in the course of that time became keenlyinterested in theoccultworkof theTemple, andwished to takepart in it.Mr.SinnettwasabletogiveHimthedesiredintroductiontooccultstudy.Hemadethemostastonishingprogressinit,andineverylifethereafterHecontinuedthestudiesbegun inancientKhem. Ina later lifeHebecameanAdept,whileHisbenefactor of Egypt had by no means reached that level. When in thisincarnationHefoundthatHewantedtospreadTheosophicaltruthsintheworld,becausethetimewascomewhentheworldwasripetoreceivethem,Helookedroundforsomeonetodoit,andsawHisoldfriendandbenefactorastheeditorofagreatdailynewspaper,andwellqualifiedtodothisverypieceofwork.Hedischargedthisolddebtbygivinghimthatopportunity.Weknowhowwellandnoblyhetookit.Thatshowsthatonemayhavemadealinkfarawayinthepastwith onewho has since become anAdept, and thatHis discharge of the debtnaturallytakestheformofgivinghelpandinformation,andofdrawingthemanclosetoHim.

So invariousways linksmaybemade, and itmaywellbe that thepersonwhoischosenasadiscipleisbynomeansperfect,buthecouldnotbechoseninthat particular way if hewere not worthy. That he has still certain faults andfailingsdoesnotdebarhimifhehasotherandgreaterrecommendations,iftheadvantagesoverbalancethedisadvantages.TherearemanycircumstanceswhichmayoperateinthetakingofaparticularpupilbyaMaster.Wemaybequitesurethathecannotbetakenunlesshedeservesit,butwemaynotbeabletoseehowhehasdeservedit.Theconverseofthatpropositionisequallycertain—thatnoonewhodeservesitcanfailtobeobservedandbetaken.Itisnotwisetousethislower mind, which we have developed with so much pain and trouble, incriticizingtheactionsoftheMasters,whoknowfarmorethanwe.Wemaynotalways be able to understandwhyThey do this or that, but thosewho follow

Themshouldat least so far trustThemas tosay:“Iknow theMastermustberight.Idonotseeplainlywhy.AsfarasIamconcernedIknowthatIshallbetakenwhenIamready.Mybusinessistomakemyselffitforit.Inthemeantime,IhavenoconcernwithwhattheMasterdoeswithregardtootherpeople.”

Thatismuchthewisest.Itisthesamewiththeworkwearegiventodo.Ifitseemsoutwardlytobeafailure,weshouldnotallowthattodiscourageus.Wemaynothaveachievedtheresultthatweexpected,’butwemayhaveachievedexactlytheresultwhichtheMasterintended.HedoesnotalwaystellusallthatisinHismind.Hewillsetusapieceofworktodo,andwethinkthatwhatistoustheobviousresultofthatworkisnecessarilywhatHeisaimingtogetfromit.ItmaybethatHehasinHismindquiteanotheridea.Hemayevenwishtotraintheworkerinaparticularway—nottobedisappointedbyfailure,forexample;oritmighthavereferencetosomethingelseofwhichtheworkerknewnothingat all. I have had several instances of that in the course ofmy experience ofoccultism.Weweretoldtodocertainthings,andsupposedthemtobeaimedatacertainresult,whichdidnotcome.Wewondered;butinafteryearsithasbeenseenthatsomethingquitedifferentwouldnothavebeenattainedwhenitwas,ifthatworkhadnotbeendone.IhavenodoubtatallthatinthatcasetheMastergaveusthework,notwiththeobjectwesupposed,butwiththeotherobjectofwhichweknewnothing.

So I would say to those who grumble at what they consider faults indisciples, and say they ought not to be chosen: “Youmust be taking a partialview;youareusingyourintellectinalinewhereitisnotuseful.IfyouknowoftheexistenceoftheMasters,andunderstandanythingofTheirpowers,youmaybeverysurethatTheyknowexactlywhatTheyaredoing;andifyoudonotseewhat it is, after all it is not essential that you should.They know; that is theimportant thing.” The recognition is not always made known at once to thedisciple.Theordinarycourseisthatamanwhohasshownhimselfworthyofthehighhonourofdiscipleshipisbroughtsomehowintoclosetouchwithonewhois alreadyadiscipleofhis futureMaster, and theMaster through thatdiscipleusually gives some instructions to him. 55 Probably theMasterwill say to theolderdisciple:“Bringso-and-sotomeastrallyonenight.”Themanisbrought,and then theMastersays tohim:Ihavebeenwatchingyourwork,andI think

thatyoucanperhapsmakeafurtheradvancement.Iofferyouthepositionofaprobationarypupilifyouwillundertaketodevoteallyourenergies,orasmuchasyoucan,totheserviceofhumanity,inadirectionwhichIshallindicate.”Thatisthemostusualprocedure,butsometimessucharecognitionasthatcomesonlyafter a very long period. And even then there may be reasons why the manshouldknownothingofitinhiswakingconsciousness.

I remember a peculiar case in India. There was an old man, an orthodoxHindu,whohadbeenlivinganexceedinglygood,useful,andbusylife.Hewasamanwhohadshownnoselfishness,andhaddevotedhimselfasfarashecouldtothewelfareofhumanity.Hehadfirstdealtveryadmirablywithallhisfamilyduties,andhadthenusedallhistimeandmoneyindoinggoodfromhispointofview.Hehadalwaysheld,before theTheosophicalSocietycametohisnotice,thatthegreatRishisnotonlymusthaveexistedinthepast,butmustalsoexistinthepresent,andhehopedsomedaytocomenearThem,butwasquitehumbleaboutit.Hewouldsay:“Iknowit isforThemtomaketheadvance,notme.Ihave sought Them, and tried to carry out what must be Their will all theseyears.”At last, oneday,oneofourMasters spoke to thisman, and said: “Forforty years I have watched your work, and in many cases have guided you,althoughyouknewnothingofit.Nowthetimehascomewhenitisbestforyouthatyoushouldknowit.”

Thatisaverystrikingexample,anditdoesseemtoshowthattheremaybemanyaltruisticpeopledoingworkunderthedirectionofourMasters,althoughthey knownothing of such direction.Theremay be reasonswhich in this lifemakeitundesirablethattheyshouldknow.WemaybeverysurethattheMasterknowsbest,and,ifhedoesnotchoosetodeclareHimself,weneednotthereforesupposethatHeisnotwatching.

IntheserelationstheMasteralwaysdoesexactlywhatisbestforthemanaswell aswhat is best for thework, becauseHehas the enormous advantage ofdealingwith these things at higher levels,where one has not to balance goodagainst evil, as in the lower planes,where veryoftenone candogood in onedirectiononlywhenonedoessomeharminanotherway.ThisreconditematterwasalludedtobytheManu,whenHesaidthattherewasnofirewithoutsmoke.

Butthereisfirewithoutsmoke,puregoodwithoutanyadverseconsequencesorassociations,onthehigherlevels,becauseallisworkingtogetherforthegoodofthewhole,and theadvancementof thewhole includes theadvancementof theunit also. Even though it may seem in some cases that harm is done, that aperson is checked, it is because it is best for his progress that such a checkshouldthencome—likethepruningofatree,whichmighteasilybethoughtbythetreetobeacruelact,andyetisemphaticallyintendedforitsbenefit.

But to learn is impossible until the first great battle has been won. Themindmayrecognizetruth,butthespiritcannotreceiveit.

Theegosendsimpressionsthroughtothelowerplanesassoonashebeginstobecomeawakened,buttherearemanythingsthatstandinhisway.Hecandonothing until the astral body is controlled; because if it is a mass of surgingemotions, how; can the ego send down through that body any coherent orrational instruction?Thefirstgreatbattle iswith thepassions,with thesenses,andhemustconquerthem;butwhenthatisdonehehasstillthemindtomeet,and itmaybe that themindwillproveamoreformidableadversaryeven thantheastralbody.

ThentheMastergoesontospeakabouttheknowledgewhichisattainedbythis intuition. I have already explained that at each Initiation the candidatereceives a key of knowledgewhich puts a different complexion upon life forhim,showshimadeeperdepth,afullerunfolding,asitwere,ofthemeaningofthe occult teaching. 56 Each time, as he receives it, it seems to theman to befinal.Hesays:“NowIhaveallknowledge;thisissosatisfying,socomplete,itisimpossiblethattherecouldbemore.”Thereisaninfinityyettobelearnt;heisonlyon the roadof learning.Ashegoeson,more andmorewill beunfoldedbeforehim.TheMasterknowspreciselyatwhatstageit ismostuseful togivecertaininformation.Peopleoftenthinktheyoughttohaveitallatonce.Thatisjust as foolish as it would be to expect a teacher to explain the differentialcalculustoachildwhowasonlyjustlearningthemultiplicationtable.Hemustgothroughmanyinterveningstagesbeforehecanknowevenremotelywhat itmeans.

It is exactly so with us. We are a little apt often—again comes that

intellectualconceit—tothinkthatweknowatleastenoughtobetrustedwithallpossibleknowledge.IcanonlysaythatTheyknowbetterthanwewhatisbestforus,andwhateverisbestforeachoneisalsothatwhichisbestforthewhole.

Whilemany people recognize that thatmust be so, and that of course thewholemust takeprecedenceoveranypart, theydosometimes feela little thatthepartsarebeingignored,thatwhileeverythingisworkingforthegoodofthewhole,yetindividualpartsoftensufferbytheway.Theworldisbettermanagedthanthat;actually, thatwhichisbestforthewholeisalsobestforeachoneoftheparts,andnotonlyisjusticedonetohumanityasawhole,butitissodoneastoinvolvenoinjusticetoanyoftheunitsofhumanity.Letusbesureofthat,andrealize it with absolute certainty; then we shall have no feeling of doubt ordismay,andwhateverhappensweshallbeableserenelytotrustthatitisbeingdoneforthebest.

Oncehaving passed through the stormand attained the peace, it is thenalways possible to learn, even though the disciple waver, hesitate, and turnaside.TheVoiceoftheSilence,remainswithinhim,andthoughheleavethePathutterly,yetoneday itwill resound,andrendhimasunderandseparatehispassionsfromhisdivinepossibilities.Then,withpainanddesperatecriesfromthedesertedlowerself,hewillreturn.

Insuchacase therewouldbe indeeda terriblestruggle.Let.usnotsubmitourselvestothat; it isbetter,whileyetwemay,tokeepourselveswell inhandandnotmakeourselves thesubjectsofsuchasurgicaloperationas thatof thetearingapartofthehigherandlowerself.Thestrugglewiththelowerselfgoesonallthetime.Ifthediscipleallowsittofastenitsfangsintothehigherandtodrawhimawayfromhisgreaterpossibilities,hemust inevitablysuffer terriblywhenthetimeofseparationcomes,asitmustcome,forthosewhohaveenteredthestreamcanleaveitonlybyreachingthefurthershore.

ThereforeIsay,Peacebewithyou,“MypeaceIgiveuntoyou,”canonlybesaidbytheMastertothebeloveddiscipleswhoareasHimself.

ThereisaveryinterestingpointinregardtothedistinctiontheMastermakeshere. “Peace be with you” is only an ordinary Eastern salutation, though a

beautifulone.Whenwesay“Good-bye,”whichmeans“Godbewithyou,”itisthesamething, forGodisPeace.The“salaam”of theMuhammadans isagainthesameas“salem”inJerusalem,andJerusalemmeanstheabodeofpeace.TheHindushavetheword“shanti”whichmeanspeace,andtheir“namaste,”whichmeans “greetings—or reverence—toThee” is generally answered by theword“shanti”.

Itiscustomarytowrite“Peacebewithyou”attheendofbooksintheEastasakindoffinalgreetingorleave-takingfromtheauthortothereader.But,astheMaster says here, “MyPeace I give unto you” canonly be said under specialcircumstances.WhenChristsaid:PeaceIleavewithyou,mypeaceIgiveuntoyou:notas theworldgiveth,give Iuntoyou,”57Hewasspeaking toHisownspecialdisciplesonly.ItissaidherethatthedisciplewhocanreceivethepeaceoftheMasterisonlythatonewhoisastheMasterHimself,thatis,anacceptedpupil—perhapsevenmore,hewho is the“son”of theMaster.Hereceivesnotmerelyagoodwish forpeaceandblessing,whichwouldmostcertainlybeaneffectivethingwhenpronouncedbyonewhohadthepowertopronounceit,butmore than that.TheMastergivesHisownpeace, thepeacewhichnothingcandisturb, to thosewho are asHimself,who areHis own sons, part ofHis ownnature, sharingwithHimall thatHe is in so far as theyareable to receive it.Thisdoesnotmean,ofcourse,thatthepupilisabletoshareallthattheMasterisand has—to do thatwouldmean that the pupilwas himself anAdept—but atleasthesharesasmuchaspossible.

There are some even among those who are ignorant of the EasternWisdom,towhomthiscanbesaid,andtowhomitcandailybesaidwithmorecompleteness.

This is a very interesting and remarkable message, which may well seemstrangetous,becausethereareagreatmanyofuswhodoknowsomethingofthe Eastern Wisdom, who pay reverence to the great Masters, who have formany years belonged to an organization specially devoted to Them andTheirservice, and yet tomost of us theMaster cannot say, “My Peace I give untoyou,”butonlytothoseveryfewwhomHehastakenintoamuchcloserrelationtoHimself.Thatbeingso,weyetreadthattosomewhodonotknowtheEastern

Wisdomatallthisinnerblessingcanbegiven.

Howisthat,andwhowouldtheybetowhomsuchaprivilegeisgiven?Theywould be few only, at the present stage of evolution, but still a few thereundoubtedlyare.Inordertounderstandthat,letusthinkwhatitisthatenablesaMastertotakeapupilasclosetoHimasthat.ItisthatthepupilhascomeintotheMaster’sworld,haslearnttolookatthingsastheMasterlooksatthem,andtoputhimselfintotheMaster’sattitudetowardstheworldandallthatbelongstoit.AmanmaydothatwithoutknowinganythingabouttheEasternWisdomorabout theMaster at all; hemayyetwithout that knowledgebe such aman aswouldtakethathighview.ThespecialcharacteristicoftheMaster’sattitudeisthat it is utterly unselfish, that the lower self does not come into it at all.HelooksateverythingfromthestandpointoftheplanoftheDeity,andHeneverforonemomentbringsHisownpersonalityintothematter;ifanythingishelpfulforhumanevolutionit isgood;if it isahindrancetohumanevolutionit isanevilthing.AlthoughtheEasternWisdommustbringusperfectlyintothatattitudeifweunderstanditquitefully,yetwecanseethatothersignorantofitmightalsoreach such an attitude.Tobe near enough to theMaster to receiveHis peace,utter unselfishness is the first and greatest prerequisite. Onemay be near theMaster,onemayreceiveHispeaceeven,andyetoftwowhostandbesideHimand receive it, onemay receive it farmore fully than the other. The ignorantthough utterly saintly and unselfish personwill receive from the peace of theMaster all he can receive, but the man who, equal to him in this respect,possessesinadditionthehigherwisdom,willreceivefromthatpeaceinfinitelymore.

∆Regardthethreetruths.Theyareequal.

ThislineisprecededbyatrianglewhichisusedasakindofsignatureofHimwhowroteit,justasthecrossisprefixedbyCatholicBishopstotheirlettersanddocuments.Itisdoneheretoattractspecialattention.

The three truths to which the Master Hilarion refers are those which HeHimselfenunciatedinanotherbookwhichHedictated—TheIdyllof theWhiteLotus—which has not received quite the attention which it deserves. It is anaccountofapreviouslifeofHisown,whichHespentinEgyptwhenthegreat

Egyptian religion was in its decadence and was no longer understood. Itssplendid and impersonal worship had degenerated into the following of agoddesswhodemandednotsomuchperfectpurityasperfectpassionfromherpeople,andsotherewasmuchcorruption.

TheMaster,whosenameatthattimewasSensa,wasaclairvoyantpupilinanEgyptiantemple.Thepriestsofthetemplerecognizedhisvalueasaclairvoyantand as a medium, but did not wish him to teach true religion to the people,because thatwouldhave interferedwith the existent ecclesiastical system, andeventuallytheykilledhim.Inthecourseofthestory,aftergoingthroughmanytrialshefoundhimselfsurroundedbyagroupofAdepts,amongwhomwashisownMaster,whothentoldhimwhattoteachtothepeople—tothosewhohadbeenmisledbywrongteaching.Theytoldhimtopreachbroadtruthsonly.Wehavetheforminwhichthethreegreattruthswerethengiven.Theyareprefacedbythewords:“Therearethreetruthswhichareabsoluteandcannotbelost,butyetmay remain silent for lack of speech.”Thatmeans they can never be lostbecause they are held by the Great Brotherhood, although they may not at agiventimebeknownintheworldbecausethereisnoonetospeakthem.

The first great truth is: “The soul ofman is immortal, and its future is thefutureofathingwhosegrowthandsplendourhavenolimit.”Thisgreattruthatoncedoesawaywithall fearofbellandof thenecessityofsalvation,becausethere is absolute certainty of final attainment for every human soul, nomatterhowfarhemayseemtohavestrayedfromthepathofevolution.

Thesecondgreat truth is:“Theprinciplewhichgives lifedwells inus,andwithoutus, isundyingandeternallybeneficent, isnotheard,orseen,orsmelt,butisperceivedbythemanwhodesiresperception.”Thatmeansthattheworldis an expressionofGod, thatman is part ofHimand canknow it for himselfwhenheisabletoraiseHimselftothelevelatwhichitcanberevealedtohim,andthatallthingsaredefinitelyandintelligentlymovingtogetherforgood.

The third great truth is: “Each man is his own absolute law-giver, thedispenserofgloryorgloom tohimself; thedecreerof his life, his reward, hispunishment.”Herewehaveaclearstatementofthelawofkarma,thelawofre-adjustment,ofbalance.

Thenfollowthewords:“Thesetruths,whichareasgreatasislifeitself,areassimpleasthesimplestmindofman.Feedthehungrywiththem.”

Herewehaveaschemeofreligionthatcanbetaughttoeveryone.Itconsistsofthreemainpointsofbelief,simplyformulated,yetverycarefullyexpressedtoguard against misunderstanding. They might briefly be stated thus: “Man isimmortal”,“Godisgood”and“Asamansowssoshallhereap”.Inthissimplerform they are suitable for those who are at the stage where they must havesimple dogma laid down for them. A more developed soul will want tounderstanditall.Tohimcanbegiventhedetails,andthereisenoughinthosedetailstooccupythemindsofthewisestofmen.

Thesethreetruthscanbeseen;theycouldbededucedfromexperienceevenifitwerepossiblethattheyshouldbelost.Manyegosknowthem.Someknowthemforthemselvesatfirst-hand,but therearemanyotherswhoatpresent,sofar at least as their personalities are concerned, are only in the position ofbelieving.Theyacceptthembecausetheyaretoldtheyaretruebythosewhomthey trust, and because they seem to be self-evident—because they cannototherwiseinanyreasonablewayaccountforlifeastheyseeit.Thatisastage,and a very useful stage, on theway to actual knowing, but of course it is notdirectknowledge.Icansaytoyou,forexample,“Iknowthosetruthsarereallyso,becauseonmanyplanesandthroughmanyyearsIhavemadeinvestigationsand have carried out experiments which could not have resulted as they didunlessthesebasiclawsweretrue.”Sofaronlyafewcansay“Ihaveseen,”butallshouldworkontowardsthatpoint,becauseactualknowledgegivesoneafargreaterpowerthaneventhemostdefiniteintellectualconviction.

When aman is speaking of these facts, it is always evidentwhether he isspeakingofthatwhichhehimselfknowsoronlyofthatwhichhehasheard.Itmakesadifferenceinthemagneticeffect.Therefore,forthesakeofothersitisofimportancethatweshouldknowsomethingforourselvesassoonaspossible.Itmaybebutaverysmallpartofthegreattruth,butifweknowitbyourownexperiencethatatoncemakesitmorethanprobablethatalltherestisalsotrue,andgivesusadditionalconfidence.Thosewhohavetheperfectconfidencebornofknowledgecangivehelptootherswhichcannotbegivenuntiloneknows.It

isthatwhichmakesourfragmentsofpersonalexperiencesouseful.

Therearemanypeoplewhohaveatonetimeorotherinvision,insleep,orinmeditation seen the Master. That is, perhaps, something which could not beprovedtoanyoneelse.Peoplemightsaytoamanwhohashadthisexperience:“Perhaps itwasonlyanhallucination,or imagination”;butheknowsperfectlywellthatitwasnotanythingofthekind.Heknowsthathedidsee,andthathealso felt something which made him certain that this was one of our GreatMasters. That is a piece of experience, small, yet far-reaching in its effects.Thosewhohavebeensofortunateastohavehadsuchanexperienceasthatmaybe deeply thankful. They know that much at least, and to know one factbelonging to thehigherworld at oncemakes all the rest of the teachingmoreluminous,andclearertofollow.Sosuchexperiencesarenotatalltobedespised.

Thereisnoharminthefactthatwedonotknowperfectly.Itmustbeso;itisin thenature of things. It iswhenwe supposeour knowledge to be complete,when it is pitifully incomplete, when we think that we know everything andcondemnothermenwhothinkdifferently,notrealizingthattheymaybeseeinganothersideofamany-sidedtruth,thatwegowrong.Letusbyallmeansclingtoourimperfectknowledge,but,whiletryingtoincreaseitwheneverwegetanopportunity,letusneverforgetthatitisimperfect,lestweshouldbeledintothemistakeofcondemningsomeonewhoperhapsknowsmorethanwedo.Truthisdeep; truth isoftenmysterious. It cannotbegrasped in its entiretybyanyonemannorbyanyonebodyorsectofmen.Wemustgraduallylearntoappreciatetruth,beforewecanknowitinanyofitsaspects.ThetruthaboutanythingisthewayinwhichthatthingpresentsitselftotheLogos,totheMaker,ofthewholesystem.Hewhomadeitaloneunderstandsall,knowsallthingsastheyare.Hisviewistheonlyperfectview.Forustruthisrelative.WecannotseethewholeasHeseesit;butalthoughourknowledgemustbeimperfectatleastitneednotbewrongasfarasitgoes.Wemayhavesomuchofthetruthaboutacertainthingchatwhenwecometoknowallaboutit,whenwereachAdeptship,weshallnothavetocorrectwhatwehavepreviouslyknown,butonlytoaddtoit.

It isaverydifficult thingtoknowwhatonemayteachpeopleoutside.It isgood, therefore, to have this authoritative statement from aMaster, of certain

thingswhichmaybetaughtgenerally.WeoftenhavetospeakaboutTheosophytopeoplewhodonotintheleasttakeourpointofview.Inlecturingtothepublicone feels at times that it would help to make things clear if one revealedsomethingoftheirinnermeaning,andyetonehesitateslestoneshoulddoharm.

It is quite obvious that if we attempted to teach them all we know aboutTheosophy, many people who heard would not understand a great deal of it.There are people to whom one feels at once that one could not speak of theMasters,becausetheideawouldbequiteforeigntothem.Theywouldbelikelytomakesomeflippantorjeeringremarkwithregardtoit,andthatwouldpainusandwouldbringexceedinglybadkarma to them.ThemanwhospeakseviloftheGreatOnestakesuponhimselfaveryseriousresponsibility,andthefactthathedoesnotbelieveinThemhassimplynothingtodowiththeresult.Wemaynotbelievethatacertainpieceofmetalishot,butifwetakeholdofitweshallbeburnt.PeoplewhospeakevilofThosewhoaredevotingallTheir livesandstrengthtothehelpingoftheworld,areguiltyofthegreatsinofingratitude,aswellasof thatofmakingamockofholy things,which isblasphemy;and thefact that they do not know that the things are holy does not come into thequestionatall.Sowehavetobalancerathercarefullywhatwesay,becausetheonlyobjectinspeakingatallistodogoodtothepersonaddressed.Wemaydohimharminsteadofgoodifweputbeforehimsomethingatwhichhewilljeerormock.

RememberthesayingoftheChrist,whichisoftennotwellunderstood,aboutcastingpearlsbeforeswine.Thisisoftentakenquitewronglyasacomparisonofthe people to swine. Thatwas surely not in themind of the greatMaster.Hesimply meant that to give the inner truths to people who have not yet theknowledge to enable them to appreciate them would be as foolish as to castpearls before swine. They would probably rush forward expecting to receivesomethingtoeat,andfindingthatthepearlswerenotedible,theywouldtrampletheminthemire,andthenturnandrendthegiverofthepearlsbecausetheyhadbeendisappointedintheirexpectationoffood.Thepearlswouldbeofnousetothem, however valuable theymight be to us. That is generally the attitude ofordinarypeople,whenweputbeforethemtruthswhicharenotcomprehensibletothem.Theydonotseetheirvalue;theycastthemaside,andareusuallyangry

withusforgivingthemsomethingwhichtheyregardasuseless.

It has always been recognized that only simple truths can be given to thegreatmassofmen,whoareasyetnothighlyevolved.Allgreatreligionshavehadsomespecialtruthwhichtheystronglyinculcated,andifanyofthesetruthsbe taken in its entirety itwillbe found that it coversmostof theground. It isvery necessary that certain ideas should be implanted in the minds of theevolvinghumanegos,sotheypassthroughreligionafterreligion,raceafterrace,learningsomethingfromeach.

InHinduism,forexample,thegreatideaofdutywasspeciallyemphasized.Itisobviousthatwhenthethoughtofdutyfillsaman’sminditmustleadtoagoodand carefully ordered life. The Greek religion was one which laid stress onbeauty.ThegreatcardinalfactthatwasimpressedupontheGreekallthroughhislifewasthatbeautywasanexpressionofGod,andthatinsofarasamancouldmakehimselfandhissurroundingsbeautifulhebroughtthemnearertowhattheDeitywished them tobe, and thusallowed thedivinepower tomanifest itselfmorefullythroughhim.Soeventhesmallestobjectinevery-daylifewasalwaysbeautiful—notnecessarilyexpensive,notdifficult toget,butbeautifulinshapeand colour. That was the fact which Greece impressed upon the world—thepowerofbeauty.

In Christianity the central idea is devotion. The Christian Church has forcenturiessetbefore itself the ideaofproducingsaints,holymen,goodpeople,and it felicitates itself and rests its claim to attention upon the saints alreadyproduced.Itcelebratestheirdays,andineverywayplacesthemonthehighestpossiblepinnacle.

Ourexaminationofthehistoryofthesesaintsshowsthatamongthemwereincludedindividualsofmanydifferenttypes.Someofthemwereunquestionablygreat, learned and capable men. Others were not that at all, but were quiteordinaryandignorant, theirgreatvirtuebeingthat theyweregood.OnlywhenwecometostudyitdeeplydowerealizethattheChristianreligionisintendednotonlytofeedthefireofdevotion,butalsotoassistitspeopleatalllevelsandalongalllines.

Whenweexamineothergreatreligions,suchasBuddhismorHinduism,wefindthemalsopreparedtomeettheirpeopleeverywhere.Eachofthesereligionshascertainpreceptsfortheuneducated,byvirtueofwhichtheywillbehelped,ifthey follow them truly, to leadagood life. Ithasalsomuchmetaphysical andphilosophical teaching for those who need it. Christianity in its present formdoesnotreallygivethat.True,therearethewritingsoftheFathers,andifwegoback to Origen and Clement of Alexandria we find hints of those higherteachings;wefind,forexample,thestatementthatChristianityhasitsMysteries.ButtheChristianityputbeforepeoplebyanyofthegreatChurches,suchastheGreek,theRomanortheAnglican,iscertainlyamaimedrepresentationofwhatitoriginallywas.

Everytruereligionmustbecapableofadaptingitselftopeopleatalllevels,ofmeeting the wise and learned, as well as the ignorant devotee. It certainlymust not exalt the ignorant but devoted man above the wiser, who wants tounderstand. Unfortunately there has been a distinct tendency on the part ofChristianitytocondemnthepeoplewhohavewantedtoknow,todisparagetheirwisdomasmerely thewisdomof thisworld,and to regard thosewho take theattitude of a little child as likely tomakemore rapid progress.The child soulmustbehaveassuch,andeveryreligionmustbepreparedtomeetandtofeedthechildsoul,but that isno reasonwhy it shouldhavenostronger foodfor thosewhoaremoreadvanced.ThesoulswhohavepassedthroughtheearlierstagesofgrowthlongagoinotherlivesnowwishtounderstandthegreatPlan—toknowsomethingabout theworld inwhich they liveand theschemebywhich itwasmadeandiskeptgoing.ManyofourChristianbrothershavefound,withgreatreliefandacertainamountofsurprise,thatTheosophywascapableofsupplyingthem with that knowledge, without destroying their Christianity in any way.ThereisnothingintheoriginalChristianteachingwhichinanywaycontradictsany science, although there has been an anti-scientific tendency coupled withecclesiastical teaching ever since the Middle Ages. Originally Christianityanswereditspurposequiteaswellasanyoftheotherfaiths;itisonlybecauseithappens to havebeen especially unfortunate in the loss of thehigher teachingthatitdistinctlyneedssupplementingatthepresentday.

TheChohanthenconcludesPartIwiththewords:

Thesewrittenabovearethefirstoftheruleswhicharewrittenonthewallsof theHallofLearning.Thosethataskshallhave.Thosethatdesiretoreadshallread.Thosewhodesiretolearnshalllearn.

PEACEBEWITHYOU

PARTII

LIGHTONTHEPATH

CHAPTER1

THEPRELIMINARYCOMMENT

C.W.L.—ThesecondpartofLightonthePathassumesthatthestudenthaspassed the First Initiation; it carries theman on through the steps of the PathleadinguptotheAdeptlevel.Butasecondandhigherinterpretationofitbeginsbeyondthat,andhelpstoguidethemanwhohasalreadybecomeanAdeptontoHis next stage. Swarm T. Subba Row, who knew a great deal about thesematters, told me once that there were really seven meanings for this book—sevenways inwhich it couldbe interpreted—allapparentlyatdifferent levels,andhesaidthatthehighestinterpretationscarriedamanuptotheInitiationoftheMahachohan.That,ofcourse, isdealingwithmatterswhichareabsolutelybeyond our ken.We could not possibly understand towhat it refers at such ahigh level, so it is useless for us even to seek for such an interpretation. It ispossible that we may be able to form some idea of a double meaning, butanythingbeyondthatwillcertainlybequiteoutofourreach.

Inwhatwehavealreadystudiedwehavebeentoldtocastoffthelowerself—thepersonality. In thehigher interpretation, thatwouldmeancastingoff theindividuality.Justasthefirstpartinitslowestinterpretationwasthusintendedtoproducetheunionofthehigherandlowerself,soinitssecondinterpretationitaims at the unity of the ego with the Monad; that which is the secondinterpretationofthefirstpartmustbethefirstinterpretationofthesecondpart,sinceitfollowsfromthefirst.Itwouldbewellforustobearthatinmind;thenhereandtherewemaybeabletocatchaglimpseofwhatmustbethemeaningofthenextinterpretationhigherstill.

Outofthesilencethatispeacearesonantvoiceshallarise.Andthisvoicewillsay:Itisnotwell;thouhasreaped,nowthoumustsow.Andknowingthisvoicetobethesilenceitselfthouwiltobey.

Thouwhoartnowadisciple,abletostand,abletohear,abletosee,abletospeak, who hast conquered desire and attained to self-knowledge, who hastseenthysoulinitsbloomandrecognizedit,andheardtheVoiceoftheSilence

—gothoutotheHallofLearningandreadwhatiswrittenthereforthee.

That is the introduction to thissecondpart,writtenby theVenetianMaster.First of all, perhaps, one ought to refer to those opening words: “Out of thesilencethatispeacearesonantvoiceshallarise.Andknowingthisvoicetobethe silence itself thou wilt obey.” There has been much speculation amongTheosophistsas to theexactmeaningof thevoiceof thesilence,but it isnowgenerallyunderstoodthattheexpressiondoesnotalwaysmeanthesamething.The silence is always thatwhich lies just above the pointwhich theman hasreached, and the voice of the silence is the voice coming down to him fromabove,thevoiceoftheinnerself,aswehavealreadyseen.58

In all cases this voicewhich speaks from above is thatwhichwhen heardmust be obeyed, and to the newly initiated man (if we take the lowerinterpretation),ortohimwhohasattainedAdeptship(ifweconsiderthehigherinterpretation), thisvoicesays thatwhilehe is resting in theenjoymentof thiswonderful peace, it is not well to rest too long. In the silence the man hasremainedinwonderatthegloryofallhehasreceivedbyInitiation;hewillrestincontemplationawhile;hewillspendsomelittletimeinstudyingeverythinginthenewlightthathascometohim.Heisnowrecalledbythevoice,whichtellshimthathehasreaped,andnowhemustsowagain.Sincethemanhasreachedthislevelandgainedallthatitmeansinknowledgeandcertaintyandpeace,hemust try to communicate these gifts to others.Hemust not rest satisfiedwithhavingattainedthemhimself.

TheChohan goes on to remind the student of his qualifications: “Thou artnowadisciple,able tostand,able tohear,able tosee,able tospeak.”AndtheexplanationoftheMasteristhattobeabletostandistohaveconfidence.Now,themanhasthatconfidencebecauseheknows.AttheFirstInitiationthedisciplehasreceivedadefinitetouchwiththebuddhicplane.Hehashadexperienceinconnection with that, not necessarily of very long duration, but it has beendefinite,sothatheknowsforhimselfthatthereissuchareality,andthatlifeisone.

ThencomesalongnotebytheMasterHilarion,andwecanseeatoncefromlookingatthatnotethatHeisdealingwiththewholematterverydifferentlyin

thissecondpart.Before,Hegaveuswhatwemightcallageneralcommentuponwhat was said; here He explains practically every word of the text, so thatevidently He regards this as something much more difficult to understand,requiringexplanationratherthanmerecomment.

Hesaystobeginwith:

To be able to stand is to have confidence; to be able to hear is to haveopenedthedoorsofthesoul.

Theexpression“doorsofthesoul”remindsoneofthePalinamegiventothefirstqualificationontheprobationarypath,whichisdiscriminationbetweenthereal and the unreal. In Pali it is calledmanodwaravaj-jana,whichmeans “theopening the doors of the mind”.59 The man’s mind becomes open to thedifferencebetween the thingswhichareworth followingand the thingswhicharenot,andso theysayhismindhasopened itsdoors to receive the truth.AtInitiationhehastoopenmoredoors,thoseofthesoul;inotherwords,hehastoacquirebuddhicconsciousness.Thenfor-thefirsttimethemanisreallyasoul,andislookingatthingsfromthepointofviewofasoul.Belowthatlevelthereisseparation,duetomatter,soeveninthecausalbodyheisstillalongwayfromtherealmeaningofexistenceasthesoullooksatit.Butwiththerealizationofbuddhicconsciousnessthemanisdrawnintoaconditionwhichdiffersinkind,notonlyindegree,fromwhathasgonebefore.Thereforesomuchimportanceisattachedtoit.ThereforeitismadepartoftheFirstInitiation,thoughitisquiteopentoustoattainthatconsciousnessapartfromandbeforewereachInitiation.

Tobeabletoseeistohaveattainedperception.

Although it is true that the initiatedirectlyseesconsiderablymore than theordinarymanofthephysicalworlddoes,itisalsotruethatfromwhatheseeshecan infer very much more than can be easily told or accurately understood.Thoughtful men have long been wondering and discussing and arguing as towhether or not God exists. No trained clairvoyant ever argues that question,becauseheknows. Idonotmean tosay thatheseesGod.“NomanhathseenGodatanytime,”youwill read in theChristianScriptures.60That isnotquitetrueifyouspeakoftheSolarLogos;butevensoitistrueforthevastmajorityof

students.But thoughmostmenhaveneverseenelectricity theyhaveplentyofproof that there is such a thing; thatwehave light, and that our tram-cars aredriven by its agency, proves to us that there is such a force, thoughwe haveneverseenit.JustinthesamewaytheclairvoyantwhohasneverseenthesolarDeityhasyetseensufficientevidenceofHisworktoprovethatHemustexist.That is our position with regard to many Theosophical doctrines referring tohighermatters.Wedonotalwaysknowdirectly,butweseeresults.

NoonebelowtherankoftheAdeptcanseetheMonad,buttheArhatmayknowofitsexistence.Onthenirvanicplane,whichisthatnextbelowthehabitatoftheMonad,weseeatriplemanifestation,whichwecallthetriplespirit.61Therayswhichmakethat threefoldmanifestationareobviouslyconvergingas theyrise to the highest point.We can see that they must become one, though theactual unity is out of our sight. The phenomenawhichwe seewith regard tothemindicatethattheycanbeonlythreefacetsofonegreatbody,orgreatlight.SoalthoughwedonotactuallyknowbyourownsightthattheMonadexists,weaccept it on the evidence which we can utterly trust—the testimony of ourMasters—and the phenomenawhich we can see on the highest plane we canreachdemandthatthereshallbesucharealityasthat.

WehavebeentoldbytheseGreatOnesofcertainthingswhichasyetareoutofourreach,butineverycasewhenwehavetakenanadditionalstepwehavebeen able to realize more of those things which have been told. This hashappenedtousoverandoveragain.Soalthoughwhenoneattains the level towhichthistextrefersIdonotsaythathewillseetheLogos,Idosayhewillseesuch evidence of His existence as will make it quite impossible to doubt it.Seeing that/and also the working of the evolutionary law, one gains absolutecertaintythatalliswell.

Alittleofthehighersightdoesbringthecertaintythatalliswell,andthatisaverygreatthingindeed.Isupposethatuntilonereachesithehardlyknowswhatitis—theabsolutecertaintythatnothingcanfinallygowrong,thathoweverdarkthings,mayseemitisonlyseeming,andpresentlythecloudswillbreakandtheeverlastingsunshinewhichhasbeen thereall the timewill showthroughoncemore.

Itisperhapsnotsohardwithalittlepracticetothinkthatallisgoingwellforoneself.Aswegothroughlifewemeetwithallsortsoftroublesanddifficulties,and even apart from occultism the theosophicallymindedman soon comes torecognize that it is not somuchwhat happens to him thatmatters as his ownattitude towards the happening—that he can make himself very happy undercircumstanceswhichwouldmakemanyotherpeoplemiserable.The reverse isalso true; a man may contrive to make himself unhappy amid circumstanceswhichwouldmakemost other people happy. So itmay not be so difficult tocometobelievethatallisworkingforgoodsofarasoneselfisconcerned;butitis much harder to believe it for those we love, if we see them getting intotrouble, makingmistakes and suffering in various ways. It is much harder tobelievethatallisbeingproperlymanagedasregardsthem,becauseonenaturallyfeelsaprotectiveinterest;onewantstoshieldthemfromtheseblowsofkarma.

Theysaythatloveisblind.Itmayperhapsblindonealittleinthatway.Myown personal experience, however, is the other way—that strong affectionmakesapersonparticularlykeen-eyedwith regard toa fault, inorder thatonemayhelptogetitoutoftheway.Theproverbistakentomeanthatonedoesnotseethefaultsofthepersonloved;howeverthatmaybe,whensomethingofthesenseofrealityisattainedoneofthegreatbenefitsthatonegainsfromitisthathe is then quite sure, both for himself and for those whom he loves, that allthingsareworkingtogetherforgood,andthat theeventualresultwill ineverycasebethebest thatcouldbegained.It isagreatsourceofpeacetohavethatcertainty.

Tobeabletospeakistohaveattainedthepowerofhelpingothers.

It issignificant thatHechoosesspeakingas thewayinwhichwecanmosteasily help others. It is true formost of us.We can do various things on thephysicalplaneinthewayofhelpingothers,butperhapsthegreatesthelpwhichwe asTheosophists can give to others is by speech, orwriting,which is onlyanotherformofspeech.Wecanputbeforethemwhatweknow.Veryfewofushavedirectknowledgeofthesematters,butwehaveacertaininteriorconvictionforwhichwecouldnot, ifpressedback to theultimate,giveanactual reason.WhatgivessuchtremendouspowertowhatDr.Besantsays is thatpeoplefeel

when she speaks that she is speaking of that which she knows. She has inaddition themostmarvellouseloquence.Onecannothope toattain to that inashort time, for eloquence is not a gift. It has been earned, by very hardworkcontinued throughmany lives. She has turned a great deal of her intellectualpowerthroughmanylivesinthedirectionofspeech.Theresultofsuchpracticeis that she can do it well. I remember someone complimenting her on herwonderful eloquence. She replied: “Well, I have been speaking in public fortwelve thousand years; I suppose I ought to know something about it by thistime.”Itisexactlythatpracticethathasgivenhersuchremarkablepower,anditis only by a commensurate amount of work that we can hope to gain it.However, any of us, without that marvellous eloquence, can speak about thethingswhichweknow,andourconvictionwillcarryconfidencetoothers.

Justinsofaraswefeelsureourselvescanweimpartourconvictiontoothersandbearealhelptothem;thereforeifitwereforthatreasonaloneitisworthwhiletoseektoattainthatconviction.Weshouldstudymoreandmorefully,andnotbesatisfiedwithmerelysuperficialviewsofTheosophicalideas;weneedtoliveintothem.IknowtherearemembersoftheTheosophicalSocietywhohavebelongedtoitfortwentyyearsanddonotknowanymorenowthanthedaytheyjoined.ButIalsoknowthatagreatmanyoftheoldermembershavegraduallylivedintotheteachingsuntil thesehavebecome,asitwere,partof themselvesandtheyareabletospeakwithcertaintyandindeed,tofeelacertaintywhichthenewer students, however enthusiastic, do not readily acquire. It remains truenow,asitwasinthedaysofold:“IfanymanwilldoHiswill,heshallknowofthedoctrine,whetheritbeofGod.62“.)Theonlywaytoattaincertaintybeforeone can see at all for oneself is to live as though it were true. In doing that,evidenceswillgraduallyaccumulateroundonethat this isso,andthougheachoneofthosemayperhapsseemsmallinitself,takentogethertheywillconstituteatestimonywhichonecannotdoubtordeny.

Tohaveconquereddesireistohavelearnedhowtouseandcontroltheself;to have attained to self-knowledge is to have retreated to the inner fortresswhencethepersonalmancanbeviewedwithimpartiality.

Theinnerfortressis,ofcourse,theegointhiscase.Thereisafurtherstage

where the inner fortress is theMonad,withwhich the egomust be unified. Ihavealreadyexplainedhowtheegoputshimselfdownintothepersonality.Letushaveitclearlyinmind.TheMonadputsdownarayofhimself—thatisaboutasnearasimileaswecanfindforit—intothenirvanicplane,thenextbelowhisown.Thatbreaksintothreeraysandbecomesthetripleatma,ortriplespirit,andthethreeaspectsofthatdescend1andmanifestonlowerplanesuntilitappearsasatma-buddhi-manas,whichtakentogethermaketheego.Nowthategoisonlyapartialmanifestationof theMonad, a small fragmentof him, as itwere, butneverthelessitbehavesasthoughitwereanentirelyseparateentity,,justastheordinarypersonthinksofhimselfastheseparateentity,andisinclinedtothinkofthesoulassomethingwhichfloatsvaguelyoverhim,likeacaptiveballoon.

IbelievethatallTheosophistswhohavenotalreadydoneso,woulddowellto readHuman Personality by Prof. Myers, because it is a most remarkableexpositionoftherelationbetweenthehigherandthelower,anditisespeciallyinterestingtoourmembers,becausehebeganasascepticandendedbyhavingtoadmitapparitions,andinpointoffactallthatnecessarilyfollows.Ihaveseenhimoften.He used to bewithMadameBlavatsky a great deal.Hewasmuchimpressedbywhatshetoldhim,butnevergotentiresatisfaction.Hewasalwaysseekingsomethingdefinitefromhis intellectualpointofview,andthat iswhatpracticallycannotbegiven;itisatanyrateoverwhelminglydifficulttogiveinregardtoanythingonhigherplanes.Onecannotexpressthefunctionsorpowersor conditions of the higher planes in terms of the lower at all. This is asimpossibleastogivethecontentsofacubeinsquaremeasure.Thedifferenceispreciselythatkindofdifference.

Prof.Myerswasseeking theexpressionof thehigherworld in termsof thelower.Wecanapproximate;wecanaimatit,andtrytostimulatetheintuitioninourreadersandhearers,butwecannottellitinsomanywords—notbecauseweare toldwemustnot, but because it cannotbedone.Peoplemustdevelop thehigherfacultiesinordertoseeonthehigherplanes.Wemaytellthemallwecanabout theastralworld;whentheyreachthatastralworld infullconsciousness,theywillsay:“Thehalfhasnotbeentoldme.”Thatistrue,becauseitcannotbetold.Thesehigherthingscannotreallybeknowndownhere,butatleastpartiallytoknowthemisalreadyaverygreatcomfortandadvantage.Wemaynotfully

understand,butweknowenoughtobesurethereisnoneedforfearanddoubt,andthatatleastisagreatandgloriousbenefitwhichTheosophicalstudygivesus.

Tohaveseenthysoulinitsbloomistohaveobtainedamomentaryglimpsein thyselfof the transfigurationwhichshalleventuallymake theemore thanman.

Whenamanreaches thebuddhicconsciousnesshegains thatwider insightwhich ismore than insight because it is also feeling.And it is sowonderful,somethingsoentirelynewintheman’sexperience,thattheMasterherereferstoitagainandagainindifferentways,approachingitfromdifferentpointsofview.Tohavethefirstglimpseofthatwhichshallmaketheemorethanmanistohavethis first touch of the unitywith theLogos, that is,with theGod of the solarsystem.But itmustbe remembered thatat Initiationamandoesnotattain thefullbuddhicconsciousness,nordoesheinanywaydevelopabuddhicvehicle.

The pupil has already practised himself in the development of the buddhicconsciousnesssothathehasusuallyhadexperiencesatthatlevel.Butifhehasnot,hisfirstexperiencenowtakesplace,andthatisdirectlyrelatedtothefetterswhich he is beginning to cast off. The first three which have to go are thedelusionofself,doubtandsuperstition.Thesearealldispelledbythatglimpse.Hecanhavenodelusionofseparatenesswhenhehasrecognizedtheunity.Hecannolongerdoubtthefacts.Heistoldhemustnotdoubtevolution,thegreatlawofkarma,andthefactthatthehighestadvanceistobeattainedbyholiness.It is assuredly true—the man cannot doubt those things. He can see them inoperation, and because he is standing therewheremanywaysmeet he knowsthattherearemanyroadsandthattheyallleadtotheoneBliss;hecannolongerholdtothesuperstitionthatanyoneformofbeliefisnecessarytoonewhohasattained that level. He stands upon the mountain peak and sees all the roadswhichleadupto it,andsees thatallaregood.Sogreatstress is laiduponthisbuddhicexperience;fromanypointsofviewitistheattainmentof“aglimpseofthatwhichshallmaketheemorethanman”.

ForonewhohasattainedAdeptshipitmeansstillverymuchmorethanthat,becauseHehasdefinitelybecomeOnewithacertainmanifestationoftheDeity.

AsHe showsHimself in that set of planeswhich all taken togethermake theprakritic plane, the lowest of the great cosmic planes, He shows Himself asThreeandyetOne,theEverBlessedTrinitywhichisyetagloriousUnity.

AgainandagainwearetoldthatwemustkeepthesetwoideasalwaysinourmindswhenwethinkofHim, thatwemust“neitherconfoundthePersonsnordividetheSubstance”,butmusttryaswellaswemaytograsptheideaofthisgreat Mystery of the Three who yet are One, which cannot be perfectlyunderstoodorexplained.Somuchimportancehasatalltimesandinalmostallreligionsbeenattached toacomprehensionof thatMystery that it isclearlyofgreat practical importance.Many thousands of people have said that all suchdoctrinesasthesearemerelyoftheoreticalvalue,thattheymakenodifferenceinpractical life. That is not quite true. It is unquestionably a necessity that oneshouldunderstandalittleofthisatleast.Allofitwecannotgrasp,butatleastweshouldknowthattherearethesethreelinesofforce,andyetthatalltheforceisoneandthesame;withoutknowingthatwecannotgraspthemethodbywhichourworldcameintoexistencenorcanweunderstandman,because“GodmademaninHisownimage”andmanthereforehasthissamecharacteristic—thatheis threeandyetone.NowtheThreeandtheOneinourcosmicprakriticplaneshow themselvesbyan arrangementvery similar to the atma-buddhi-manas inman—or,itwouldbemorecorrecttosaythatoursresemblesThat.

WehavethehighestSpiritonthehighestofourplanes,andthenthesecondAspect of that Spiritwhich descends one plane—and so haswithin itself twoqualities, that on thehigherplane and thaton the lower.People speakof it asdual; in Christianity we hear of Christ as God andman “, and inThe SecretDoctrinewereadthat“Father-Motherspinaweb”.63Thataspectisalwaystwo-sided: it isequal to theFatheras touchingHisGodhead,yetwhen itdescendsoneplaneitisinferiortotheFatherastouchingHisManhood.Yetthesetwoarenotseparate,buttheymakeoneChrist,andthisChristisonewiththeFather.

Then there is the Third Person of the Blessed Trinity. Descending to thesecond plane and standing there level with the Son, and then descending onestagefurtherandmanifesting in thehigherpartofwhatwesometimescall thenirvanic or atmic plane, still beyond anythingwe can reach, He abides there.

Thenitwillbeseenthattherearethreelinesmakingalltogetheratriangle.WehavethehorizontallinewhichconnectsthethreeAspectsorPersonsattheirownlevel, then there is theperpendicularof the triangle—butcomingdown in thiscase fromwhat wemay call the base instead of going up to it—which linkstogether the threedifferentstatesoraspectsof theThreePersons; thenthere isthehypotenuseofthetriangle.Nowthatline,thehypotenuseofthetriangle,thesquare of which is equal to the sum of the squares on the other two sides,represents the Deity. To us down below it represents the Three Persons asPersons,andyetlinksthemtogetherintoone.

Aman attainsAdeptshipwhen he raisesHis ordinary consciousness to thenirvanic level,and thevery factwhichdifferentiatesHimandanAdept is thatHehasunifiedtheMonadwiththeego.Since,then,HehasbecomeonewiththeMonad,Hehasalreadyreachedthelevelofthethirdorlowestmanifestationofthe Deity. Therefore that showers itself upon Him in the manner which istypified by the description of Pentecost. After He has passed through thecrucifixionandtheresurrectionwhichtypifytheArhatlevel,hehasbeforehimtheascension,andafter theascensioncomesthedescentof theHolyGhost. Inthe symbol as it is given to us the Christ ascended; and the Holy Ghostdescendedupontheapostles,accordingtothestoryinwhichitisputbeforeus,independently of the Christ, and after He had left. But in the great Gnosticdoctrine in thePistisSophia it is said thatChrist stayedelevenyearsafterHisascension, teachingHis people,whence itwill be seen that the descent of theHolyGhosttookplacenotafterbutverydecidedlyduringHispresencewithHischurch. It must represent the attainment of Adeptship of all those who aretypifiedastheapostles(whoevertheyreallymayhavebeen),because“tonguesof fire sat upon them”; a statement which points very closely to certainphenomenawellknownintheEast.

ThosewhohaveseenstatuesoftheLordBuddhaoranyofthegreatsaintsordeitiesofIndiawillhavenoticedthatthereisoftenacuriouslittledoubledomeat the topof thehead.Very fewhave anyconceptionofwhat it reallymeans.There is at the top of the head a certain chakra spoken of sometimes as “thethousand-petalledlotus”.Intheordinarymanitisavortexordepressionintheethericbody,butwhenamanattainstoacertainhighlevelheisabletoturnthat

outwardinsteadofinward,andmakeofitamoundinsteadofadepression.ThatiswhattheyaretryingtorepresentwhentheydepicttheLordBuddhawiththatcurious littledoubledomerisingon the topof thehead.Thatwouldglowandwouldgivemuchtheimpressionofaflameoffire.So“tonguesoffire”isbynomeansabadpoeticaldescription.

The other strange phenomenonwhich is described in connectionwith thatdescent, the fact that they who spoke were heard by every man in his owntongue, isnot, so farasweknownow,anecessaryconcomitantofAdeptship,but itdoesbelong toahigherstage. Imyselfhaveknownone instanceof thisphenomenon.Itwouldappearthatitdescendeduponthoseapostlesatthattime,ifwearetotaketherecordasrepresentinganhistoricalfact.

Clairvoyantlywehavenot seen the apostles arranged in thatway. It is notthattherewasnosuchpersonasPeter,butthereweremanyPeters.Thatwasthetitlegiventotheheadofeachchurch—petros,arockuponwhichthechurchwasbuilt—because the leaderof thechurchwas therockuponwhich itarose. It isnot an inapt symbol; for we know how very often Theosophical Lodges andotherorganizationsdependupononepersoninjustthatway.Itwouldseemthatintheolddaysthesamethingheldgood.Therewerethosewhocouldlead,andwherethereisaleadertherewillalwaysbefollowers.Sohisknowledgeistherock on which that particular church is built. For the rest, we have notinvestigated sufficiently closely to speak with precision, but one cannot butdoubtverymuchofthisstory,especiallyasOrigenespeciallywarnedusnottotakeitashistory,andcompareditwiththestoryofHagarandIshmael,ofwhichit iswritten in theBible:“Which thingsareanallegory”.64Weobtain amuchwider andmore useful view of all these things ifwe apply that idea to them,because,asOrigenputsit,“WhetherthesethingshappenedinJudeaornot,itisat least certain that through all eternity they are happening in the lives ofChristianmen,”andthatistheimportantsideoftheoccurrence,notthematerialevent.

ThustheAdeptbecomesoneinconsciousnesswiththeThirdPersonof theBlessedTrinity.Thatmustbesomething like theway inwhich,awholeplanelower,wefindourselvesattainingtounityofconsciousness;wefindthatothers

seem part of ourselveswhenwe reach the full consciousness of that nirvaniclevel;allalikearethenseenasfacetsoftheOne.

To recognize is to achieve the great task of gazing upon the blazing lightwithoutdroppingtheeyes,andnotfallingbackinterror,asthoughbeforesomeghastlyphantom.Thishappenstosome,andsowhenthevictoryisallbutwonitislost.

Itsoundsverystrangethatanyatsuchaheightshouldfall,andyetsomedo.Before that level is reached all possibility of fear ought to have been entirelytranscended, but there are those who shrink from these magnificentdevelopmentsbecause theyfear to lose their individuality.Thesamethingatamuch lower level confronts a man after death. There are many who clingintensely to physical life, feeling certain of no other life than that.When theetheric double, which is composed of physical matter, is drawn out from thedense body, such a man, in his astral body, clings to the etheric counterpart,whichstill surroundshim, insteadof letting itdissipateas it should,andsohelaysupmuchtroubleforhimself.Helivesinthe“greyworld”,asitissometimescalled.

Wefindthesamephenomenonatthishigherlevel.Themanthroughallhisincarnations has had a causal body; he identifies that causal body with hisindividuality, and shrinks from losing it.Thebliss and the infinite light of thebuddhicplaneloombeforehim,buthecanreachitonlybydroppinghiscausalbody, and that terrifies him sometimes.He is afraid that in losing that hewillloseall,andwillbemergedinto that infinite light,sohefallsbackat theverythreshold.He fears the entire novelty ofmerging in union.He does not knowthatwhenhehassomergedhewillstillfeelhimselfjustasmuchasbefore,andwillfeelnotthatthedrophasbeenmergedintotheoceanbutthattheoceanhasbeenpouredintothedrop.

Occasionally we have other examples of that at lower levels. The manfunctioning inhismindbody is sometimesafraid to let it goand to sinkbackintothecausalbody,whichisnolongerconcrete,butabstract;soatthatstagehehaltsandhesitates,andfearstopass.Theprogressofthepersoninanyofthesecasesdependsuponthepowerbehind,thetremendousenthusiasmanddevotion

whichiscarryinghimthrough;sincethatisthepropellingforce,forthemantohesitatemeansthatthatenthusiasmfails,sincefearandenthusiasmofthatkindcannot exist together. The moment he allows himself to fear, by that verythoughtheshrinksbackandfallsaway,andhasnolongertheplacewhichhehadattained.

There is a certain justification for the shrinking back in some cases, and Ithinkthatthegroundforitisthatifamangoesbeyondthelevelatwhichhecanbeconscioushefallsintoatranceandloseshimself.InIndiamentalkofgoinginto samadhi. We wondered what stage this could be, and identified it withvariouslevels,oneafteranother,andthenfoundthatitwasnotconstant.Ittookalongtimetodiscover thatsamadhi isadifferent thingfordifferentpeople.Itmeanstheconditionjustbeyondthelevelwherethemaniscapableofretainingconsciousness.Forasavagewhoseconsciousness isclearonlyon thephysicalplane,theastralplanewouldbesamadhi.Formostofthoseofourracewhohavenot studied these matters, to enter into the causal body would be samadhi,becausetheywouldnotbesufficientlyconsciousfortheexperiencetobeofanyuse to them. Many of us, if we could succeed in forcing ourselves into thebuddhicplane,wouldbeunconsciousatthatlevel.Thatwouldmeanthatwhenwepresentlydriftedbackintoourlowervehicles,weshouldcomebackwithoutany definite additional knowledge. We should arrive with the sense of greatbliss,asensationofhavingbathedinallsortsofintangibleglories,butwithnodefiniteknowledgeandnonewpowerofdoinganythingofuse.

Thiskindof samadhi—acondition just beyondyour consciousness—isnotencouragedbyourMasters.ThoseGreatOneswouldsay:“Byallmeansattaintheveryhighest levelyoucan reach,butdo itconsciously;workyourwayupgradually, do not leap into it. Be careful; push steadily up, keeping yourconsciousnessallthetimeyoudoit.”Therearepossibilitieswhichmightbesaidto be dangerous; nothing is actually dangerous, because at those higher levelsonehasnotaseparatelifetoloseinthesamewaythatonehasdownhere,butitis quite possible to be swept out of the line of evolution if one makes rashexperiments. Yet this is not probable for the ordinary student, because he isworkingsteadilyawayatlevelswhichheknows,andaimsatattaining.

The fact of the possibility of falling back—fearing to face the higherdevelopments—was put strongly before us in the initiations of the ancientEgyptianMysteries.Thecandidatesweretaughtthatinthepursuitofknowledgetheymust be neither rash nor fearful; when the candidatewas brought to thedoorofthecryptorundergroundhallinwhichthesegreatceremonieswereheldhereceivedapracticallessoninthatway,for,asheentered,aswordwasheldinfrontofhimtouchinghisbreast,totypifythathemustnotrushrashlyforwardinsearchofthosemysteries,andatthesametimehisconductorledhimbymeansofa rope thrown roundhisneck, so that ifhehadbeen frightenedand rushedbackwardhewouldhaveinjuredhimself.Afterwardsthiswasexplainedtohim.Hewastoldthatamanmusthavequietconfidence;hemustneverrushrashlyintosomethingwhichhedidnotunderstand,norontheotherhandmusthedrawbackinfearwhenheencounteredsomethingwhichseemedterribletohim.

Ourgreat founder,MadameBlavatskyherself,whomnonecouldaccuseoflackofcourage,whodressedasamanandfoughtunderGaribaldiin1864,toldmethatwhenshewasfirsttakenintothepresenceoftheLordoftheWorld,theOneInitiator, thegreatSpiritualKingof theWorld,shefelluponher faceandcould not look at Him, because of the tremendous power andmajesty in Hisface.Itdoesnotaffectallcandidatesinatallthesameway,butyet,ifthatwerethe result on a person so entirely dauntless as Madame Blavatsky, one mayunderstand that it is no slight test to be brought face to face with therepresentativeoftheSolarLogosonthisplanet;itisatremendousexperience.

ThosewhobecomepupilsoftheMasterwillonedayinduecoursebeledbytheMasterupthepathwhichleadstoInitiation,andthentheymustfacetheOneInitiator,notindeedatthefirststep,norevenatthesecond,butatthethirdandfourth.But before that comes theywill have had somany experiences on thewaytoitthatprobablytheywillbetoagreatextentprepared;sohadMadameBlavatsky,yetwhat Ihavesaid iswhat she toldme.Although Ientirelyagreewith her that that face is full of majesty and might—quite incredible power,beyondanything that you can imagineofpower—yet it is also so full of lovethatitseemstomethatonecouldnotfeelfearinHispresence,norIthinkdidMadameBlavatsky,butsimplyawesogreatthatshefeltasthoughthelightweredazzlingandnottobefaced—shefeltittoogreatforher.

ButwhatisspokenofhereisnotthemeetingwiththeOneInitiator,butthemeetingwithone’sownhigherself—theentranceintothatwiderspiritualrealm.Mendoshrinkbackfromthat,asIhavesaid,becausetheyfearthatwhentheyplunge into that shining sea they may never come back again, that theindividualitymaybelost.Amanwhothinkswouldknowthatmanyothershaveplunged into it and have not been lost, but one does not always think at suchmoments,butactsperhapsratherbyinstinct.Onemustendeavoursotoarrangeone’sinstinctiveactionthatitwillbereasonableandrightaction.Wesmustnotshrink back before the divine, whether it shows itself in ourselves or in anyother.Itsaysherethatsomehavedonethat;andso,whenthevictorywasalmostwon,itwaslost.Thatwouldbesad.Butweshouldnotletourselvesbedeceivedbythemannerinwhichitisput.

Oftenwearewarnedthatthehigheramanrisesthefurtherhemayfall.Thereareseveral reasons for that.One is thathemaymisuse thedivine forcewhichhascometohim;theotheristhathemayfallintosuchaconditionastocausealeak in the channel which is composed of a number of disciples, includinghimself.TheGreatOnessendoutahugewaveofforcethroughsuchachannel,andcannotrecallit.Ifthechannelbecomesdefectiveagreatportionoftheforcemay be lost. It is not always a vast outpouring in one direction—sometimessomeofitgoesinonewayandsomeinanother,tododifferentthings—andonlyifallthevariouspeoplewhoformthechannelstandfirmintheirspeciallinesissuccess assured. It would be a sad thing if one should fail, and so cause aleakage,whichwould be very serious on account of the great pressure of theforcebehind, andwould result in a fall for thatman.Again, forone to shrinkbackfromgoodworkwithinone’spowerthroughfearoftheresponsibilityalsoinvolvesafall.

Thefurtheramanclimbsthefurtherhemayfall,ifhefallstothebottom;itwouldbeaverysadthingthatamanshouldfallbackatthishighpoint,butitisveryunlikely that onewhohad climbed sohighwould fall to thebottom.Wemustnotget the impression that a fall even suchas isdescribed inour text isfatal. “Who mounts may fall, who falls will mount; the wheel goes round,unceasingly.”Thereisnofatalfall,becauseitisGod’swillthateverymanshallprogress;thereforeeverymanwilldoso,anditisonlyaquestionoftherateat

whichhemoves65.

For such a man to lose his position would be a great waste of highopportunity,but itwouldnot throwhimback to thebeginning. Itwouldmeanthat hemustworkdeliberately todevelopwithinhimself the consciousnessofhisowndivinity,andlearntotrustit.

Thatwouldnotbeatalleasy,ofcourse,becauseamanwhohadlostcontrolofhimselfatacriticalmoment,whohadlosthisnerve,wouldfinditdifficulttoregainit.Inclimbing,ifamanlooksdownandseesagreatgulfbelowhim,hewill probably become frightened and fall, but the man who has never beenfrightened would be very likely to go on to the end and not have any fearwhatever.Themanwhohasoncelosthisnervethroughlookingdownwilltakealongtimetogosafelyonhisway,butIdonotwantanyonetothinkthatthemanwhofallswillnotrecover. It isasadpity;heought tohaveknownbetter;onecannothelpseeingandsayingthat;buthewillrecoverhimselfandgoonagainsoonerorlater.

It is very easy to say that one should have perfect confidence in one’sdivinity,butitisamoredifficultmatterwhenonecomesfacetofacewithsomeofthesegreattrials;ifthereisafallatleastonemaybesurethattheworkdonestill counts, so there is no possibility of a fatal final fall. It is something likefailingforanexaminationonthephysicalplane.Itmeansagooddealoftrouble,butthemanstillhasalltheknowledgehegainedinworkingfortheexamination.Whenheisabletotryagainheistolerablycertaintosucceed.

It sometimes seems very sad when a man who is making good occultprogresssuddenlydies;one isapt tosay:“Whatapity; ifhehadcontinuedatthat rate he would probably have reached Initiation in this life.” But whathappens iskarmaand is for thebest,andhewillnot losewhathehasgained.TheSelf retainsall ithasachieved.What itwillhave todo is tobringa freshphysicalvehicleintosubjection,butitwillbeveryeasyforittodosouptothepointithasreached,andonlyafterthatthedifficultieswillcommenceagain.

ToheartheVoiceoftheSilenceistounderstandthatfromwithincomestheonlytrueguidance:togototheHallofLearningistoenterthestateinwhich

learning becomes possible. Thenwillmanywords be written there for thee,and written in fiery letters for thee easily to read. For when the disciple isready,theMasterisreadyalso.

Wehavealreadyseenthattheballoflearningbeginsontheastralplane,thelowestplaneuponwhichyoucan learnanythingpracticallywith regard to thehigherstates.Thatdoesnotmeanthatthereisnothingtobelearntonthehigherlevels,intheheaven-world,forexample;thereisverymuchtobelearnt,butforthe ordinaryman the astral plane is his hall of learning, andwhen out of hisphysicalbodyinthatastralworldhewillreceivemuchoftheteachingthatmustbegiventohim.Thereareverymanystudentswhodonotquiteunderstandwhatitmeans to be taken as a pupil by aMaster. Some seem to expect that if thatgreat privilege came to them they would be constantly in receipt of teachingfrom theMaster, thatHewouldespecially instruct themwith regard tominutedetails of their progress.When theMaster takes pupils onprobation, itmeansmuchmorethatHewatchestheminordinarylifethanthatHespeciallyteachesthemanything.Onemainobject,then,istohavethewholedetailofthepupil’slifeandthoughtsandfeelingsbeforeHim,sothatHemayknowwhetherHecanusefullytakethatpupilintothecloserrelationship.HemustknowthatbeforeHetakesafurtherstep,otherwiseitmightcauseHimagreatdealoftrouble,anditwouldnotbeworthHiswhilefromthepointofviewofthework.Whileheisonprobationthepupilmaybeusedasachannelforforce—thatoftenhappens—butitisonlywhenthecloserlinkismadethatheisinconstantcommunicationwiththeMaster,andeven thenhewillnotnecessarilyknowof thecommunication.Hemayfeelsometimesthattheforceisflowingthroughhim,andawonderfulexperienceitis,agreatprivilegeanddelighttobeusedforthedisseminationoftheMaster’s force,buthewill notbe instructedby theMaster exceptonveryrareoccasions.

Inmost cases anelderpupil is appointed to lookafter theneophyte and togivehimsuch instructionas isnecessary. Inmyowncase,MadameBlavatskytaughtmeverymuchonbehalfoftheMaster,butIwasseparatedfromherforsomefiveyearsandsentouttoIndiawhenshewasinEurope.Consequently,itwas impossible for her, except by occasional letters and on the astral planesometimes,togivemeanyhelp.ThereforeIwasputintothecareofSwamiT.

SubbaRow.Hewasanexceptionallypatientteacherastoallthedetail,andsoIwasgreatlyhelpedbyhim66.

InthosedaysIsawmyownMasteronlyoccasionally,andevenwhenIdidseeHimitwasnotusuallyanythinginthewayofteachingthatHegaveme,butratherinstructionsastosomethingHewantedmetodo.Butinprocessofdoingtheworkonegainedavastamountofknowledgeandtraining.Theattempttodosomeservice,evenwithoutknowinghowatfirst,showsoneinwhatdirectionsoneislacking.Onethensetstoworktofillthosegaps,soastobeabletodothenextpieceofworkbetter;andIthinkImaysayformyselfthatitwasinthatwaythatIlearntmostofwhatcametome.Iwouldinventawaysomehoworothertodothething,andthenseewherethemethodmightbeimproved,untilIcametoknowhowtoputintopracticethehighermethodssuchasSwamiT.SubbaRowcouldgiveme.Butitmeantagreatdealofhardwork,ofstrain,andoftenveryslowdevelopment.Still,ithadtobedoneanditwasdone,andIthinkthatisthewayallpupilsaretrained.Theywillbegivenapieceofworktodoandinthedoing of the work they will learn how to do greater work. But on this greatsubjectoftherelationbetweenMasterandpupilIhavewrittenatlengthinTheMastersandthePath.

Various possibilities of learning open before the pupil. Many of them areequallyopentoanyofusontheastralplaneifwechoosetotakeadvantageofthem. We sometimes go to lectures on the physical plane in order to learnsomethingaboutTheosophy,becausesomepeoplelearnmoreeasilybyhavingfactstoldtotheminthatway,whereasotherpeoplelearnmoreeasilybytakingabookandreadingonthesubject.Forthosewholikethespokenwordtherearealwayslecturersinoccultism.

Someofthosewhoareworkersandhelpersintheastralworlddevotemostoftheirtimetothatbranchofwork.OurformerVice-President,Mr.A.P.Sinnett,used to take that as his share of the astral plane duties. He did not as a ruleplungeintotheordinaryworkoftheinvisiblehelpers,butinsteadofthathehadadepartment of his own, andwas always to be foundgiving instructionuponTheosophytoanyonewhointhatvastastralworldwouldcaretolisten.Inthatwayhebroughtmany,people,bothdeadandliving,intotouchwiththesegreat

truths,forhehappenedtohaveacertaindogmaticmethodofstatinghispointswhichmanypeoplefoundveryusefulandeasytofollow.

CHAPTER2

RULES1TO4

C.W.L.—In the last chapter we considered what is really a preface to thesecondpartofthebook,butnowwecometotherules.UptoRule12thesearenumbered in the samemanner as in Part I: Rules 1 to 3, 5 to 7, and 9 to 11belonginsetsofthreetotheancientpalm-leafmanuscript,andRules4,8and12arecommentsbytheChohan.Furtheronthenumberingfollowsadifferentplan.

InthischapterwewilltakeRules1to3,andIwilldivideupthecommentoftheChohan,which isRule4, into its threeportions,anddealwith themalongwiththerulestowhichtheyapply.

Standasideinthecomingbattle,andthoughthoufightestbenotthouthewarrior.

Heisthyself.Yetthouartbutfiniteandliabletoerror.Heiseternalandissure. He is eternal truth. When once He has entered thee and become thyWarrior,Hewillneverutterlydesertthee;andatthedayofthegreatpeaceHewillbecomeonewiththee.

The disciple must fight. He must throw himself into the evolution that isgoing on around him. He must struggle on the side of the spirit. Spirit isgraduallylearningtousematter;havingmastereditatacertainlevelitrisesoutof that to conquer a higher plane of matter, and to learn to use that. It is inprocessofdominatingmatteratalllevels.Thisisgoingonallaroundaswellaswithin us; so we enlist ourselves in this struggle, to smooth the way of theevolutionaryforces.

Wemustmake the personality stand aside in this strife for the progress ofevolution;hemustnotcomeintothefightatall.Thepersonalitymustbeused,becauseitisonlythroughthatasaninstrumentthatwecanreachotherpeopleintheworld, butwemustnot let thepersonal self obtrude itself.Oneachof theplanesofpersonalityonemustget ridof theentanglement,while retaining the

power.Sowewithdrawourselvesgraduallyfromthephysical,astralandmentalbodiesandyetretaintheabilitytofunctioninthem.

Thehigher interpretationof this aphorismapplieswhen thepersonalityhasbeen set aside, and the man is at one with the ego. Then he learns that theindividualitymustbeputaside,andlooksfor theconsciousnessof theMonad.TheMonadmustbeallowedtoworkthroughtheego.

Thatthewarrioriseternalandsuremaybetakenasrelativelytrueoftheegoinrelationtothelowerself.WemaytakeitasabsolutelytruewithregardtotheMonad in relation to the ego. The ego, as has been said, may often makemistakes at an earlier stage, but he is far less likely to do so than is thepersonality.TheMonadmakesnomistakes;buton theotherhand, ifonemayventure tospeakof theMonadas thoughoneunderstoodhimwhenreallyonedoesnot, onemight say that theMonad’sknowledgeof conditionsdownherewouldprobablybe somewhat vague.His instinct cannot but be on the side ofright,forheisdivine.Heiseternalandissure,asissaidhere,butitmaybethatthe views taken both by theMonad and the ego are often general, and in ourefforts to apply them on this plane we may make errors, because the wholepurposeofdescentintomatteristogaintheprecisionandaccuracywhichresultfrom perfect acquaintance with lower conditions. Since their evolution is notcompleteboth theMonadandegohavenotyet thisaccurateknowledge.Theyare for us the guides; onemust not do other than obey them; but even theseguidesarethemselvesunfolding.

On the higher level the day of the great peace will be the attainment ofnirvana.Atthelowerlevelitmeanstheunificationofthelowerandthehigherself.

2.LookfortheWarrior,andlethimfightinthee.

Lookforhim,elseinthefeverandhurryofthefightthoumayestpasshim;and he will not know thee unless thou knowest him. If thy cry reach hislisteningear,thenwillhefightinthee,andfillthedullvoidwithin.Andifthisisso,thencanstthougothroughthefightcoolandunwearied,standingasideandlettinghimbattleforthee.Thenitwillbeimpossiblefortheetostrikeone

blowamiss.

Thatseemsacurious thing tosayabout thehigherself,but it is true;he israyingoutsplendidly,butindefinitely.Untilonecanseetheegoinmenonehasno conception of howgreat a being an ego really is, how infinitelywiser andstrongerthantheincarnateentity.Still,thereisnoneedforanyonetobeproudorconceitedaboutthefactthatheisaveryfineperson,amagnificentperson,atamuchhigherlevel,forsoiseveryothersoulofman.Everyoneisinrealityverymuchbetterthanheeverseemstobe.Thegreatestsaintcanneverfullyexpresshisego;heisalwaysonthathigherplaneastillgreatersaintthanhecaneverbedown here. Therefore we must try to let this higher part of ourselves playthroughus.Thisegoisfarfiner,farbetterthanthepersonality,butheputsforththe personality in order that he may evolve, to become himself more nearlyperfect. He requires that evolution, so we must not make the mistake ofregardingtheegoasperfect;heisnot.Whatheneedsmainlyforhisevolutionisdefiniteness,accuracy.Heismagnificentbut,ifwemayventuretosayso,vagueinhismagnificence.

Hedesires todevelop through that fragmentofhimselfwhich is incarnateddown here.He knows how to descend, but until he is himself to some extentdeveloped he does not know how to guide the lower self. It is through theexperiencesofthelowerselfdownherethathewilllearnhowtodothethingswhichhedesires.Hisdesireisevolution;heputssomeofhimselfdown,atipofafinger,asitwereintolowerplanes;thatfingertiplearnsdefiniteness,butwhenit returns intohimat theendofoneshortcycleofphysical,astral,andmentallife,whatittakesbackisonly,ifonemightputitmaterially,asmallamountofdefiniteness. Remember how the group soul has been gradually tinged by theexperience of the different animals. 67A lion, a cat or a dogmay go throughcertainexperiencesandacquirecertainqualitieswhichmaybeverywellmarkedin it as an individual.Theremaybe enoughof courage tomake a remarkablycourageousanimalof thatonecat, dogor lion,butwhenyouput that amountinto a group soul for a hundred there is only a hundredth part for each, so itneeds a greatmany lives directed along similar lines in order that the qualitymaybestronglydevelopedinthegroupsoulasawhole.

Thoughtheegoisanindividualandisquitedifferentfromthegroupsoul,yetinawaythesamethingistrueofhim.Hedevelopsaccuracyinapersonality,butwhen that goes back into the ego the same amount has to be spread over thewhole causal body. The amount which was quite sufficient to make onepersonalityveryaccurate,whenitgoes into theegoisonlyafractionalpartofhisrequirements.Hemayneedmanylives todevelopenoughof thequality tomakeitprominentinthenextlife,sincetheegodoesnotkeepaparticularpieceofhimselfwhichistobethepersonality,butoutofthewholemassofhimselfheputsdownsomething,yetnotthesamepiecetwice.

Ahighlydevelopedego,whohasalreadyacquiredagreatdealofaccuracy,willunderstandthepersonality,andwillworkthroughitintelligentlyandtrytomakeitanefficientinstrument.Butfortheordinarymanoftheworldthatisnotintheleastso.Thereforethepersonalitymustcallouttohimandthenlookforthisinfluence.Ifthemandownhere,wantingtohelpinthePlan,doesthis,theego instantly responds, and immediately pours himself out through thepersonality,whoshouldthenstandasideandletthewarriorfightinhim.

Theegohasmanysplendidpossibilities,whichonlyneedawakening.Thatisonereasonforthegreatadvancewhichisoftenmadebyaroughmanwhogoestowarandperhapsloseshislifeforhisconvictions,orinanycasestandsaverydefiniteriskofdoingso.Todoabig thing like that—tosetan idealabovehispersonalcomfort, above thepossibility,of frightfulpain,above thepossibility,nay,eventheprobability,ofdeath,wakensintheegoaverylargeresponse.

Ihaveheardpeoplearguesomewhatagainstthat.Peoplehavewrittentomesaying:“Yousay thata soldiergainsspirituality,buthowcan thatbe,becausethesoldiergoesoutinspiredratherbyhatredthanbyanynoblefeeling?”Evenifitbetruethathehassuchafeelingagainsttheenemy,ifhehasvolunteeredtofight forwhatheconsiders the right,hedoesabig,nobleandunselfish thing,and that reacts on the ego and awakens it more than almost any other singleactionwouldbelikelytodo.Sometimesinprivatelifeamanhasanopportunityfor sacrifice which is greater than the risk of his life; he may, for example,devote the whole of his time to the uncomplaining and unselfish service ofanother, foregoing amusements and change, andwatching by a sick bed, in a

case of chronic illness. Such sacrifices are greater even than the dramaticheroism of the soldier. But they are only few, while in time of war manythousandsgoforthandtakethelargeopportunity.Themanmakesawonderfuleffortofself-sacrifice;thentheegoisaroused,andhepoursdowninresponseasplendidfloodofdevotion,capableofcausingstillmoreconsistentsacrificeinanotherlife.Aneffortofcourageisperhapsrequired;thatevokesfromtheegoasteady stream of courage, and so the man who loses his life shall find it, asChristsaidlongago.Hewhohaslosthislifeinsuchawayasthishascertainlygainedamuchfullerlifeforhisnextincarnation,whichwillunquestionablybeabiggerpersonality.Theegowillbeabletoputdownmoreofhispower,andwillalsobemuchmoreabletodirectthepersonality.

Anotherwayinwhich“inthefeverandhurryofthefightthoumayestpasshim”becomespossiblewhenmenaredevotingthemselvestogoodworks^andtheypermit thepersonality tocomeup in them. Itoughtnever tohappenwithstudentsofoccultism,but it does.There is avast amountofgoodworkbeingdoneintheTheosophicalSociety,andquiteassuredlythosewhodoitoughttobeentirelyaboveanysortofpersonalfeelinginregardtoit;butoftentheyarenot.Aperson feels:“This littlebitofwork ismine,and therefore itmust takeprecedenceofotherwork.ItisnotthatIamdoing,itforjmyownsatisfactionand therefore do not want to see anybody else doing it; but I want to do itbecauseIamquitesuretheycouldnotdoitaswell.”Suchanattitudeisfullofpersonalaggrandizement.Tohaveanyconnectionwithworklikeoursdevelopsaperson,makeshisfeelingskeener,andoughttomakehisintellectbrighter:theveryfactthatithasthisstimulatinginfluencetendstoaccentuatethepersonality,butthatisnoexcuseforthefollyofpermittingitsotodo.

Thesamethingoccursinotherorganizations.InmyyoungerdaysasapriestIhadagreatdealtodowithchurchworkofallsorts, includingthetrainingofchoirs. The people concerned in that work are all labouring directly for thechurchofGod,supposedtobedevotingthemselvestosomethinghigherthantheaverageman outside, yet I think there is no other set of people amongwhomthere is somuch squabblingas there is amongchurchworkers andchoirs.Noonewhohashad to train thembutwill recognize that it isa fact. It is sadbuttrue, and it oughtnot tobe so.Yet it occurspreciselybecause theyhavebeen

working inconnectionwith somethinga little above theordinary level, and indoingthatthelifeinthemhasbeenrousedmorethanisusual.

Thedisciplehas to takecare thathispersonalitydoesnotcomeupin thesegoodworks,becauseifitdoeshewilllosesightofthehigherguide.Theegocanfightinhimandworkthroughhimonlywhenheisdevotedtothework,nottohis personal share or part in it. He may forget the higher self in a rush ofpersonality,andthenhewillnotbeinaconditiontoreceivehishelp,tolistentoahintfromhim;thushemayforthetimeshuthimselfofffromtheegoandlosethe great benefit of his help. The vagueness of the higher self, unless he is adevelopedego,wouldperhapsprecludehimfromindicatingaparticularlineofwork,butwhenthepersonality,beingmoredefinite,hasfoundthework,theegocananddoespourhimselfdownintoit,anddoesenablehimtodoitinamuchbettermanner and in analtogethergrander frameofmind than thepersonalitycouldattainunaided.

Butifthoulooknotforhim,ifthoupasshimby,thenthereisnosafeguardforthee.Thybrainwillreel,thyheartgrowuncertain,andinthedustofthebattle-field thy sightand senseswill fail, and thouwiltnotknow thy friendsfromthyenemies.

Allthatisdescribedheredoesoccurwhenthepersonalitydoesnotlookforthe higher guidance. He does not know his friends from his enemies; he iscarriedawaybytheswirlofpassion,andunderitsinfluencewillbelievewhatissaidbysomeonewhoisnotintheleastarealfriend.Oneseesthatoftenindailylife; if a person is excited or angry or jealous, hewill listen to the ridiculousgossipofthosewhocallthemselvesfriendsbutinrealityarenotfriendsatall.

Agossip,amischief-maker,isnoone’sfriend;heistheworstenemytothosetowhomhespeaks.Itisaverysadthingindeedforonewhocontactsapersonofthat sort, and believes what is said by him. As soon as we hear a personbeginning to speakcensoriously about someoneelse it is best to avoidhimassoonaspossible,becausewemaybequite sure thatwe shall learnnothingofanygood,andalsothatthepersonwhospeakswronglyaboutanothertouswillspeakinthesamewayaboutustothenextpersonwhomheorshehappenstomeet.Thereforeitisbettertohavenothingwhatevertodowiththesegossiping

people, and not to be in the least influenced by anything that they say.Oftenwhenapersonhearswhattheysayhereplies,“Idonotbelieveit;Iwillnotpayattentiontoit,”butallthesameheissomewhataffectedbyit;heletsitrecurtobismindagainandagain,andwonderswhetherwhatwassaidcouldhavehadanyfoundationinfact,insteadofatoncetreatingitwithcontempt,whichistheonlyreasonableattitudetotake.

When once one knows a person well, one ought to be prepared to followone’sownknowledgeofhim,andnotbesweptawaybywhatissaidbyotherswhomayknowhimless.Thereareamongusdifferentdispositionsofallkinds,butbroadlyspeakingonecannotgowrongifonekeepstoone’sownknowledgeofwhatapersonisandthinksanddoes,untiloneseesquiteclearlyforoneselfthat thatpersonhas in somewaychanged, andeven thenonemustnot takeasingleexample.Onemustwaitandsee,becauseoftenforthemomentapersonischangedbyalittleill-health,orsleeplessness,andthenhesaysanddoesthingsthathewouldnotsayordounderothercircumstances.Soonemustnot judgeone’sfriendhastilybyasinglewordoraction,butmustwaitandseehowthingsreallyarewithhim.68Tosupposehimtobechangedbecausesomebodysaysheis,isabsolutelyunfair.Whenyouhaveafriend,standbyhimandwaituntilhehimselfsayssomethingordoessomethingwhichsupportsthisideaofwhatheissupposedtobethinkingordoingorsaying;donotaccepttheevidenceofotherpeople who may be speaking under some mistake, made by carelessness orbecausetheydonotlikehim.

Justasapersonwhoallowshimselftobeswayedinthatwaycomesnottoknowhisfriendsfromhisenemiesandnottounderstandthefactsatall,soalsothe very same happens to the man who lets his personality dominate him. Ifjealousyseizesuponhimhebecomesabsolutelyblinded.Hisnormalsensesareof no use to him; he does not listen to them at all; he makes up his mindbeforehandoneverysubjectanditisquiteuselesstotrytoturnhim.Itisveryodd,anditissadtoseehowreadypeoplearetobelieveevilofothers.Theevilmaybe refuted; itmaybeclearly shown that there isno foundation for it;butstillacertainsuspicionremains.

All this should not be so, but it comes partly from an excess of the

development of the particular part of ourselves in the evolution of whichhumanity is at present engaged. The lowermind learns by discrimination, bydistinguishing differences between this thing and that, and therefore it alwayspouncesfirstofallupondifferences.Thereforewhenamancomesintocontactwithapersonwhomhedoesnotknow,withanyideawhichisunfamiliartohim,orwithabookwhichhehasnotseenbefore,thegeneraltendencyistoseizefirstupon the thingshedoes, not like, thosewhich aredifferent from the things towhich he is accustomed, and then magnify them out of all proportion. Thereasonforthis is thatwehavedevelopedthisdiscriminatingfacultyalittle toomuch,orratherwehavenotyetdevelopedthecounterbalancingbuddhicfacultysufficiently. It is verywell tobe able todiscriminate. It is anecessity; butweought to have aswell the spirit of synthesis,which sees likenesses aswell asdifferences.

The teaching given in this passage also appears very emphatically in TheBhagavad-Gita:

Man,musingontheobjectsofsense,conceivethanattachmenttothese;fromattachment ariseth desire; from desire anger cometh forth; from angerproceedeth delusion; from delusion confused memory; from confused memorythedestructionofbuddhi;fromdestructionofbuddhiheperishes.69

Itisdifficult,Iknow,forustorealizehowtheMonadcanbedivineandyetat the same time undeveloped, how he can be different at the end of hisincarnationintheindividualityfromwhathewasat thebeginning.Letustakean analogy, imperfect as it is.The humanbody is composed ofmillions uponmillionsofcells.Thosearehumancellsbecause theyarepartof theman,andyetiftherebeanykindofevolution—andperhapsthereis—bywhichthesoulofthecellcanonedaybecomethesoulofahumanbeing,surelyonewouldnotsaythatintheendtherehadbeennoevolution,becausethecellwashumantobeginwith. That simile may suggest how the Monad is part of the Logos, yet notunfolded.Itisnotsafe,Iknow,tomakeanalogiesofthatkindfromthelowertothehigher,andthenpressthemtofitintoeverydetail,becauseusuallytheywillnot.There is agreatoccult saying: “Asabove, sobelow,”but the converseofthat:“Asbelow,soabove,”istrueonlywithnarrowandrestrictinglimitations.I

thinkwemay safely reasondown, as theHindus do, fromwhat they are toldexists above, towhat therefore theymust find somewhere below, in a generalway.Butitisnotquitesafetoreversetheprocess,becausethearrangementsonthehigherplanesareobviouslygreaterandwider, thoughwedonotknowtheways in which they are so. We may often mislead ourselves if we say thatbecause a certain thing happens down here it must also happen up above.Somethingwhichisanexpressionofthesamelawmusthappenupabove,butitmaytakesomeformwhichweshouldnotrecognize.

Theanalogyofthecellswithinthebodyisnotquiteasafeonetofollowfar,but therearevariouspointsacrosswhichwecomeinourstudywhichindicatethatsomethingofthatkindistakingplace.Weknowthattheensoulinglifeofallthelowerkingdomsbecomesinitsturnonlyavehicleforastillhigherlifewhenman is individualized.Thecausalbody thatweareusingnowwas thesoulofsomeanimalfromwhichweindividualized,sowhatisatonestagetheensoulinglifemaylateronbecomeavehicle.Statedinthatway,however,thistruthneedsreservations,becausealthoughwhatisinmanthecausalbodywasallofthesoulthatcouldbeseenwithregardtotheanimalandtheplant,yetit ismatteronadefinitelevel,andtheremusthavebeenlifefromabove,ensoulingandvivifyingthatmatter,unseen.Wemustrememberalwaysthattheenergy,thespirit,wecanneverreallysee,butonlyitsmanifestationinsomeformofmatter.Letustakethisphysicalbodyasanexample.Whatisitthatisensoulingthat?Itisthemaninhisastralbody.Thatastralbodywecannotsee;thereforeatthisstageitistous the soul. If astral sight is developedwe find that it in turn is energized bysomething higher. That proves to be the mental body; and that in turn isenergizedbytheego—andsoitgoeson,allthewayup.Whattousappearstheensoulinglifeisnevertherealspirit,butsomemanifestationofit.Whenwegettothehighestthatwecan,thebubblesofkoilon—inthetrueaetherofspace—toourpresentsightappeartobeempty.Ofcoursetheyarenotso,becausethereisin them somethingwhich has power to hold the incredible force of the aetherapart. Therefore very decidedly there is something in that apparently emptyspace.Atpresentwecannotseeit,butperhapslaterdevelopmentsmayenableustodoso.Thenwhatweseewillnotbetheensoulingspirit,butsomehigherformofmatterthroughwhichthatensoulingspiritismanifesting.Thehigherforceisneverseenatall.

3.Takehisordersforbattle,andobeythem.

Obeyhim,notasthoughhewereageneral,butasthoughhewerethyself,andhisspokenwordsweretheutteranceofthysecretdesires;forheisthyself,yetinfinitelywiserandstrongerthanthyself.

Wemust learn thatwhenever there isaconflictbetween thehigherand thelower, we are the higher. At first we do not feel definitely that it is ourself.Believingthatitissofromourteaching,wemustactasthoughwefeltittobeso,and thenverysoonweshall find that it is true.Ourdanger is thatwemayidentifyourselveswiththelowerandforsakethehigher.

CHAPTER3

RULES5TO8

C.W.L.—Rules5,6,7and8fallintooneofourfamiliargroups.IwilldivideRule8,whichconsistsof thecommentsbytheChohan, into thethreeportionsappropriate to each of the shorter rules, and deal with them alongwith thoserules,asinthelastchapter.Wehavethus:

5.Listentothesongoflife.

Life itselfhas speechand isnever silent.And itsutterance isnot,asyouthataredeafmaysuppose,acry:itisasong.Learnfromitthatyouarepartoftheharmony;learnfromittoobeythelawsofharmony.

On Aphorism 5 there is also a long note by the Master Hilarion, whichbegins:

Lookforit,andlistentoit,firstinyourownheart.Atfirstyoumaysay,“Itisnotthere;whenIsearchIfindonlydiscord.”Lookdeeper.Ifagainyouaredisappointed, pause and look deeper again. There is a natural melody, anobscure fount in every human heart. It may be hidden over and utterlyconcealedand silenced—but it is there.At the verybaseof yournature youwillfindfaith,hope,andlove.

What is meant is that underneath all life, and exhibited more or lessaccordingtothestateofdevelopmentofeachlife,isthegreatforcethatmovesall things.InChristianitywehavebeentaughttocall it thewillofGod,ortheloveofGod,butpeopleveryoftenusethesereligioustermsinavagueway,sothat they lose much of their reality and power. In popular religion there areseveral of these expressions which have a certain historical or traditionalconnotation,butreallydonotactuallymeanmuchtothepeoplewhousethem.People talk, for example, about the grace ofGod, but I think very often theyhavebutlittleideaofwhattheyreallymean.Again,wheninchurchtheLitanyisrecited,peoplesay:“Spareus,goodLord.”That isamostamazingandutterly

illogicalandimpossiblesentence,butnobodyeverseemstothinkofit.Theysayspareus“andcallHim“goodLord”atthesametime—acontradictioninterms.A good Lord would never need to be asked to spare anybody. To ask that isworsethanwrong,becauseitsuggestsevilinGod.ItisblasphemyevenworsethanthatofusingHisnameincasualswearing,aspeoplesometimesdoin thestreets,thoughthatisbadenough.TheyareattributingtoHimhumanpassions,andmalignity at that, and are askingHim not to exerciseHismalignity uponthem.

InthesamewaypeoplespeakofthemercyofGod.Thatagaincontainsverymuch the same idea, that He might do something quite dreadful to you, butinstead He elects to show mercy. Certainly all such phrases imply an uttermisunderstanding of what the word God means; it is the grandest, the finestword thatexists; itmeans theGood,andHewho isgoodneedsnoentreaty toshowmercy inacertaincase, forHe isalways so fullof love that the ideaofanythingelsebutmercywouldbeutterlyunthinkable.Godwillcertainlyshowlovetoall,irrespectiveofwhattheydo.Idonotknowhowpeoplethinkalovingfatherwouldbe likely tofeel, ifhefoundhischildrencrawling tohis feetandbegginghimtohavemercyuponthem.

We have that difficulty to fight against when in Theosophywe try to talkabout these higher forces. Those of us who have come through the variouschurchesandchapelsunfortunatelyhavebeenaccustomed tospeakaboutsuchthingsfreely,buttothinkofthemasbeingutterlyvagueandmeaningnothinginparticular.Peoplego tochurchandperhapsask for thedivineblessing,withageneralideathatGodwilllookafterthem,orsomethingofthatkind.Iamafraidit is a very unscientific conception. What one ought to understand is that achurch service is a means intended to convey a perfectly definite force. Thisthing—the blessing ofGod—is a force absolutely as definite as electricity, asreal as the steam that moves our trains, and it flows through the channelsappointed for it, through thepriestor theBishop.Whenheextendshishandadefiniteforceflowsfromitoverthepeople.Thereisaverydefiniterayingoutofforce,whichfloodsthewholechurch,andisreceivedandappropriatedbysuchpeopleashavemadethemselvesreadytoreceiveit.Itistruethatsomemaysitthereandnotbe influenced,but that isonlybecause theyhavenot inanyway

previouslypreparedthemselves.

Sowhen people talk about the love and the grace ofGod they are usuallythinking vaguely about things which are in reality very definite forces. It issometimeshardforustoridourselvesofthisloosemethodofthought.Itisnotonlythosewhohavecomealongthelineofthechurcheswhosufferfromit,butalso thosewho have not, have lost something.Thosewho havecome throughthis line have acquired in the process certain attitudes and powers ofcomprehensionwhich thosewhohavebeen free-thinkershavenot so easily tohand.Theorthodoxchurchtrainingisonthewholeagoodtraining,exceptforitsbigotryandnarrowness,andfortheconceptionofGodwhichitsooftenputsbefore its people. For the rest, the ideas of serving God by worship and bypraise, and of gathering together so to worship Him, and to employ in thatworshipall suchbeautyascanbeprovided,are fineandbeautiful,and I thinkthat it is quite possible for them to co-exist with the widest andmost liberaldoctrine. They have not so co-existed for many centuries now, unfortunately,exceptinthecaseofaveryfewpeople,hereandthere.Ihavelongbelievedthatachurchwouldsoonerorlaterspringupwhichwouldcombinethesethings,andnowwehaveitintheLiberalCatholicChurch.Thosepeoplewholovetheoldchurchandhermethods,herritualandmusic,andallthebeautyandgentlenessofholiness,arenowabletohaveallthat,andyetatthesametimetohavewithitadoctrinewhichistoallintentsandpurposesTheosophy.

So when in Theosophy we use terms corresponding to those which arecommonlyusedinthisvagueway,weshouldunderstandthattheyarenotcloudyor indefinite in any sense. If I speak of giving to anyone the blessing of theMasterImeanadefinitepouringoutofaspiritualinfluence.Itusesasitsvehiclematteratahigherlevelthanthephysicalplane,inmostcases,butneverthelessitemploysmatterthroughwhichitinfluencesthematterofthecausalormentalorastralbody,asthecasemaybe;soletusaltogetherdivestourmindsoftheleastfragment of thought that this is a vague good influencewhich does notmeananythingmuch.

Thisgreatforcethatmovesallthingshasanothersidetoit,whichisthelawofsacrifice.Sacrificeisagrandword,butpeoplegenerallyuseitwrongly.They

talkaboutmakingasacrificewhentheygiveupsomethingandittearsthehearttodoso.Ifmenwanttoknowwhatsacrificereallymeansinreligion,theywillhave to wipe that idea out of their minds. They must take an entirely newinterpretationof aword theyhaveknownall their lives.Theymay sometimesthink that they now hold the true interpretation and have set aside the other,whentheshadowoftheoldideaisstilluponthem,anditcomesupandcloudsthe mind without their being aware of it; only gradually will it fade awaycompletely.

The word “sacrifice” comes from the Latin sacrificio—“I make holy”. TosacrificeathingistoofferittoGod,therebymakingitholy.Theideathatwhenyou offer it to Him you take it away from yourself is a secondary meaningintroduced into it; ifyouwant, as it is sooftenexpressed in theScriptures, tomake yourself a perfect sacrifice unto God, there must in that be no idea ofgivingupanythingatall.Thetruthis,thoughitsoundsparadoxical,thataslongasyoufeelanythingtobeasacrificeitisnotreallyso;itisnotmadeholyatall.Youaregivingitbutwithagrudginghand.Whenyoufeel thatyoucannotdootherthanpouryourselfout,asitwere,^atthefeetofGodorofChristinperfectdevotion;whenyouhavenothoughtatallofgivingupanything,becauseintheverynature of thingsyou couldnot, dootherwise from theway inwhichyoufeel;whenwhatyouhavewithinyoumakesitsothatthereisnothingelseinthewholeworldthatyoucoulddobutyieldutterlytoHim;perhapsthenyouareaperfectsacrifice.Itisonlywhenwehavealtogetherforgottentheideasthatareordinarily connected with the word that we canmake a true sacrifice. It is agloriousword,butitdoesnotmeantogiveup;itmeanstomakeholy.

TheLogosHimselfmakesthegreatestsacrificeofall,forHepoursHimselfdownintomatter.HelimitsHispowerandshedsHisglory;truly,“ForusmenandforoursalvationHecamedownfromHeaven”.Thosearebeautifulwords,butthemeaningthatisattachedtotheminmoderndaysisoftenfarfromthat;itisoftenaltogetheradegradationoftherealidea.Whenunderstood,theseideasareseentobebeautifulandgloriousandentirelytobecommendedandadmired—butwemustunderstandfirst.SotheChristmakesofallsacrificesthegreatest,and we, in so far as we dedicate ourselves to His service, take part in thatsacrificeandmakeourselvesonewithit.Ifonehasonceseentherealitybehind,

onecandonootherthanthis;butthentheworldwouldnolongerthinkofitasasacrifice,becauseitwouldseemtobefollowingone’sownwill.Thenthemangoesonworkingwiththeevolutionaryforce,buthehasforgottenwhathegave.It is no longer amatter of giving up anything, but of having reached the truerealizationofoneself,andofknowingwhatoneisherefor.ThethoughtoftheLogosissuchasthat,andwemustbelikeHimifwewouldtrulysacrifice.

Dr.Besanthassaidthatthefactthatthereisnoreligionintheworldwhichisnot full of ideas of sacrifice shows that there is some great esoteric truthunderlyingit.TheLawofsacrificehasnotbeenfullystudiedasyet,althoughaMasteroncesaidthatitisasimportantasthoseofreincarnationandkarma.

Toseethatrealitybehindthingsis tolistentothesongoflife.Thesongoflife is the force which is all the time running under life. All the differentmovements in nature have sound and colour as their expressions andaccompaniments—thereareothersofwhichweknownothing,butatleastsoundandcolourarewithinourexperience.Itispossibletolearntohearsomethingoftheharmonyofnatureand toseesomethingof itsbeautyandgloryandorder,anditisinthatwaymorethaninanyotherthatonemaycometobequitecertainthatallthingsareworkingtogetherforgood,andthattheorderwhichunderliesthis apparent disorder is out of all proportion and in everyway greater,moreimportant,moreeffective.Thedisorderisnothingbutaslightdisturbance,foamonthesurface; therealdepthof thesealiesbeneath,andthatobeysthedivinelawperfectly,eventhoughonthesurfacethatlawmayseemtobesetatnaught.

Itisimportantforustotry,ifwecan,tosensetherealitywhichliesbehind,tofeelthatwhichisincapableofbeingturnedasideordisturbedinanyway.Itisagreatcomfort,agreatconsolation,agreatsecurity,whenoncewecangetintotouchwiththis,andfeelabsolutelysurethateverythingismarchingsteadilyonits way, and that therefore it does not matter what happens on the surface,becauseitisatworstasmalltemporaryannoyance,alittleflutter.AllthewhilewearemovingonwardstowardsunitywiththeOne.Weareallthetimepartofit; we are moving towards the realization of that, and the One through us isdevelopingHismanifestationofHimself.

There is a song, a great chord of harmony, as it were, always sounding

beyondtheworlds.Inclassicdaystheyspokeaboutthemusicofthespheres,theidea being that the sun, the planets and the stars, moving in their courses,produce a mighty harmony. In the Old Testament, too, we read that “Themorningstars sang together,andall thesonsofGodshouted for joy.”70Manypeople thinkof thatasabeautifulexpression,butmerelypoeticsymbolism.Acommonproverbspeaksofthingsas“toogoodtobetrue”;buteverythinggoodandbeautifulmustbetrue,becauseitisgoodandbeautiful.Whereverthereisafine idea, there is a basis for it; one could not think it unless there weresomethingcorresponding to iton thehigher levels.All thehighestandnoblestandgreatest thingsarethedivinethoughts;ourthoughtsarehighandpureandtrueandnoblejust inproportionastheyreachuptowardsthat.Wemusttrytoacquirethisidea—notasapoeticalconceptiontoplaywith,butasarealbasicfact—thataboveallandinallandattheheartofallthereisalwaysthebeautifulandthetrue.Theideascommonlyputbeforeusareman’sthoughtsaboutthings;therealitiesbehindthingsareGod’sthoughtsaboutthem;asGodisgreaterthanmansoareHisthoughtshigherthanourthoughts.Higherdoesnotmeanmoreaustere,ormoreunpractical,ormoredistantfromordinarylife,butgreater,morebeautiful,moreglorious.

Wearelisteningtothesongoflifewheneverwetrytofindineverythingthatwhichisbestandmostbeautiful.Allstudentsofoccultismmustnecessarilybeoptimists, because they know that the facts far more than justify the mostoptimisticviewthatwecanpossiblytake.Thetruthbehindisalwaysgrand.Wemisunderstanditandfallshortofit;thatisnotthefaultofthetruth,butofourlackofcomprehension.Soinmanyways—someofthemsmallways—indailylifewemaylistentothissongoflife,andwhenoncewedocometohearitweshall not entirely lose the sound again. It is to be heard on all the differentplanes;even ifwecouldhear theentiretyof the songononeplaneweshouldstillhaveonlyaverysmallpart,onenote.Aswereachplaneafterplaneweshallalwaysfindmoreandmoreofitsbeautyandglory.Themoreonehearsofitthemoreperfect theharmonybecomes. Ifone struckall thenotesof anoctaveatonceonewouldnotgetharmony,butdiscord;butonthehigherplanesthereiswhatIcanonlydescribeinasomewhatparadoxicalway—thepossibilitythatthemorenotesyouareabletostrikethemoreperfectistheharmony,becausethere

allthingsfitintooneanotherinawaywhichdownhereonecannotintheleastdegreesuggest.;Ifpartofamelodyisinonekeyandpartinanotherwegetaneffectofdisharmony.Ifwecouldimaginesomekindofprojectionintospaceinwhicheachof0thesepartswouldworkitselfoutinperfectharmonywithinitself,and then a scheme in another direction in which those parts would blendtogether,inwhicheachofthoseharmonieswouldbeonenote,itmightgiveanideaofit;itisnotpossibletoputitintowords.Buttheeffectofitisthatyoucansoprojectanumberofkeys,whichherewouldbediscordant,thattheymakeinhigherworldsaperfectharmony.

Muchmodernmusicislessharmoniousthantheoldermusic.Itplungesintowilddiscordsand seeks thereby somehow toproducea finerharmony. It doesnotsucceedindoingso;butIbelievethatthepeoplewhoareworkingatitaregainingglimpsesofthisofwhichIhavebeenspeaking,andaretryingtoexpressit.Theyareseekingforsomemethodwherebydiscordswillproduceharmony.Idonotthinkitcanbedoneonthephysicalplane;butImustconfessIdonotlikethese curious later manifestations, and therefore I am probably far fromunderstandingthem.Thepeoplewhocomposeallthisweirdmusicareprobablyaiming at something the astral and mental counterparts of which will not bediscords but harmonies; but at this level they produce an effect which is notharmonious.Isupposethosewhohavecometoappreciateithavelearnedhowtoproduce the effects in their higher bodies, and so they like that queer andinharmonioussound.

Manyofthecuriousmodernmanifestationsofart,notonlyinmusicbutalsoinpainting,aredefinitelystrugglingtowardsthefuture,andtheyareproducingeffectsbeyondthatwhichcanbeseenandheard.Whatcanbeseenandheardusveryunbeautiful inmanycases,but Icanwell imagine that theyareaimingatsomethingwhichwillbeverybeautifulwhentheresultisattained.Onewishesthatitmightbereasonablyharmoniousonallplanes,sothatevendownherethethingmight be beautiful in itself for those who do not understand the higherside!

Ihaveheardanumberofpeoplesaythatonepieceofmusicsoundedmuchthesametothemasanother.Therearemanyofuswhogetacertainamountof

vaguepleasurefrommusic,butdonotinanywayunderstandit.Thereareotherstowhomapieceofmusic isnotonlypleasing to theear,but towhomit isasdefiniteasspeechinalecturewouldbe,towhomitconveysaclearform,whichthey can see and appreciate. I have heard great musicians speaking amongthemselves,andIthereforerealizethatthethought-formwithwhichacomposerwritesacertainpieceofmusiccanquitedefinitelybeconveyedtoanotherroan.ImetwithsuchacasewhenIwasinItalyafewyearsago.Amanwroteapieceof music which was intended to represent a fountain in a garden, and thisfountainhadthreebasinsoneabovetheother.Ashewrotehismusicdescribingthis hehad that thought-form inhismind. I know the same thought-formwasconveyed to anothermusicianwhohadnever seen the fountainor thegarden,andhadnoideaofwhatthemusicwasintendedtoportray;whenheplayedit,itcalleduptheexactpicturebeforehim,sothatheknewwhichpartsreferredtothedifferentbasinsofthefountainandwhichpartwasdescriptiveofthegarden.Icouldseecertaincorrespondences,butuntilIhadheardwhatitmeantitdidnotcallupthepicturetome.Thatisahighermusicaldevelopment;whenweareatthelevelwhenwecansenseameaninglikethat inmusic, itwillconveymorethan it does at present to most of us. The same thing is true of a picture.Preciselywhatitconveystoonediffersfromwhatisindicatedtoanother.SomearelikethemaninWordsworth’spoem:

Aprimrosebytheriver’sbrink

Ayellowprimrosewastohim,

Anditwasnothingmore.

But to thepoet theprimrosesuggestedahostofbeautiful ideas.When thisfaculty is definitely established we shall arrive at a condition of thinking insymbols. The ego does that in his causal body; he thinks in symbols, not inconcretethings,andquiteevidentlyonewayofpsychicunfoldmentisalongthatline,althoughitisverydifferentfromthemoreordinaryformofdevelopment.

Many of the newer forms of art, such as the futurist and cubist pictures—thingswhicharelikenothinginheavenorearth,butmaysymbolizesomethingathigherlevels—areatpresentinatransitionstage;it ishalfdonework.They

alwayssaythatchildrenshouldnotbeallowedtoseehalfdonework.Someofus are only children in this respect, sowe do not appreciate it; butwhen it iscompleteditmaybeagreatsuccess.Thesongoflifeisnotonepart,butawholeorchestra;itisavastnumberofmelodiesallruntogether,anditmaybethatthevotariesofthenewartarereachinguptowardsanothermanifestationwhichasyetwedonotsee.

Greatchangesmaytakeplaceinartandmusic,aswellasinreligion,socialreformandpolitics,whentheWorld-Teachercomes.WethinkhabituallyofHimasleadingusinreligiononly.Idonotknowwhyweshouldconfineourideastothat, because surely there is a great deal of human evolutionoutside of actualreligious teaching. Idonotmean that religious teachingoughtnot topermeateour entire life; I think it should, but that very religionmaymanifest itself inmanydifferentlines.ItmaythereforebethattheTeacherwillshowushowthesethingsshouldbedone,thatHewillinspirenotonlythepriest,butalsothepoet,the artist, the sculptor, the musician, and the scientist. When we get a moremodernpresentationofreligion,onemoreinharmonywiththeparticularstageof evolution which humanity has now reached, it may well be that that newstatementwillgiveusawonderfulimpulsealongalltheselines.Verytruly,Hismessagewillbringusnearertothecomprehensionofthesongoflifeinallways.Itwillshowusmoreoftheunderlyingglory,andbeauty,andharmonyandorder.

It is important to realize order.We are now passing through a democraticphaseofthings,inconnectionwithwhichitseemsinevitablethatthereshouldbeconsiderable manifestation of disorder; some people, in fact, rather glory indisorder,callitindividualism,andsaythateverymanmustgohisownwaynomatterwhat happens to the rest. It is necessary that people should learn to beable togo their ownway; it is alsonecessary that,when theyhavedone that,they should also learn to subordinate their wills to the Divine Will. Havingdevelopedthepowertostandalone,andthepowerstoactandthink,theymustlearntousethemonlyintherightdirection.Onemusthaveawilltosubordinateto theDivineWill.Whenamanhasnowill life isquite easy,becausehe letseverythingdrift and trusts in “Providence”.Thepeoplewhohavedeveloped awill sometimes assert it against theDivineWill, and really it seemsbetter fortheir evolution thatpeople shouldbe strongenough thus togowrong inorder

thattheymaypresentlygoright,becausethepeoplewhohavenotthewilltodoeithergoodorevilarenotlikelytobeparticularlyuseful,nortogoveryfar.71

TofollowtheDivineWillistolistentothesongoflife.Themoreweseekitthemorewe shall discover it.Aswe reach plane after plane,we shall hear itmoregrandlyandmorefully. It issaidhere thatevennowwemayformsomefaintidea,mayseesomedimreflectionofthesplendourofthewhole,becausethissongoflifeiswithinus,andifwelookdeepdownweshallfindit.Wehavethedivinespirit, thedivinebreathwithinus.It iscrustedoverbywhatwecallourhumannature,andsothemelodydoesnotreadilycomethrough—thesparkburnslow.Butitisthere,andthatsparkisneverseparate,aswethoughtit.Itisalways part of the totality of the divine flame, and our duty is tomake theselowerselvesofourslampsthroughwhichthatcanshine.Thereisalwayswithinusamanifestationofthedivinewhichisnotsoiledorinanywaycloudedbyitsassociationwithmatter.Ifwecanrealizeourselvesasthat,matterwillnolongerhaveanypoweroverus;buttodothatfullymeansaveryhighdevelopment—perhaps even more than Adeptship. Always there is that manifestation,absolutelyunstained, unclouded, untouched; ifwe can realize even a little ouronenesswith that, feel that that is “I”, we shall hear the song of life always.Howeverwemaybesurroundedbythestruggleandclashofthelowerworlds,thatsongwillalwaysbesungwithinus;weshalldoourworkintheouterworldin utter peace and contentment, becausewe know thatwithin is the only realtruthandalltherestismerelyatemporarymanifestation.Sometouchwithourown higher consciousness or that of theMaster is often the beginning of thehearingofthismelody;itbringsasenseofthatinnerlife,ofrejoicing,ofbliss,ofconquest,afeelingthatyouhavebeenvictoriousinagreatstruggle.

TheMaster’snotecontinues:

He that chooses evil refuses to lookwithin himself, shuts his ears to themelodyofhisheart,asheblindshiseyestothelightofhissoul.Hedoesthisbecausehefindsiteasiertoliveindesires.Butunderneathalllifeisthestrongcurrent that cannot be checked; the great waters are there in reality. Findthemandyouwillperceivethatnone,notthemostwretchedofcreatures,butisapartofit,howeverheblindhimselftothefactandbuildupforhimselfa

phantasmalouterformofhorror.

Ifamanchoosesevilitisbecauseherefusestolookdeepwithinhimself.Itis scarcely that he chooses evil intentionally, but as he never goes deep downintohimselfatall,hemistakeshisastralvehicleforhimself,andsolivesinhisdesires,followingthelowerpathbecausehewantstosatisfythem.Itisbecausehe will not face the facts of life that he is working against the current ofevolution.Longafterhehasreachedthepointwherehecouldchangeovertothehigher lifeheusuallyavertshisface; it is toouncomfortableforhimtorealizethathehasgonefaronthewrongroad,thathewillhavetoturnroundandfaceagreatdealofhardworkandtroubleandsorrow,arisingfromthefactthathehassetupanimpetusinthewrongdirection.Itmaynotseemtobeaveryseriousmatter that there are many people in that state, but if a man having thosecharacteristics reaches a position inwhich he has it in his power to domuchgoodormuchevil,he is inverygreatdangerfromthepointofviewofoccultprogress.

Whenonereadspassageslikethis,onethinksusuallyofamanwhotakesupblack magic on a grand scale, but it is equally true with regard to smallermatters.Themanwhowillnotfacefactsisveryliabletobeledawayintotheeasierbutmoredangerouspath.Hewilldowhatiseasy,insteadofwhatisright.Wehavetoseeourselvesfranklyasweare.Themanwhowilfullydeclinestodosohasprobablyreasontofearthatifhedidseehimselffacetofacehemightnotlike the prospect. Still, it is possible to err in the oppositeway; to fall into aconditionofmorbidintrospectionisreallyaserioustroubleanddifficulty,aswesawinstudyingAtthefeetoftheMaster.72Thepeoplewhoarealwayspullingthemselvesupbytherootstoseehowtheyaregrowingdonotmakeprogress.Thegreatthingistomakesurethatyouaresetintherightdirection,thatyouaretryingtoworkforgood,andthengoquietlyandsteadilyonanddothebestyoucan. Do not worry about your own progress. It is necessary, truly, that youshouldmakeprogress,butthebestprogressismadewhenyouarenotthinkingofit,whenyouhavelostallthoughtofyourselfindoingsomegoodandusefulwork for others.73 Such advance as I have myself been able to make in thecourse of the last forty-five years has come absolutely and entirely fromthrowingmyselfintoanyworkthathadtobedone,andleavingthequestionof

advancementtotakecareofitself.

Itistruethatthemanwhoblindshimselftothefactthatheisdivinebuildsforhimselfaformofhorror.Ourdifficultyindealingwithhimisthatwhatwemeetdownhereistheformofhorrorandnotthesoulbehind.Nevertheless,wehave to try to realize that that soul is there. Ibelieve Ihavementionedbeforethat I hada certain amountof experience as a layhelper in theChurch inmyyounger days in one of the worst parts of London. In the course of myexperience there Imetwithpeoplewhowereperhaps as lowanddegraded asanyonewouldbelikelytofindintheworld.Theyhadnothoughtofgaininganysortofhonestorreputablelivelihood.Theironlyideaoflifewastostealandtocommitoutragesofvariouskinds.Theyknewabsolutelynothingmore.Thosewho live under better conditions have very little conception of life among therealLondonpoor.Ihaveknownfivefamilieslivinginoneroom—oneineachcornerandoneinthemiddle.Theygotonfairlywellinacuriouspigstysortofway,untilthepartyinthemiddletookinalodger,andthentherewasafight.InthenewercountriesthereisscarcelyanythingresemblingtheslumsofBritain.Inevery race there are men more and less advanced, but in Britain we haveproduced extreme conditions, because we have not always lived up to ourpowers and responsibilities. In some cases we have massacred savage races,haveslaughteredthemaswildbeasts,havegoneouttoshootthemasmenshootgame. In many instances those who were so treated have in consequenceincarnated inourownrace,andbecomeslum-dwellers.Though theyaregiventheopportunityofabodyofasuperiorracetheyareusuallyunabletotakemuchadvantageofit,especiallywhiletheirsurroundingsaresobad.

When people are living under conditions like that I do not think we canexpect anything very high in theway ofmorality, or humanity. These people,witharecordofcrimebehindthem,withaheredityofcrimefromtheirfathersand mothers, and living under terrible conditions such as I have described,neverthelessalwayshadsome little sparkofsomethingbetter in them—alittlekindnessthattheywouldshowtowardsasickneighbour,toachild,toadog.Irememberonemanwhowasaverybadcaseindeed,andIthinktheonlygleamofanythingIsawofgoodinhimwasthathehadastrongaffectionforadog,andwouldsharehislastmorselwithhim.Thedivinesparkexistsineveryoneof

thosepeople,andwill show throughwhenyou leastexpect it.Youknow it’ isalwaysthere,andthatissomethingtoworkupon.Ifthereshouldeverbeacasewhereyoucannotfindanytraceofit,besureallthesamethatitisthere.

Whileweshouldalwaystrytoremembertheglorythatisbehindaman,andthatitwillbeinevidenceinsomefuturelife,wehaveyettofacethefactthattheexternalpresentmentatpresentisoftenverydefective.Wemusttrytohelpthedivine spark tomanifest, thoughwe shall findcases inwhichwecan scarcelytouchit.Itisnotgiventoeveryonetofindtheway.Wemeetwithpersonsforwhomwecannotdoverymuch.Wetry;wedoourbest;itmaynotbetheman’skarmathatweshouldbeabletohelphim;itmaynotbeourkarmatobestrongenough to find theway in thatparticularcase. In theseaffairswemustalwaysremembertheimportanceofcommonsense,andmustnotpermitourselvestobesweptaway from that intohelplessnessordespairon theoneside,or intoanykind of sentimentality whichwill blind us to obvious facts on the other. It isoftensaidthatthereisonlyonestepbetweenthesublimeandtheridiculous,andonemaysometimesmakethatwhichisnobleandbeautifulquiteridiculousbypursuingittoofar,orcarryingittoanexaggeratedlength.Therearemanysuchinstances and possibilities in connection with our Theosophical teaching andwork.

Thedivinelifeisineveryone,butinmanycasesitmaybeshowingitselfbutpoorly and dimly.We have then to deal with the matter as it stands. On thephysicalplane, forour lifeasacommunity,wemusthavecertain laws.Thosewhooffendedagainstthoselaws,whobecomewhatiscalledhabitualcriminals,mustbedealtwithinsomewaythatwillhelpboththemandthecommunity.Iknowthatsomepeoplecarrytheideaoftheindwellinglightsofarthattheysaythecriminaloughtnottoberestrained.Thatseemstometobefoolish,becauseweshouldthenbedeliveringourselvesoverintothehandsofthecriminal,andlife andorder andprogresswould become impossible for thousands of peoplewhoseopportunityofprogressisverymuchbetter,whoarefarmoreimportantfortheprogressoftheworldthanthatcriminal.

Wemustdonowrong toourcriminal.Weshould treathimasacase, asasickman,ratherthanasawickedman,becausethehabitualcriminalisaperson

who is mentally defective. Clever he may be along certain lines, but he iscertainly deficient in other ways. He is unable to see the necessity forunselfishness and unity and solidarity, otherwise he could not be the habitualcriminal.ThosewhohavereadtheworksofProf.Lombrosowillrememberthat,after a long series of experiments, he came to the conclusion that all habitualcriminalsweredefectiveinbrain,andthatinallcases,cleverthoughtheymaybe,theirbrainsweighedlessthanthebrainsofnormalmen.Hesaidthatcertainpartsofthebrainwerenotyetinactivityinthem.

Theusualideaoftakingrevengeuponthecriminalissurelyquitethewrongway to approach the matter. It seems to me unworthy of a civilized body ofpeople.Wemustprotectourselvesagainsttheattacksofthecriminalclasses,butsincetheyarealsomenandbrotherseventhoughverymuchyoungerbrothers,we should try in protecting ourselves to help and educate them, not to berevenged upon them. There is an idea that other crimesmay be prevented bymaking an awful example of one person.74 That is doing evil that goodmaycome;historyshowsthatgooddoesnotcomeinthatway.

Alltheseformsofhorrorarephantasmagoric.Theyhavenoexistenceinthedivinereality.TheysayinChinathatevilisbutadarkshadowofgood.Wehaveproducedmostoftheevilintheworldbecausewehavenotworkedinharmonywiththedivinelawsinthislifeorinpastlives.Ifitwerepossiblethatwecouldallworkinharmonywiththem,evilwouldbeeliminated.Itwasnecessarythatsomefreewillshouldbegainedinorderthatwemightlearnhowtouseit,butquite naturally andwith no blame attached to anybodywehave used our freewillwronglyaboutasoftenasrightly,andtheconsequenceofthathasbeentheintroductionofwhatwecallevilintotheworld.Butalwaysitisameresurfacedisturbance,alwaysinthedeepwatersbehindarethegreatcurrentsofthedivinelife, and the evolutionwhich theLogos hasmapped out for us.Those are thepermanent realities of life. The other is only superficial, though to us it oftenseems of tremendous importance and of very great power. In reality, ascompared to therest, it isnotatallapowerful thing.Thegreatwatersarenotaffected by anything that we can see. In some mysterious way it is true that“Blindlythewickedworktherighteouswillofheaven,”asSoutheysaid.Inthatsenseitisthat1saytoyou:Allthosebeingsamongwhomyoustruggleonare

fragmentsoftheDivine.Andsodeceptiveistheillusioninwhichyoulivethatitis hard to guess where you will first detect the sweet voice in the hearts ofothers.Butknowthatitiscertainlywithinyourself.Lookforitthere,andoncehavingheardit,youwillmorereadilyrecognizeitaroundyou.

Ifwecanlookatthingsfromthepointofviewoftheegointhecausalbody,stillmoreifwecanpenetratetothenextplane,thebuddhic,weshallseetherealmeaningofallthis.Itisnolongeronelittlepartof.thelowersideofitallthatwethensee,butthewholething;andwecanrealizewhattheproportionis,andseehow really small it is, how “The evil is null, is naught, is silence implyingsound.”ThatistruerthanperhapsBrowningknewwhenhewroteit.Behindandbeyond and above all the evil we may be very sure that the great current issteadilyflowing,thatthesongoflifeistobeheard,ifwegodowndeepenoughtohearit,forthesoulofthingsissweet,andtheheartofbeingiscelestialrestastheLordBuddhatolduslongago.

We have to find the way to God by the cultivation of the spark until itbecomesaflame.Itwillthenburnawaythewallsthattheindividualityhasbuiltup,butindestroyingthemitwillnotlosethestrengthanddefinitenesswhichitgainedinbuildingandusingthem.Sothepowerwhichitthusgainswillenableiteventuallytoactnotasaspark,butasasunradiatinglifeandlightthroughavastsolarsystem,andthen,indeed,manwillhavebecomeasGod.

WemaynowconsidertheChohan’scommentonRule5:

Life itselfhas speechand isnever silent.And itsutterance isnot,asyouthataredeafmaysuppose,acry:itisasong.Learnfromitthatyouarepartoftheharmony;learnfromittoobeythelawsoftheharmony.

Downhereonthesurfaceoneseesplentyofconfusion,ofcryingandsorrowandmiseryandgraspingandoverreachingandill-will,andonemightwellthinkthatifonecouldpenetratetotheheartoflifeonewouldfinditacryforhelp,acryofmisery;butitisnot—onewillfinditisnotacry,butasong.Whateverthesprayonthesurfacemaydo,whatevercurrentsandeddiesmaybeseenherebyour outward eyes, the mighty current goes steadily on, and it is that whichcounts,thatwhichmakesthemark.

Thecryforrestandpeaceisoftenallthatwecanhearinthephysicalworld.Whenwerisetothehigherplaneswerealizethatthewholecurrentoflifewhichflowsfromwithinisnotutteringanycryforrest,butissingingaglorioussongoftriumphasitflowssteadilyonwardinthewaywhichGodhasappointedforit.Youmaylearnfromthatsong,asissaidhere—youarepartoftheharmonyandyoumaylearnfromittoobeythelawsoftheharmony.AllthiswonderfulandgloriousuniverseisanexpressionofGod’swill.;itmovessteadilyonasHemeansittomove,andallthatwehavetodo,ifwewouldonlyunderstandit,istomakeourselvesanintelligentpartofthatmovement,toseewhatitisthatHewantsustodo,andthendoit.

There is no difficulty and there never has been any difficulty in knowingwhatHewantsustodo,forreligionintheworldfromtheearliesttimesofwhichwehaveanyrecordhastaughtpreciselythiswithregardtotheactionsofmen.Theyhavehadas‘manyformsofbelief,andasmanydifferentnamesforthings,astherehavebeenreligions,butallofthemareagreedastowhatamanshoulddo.Thatistheimportantthing,anditisstrangethatpeoplecannotbeinducedtoseethatideaandtoworkwithit.Theyallagreethatthegoodmanisthemanofgenerousheart, theunselfishman,thekindlymanwhodoesnotoppressothersbuttriesinallwaystohelpthemontheirway—themanwhoischaritabletothepoor,whowill give food to thehungry anddrink to the thirsty and clothes tothosewhoarenaked,andwillvisitthosewhoaresickandinprison.Thesearethe things ofwhichChrist is reported to have spoken as deciding the fates ofmen.75InBuddhism,thelastofthereligions-foundedbyHisgreatpredecessor,the LordGautamaBuddha, youwill find exactly the same virtues laid down.WhenthepresentWorld-TeachercametousinHisincarnationasShriKrishnaHepreachedthesamedoctrine.Thereisavariationincertainoutwardformsandnameswhichdonotmatter,but theteachingitselfhaseverbeenthesame.Yetalthoughmenhavealwaysbeentold,havealwaysknownwhatwasGod’swill,itisveryhardtogetthemtodoit.

Wereadmuchofthesimplelife;thesimplestlivesofall1supposewereledbythehermitsofold,areledeventodayinIndiabypeoplewhogoforthintothejungleabsolutelywithoutanything,anddevotethemselvesentirelytofollowingthehigher life. I amwell aware that thatoftendeteriorates someof them,and

those who are supposed to be devoting themselves to the higher life aresometimes in realitynotyet able fully todo so, arenotyet at the levelwheretheycanspendawholelifeinmeditation.Thusthereareyogiswhohavecausedyogatobecriticized,andhermitswhohavebroughtdisgraceuponthereligionforwhichtheyareworking.Still,thefactremainsthatthehighestandsimplestlifeofallisinrealitythefullestlife—thelifewhichislivedwhollyuponhigherplanes.

Thatisnotforall;mostofusareonthelineofkarmayoga,oractiveservice;ourbusiness is toworkfor thebenefitof theworldon thephysicalplane.Themanwhoretiresfromtheworldshouldbeworkingforitfarmoredecidedlyandstrongly,butat thehigher level.Hedoesnotretire tomeditate ina jungleoracavemerelybecausehewants togetawayfromtherestof theworldandsavehis own soulmore easily in that way. He goes because, being already a soulwhichissaved,radiant,rejoicing,strong,aspiritualpower,hefeelsthathecandogreaterworkonhigherplanesthanhecouldinacity,amidinterferencesfromthephysicalplane.76

Sometimesmenhaveretiredtothejunglemerelytoavoidtheresponsibilitiesanddifficultiesofworldlyduty;butthemanwhohastranscendedworldlydutywillfindthat itwillfadeawayfromhim,andwhenthewaythusopensupforhim,hemaypermithimself to try thehigher lifeof thesannyasiormonk.Yeteventheninthisperiodoftheworld’shistorythatmonasticlifedoesnotseemtobethewaygenerallyindicated.Thereissomuchtodointheworldthatatleastwemust fulfil all our duties there before wemay feel ourselves at liberty toretirefromitandleavethatworktoothers.ItmaybethatwhenthegreatWorld-TeachercomesHewillchoosethosewhoaretoworkuponthesedifferentlines.Itmaywellbethatamongthosewhoareyoungsomemaybechosentoleadthelifeofthemonk.Wedonotknow;butitisquitecertainthatHewillneedloving,active,willinghelpersonthephysicalplane.Forthemomentletusdothatwork,because that comes toourhand todo. IfwhenHecomesHechooses todrawsomeofusawaytodosomehigherwork,thenHewillgiveusthepowertodoit,butforthemomentletusdothat,whichisobviouslyourduty,anddoitwithallourmightasuntotheLordandnotuntomen.

6.Storeinyourmemorythemelodyyouhear.

Onlyfragmentsofthegreatsongcometoyourearswhileyetyouarebutman. But if you listen to it, remember it faithfully, so that none which hasreachedyouislost,andendeavourtolearnfromitthemeaningofthemysterywhichsurroundsyou.Intimeyouwillneednoteacher.Forastheindividualhasvoice,sohasthatinwhichtheindividualexists.

Ifyou listenyouwillhear thegreat songsometimes; then remember itandneverforgetwhatyouhaveheard,sothatnothingthathasreachedyoumaybelost; in thatway,bypiecing together the fragmentsof thegreat songyoumaygraduallylearnfromitthemeaningofthemysterythatsurroundsyou.

Lifeisamysterytothosewhodonotseeitasawhole,andnoneofuscansee it fully until we become onewith the Logos of the system, the Logos ofwhom all this life is the expression. OnlyHe can see it fully.We, asminutefragments(Iknowthatisnotphilosophical,butitcomesnearertothefactthananyotherexpression,Ithink),astinyparts,ofHisconsciousness,mayidentifyourselves to agreateror less extentwith thatgreat consciousness.And just inproportionaswedososhallwebeabletoseethis,tosenseit,toknowit.Eachoneof uswho is trying tohear the songof life is trying topiece together thefragmentswhichheseeshereandthere.

Probablythewholeofnatureistheexpressionofsomethingwhichissimple;averyfewsimpleforcesunderdifferentconditionsaccountforallweseearoundus;butwearenotyetinapositiontoseeexactlywhattheseforcesareandhowthe conditionswork.77 It seems at first strange, therefore, that the further weinquireinascientificwayintonaturethegreateristhecomplexitywefind.Youputonhigherandhigherpowerstoyourmicroscope,forexample,andyoufindthatwhatseemedonlyasimplelittlespeckisinrealityawonderfullycomplexorganism.Until recentlychemistsused to thinkofanelement, suchasgoldoriron, as a simple thing, but years ago, by clairvoyant sight, which goes farbeyondthepowerofthemicroscope,wesawthatitwasamostcomplexobject.We saw, for example, thatwhat is commonly called a chemical atom of goldcontains three thousand five hundred and forty-six of the ultimate physicalatoms,andthattheyaremovingingroupsroundtheirowncentreofgravityin

closeimitationofthesolarsystem.

Soitwouldappearthatthemoredeeplyweinvestigatethemorecomplexwefind everything. Yet ultimately that is not true, because if we go further andfurtherstillweatlastfindthatallisbuiltofbubblesinkoilon—builtofnothing—and thewholematerial universe is ina way an illusion. Indeed, the Indianbookstoldusthis, longago—thatthereisanultimatesimplicitybehindall thecomplexity.Wecannotspeakwithcertaintybecauseasyetwehavenotseenit,butitseemssoprobablethatwemayalmosttakeitasacertaintythatthatsamerulewillholdgoodeverywhere:thatwhilethecomplexitiesarequiteinfinitelygreater than we have thought them to be, yet behind all that lies absolutesimplicity.

7.Learnfromitthelessonofharmony.

Youcan standuprightnow, firmasa rockamid the turmoil,obeying theWarriorwhoisthyselfandthyking.Unconcernedinthebattlesavetodohisbidding,havingnolongeranycareastotheresultofthebattle,foronethingonlyisimportant,thattheWarriorshallwin,andyouknowheisincapableofdefeat—standingthus,coolandawakened,usethehearingyouhaveacquiredbypainandbythedestructionofpain.

ThegreatVenetianMasterisdescribingherethestateatwhichthemanoughttohavearrivedwhenthehigherselfisthewarrior,theonewhofights.Whenthemanrecognizesthatheisthatwarriorintruth,thatheisthathigherself,andthatitisdivineandwithintheLogos,thenhebecomesunconcernedastothebattleoflife,excepttodothebiddingofthathigherself.

At first in our struggle in theworld, in our endeavour to do ourwork andfulfil our duties, we are very much concerned about the result. We feel thatunlessweareabletoworkforittherightwillnotwin.Therightwillalwayswinintheend.Itwouldbesadthatanyoneofusshouldfailtodohisparttowardssecuring that end, but we may be-sure that whatever is done the right musteventuallytriumph,andsolongaswedothebiddingofthehigherself,solongaswearemakingourutmosteffort,thefactthatthatutmosteffortappearstofailshouldnottroubleorconcernus.Butwemustbeverysurethatwearemaking

theutmosteffortandthatwearenotusingthecertaintythattherightwillwinasanexcuseforlaziness.

Thousandsofpeoplesaidwithregardtothegreatwar:“Owell,therightwillwin;whyshouldwedoanything?”Yes,therightdidwin;butitwasaverysadthingforthosewho,havinghadtheopportunitytohelp,deliberatelyrefused.Onthem lies the karma of a great opportunity lost, and also the karma of all theadditional evil that happened because of the delay. If more people had comeforward boldly and beenwilling to sacrifice themselves the right would havewonmuchsoonerandmanyliveswouldhavebeensaved.Thosewhohungbackwereresponsibleforthelivesoftheadditionalpeoplewhohadtodie.Isupposetherearemanypeople,thoughitseemshardtobelieveit,whowouldrathersendsomeoneelsetodieforthemthandiethemselves.Itisalowstageinevolution,buttherearethose,apparently.

Itisabsolutelycertainthatinthegreatstruggleoflifetherightwillwin,andalso that allwill evolve to perfection someday, somehow, not perhaps in thischain of worlds but in some other. Yet those who take that as an excuse forlaziness,andsay:“Allwillcomeoutwell;Ineednotexertmyself;theegowillfightsomewhereonsomehigherlevel;itdoesnotmatterwhatI,asapersonality,do,”willbemakingverysadkarmafor themselves,because theyaredelayingthefinaltriumphofgoodinthiscycleofevolution.

Thereisagreatdifferencebetweenknowingthatthewarriorwithinyoumustwin, and the stagebefore thatwhenyoudonotknow for certain. In the lattercaseyoufeelonlyvaguelythathemustwin,andyouareverymuchconcernedabout your part in the battle; this is a necessary stage, even though it is amistake.Buthewhocertainlyknowsattainstoperfectcalmeveninthemidstoffailure—notthecalmofinactivity,butofthedivinewillinthehigherself.Fromthepointofviewofthegreatconsummationnoone’sworkisinsignificant.Allthelittleeffortstakentogethermakethemightywhole,butyeteachman’spartin it issosmallapart thathemustnotbeundulyproudwithregard to it.Therightmustwin, but the question iswhetherwe are going to form part of thisconqueringhostnoworwhetherwearetobeoneofthosewhoaretobeleft.Wemustbeamongeithertheliftersorthelifted;eachmanmustbeoneofthosewho

areworkingfortheworld,oroneofthoseforwhomtheworkisbeingdone.

The real Self will win; it is incapable of defeat. When the personality isthrownoffand thewarriorwithin themanfightshemustwin;whenyouhaveidentifiedyourselffullywithhim,youstandcoolandawakened,andyouwatchthecontestinwhichyouaretakingpartpreciselyasthoughyouwerenottakingpartinit.Youtrythroughitalltolistentothatsongoflife;youusethathearingwhichyouhaveacquiredbypainandbythedestructionofpain.Solongasyouhavethepain,andfeelitassuch,youarestillfighting,youareonlyontheway;butbythedestructionofthatyoucomeintothatstateinwhichyouhaveanothersense,as itwere,whichenablesyou tohearand toseeall thewhilewhat it isthatliesbehind.Amidstall theturmoilandthestrifeyouhearthesongoflife;amidstthewildconfusionyouseethemightycurrent.Youhavecometoknowthatthispainisonlyatemporarything;youpassbeyonditsothatitisnolongerwoe toyou; it isno longer suffering.Youknow itsmeaning, and itspower tohurtyouisthereforedead.

CHAPTER4

RULES9TO12

C.W.L.—Wecomenowto thegroupofRules9 to12.OncemorewemayputtogethereachoftheshortruleswiththatportionoftheChohan’scommentwhichgoeswithit.

9.Regardearnestlyallthelifethatsurroundsyou.

Regardtheconstantlychangingandmovinglifewhichsurroundsyou,forit is formed by the hearts of men; and as you learn to understand theirconstitutionandmeaning,youwillbydegreesbeabletoreadthelargerwordoflife.

Most people spend their time regarding not the life but the form whichsurrounds them. They do not dwell to any extent upon the thought of theindwellinglife.Thatiswhytheycanbesoroughandcarelessaboutvegetation,cuttingdownbeautifultrees,andturningadelightfulcountry-sideintoadreadfulmanufacturingcentreoranuglycity,withoutathoughtforthepreservationofasmuchnaturalbeautyaspossibleatthesametime.Thatisalsowhytheycanbeso incrediblycallous in theirdealingswithouryoungerbrothersof theanimalkingdom,andevenwithoneanother.

It is also the reasonwhy the evil in theworldweighs so heavily upon thefeelingsofthebetterkindofpeople.Iftheylookedbeneaththesurfaceofthingsand saw what is happening to the indwelling life, and how even the mostdistressingeventsareusedtoassistthelifeonitsroadtodivinehappiness,theywould be less troubled. The disciple must turn his attention to the life ineverything.ThefirstthingtorecognizeinalllifeisthatitisanexpressionoftheLogosHimself.Itistruethatinmuchofthelifearounduswefindmanythingsthatarerepellant,thingswhichweknowasevil,andyettheytoobeartheirpartintheprogressoftheworld,andbecauseofthatwemaylookeverywhereforthemanifestationoftheDeityHimself.

There is always somehumangood in everyperson, except,perhaps, in thecaseofapersonalitythathasdefinitelybrokenawayfromthehigherself.Thatisathingwhichsometimeshappens,thoughveryrarelyindeed.Itsoundsdreadful,and so it is, but it has been grossly exaggerated.The idea ofwhat used to becalledthelostsoulwasharpeduponagreatdealinearlyTheosophicalliterature,and two or three statements referring to quite different conditions weresometimes all taken together, and the mixture mislead a number of people,makingthemthinkthatlostsoulswerequitenumerous.

There is a certain set of people in theworldwho are intensely attracted toanything gruesome; they always want to make the worst of anything andeverything.This isquitestronglymarkedin the lowerclasses inEngland.Onewouldjudgefromthefarethatisprovidedbythenewspapersthatitiscommonalso elsewhere. If they have bad news to tell, they seem to take a delight intelling it as vividly as possible, and adding numerous gruesome details to thetale.Isupposemanypeoplepossessthattemperamentinvaryingdegrees,anditisnotconfinedtothelowerclasses,thoughitcomesoutverycrudelyinthem.

I believe that we had in the Theosophical Society some people who weresomewhat of that temperament, and they picked out very carefully all thereferences tosubjectsof thissort, to theeighthsphereand thepossible lossofthesoul,andwoveoutofthemallaterriblestory.ThentheyconfusedwiththattheremarkofMadameBlavatsky’sthatweareelbowinglostsoulsbymillionseveryday in the street.That is a statementwhich inanycasewould requireacertainamountofmodification.Toelbowamillionpeoplewouldtakeonerathermorethanaday.Itisnotanideawhichcanbetakenliterally,butisapicturesquewayofspeakingofthetwo-fifthsofhumanitywhowilldropoutofourevolutionin themiddle of the fifth round. They can be described as lost souls only asdistinguishedfromthosewhowillpassonsafely.

Theywillbelosttothisparticularchainofworlds,butashasbeenexplained,there is no eternal punishment for them; theywill rest in drowsy contentmentandbequitehappybecausetheydonotknowanythingbetter.Theyarenotintheleasttobepitied,unlessitbebecausetheywillhaveanotherlongcycleoflivestoliveinthenextchainofworlds,andthatistiresome,asweallknow.Forthose

towhomitcomesitisthebestthing—farbetterandeasierandpleasanterthanitwouldbeforthemtoremaininourevolution,whentheyarenotfittedforit,andthus to be pushed on at the cost of very considerable strain, which wouldprobably eventually break them down altogether. They have not wasted theirtime,becauseallthattheyhavelearnedandacquiredinthisparticularchainofworlds will stand to their credit and there is some progress for them in theirinterchaindevachan.Theywill therefore takeahighplace in thenextchainofworlds,becausetheywillbegininadvanceofthenewegosofthatchain.

Those,then,arethemillionswhomwejostle.Thathasnothingtodowiththeisolatedcasesinwhichthepersonalitybreaksawayfromtheindividuality.Thatis a dreadful thing, but it is very much better to regard it not as a colossalcatastrophe, but only as an exaggerated case of something that is constantlyhappening,for,asIhaveexplained,78attheendofeachincarnationsomethingisusually lost, though much may also have been gained. The loss of an entirepersonalitywouldimplyalifeofmostdreadfulevil.Eventhentheegodoesnoevil intentionally, but he sometimes lets his personality get out of hand.He isresponsibleforthat;heshouldnothaveallowedit; thoughthatforwhichheisresponsibleisweaknessratherthandirectevil.Still,theegoofthemanisgoingon. Ithas fallenbackvery terribly,but itdoesstartafresh; thoughperhapsnotimmediately,becauseitseemstobestunnedatfirst.Aftersuchanexperienceanegowouldalwaysbepeculiar.Hewouldalwaysbedissatisfied,andwouldhaverecollectionsofsomethinghigherandgreaterwhichnowhecouldnotreach.Itisafearfulcondition,butstillthemanwhocastshimselfsofarbackasthathastotakethekarmaofit,andrealizeultimatelythathehasbroughtituponhimself.

I do not know for certainwhat further possibilities of loss theremay havebeen inearlierdaysof theworld’shistory.As things standnow it seemsquitecertain that theveryworst thatcanhappen toanyego is thathe shall lose thewholeofonepersonality.Thatisaseriousmatterindeed,andmightthrowhimback froma fairly advanced civilization into almost a savage condition, but itcouldnotnowthrowhimbackintotheanimalworld.Iamnotpreparedtosaythattheremaynothavebeenatimewhenitcouldhavedoneeventhat,butitisnotpossiblenow,sofaraswecansee.

Itisnotsoverylongago,asoccultistsconsidertime,sinceagreatmanyofourpresenthumanitylefttheanimalstate.Whenthetimeoftheshuttingofthedoorfromtheanimaltothehumankingdomwasdrawingnear,agreateffortwasmadetogetasmanythroughaspossible, togive theverylastchancetoeveryone. The Lords of the Flame came down from Venus expressly to stimulatethingsjustatthatperiodoralittlebeforeit,andalltheeffortsthatwereputforththenwerechieflywith thataim inview, togive theopportunity toasmanyaspossibletomakethechangefromtheanimaltothehumankingdombeforethedoor was finally closed. Just as in infinitely smaller matters people make aspecialeffort,whenthereisabigchanceopeningbeforethem,whetheritbetogotoabargainsaleatashop,ortopassanexamination,sothereseemstohavebeensomethingofthesamekindonaninfinitelyvasterscale,atthetimeofthelastopportunityof leavingtheanimalkingdomandentering into thehumaninthisparticularincarnationofourchainofworlds.

There must then have been many who were not so very much above theanimal kingdom, who only just scraped through. Several hundred of theincarnations of such peoplemust have been spent in quite the lowest kind ofsavage condition, and with hardly any interval between them; they werepractically in physical life all the time andonlyverygradually developed anyastral possibilities. Theremay have been some of thosewhomight almost aswellnothavegotthrough,andatleastsuchasthosewillbepracticallycertaintodropoutinthemiddleofthefifthround.Stilltheywillhavehadaconsiderableexperience of human life—from themiddle of the fourth to themiddle of thefifth round—so in the next chain ofworlds theywill come in not quite at thebeginning.Theywillhavepassedthroughtheprimaryclassesandwillbeabletostartagainasverydecentsavages.Peopleaslowastheycouldnotdoanythingto throw themselves very far back in evolution. They have not the power tomakemuchprogress, theiradvancemustnecessarilybeslow;buton theotherhandtheyhavesolittlebrainpowerthat theycouldnot throwthemselvesveryfarback.

Much is said in someancient scripturesaboutpeople sinkingback into theanimalkingdom.Wehavenodirectevidenceofanycases.Thereareotherwaysinwhichmenmaycomeinto touchwithanimalconsciousnessandsuffervery

terriblythroughit,asIhaveexplainedinTheInnerLife,79buttoreincarnateasananimal isnotpossiblenow.Wearenow too far removed from thedividingline to be able to throw ourselves back across it, whatever may have beenpossibleinthedistantpast.Noteventhemostdeterminedblackmagicianscandoit.Wesawsomethingofthosebeingsinactivityduringthegreatwar,becausesomeoftheLordsoftheDarkFaceofAtlantiscamebackintoincarnation.Thataccounted for many of the horrors that took place. The karma which thosepeoplemade for themselveswas unquestionably ghastly. I have once or twiceseen glimpses of the future karma of peoplewhoweremuch less guilty thansomeofthose;itisasightonedoesnotforget—ahideousnightmare.Therearepeoplefarshortof thesegreatmeteorsofcrimewhoyet layupfor themselvesfuturesofhorror—thosewhobeatchildren,andthosewhovivisectanimals.Attheirfutureonelookswithashudder;butthesearefarworse.Thesehavedonethesamethingonacolossalscale,andforinsaneselfishnesshavesacrificedhalfa world. Yet they do not become animals. In those rare cases in which apersonality has broken away, it lives a life somewhat like that ofMargrave inBulwer Lytton’s A Strange Story—the absolutely selfish man, withoutconscience,withoutasoulbehindtoguidehim.Hewillbeaterriblyevilman,andmay carry on his evil to a second incarnation. It was stated byMadameBlavatskythatsuchapersonalitymayinsomecasestakeanotherincarnationbyseizinguponababybody;thereisnobodyprovidedforhim,buthemayseizeuponthatofsomechildwhohasjustdied,andrevivifyitandliveinit,andsogain a second life. She spoke very little of these subjects, but when she didallude to them itwaswitha livelyhorror impressive to see. Itwasclear touswhoheardherthatshehadherselfatsometimebeenbroughtintocontactwithcasesofthiskind,becausesheshrankfromspeakingofthematall.

We understood from what she said that a second human reincarnation forsuch a thing was not possible, but that it might happen that this decayingpersonality,whichstillhadacertainamountoftheegotornawayandvivifyingit,mightthendescendintotheanimalkingdom.Shetoldusonceaveryghastlystory indeedof theway inwhich sucha thing, still consciousness,mightdriftbackwardsinwhatshecalleddevolution.Shesaid,Iremember,thatsomesnakeswere inhabited by such entities as these, and that some of these things were

consciousthattheyhadoncebeenhuman.Itisahorriblething:itsoundsakindofnightmare,butwemaybecomfortedbythefactthatitisanexceptionallyrarething,thatsuchaconditioncouldbereachedonlybyadetermineddevotionoflifeafterlifetopositiveevil.

We have only a sprinkling of reallywicked people in theworld, and eventheymostlyexcusethemselvesinsomeway.Theburglarwhostealsyourplatehasgenerallysometheorythatpropertyisimproperlydistributed,andthatheisonly taking the share which the Government or someone else ought to havegivenhim,thatheistakingitfromsomebodywhoisunfairlyinpossessionofaquantityofwealthwhichreallyoughttobedistributedtoall.Peopleveryrarelydo awrong thing knowing it to bewrong. They always excuse themselves insome way. They may see afterwards that the excuse was rather flimsy, but Ibelievethatatthetimewhenamandoesthewrongthinghepracticallyalwaysjustifieshimselfsomehow.Muchmore than that isneeded inorder toattain tothehorrorsofbeinga lost soul.Themanmustdevotehimselfquitedefinitelyandintentionallytodoingevil,mustsethimselfagainstthecurrentofevolution.

Suchhideouspossibilitiesarebecomingrarer;humanity ismakingprogressandgainingmoreandmoreknowledge,anditbecomeslessandlesspossibleastimegoeson forpeopleof thedarkside toobtain recruits.Evennow theyarereallyrelicsofthepast.Wehaveheardmuchofvampiresandwere-wolves;suchcreaturesdidexistandstillareoccasionallyfound.Ihaveseenexamplesofboth,butdonotexpecttoseeanymore.Itisbecominglesspossiblethatmenshouldbeabletosinkintothosedepths.Insteadofbecomingvampirespeoplenowfallinto the greyworld; that is a conditionwhichwe have apparently, introducedinsteadofvampirism.Itisbetter,certainly,thoughitisbadenough.

Life in the greyworld after death is due to the entanglement of the astralbodywiththeethericdouble.80Therearepeoplewhohavenoclearbeliefinlifebeyonddeath,whoyethungerforcontinuedexistence.Theywouldvaguelytellyouthattheybelievedinanafter-state,butitamountsinrealitytoaverystrongdoubt.Asnolifebutthephysicalmeansanythingtothem,theyclingdesperatelyto thephysical body; somuch so that after death the ethericmatter cannot befullydrawnawayfromthedensephysicalmatter,asitisinnormalcases.Then

you have a person for quite a long time after death in a condition which isneitheroneworldnor theother.He retains an amountof ethericmatterwhichpreventshimfromusinghisastralsensesfully,sothathedoesnot,asheshould,slip into the astral world, and on the other hand he cannot keep hold of thephysicalworld,becausehehaslosthisgraspofthat,thoughthereisstillsomeofthe ethericmatter left round him. Thus he is suspended inwhat is sometimescalledthegreyworld.Inthisconditionheobtainsonlylittleglimpses,occasionalimpressions of eachworld, but he is in a very unsettled condition, strugglingalways to obtain full life somewhere.All thatmight fall fromhim in a singlemomentifhewouldletit,butoftenitisalongtimebeforehecandoso.

TheChohansays that thechanging lifeaboutus is formedby theheartsofmen.Itistruethatouroutwardconditionsresultfromourinwardthoughtsandfeelings. Sometimes people complain about the state of society, government,politics, religion, trade and education, but these very well express the innerconditionofthepeoplewhoswarminourcities.Itisallformedbytheheartsofmen.Andeventhelessimmediatelycausedhumanconditionsofsufferingandjoy, such as geological and climatic changes, even such as earthquakes andfloods,becomeourenvironmentonaccountofkarmawhichisduetoourownfeelingandthinking.Wethusputourselvesintoourplaceinnature,accordingtoour inwardnature,ourhearts,and thenweareapt tomisunderstand itbecausewelookattheformsinsteadofatthelife.

Agreatdealofwhatseemstomostmenactivelyevilmayyethaveitsgoodside.Aphysicalplaneexampleof thisworldbea terribleearthquake, like thatwhichdevastatedagreatpartofSicilyandCalabria in1908,andkilledoverahundredandfiftythousandpeople,somesuddenly,butothers,Iamafraid,withagreatdealofsuffering.Manypeoplewould lookupon thatasanevil. It isnotevilfortheworld.Itupheavesandchangestheplaceofagreatdealoftheearth’scrust, and renovates the soil, and in that it distinctly does good to theworld.LookatMountVesuvius, inItaly,andyouwillseehowafteracertaintimeallthevolcanicmatterwhichisthrownoutbecomestheveryfinestfertilesoil.Butitdestroyshumanlifeatthetime.Athunderstorm,anearthquake,agreatflood,arenotevilatall.Theymayreleasesomemenfromtheirphysicalbodies,butsurelythatdoesnoharmtothem,inanycase;allthatarisesinsuchcatastrophes

isamatterofkarma,andinthelongrunitassuredlyworksoutfortheirgood.

TheTheosophistought tounderstandquiteclearly thatdeath isnot in itselfanevil,butisveryoftengivenasareward.Ourgeneralattitudeinthismatterisduetowrongreligiousteaching.Thereisimplantedineveryoneofusthedesireforself-preservation,theinstincttotrytosaveourphysicalbodyfrominjuryordestruction.Thatisaverywiseandnecessaryinstinct.Weoughttoprotectourphysical bodies, to make them last as long as we can; because, if one mayventuretoexpressitsowithallreverence,theLogoshastakenthetroubletoputusintothisincarnation,itisclearlyourdutytomakeofitasmuchaswecan.811

Buttheresometimescomesanopportunitywhentheverynoblestusethatwecanmakeofourincarnationistoriskit,eventothrowitaway,ashappenstoasoldierwhogoesforthonaforlornhope,knowingthathemustbekilled,andyetthat his death is a necessarypart of a great schemewhichwill end invictory.Such a man puts his incarnation to the noblest use when he lays it downvoluntarily, when he throws it away; but for most of us and under ordinaryconditions our duty is to take all reasonable precautions, and try tomake ourbodies last as long as we can; otherwise we cause a great deal of trouble byshorteningourlives.

Somepeoplehavebeena little foolish in theirconfidence in theprotectionwhichtheyexpecttheMasterstogivetothem.Theysay:“AslongasIdotheMaster’s work I need not take any precautions against infection when I visitpeoplewhoareill.IamsureHewilltakecareofme.IwillplungeintothewateralthoughIcannotswim;IamsureHewillsupportme.”PerhapsHewill,ifHethinks itworthwhile; butwhat right has anyone to putHim to the trouble ofdoing thatwhichwith a little ordinary common sense hemight havedone forhimself?Ifitbeourworktovisitthosesufferingfrominfectiousdiseases,Ithinkinstead of blindly trusting to theMaster to protect us, we ought to saveHimtroublebytakingordinaryprecautions.Weoughttodoallwecanonourside.IfHechoosestosupplementthat,itisHisaffair.Itwouldbeverywrongofustocalculateuponitbeforehand.Suchinterventionsdohappen,butwehavenorighttoexpectthem.Ihaveseenstrangethingsmyselfalongthoselines,butIshouldneverwillinglyputtheMastertothetroubleofhavingespeciallytoprotectme

againstanything,whenIcanreasonablyguardmyself.

Theinstinctofself-preservationisfortheadvantageoftherace.Itisarightthing,but thebraveman isalwaysready to riskpainanddangerandeven lifeitselfforhigherobjects.Themanwhoknowsthatdeathisnotthegreatestevilwillbeverywillingtorisk it for thesakeofavertingagreaterevil—justwhathundredsofthousandsofourfellow-mendidinthewar.Weknowthatdeathisnottheendofeverything,aspeoplesooftenthink,andforusacatastrophelikethat ofMessina is not terrible simply because a large number of peopleweresuddenly thrown out of their bodies on to the astral plane. When I was inAmericatherewasagreatfireinatheatreinChicago,inwhichalargenumberof women and children were killed. Some of our members came to me andasked:“HowcanitbethatProvidencereallygovernstheworld,whenalltheseinnocentwomenandchildrenhavebeenkilled?”Isaidtothem:“Doyouthinkthatonlymeneverdeservetherewardofarapidreleasefromtheearth?”Thatwasanewpointofviewtothem,thatthismightreallybeakindnessreleasingthem from troublesome conditions of various kinds, so that they might startagaininbettercircumstances.Soweshouldnotregardthatgreatearthquakeasan evil,merelybecause it suddenly threwanumberof people on to the astralplane. The cases of those who were imprisoned and died slowly werecomparativelyfew.Thereweresomewhowereburnedtodeath,andsomewhowere buried among the ruins. Those would seem to us cases of very terriblesuffering,buteven thenwemustapplyourTheosophyin theextremecasesaswellasintheordinarycasesandrealizethatthegreatsufferingofanoccasionalindividualprobablywipedoutfromhisaccountkarmawhichmighthavetakentwentyordinarylivestocancel.Therefore,whileweshouldfeelthegreatestpityforthepeoplewhosufferedinthatway,andshoulddoallinourpowertohelpthem, still we are not to mourn over them as though the whole thing wereuseless.Itisashortbutdrasticwayofgettingridoftheresultofagreatdealofevil—trulyterrible,butyet,whenitisover,seehowmuchhasbeengained.

Wehave compared painful experiences roughly—it is notwise to press ananalogytoofar—totheslownaturalcuringofsomeseriousdiseaseinonecase,and the curing of it in another case by a surgical operation. The surgicaloperationisdreadfultopassthroughbutwhenitisoverthetroubleoughttobe

done with. A slow cure might mean in the aggregate even more suffering,distributedovermanyyears.Isupposewemusttaketerriblepiecesofkarmaaskarmicsurgicaloperations.Wedonotsympathize, in theordinarysenseof theword,with thedead,becauseweknow that theyare farbetteroff thanbefore.Withtherelationswhomourntheirlosswedosympathize.Buteventhenletuscorrect themistakewhich causes people to feel horror at these things, and tothink thatGodcanno longerbegoodsinceHepermits them.Theexperiencesareterribleindeedbuttheresultofthewholeprocessisinvariablygood.

We must rise altogether above personal points of view to see how all isworking together for good, and how the life in others is threading its waythroughthemazeofkarmatothefeetoftheEternal.TheChohansayswemustread the larger word, take the larger view, of life. Doing this, we shall neverclassifypeopleinthesmallerway.Weshallnot,forexample,thinkofreligiousmenmerely as churchmen and dissenters, but as devotionalmen. So also weshall think of statesmen not merely as tones or radicals.We shall take widerviews,andregardourfellowsasmenofthought,orofloveorofwill,accordingto the type of human conscious activity that dominates their lives. We shallqualifythemaccordingtotheirrays;adoptingthisdeeperclassification,wegetnearertotheheartofreality,andfindourselvesbetterabletounderstandlife.

Itisverydifficulttounderstandfullyallthedifferenttypes,butweshouldtryto do so. TheAdept does understand quite fully, and sympathizes with everypossible type; but it takes an Adept to do that. Our duty is to try; howeverimpossiblethepointofviewoftheothermanmayseematfirst,onemusttrytounderstandit.Thisdoesnotforamomentmeanthatonemustadopthisoutlook;wehavejustasmuchrighttoourownpointofviewasthisothermanhastohis,buthehasalsojustasmuchright tohisstandpointaswehavetoours.Amanwhocan sympathizewith thosewhoentirely and radicallydiffer fromhimselfhasalreadymadeaconsiderablesteptowardsunderstandingatleastasectionoftheworldinwhichhelives.

ItisveryclearthatwhattheMastersayshereisadefinitecommandforthedisciple—wemustlearntounderstandeverytypeofpersonasfullyaswecan;andwheneverwecanuse influence inanyway togetpeopleoutof their ruts,

thatisagoodthingtodo.Itmustalwaysbedonewithunderstanding,however,forsometimeswemaynotbeabletogetapersonoutonoursideoftherut;wemayactuallythrowhimintoalessdesirableconditionbywhatweteachhim.Ihaveknownthattohappen.

Those whose memories go back to the older Theosophical literature willperhaps remember that it was not very sympathetic to the Church. MadameBlavatskyherselfwasalittleimpatientoftheorthodoxpresentationofreligion.Shehadevidentlyseenaverygreatdealoftheeffectofignorantreligiousbeliefincrampingthemindsandsoulsofthepeople,andsometimesshemadequiteasevereattackagainstthenarrowreligiousbeliefsthatweretaught.Ithinkshedidnotalwaysstoptotellpeoplethattherewasanotherandhighersidetoitall.Shewas a deadly foe to superstition in any and every form, and she was moreconcerned in shaking the people out of their superstitions thanwith providingthem’withanythingelseProbablythosepeopleneededjustthatshakingout,andrequired to be treated in that drastic way. Probably they could not have beenbroughtimmediatelytoouroutlookonlife.

IknewDr.BesantwhenherattacksonChristianitywereevenmoreslashingthanMadameBlavatsky’s.Shewouldaddress largenumbersof freethinkers intheHallofScienceinLondon,andwhentheyhadaChristianevidencemanoraclergymandefendingorthodoxy, itwas interesting to listen toher, for shewasprobably the greatest debater of the time. I have heard her debate before andafter she came into Theosophy. The Theosophical debate was much morecharitable than the previous type, but it was not nearly as interesting. Shepointed out very gently and kindly the weak points of the other side, anddropped inconvenientquestionsasmuchasshecould,outofconsideration forthe feelings of the other party.When first I heard her debate she pushed heradvantagetothefull,andmadeitmuchmoreinteresting,thoughnotpleasantlysoforheropponent.

Herpowerisjustasgreattoday,butsheusesitsomuchmoremercifullythatonedoesnotseeitindebatetoanythinglikethesameextent.Shehasnowwhatperhaps in her free-thought days she had not, this faculty of understandingeverybody. She has that very wonderful power; but she has acquired it by

definitework.Shehasgrownintoitbymakingherselfunderstandotherpeopleandbyputtingherselfintheirplaces.Inherfree-thoughtdays,whenIfirstheardherdebate,shecertainlydidnotputherselfintheplaceofheropponent,whomshe sometimes reduced to stuttering imbecility by the faultless logic and theviolenceofherattacks.

Themanwhowants to understand all,whowants fully to learn this largerview of life, must also identify himself with the lower kingdoms, mustunderstandnatureasawholeasfarashecan.HemustenterintoasympatheticattitudetowardsthegreatDevas,thenature-spirits,thespiritsofthetreesandofthecountry-side.Weseemtohavelostthatinthesemoderncivilizations,thoughhereandtherewefindapoet,anauthororanartistwhohasit.Becausetheyhadit,suchmenasRuskinandTurnercouldwriteandpaintastheydid.

InancientGreecewelookedatthingsverydifferentlyfromthewayinwhichpeopleregardthemnow.Everythinginnaturemeantmuchmoretousthenthanitdoesinthesedays,excepttothefewwhoareartistic.Wethoughtlessaboutmoneyandbusiness,andweenjoyednaturemore.Itiswelltounderstandsuchapointofviewasthat.Inthedevelopmentofthelowermind,andinsharpeningitonthebusinessandpracticalsideoflifeourmodernraceshavelostverymuch,though unquestionably they have also gained a great deal—the faculty ofmanaging a great many things at once and also that of concentration underexceedinglydifficultcircumstances,amidthefearfulnoiseandracketandtearofthiscivilization.WehadnothinglikethatinGreece;wecouldnottravelaboutsoquickly,butwesawverymuchmorewhenwedidtravel.

I think we should try to recover the ancient outlook to some extent, byenteringintothelifeandgloryandbeautyoftheworldwhichisallaroundus.Thesurroundingsthatmanmakesinthesetimesarerarelybeautiful,butinthedayswhenmenunderstoodnaturemore,theydidnotspoilherformsnearlysomuch.TheGreekscouldbuild templeswhichwerenotoutofplaceamidst themost beautiful natural surroundings. Perhaps we also will learn to combinebeautywith usefulness; for example,wemay learn to errect a building like acathedraltobeusedasafactory;butinthemeantimeitisoneoftheweakpointsinthiscivilizationthatitisoutofsympathywithnatureinallherdeeperaspects,

sothatweneedcultivationtoacquirewhatwasinbornintheGreeks—sympathywithnature.WhenonereadsRuskin’sQueenoftheAironebeginstounderstandalittleofit.

Letustrytomakeall-roundprogress.Wehavealllivedinracesofthepastwhichmadebeautytheirprincipalinfluence—whichhadleisureandlargenessoflife.We, therefore,have itall in theego.Ourpresent lifecrushes itdowntoagreat extent,but it needsonly tobeappealed to, and itwillbreak through thebarrier.Thatcanbedone,anditisworthdoingevenifonlyfromaselfishpointofview,forweshouldthenenjoylifefarmorefully.

Therearesomepeoplewhofeeldisharmonywithnature,whosaythatwearesurrounded by “evil influences”, and that the world is full of scorpions andsnakesandtigers.Thereisnoinherentwickednessinasnakeorascorpionorahornet,buttheyareallexceedinglyeasilyirritated,andentirely—asweshouldsay if they were human—unscrupulous as to the methods they employ. Theysimply runamuck, and stingorbite everyonenearby, if theyhappen tobealittleannoyed;butyoucannotcallthemwickedcreatures,becausetheyarenotdoing thiswithmalignity.Theyarevery fullof life, so theyplungeabout andinjureanyonewhohappenstocomeintheirway.

Itisthesameintheastralandethericregionsaswell.Thereareplentyofthelowertypesofnature-spiritswhoarenotwicked,notseekingtodoevil,butareveryunpleasantcreaturestodealwith—thesorttobeavoided.Fortunatelyitiseasier to avoid these things on the astral plane than in the physical world,becauseastrongwishissufficienttheretodrivethemawayfromyou.Creaturesofthatsortwilltakeadvantageofyouifyoulayyourselfopentotheirinfluence.Manyofthem,asIhavebeforeexplained,aredelightedtofindamaninaroyalrage.Theydonotintheleastcarewhyheisangry—Iamnotatallsurethattheyknow that a man is involved—but when they find a vortex of vivid coarsevibrationswhichhappentosuitthemtheyplungeinandenjoyitandstimulateit,andineverypossiblewaymakemoreandmoreofit.

Vibrations of cruelty are greatly enjoyed by some of these creatures, andthereisnodoubtthattheyareeagertoseizeupononewhohasthisvice,andstirhimup togreatercruelty than themanhimselfwouldeverhave thoughtof. If

youletangertakeholdofyou,youmaydoandsayallkindsofthingsyouwouldnotwishtodointheleast.Thesameistrueofcruelty:certainlyitisalsotrueofjealousy,envyandhatred.Whenamanplungesintoanyoneofthesepassions,itisasthoughtheastralbodysuddenlybecamealiveandvindictive,becauseitisseizeduponbyaquantityofthesecreatures.Itisverydifficultforustofeelatallkindlytowardsthem.Wenaturallythinkofthebadeffect that theyproduceuponus.Yetthepoorthingisonlyenjoyinghimselfafterhiskind.Thatdoesnot,however,excuseourlettinghimgetholdofus;weoughttohaverisenaboveit.Butwehave to remember thatallkindsof intensificationsof that sortdo takeplace, and when we are studying our fellow-men we must constantly makeallowancesforthem.

There arevast forcesmoving roundusofwhichmostmenhavevery littleidea.We all know that in a general sort ofway.Weknow that forces such aspublic opinion press upon us without our feeling them but we do not quiterealize,perhaps, the tremendousstrengthof thelawofevolutionandthemanyanddiversewaysinwhichitisactingallaboutus.GodhidesHimselfinmatter,butHe isnotdeadbecauseHehidesHimself there;all the timeHisactivities,Hisforces,areplayinguponallHiscreatures.Whentheyareactingstronglyonamantheystirhimup,andthatissomewhatlikethestirringupofapool.Allthewaterisputintomotion,andwhateverthereisinthepoolischurnedupandbroughttothesurface.Thepoolmaybecomeverymuddyforthetimebeingbytheprocess,butbyitonelearnswhatwaslyingatthebottom;itisbetterthatthewater shouldbe stirredup, even if there ismud, than to let it stagnate andgohopelessly to thebad.Sosometimesall thisdisturbancewhich isapartofHisdivinelifebringsoutinpeoplequalitieswhichareundesirable.

Itmightbesuggestedthatitwouldbebetterforapersonifhehadnotbeenstirredup,butthatisnotso.Hehasforthetimebeingbeenmademorealive—disagreeablyso,butitisbetterthattheunpleasantqualitiesshouldcometothesurface.Thenhewillknowofthem,andhisfriends,whoseethemtoo,mayhelphim; whereas otherwise they might remain unnoticed, and might produceseriously bad effects when an opportunity occurred for their being stirred uplater on. So sometimes it is the very divine force itself which brings forthactivitieswhichseemundesirable.Wemaybeverysure thatHewhodoethall

things,doethallthingswell.HeknowswhatHeisdoing,andwhenHestirsupfoulmatterofsomekindit is inorder that itshouldbeexpelled, thoughat thetimeitdoesnotalwayslookwellorhopefulforevolution.Wehaveconstantlytorememberthateverymanweseeisonadifferentrungoftheladderofevolution,sothatwhatforoneisverygood,evennecessary,ispreciselythatwhichwouldbeharmfulforanother.Wehavetowatch,andlearnhowtobeentirelyimpartialandnot to judgehastily,whateverhappens.All lives are in theLogosandarequitedefinitelypartofHislife;soitfollowsthatallthesethingsarereallyHisaspects and expressions. In that way we have kinship with all thesemanifestations,andadutytowardsthem.Wemayhaveopportunitiesofhelpingoneandnotanother;wemusttakewhatcomesinourwaytodo.

10.Learntolookintelligentlyintotheheartsofmen.

Studytheheartsofmenthatyoumayknowwhatisthatworldinwhichyouliveandofwhichyouwilltobeapart.

InthisRulethewordheartisusedsymbolically;wemustlookintothewholenature ofman as far as we can; not only into his feelings, which are usuallyrepresentedbytheheart,butintohismentalprocessesaswell.Wearerequiredto try to understand him deeply, and to do that we must search for themanifestationoftheegoinhim.

Whenweseemenroundusactinginwaysdifferentfromourownweoftenexclaim:Whatevercouldhavemadethemandosuchathingasthat?Wecouldnot conceiveof ourselves doing that particular thingunder any circumstances,and we cannot see why our fellow-man should do it.Most of us have rathergivenupmanysuch riddles longago,because theyseemalmost impossible tounderstand.Icannotunderstand,forexample,whyhugecrowdsshouldgotoseeaboxing-match;Icannotseewhatistheinterestinit,becausetomethewholethingisabrutalexhibition.Ifitwereaquestionofpaying,Ishouldprefertopaytogoawaysomewherenottoseeit.IfIthinkoveritcarefullyandtrytoreasonit out, I find that perhaps the attraction is an exhibition of skill—of a certainbrutalanddegradedsort,butnevertheless it is skill—andperhaps there isalsotheideaofcourageandstayingpower.

In the sameway numbers of people stand about the corners of the streets,guffawingandtalkingincoarseandraucousvoices.WhatpleasuretheygetoutofitIdonotunderstandintheveryleast;still,theretheyare,andtheyconstitutea large section of human beings, whom we ought more or less to try tounderstand.

Peopledo all kindsof strange things.Sometimes they fail into ecstasiesofjealousyovernothing inparticular.Atothers,oneseespeopleacutelyaffectedbywhatsomebodyelsesaysaboutthem.Youapplyreason,andsaythatitdoesnotintheveryleastmatterwhatotherpeoplesay,becauseitdoesnotdothemanyharm.Butthefactremainsthattheyareverystronglyandseriouslyaffected.Weoughttounderstandwhy,tosomeextent,ifwecan.Iquiteadmititisoutofthequestioninmanycases;stillmanifestlyitisourbusinesstotrytounderstandourfellow-men.

Somepeoplemightsaythatitissotaninterestingstudy.Itisnotinterestingfor us personally, if we are thinking about that; but it is interesting from thelarger point of view. Since we think of ourselves as having evolved a littlefurther than thesepeople, it isveryclearlyourduty tohelp them,butwithoutunderstandingourhelpwillbefutile.Itisverytruethatthethingsinwhichmostof thesepeopleare interesteddonot interestus,but that isonlyasymptomofourhavinggrowna littlebeyond them in theageof the soul.Thesoulgrows,andpeoplebecomemorerationalastheyadvance.Smallchildrendoallsortsofthingsthatwecannotunderstand.Boysandgirlsof thirteenorfourteenhaveasetofmotiveswhicharesomewhatnearertoours,butstillwedonotknowwhythey do what they do.We have to go back to our own youth before we canrealizeatallwhat theyaredoingandhowthingswillstrike them.It isalwaysdifficult;Iknowthatwell,becauseIhavehadverymuchtodoatonetimeandanotherwithboysandyoungpeople.Ifyouputanideabeforetheminacertainway,inthehopethattheymayperhapstakeitasyoutakeit,sometimestheydo,butoftentheyapproachitfromquiteanotherpointofview,anddecideuponitforreasonswhichwouldneverhaveoccurredtoyou.Sometimesyoucanmakeoutwhattheyareaimingat,butsometimesyoucannot.Schoolmastersandotherpeoplewhohavemuchtodowithboysandgirlsoughttomakeitpartoftheirbusinesstotrytounderstandtheirbizarrelinesofthoughtandfeeling,because

thentheyaremorelikelytoavoidoffendingtheyoungpeople.

That is an extreme case, but you have to do the same thingwith the adultpeopleroundyou.Ifyouaredesiroustohelpthemyoumusttrytoputyourselfintheirplace;thatiswhatismeantherebylearningtolookintelligentlyintothehearts of men. They have their prejudices and you have yours; it is highlyprobable that the prejudices are different in some ways, and so you have todiscovertheotherperson’spointofviewandmakeallowanceforit.Endeavourtofindhowhearrivesathispositionandwhyhisparticularprejudiceexists,sothatperhapsyoumaybeabletohelphimtosurmountit.

Prejudiceisindeedverysubtle.Itissostrongandsoingrainedgenerallythatthemandoesnotknowitisthere;hedoesnotbelievethatherequiresanyhelp,anditisthereforeoftendifficulttogiveitwithoutoffence.Still,itisaverygreatadvantagetoamanifhecanbehelpedsomehowtogetridofhisprejudice.Inordertosucceedinthatworkanddoitskilfully,youmustfindoutjustwhythemanthinksthisorthat,andhowhisprejudicearose.Yourownprejudiceinthematterwillhavetobeputasideresolutely;otherwiseyouwillbedragginghimfromonefalsepointofviewtoanother.

Most of the causes of people’s strange interests arise in their astral bodies.Thementalbodyisonlyinprocessofbeingdeveloped.Thisfactcanbeseeninall the phenomena that surroundus in themental plane after death.When theaveragebetterclassmanpassesintotheastralworldheisfullycapableoftakinganintelligentpartinthelifeofthatplane,thoughsomedoandsomedonot,andsomesoongetthematteroftheirbodiesrearranged,andtherebybecomegreatlylimited in capacity. The astral body has its faculties well developed; they arereadyforuse,thoughmanypeopledonotknowwhattheyoughttodoandhowtheyoughttousethem.Whenthosewhohavemadesomestudyofthesematterspasstotheastralplane,theyfindthemselvesinavehiclewhichexpressesthemmorefullythandidthephysicalbody;butwhentheyreachtheheaven-worlditisgenerallynotso.

There we usually find them working inside the mental body, and so verymuchshutupinitthatitisreallymoreofashellforthemthananexpressionoftheir life. That iswhat ismeant by all that iswritten so strongly in the older

booksastothefactthatmenintheheaven-worldareshutawayfromalltherest.Itisoftenspokenofasthoughitwereareservedpartofthementalplane.Itisnot that, but eachman has shut himself up in his own shell, and therefore hetakesnopartinthelifeofthementalplaneatall;hedoesnotmoveaboutfreelyand dealwith people as he does in the astral plane. The only openings in hisshellthroughwhichlifeoutsidecanreachhimarethosewindowswhichhehasmadeforhimselfbydevelopinghismentalbodyoncertainlines.Whatevertheman has done with his mental body lays him open to mental influences.Whateveritis,hewillreaptheresultduringhisheaven-life,andhecantosomeextentcommunicatewith theoutsideworld through that.But the results.whichhewillbeabletoproduceupontheinhabitantsofthatplanewillbemuchlessonthewholethanthosewhichtheywillproduceuponhim,becauseitisoftenonlythrough very narrow channels that he is able to express himself at all on thatplane.

Thatveryfact,whichforalongtimeintheearlierdaysofourTheosophicalstudywedidnotunderstand,showsthatthementalbodyoftheaveragemanisonlypartiallydeveloped.Whenwecometolookatthemanifestationsdownhereinthephysicalworldwefindthatthesamethingistrue.Probablyeveryonehasexperienced these limitations inotherpeople;wecanfind theminourselves ifwewish,butweseethesethingsmorereadilyinothersthaninourselves.WhenyoutalktostrangersaboutTheosophy,forexample,youwillfindthatsomeofthem take it up with great eagerness, and others do not know what you aretalkingabout.Theylistentowhatyousay,andtheysay:“Yes,yes,”buttheyareobviouslynotinterested.Theusualreasonforthisdifferencebetweenpeopleisthatsomeofthemhavemetideasofthissortinpreviouslivesandothershavenot.Ithinkweshouldbejustifiedinconsideringthatallpeoplewhohavebeencivilized for some thousands of years have certainly met with these ideas inearlierlives.AnyonewhohadabirthinancientIndiaorancientEgypt,orwhowas sufficiently respectable to enter the Mysteries in Greece or Rome, willalreadyhavehadsometouchwiththeseideas.Somewillhavegonedeeplyintothematter,andbydoingsowillhavedevelopedthatpartoftheirmentalbodieswhichisabletothinkofideassuchasthese.Otherscannotunderstand,andtheydonotcareaboutit.Alltheywantistohaveagoodtime,astheyputit.Apartfromthesegrosserand lowerdesires theirbrainsareofnouse to them.Ifyou

couldgetthemtoreadapageaboutTheosophytheywouldnotrememberit.

Thebrainmustbeeducatedalongthelineinwhichwewantittowork,andthatispreciselywhatwedoinTheosophy.Thosepeoplewhotakeitupreadilyand eagerly do so partly because it answersmany questionswhich they havebeen asking themselves, and partly because they have thought to some extentalongsuchlinesinotherlives.Theirbrainsarealreadyopenedsofarasthatpartofthemisconcerned;itisveryhardworkforthepersonwhosebrainisnotyetat all opened, as regards the philosophical part of it, to try to understandTheosophy.Yougivehimasimpleexplanationandheprobablyassimilatesonlya very few of the broad ideas. The fact is that men need a great deal ofpreparation.Theaveragemancannotseeanythinginit.Iamnotforthemomenttalking about his being clever or stupid, but simply of the fact that he is notconversantwiththislineofthought.Herequiresagooddealofpreparation.Hegains this for the most part through religion, and in religion he ought to begraduallytrained.Afullydevelopedreligionoughttobeabletomeetallclassesofpeople.All religions in thebeginningdo that, but as timegoeson someofthem lose one part and some another, and sometimes they crystallize alongundesirablelines.

Ifwe are to try to understandmenwemust remember the extent towhichtheyaredevelopedorundeveloped.Wemustrememberthatthementalbodyisnot asyet fullydeveloped, and thereforenecessarily the causalbody,which ishigher, is still less developed, so that it is hardly working at all in the lowerclasses. Sometimes people who have studied Theosophy and have thereforeunderstoodagreatdealaboutlifeanddevelopedtheirmindsalongthatline,areapttorestupontheirlaurelsandthinkthattheyhavedoneallthatisneedfulinthedevelopmentofthemind.Butoftenthatisnotthecase,andsoonerorlatertheymustundertakesomeformofintellectualworkormentaltraining.

Whatweshouldliketostudyineverymanistheworkingofthesoul,yetitisnot every one who gives us that opportunity, and in our endeavours tounderstandwemustbearthatinmind.Ontheonehandwemustalwaysexpectthehighestfromeveryman;wemustconfidentlyassumethathewilldowhatwefeelheoughttodo,becausethefactofourtakingthatmentalattitudewillvery

muchhelphimtodoit.Againandagainoneseesthatifamanwhohas,perhaps,been mixed up in shady transactions is treated honourably, and shown thathonour isexpected fromhim,hewill rise to it.On theotherhand, ifwemeethimwithsuspicion,hewillprobablysoondeservethatsuspicion.Yettoomuchmustnotbeexpectedfrompeople;weshouldassumethattheyaregoingtodothehighest,’andshouldtrybyourthoughttohelpthemtodoit,butwhentheyfailweshouldnotbeimpatientorangrywiththem,becauseevolutionisaveryslowprocessandamancanmanifestonlyasmuchashehasdeveloped.

Thereisneveranyuseinfeelingannoyancebecausesomeonefallsbelowourstandard;weshouldnotblameamanforbeingwhatheis,forbeingatthestageat which he has arrived in evolution. When a person is developed to a highstandardand thenfails insomeway,onemayfeel:“That isapity;becauseheknowssomuchbetterthanthat,”butthereisnoreasonoruseinbeingannoyed.Whilewemust think the best of our fellow-men andmust always try to helpthemtorisetothebestthatisinthem,yetwemusttakeitphilosophicallyiftheyfailtodothat.Wemustnotshowannoyanceorimpatience,butjusttrytohelpthemwheretheyare.That,Ithink,isthelessonwearemeanttolearnwhenwearetoldtolookintotheirlivesandhearts,andtrytounderstandthem.

TherenowcomesalongnotebytheMasterHilarion,whichwemaytakeupwithadvantagebitbybit.Hesays:

From an absolutely impersonal point of view, otherwise your sight iscoloured.Thereforeimpersonalitymustfirstbeunderstood.

We commonly speak of being impersonal when we mean being just orbalanced,whenwedonotbringintoourdecisionanythingofourownlikesordislikes,whenweactasajudgedoesonthebench.ButtheMastermeansmorethanthat.Heholdsimpersonalitytomeantheconditioninwhichthepersonalityis for the timeentirely transcended,so thatnotonlydowe in thepersonal liferegardeverythingwithperfect impartiality,butalsowelookat thingsfromthepoint of view of the ego.That is amuchmore difficult achievement; to do itfullywouldmeanhavingthecausalbodyfullydeveloped.Humanityatlargeisstill developing the lowermental body. Students of occultism are trying to dosomethingmore than that,butasyet therearecomparatively fewamong them

who can use the causal bodywith any kind of certainty. In the beginning thestudentmustthereforereason,outforhimselfwhattheviewofthesoulwouldbe,andthenfollowit,eliminatingeverythingelse.

Itishardtobeimpersonal.Ifthereisadisputebetweentwopeople,oneofwhomisapersonalfriendwhomyouknowverythoroughly,whiletheotherisastranger, it is scarcely humanly possible to avoid a certain amount of bias infavour of the friend. The reason for that bias is quite a good one—you knowmoreaboutthatperson,andthemoreyouknowofhimthebetteryoucometounderstandhimandthemoreyouwillmakeallowancesforhim.

Wecanhardlyhelpbeing a littleprejudiced in favourof a friend. I donotthinkwealways realizehowverymuchweare thecreaturesof circumstancesandsurroundings.Wehappentobeborninacertainsuburbofacertainbigcity.Wegrowup toknowacertainsmallcircle:outof that smallcirclewechoosesome friends. Presently onemaymove away and then acquire new friends inotherplaces,butinthebeginningthefriendshipswhichweformareaquestiongenerallyofwherewehappentobe.Ifwehadbeenborninanothersuburb,weshouldprobablyhavehadquiteadifferentsetoffriends.

Sometimes peoplewho have been brought together fall in love andmarry.They cannot understand that if they had happened to be born somewhere elsetheywouldprobablyhavefeltjustthesametosomeotherperson.Thereismuchinpropinquity.Iknowkarmacomesin,too,inmanycases,butthesemattersarequiteoftentheresultofpropinquity.Wearestronglyinfluencedbyourhumanaswellasbyourothersurroundings.Thereforeitisdifficulttomakethisresearchintotheheartsofothermen,andfinallyintoourownhearts.

Weareinthehabitofthinkingofeverythingasithappenstoaffectus.Manypeople are incapable of taking the wider view, and seeing how it affects thenationasawhole.Wehaveplentyofinstancesofthatinthesedayswhenalmosteverybodyhasavote.Quantitiesofpeoplecanthinkonlyhowtheresultoftheelectionislikelytoaffectthempersonally;theyseemincapableofunderstandingthatthereisadutytothecommunity.Itisnotthattheywilfullyputthethoughtof themselvesbefore the thoughtof thecommunity,but that itneveroccurs tothemthatthereisawiderpointofview.

Therearethreewaysinwhichthesoulmaybedevelopedandmayinfluenceour lives, as I have explained before.82One is that of the great scientists andphilosophersoftheworld,whohavedevelopednotonlythelowermind,buttoaconsiderableextent thehigheraswell, so thatagreatdealof itsmoreabstractkindofthought,itswonderfulcomprehensivewayofthinking,comesdownintowhattheythink,althoughtheycannotperhapsexpressitintheirwriting.Thosewhohaveanattractionforthatway,willhavetopassthroughthestageofbeingthe great scientist or philosopher; the buddhic development will come muchlater.

Secondly,throughthehigheremotions,suchasstrongaffection,devotionorsympathy, it is possible to awaken the buddhic principle to a great extent,without developing especially the intermediate causal body, yet not withoutaffectingit,sinceallbuddhicdevelopmentreactsverypowerfullyonthecausal.Themethodofworkingofmostofourstudentsistousethehigheremotionsandwork from them upon the buddhic vesture. I do not mean that they are yetdevelopingabuddhicvehicleinwhichtheycanpermanentlylive.Thatwouldbeaneminentlydesirablethingtodo,butitisperhapsbeyondthereachofmostasyet;buttheuseofthehigheremotionsunquestionablyevokesvibrationsinthebuddhicmatter.Itstirsuptheasyetunformedbuddhicvehiclesothatmanyofitsvibrationscomedownandbroodover theman’sastralbody; thusonemaygainaconsiderableamountofinfluencefromthatplanebeforethevehicleisatallfullydeveloped.

Thereisalsoanotherandmoreobscurepathinwhichthewilliscalledintoactivity;justastheastralbodyreactsonthebuddhicandtheloweronthehighermentalvehicle,sodoesthephysicalsomehowreactonthenirvanic.Iknowverylittleindeedofhowitworks.ButthewayofmoststudentsisthroughdevotiontotheMastersandkeensympathywiththeirfellow-men.

Intelligenceisimpartial:nomanisyourenemy:nomanisyourfriend.Allalikeare your teachers.Your enemybecomesamystery thatmustbe solved,eventhoughittakeages:formanmustbeunderstood.

If youhave friendsyoumay indeedbevery thankful, but in thisparticularmatteryoulookonthemimpersonally,asfromabove,andsay:“Thesearemy

friends;whyhaveweassoulsbeen throwntogether?”Thenprobablyyouwillfind that either there are points of great similarity between you, or you arecomplementary to eachother—yougowell together in your vibrations and somakeasatisfactorywhole.

Inthesameway,fromthisimpersonalpointofviewnomanisyourenemy.Ifanyonefoolishlyputshimselfinthatposition,yousay:“Whyshouldhebedoingthis?HecouldnothavethesefeelingstowardsmeunlesssomewhereinthepastImyselfhadgivenhimcauseforit.LetmeseeifIcandiscoverthecause,andwhetherthereisanywayinwhichhisattitudecanbechanged.”

Your friendbecomesapartofyourself,anextensionofyourself,a riddlehardtoread.Onlyonethingismoredifficult toknow—yourownheart.Notuntil the bonds of personality be loosed can that profound mystery of selfbegintobeseen.

Howeverwelloneknowsaperson,evenaftermanyyearsoffriendship,oneyetsometimestouchesalayerofhisconsciousnesswhichisstrange.Ithasbeensaid, and I think with great truth, that no human being ever perfectly knowsanother,notevenafteralonglifetogether.TheAdeptmustknow.Thatisoneofthe great comforts of being associatedwith theMasters;we are so absolutelycertainthatTheyknowmuchmoreaboutusthanweknowaboutourselves,thatTheyreallyknowusall through.Wesee inourselvesweaknessesandfailings,andwetrysofaraswecantodealeffectivelywiththem;butwemayalsohaveotherfailingsthatwehavenotseen,whichmaycomeoutingreatemergenciesormomentsofstrain.It is thenacomfort tothinkthat, if therebesuchthings,theMasterknowsabout them,andHewill sooneror laterbring to thesurfaceanythingthatwedonotknowalready,andwillthushelpustoremoveit.ThosewhomHedrawsnearer toHimself in the relationof discipleship at least havethisconsolation, that theycannotbehopelesslybad,eventhoughwell-justifiedmodestymaymakethemthinkpoorlyenoughofthemselves83.

Atallstagesof innerprogress thenecessaryworkmustbedonebyus,andwithourownwillbehindit.EventheMasterhimselfcannotdoitforus,thoughHecananddoeshelpusbyHismagnetism,affectionandsympathy,aswellasbyindirectinfluencewhichHegivesthroughvariouspupilsofHis.Hecanhelp

usalongthewayonlyifwemakesuchkarmaasallowsHimtodoit.Wemustmakeourselves fit for theopportunity and then,when it is given, by taking itthoroughlyweshallbecomereadyforthenextone.

WithoutthistheMasterhasnottherighttohelp,becauseHealsoisunderthegreatlawofkarma,andhoweverwillingHemaybetoliftusstraightuptotheAdeptlevel,Hecannotdoit.ButthatweshallreceiveHisinvaluablehelpontheroad as soon as we deserve it is very certain; for even He is a friend in thecommonacceptanceof the term.Hecannotgiveus somethingwhichwehavenotearned;HecanreallyhelpusonlywhenwehavebecomeonewithHim.

Not till you stand aside from it, will it in any way reveal itself to yourunderstanding.Then,andnottillthen,canyougraspandguideit.Then,andnottillthen,canyouuseallitspowers,anddevotethemtoaworthyservice.

TheMaster isclearly thinkinghereof thehigherself, theego inhiscausalbody,graspingandguidingthelowerself.Aswehaveseenbefore,allofthisistobeunderstoodatdifferent levels,according towhetheryouaredealingwiththosewhoarepupilsorwiththeAdeptHimself.Forsomethetaskisthattheegoinhiscausalbodyshalllearntocontrolanddirectthepersonalitydownhere.ForothersitisthattheMonadshalltakeholdofanddirecttheego.Andwhenthathasbeenachieved,whichisthecaseoftheAdept,eventhenHewillstillhavetotakewhateveritmaybethatisnexthighertothatMonadandconverttheMonadtobeaperfectexpressionofthat.84

11.Regardmostearnestlyyourownheart.

Forthroughyourownheartcomestheonelightwhichcanilluminatelifeandmakeitcleartoyoureyes.

UnlessyourecognizeGodwithinyourselfyoucannever findHimoutside.Throughyourownheartcomestheonelightwhichcanilluminatelifeandmakeitcleartoyoureyes.Itsevocationcanbeverymuchhelpedfromwithout.YourMasterHimselfcannotgiveyouthatlight,thoughHecanhelpyoutoawakenitwithinyourself;itmustcomefromwithin,anditiswithin,whetheryouknowitornot.

ItsurelyoughttobeaverygreatblessingandencouragementtouswhenwefindsostronglyemphasizedinTheosophicalteachingthefactthattheDivineiswithinusandweareessentiallypartof it.Weforget itmany times,andallowourselvestofallawayfromtheconsciousnessofit,sothattemporarilywetakeshortviewsandareunabletograspthewidthandthedepthandthegloryofHisplan.People forget, orperhapsneverknew, that theyareonewith theDivine,andthatitisonlybycomingnearerandnearertotheexpressionofthatDivinitythat they can ever attain real development or happiness, or indeed any truthwhich shall put them rightwith the rest of theworld. It has been universallyrecognized by all mystics that it is only through the God within that we cancome into touch truly with the God without. TheMaster has said in anotherplace:“Ifyoucannotseeitwithinyourselfthenitisuselesstolookelsewhere.”

CHAPTER5

RULE13

C.W.L.—Atthispoint inPartIIofLighton thePath thenumberingof therulesundergoesachange.Wehaveno longersetsof threeaphorismsfromtheoldmanuscript, followedbyacommentby theChohan.Rule13, towhichwehavenowcome,isgivenbytheChohan.

13.Speechcomesonlywithknowledge.Attain toknowledgeandyouwillattaintospeech.

TheMasterHilarion’snoteonthatsays:

Itisimpossibletohelpotherstillyouhaveobtainedsomecertaintyofyourown.

OnemaystudytheTheosophicalsystemthoroughly,lookatitfromallpointsof view, compare itwith other ideaswhich attempt to account for the state ofaffairsweseeintheworld,cometothedefiniteconclusionthatitisverymuchthe best hypothesis before the world, and consequently accept it as true. Isuppose one cannot quite call that knowledge, but it is at least a full andreasonableconvictionuponwhichonecanactwithcertainty.

IfweexaminetheorthodoxChristianstatementweseeatoncethat it lacksstabilityandisinconsistent;thoughitprofessestoaccountforeverythingitcanhardlybesaidtoofferasatisfactorytheory.ThatiswhymanyChristiansfeartothink.WhenwecometotheTheosophicalexplanationoflife,however,weseethatweareonfirmground.Supposesomeonecomesfromoutsideasaninquirer;hemayfeelthatsomeofourstatementsaretoostrong,directandpositive,andmayask:“Whatevidencehaveyouthatthesethingsareso?”Hemaydoubttheaccuracy of some particular statements. But no one could deny, taking thephilosophyasawhole,thatitisatleastacoherenttheory,andifitbetrueitdoesaccount for everything. That in many cases is all that can be claimed forscientifictheories.Wehavebeforeusacertainnumberoffacts; thehypothesis

hastoaccountforthosefacts;hereisonewhichisclearlybetterthantheothers,which explains better than the rest all that has been observed; therefore weacceptthatasprovisionallytrue.

When I came to a knowledge of Theosophy I was already a priest of theAnglicanChurch,yetIdoubtedagreatmanyofthedogmasputforwardbytheChurch, and always avoided preaching any dogma, but taught morality andillustratedit.HereinTheosophywasareasonabletheory,andbecauseitwassoreasonableIwasverywillingindeedtotakeit.Ihadthenlittleproof,yetevenatthatstageIhadasmuchproofforitaswehaveforavastnumberofthefactsinastronomy. I had asmuch evidence for it aswe have, for example, formanywidely-accepted theories in chemistry or physics. Certain experiments areexplainedby those theories,but thereareagoodmanyother thingswhicharenotyetexplained.

ThencameformethefurtherstepofmeetingMadameBlavatsky,seeinginrelationwithhercertainthingswhichprovedsomeofhercontentions.Ofcoursethatdidnotnecessarilyprovethetruthofalltherest,butverysoon,withinthreeyears after coming into the Society, I knew of my own knowledge of theexistenceoftheGreatTeacherswhomshehaddescribed.Tofindthatmuchtruewasverygoodevidencetowardsthetruthoftheotherstatements,especiallyastheyallfittedinsobeautifullyandmadesoperfectasystem.

Later,Ibecameabletoinvestigateformyselfmanyofthesequestions,andsofarasIhaveyetgoneIhavefoundnoerrorinanyofthegreattruthswhichshelaidbeforeus.Inherbooksshegaveavastmassofteaching;astothemeaningofsomeofitIamnotyet inapositiontospeakfromdirectknowledge.Thereare also some statementswhich I cannot yet understand; but themore I havelearntmyselfthemoreIhaverealizedhowmuchsheknew.Therefore,whilesheadmitted that thereweremanymistakes inherbooks, Ihavegivenup lookingforthem.Atfirst,whenwecametoanythingwedidnotunderstand,wethoughtitwasoneofthemistakes;laterwefoundthemistakewaswithourselves—wehadnotfullyunderstood.Errorsexist,nodoubt,andwhenweknowagreatdealmore we shall probably come across them. I suspect certain statements ofbelongingtothatclass,butamunwillingtoassumethattheydountilIknowitto

beso—onepreferstotakeherstatementswithgreatrespect.

Havingdefiniteknowledgeourselves,itistruethatwecanspeakwithgreaterconviction.85 Ihavehad that saidwith regard tomyself.Peoplehave said thattheyfoundmyconversationconvincing.Otherswithoutdirectknowledgebutfarmore eloquent than I haveput thesematters from their point of view; andyetpeoplehavesaid:“Yes,butdoyouknowit?”Ihavereplied:“Yes,Ido,buthowdoyouknowIdo,althoughItellyouitisso?”“Wedonotknow,”theywouldanswer,butsomehowwefeelwhenamanisspeakingofthatwhichhehimselfknows,andwhenheisspeakingofthatwhichhehasmerelyreadandstudied.”Thereareallsortsofanalogiesfortheideathatitisimpossibletohelpotherstillyouhaveobtainedsomecertaintyofyourown.Ifyouwanttoliftapersonoutofstormywatersyourownfeetmustbeontherock.

When one soul knows, it conveys its certainty to other souls, and theyrecognize thatcertainty;even thoughdownon thephysicalplaneandwith thephysicalbraintheyprobablycouldnotgiveanyreasons,theyfeelitwhenamanreallyknows.Itwouldbeimpossibleforamantohelpothersalongthelineofhigherdevelopment,or todrawpupilsnearer to theirMasters,unlessheknewforhimself.

This difference is clearly marked in the Theosophical Manuals, most ofwhichwerewrittenbyDr.Besant.Thefirstthree—TheSevenPrinciplesofMan,ReincarnationandDeathandAfter—werewrittenbefore shecould seeanyofthese things, for herself. She very soon recognized that The Secret Doctrine,wonderfulasitis,wasmostdifficultfortheaveragestudent,andthathewouldnot get out of it one-tenth of what was there unless he could have somepreliminary study to prepare for it. So she set toworkwith her characteristicenergyandpreparedcertainepitomesforherpeople,simplywritingthemfromherownstudyofthebooks,andfromanswerstoquestionswhichshehadaskedMadame Blavatsky. I doubt whether any other person could have taken TheSecretDoctrinealoneandgotoutofitwhatshedid.Shehasawonderfulpowerofweldingthingstogetherandmakingthemclear.However,bythetimeshegottothefourthManual,whichwasKarma,shewasbeginningtoseetheworkingofthesethingsforherself.ThenIwroteTheAstralPlaneandTheDevachanic

Plane,andshewrotetheseventhManual,ManandHisBodies.Bythetimeshewrotethelastshehadfullylearnttoseeforherself.Thereisa’distinctdifferenceinstyle inbothKarmaand inManandHisBodies.Both thoseManuals showthatsheknewwhatshewas talkingaboutat firsthand. In theotherbooksshewasquoting,andalthoughshewoveinthedifferentquotationswithwonderfulskill,thefirstthreeManualscontainagreatdealwhichisnotquiteclear,andisdifficulttounderstand.Shehasoftensaidshewouldliketorewritethem,butsheisalwayswritingotherbooks,andhasneverhadtime.Alsoshehashadtheideathattheyarehistoricaldocuments,toshowwhatweknewandwhatwedidnotknowatthatstage.

In the early daysmost of us had a very incomplete idea of the scheme ofthings; there were many gaps in our theories. Mr. A.P. Sinnett’s EsotericBuddhismwas the firsteffort tomakea fairlycompleteandorderlystatement.ThatbookwasbasedentirelyuponavastnumberofletterswhichwerereceivedbyMr.Sinnett throughpupilsof theMasterKuthumi.Atfirstweattributedallthe answers directly to theMasterHimself, but afterwardswe found that theycame,ifonemayputitso,fromHisoffice,fromHisentourage.Therewasavastamount of information in the letters,whichwere largely answers to questionspropoundedbyMr.Sinnett. Itwasoutof thosethatMr.Sinnett’searlierbookswerewritten.

It isDr.Besantwhohasdonemostof theworkof tabulatingTheosophicalknowledgeforus,whohasarrangedfactsandmade themso thathewhorunsmayread. In thoseearlierdayswehad tostudymuchharder inorder tograspTheosophical truths. But one can see the difference between even her work,splendidasitwas,atatimewhenshewasguidedonlybythebooks,andwhenshesawthethingsforherself.MadameBlavatskysawmanythingsforherself,buthermind,sofaraswecouldunderstandit,foritwasaverygiganticmind,worked somewhat differently from ours. If one may say it with respect andreverence, it was of an Atlantean type in that it massed together vastaccumulationsoffactsbutdidnotmakemucheffortatarrangingthem.SwamiT.SubbaRowsaidthatTheSecretDoctrinewasaheapofpreciousstones.Thereis no question that they are precious stones, but one must classify them foroneself;shedidnotattempttodothatforus,forshedidnotfeeltheneedofitat

all.

InthecourseofmyownstudyIhaverepeatedlycomeuponideaswhichwerequite new tome, and have noted themdown, thinking of themnot exactly asdiscoveries,butasideasthatwerefreshtome;perhapsmonthsafterwards,orayear or two later I have looked back at Esoteric Buddhism or The SecretDoctrine,andhavefoundthattheideawhichIthoughttobenewwasdistinctlyimplied in that book—perhaps not stated in so many words, but certainlyimplied.Certainlymanyideaswhichwehaverecentlythoughttobenewoughttohavebeendeducedbyus. I can seehow those truths follow from theotherideas,andIwondernowhowIcouldhavebeensostupidasnottohavemadethe deduction. The same experience occurs in quite a striking way at eachInitation; the key of knowledgewhich is then communicated is an absolutelyobviousthing.Wesaytoourselves:“Well,whathaveIbeendoingnottoseethatmyself?”Butweneverdo;nobodydoesuntilitistoldtohim.Weneednoproofforthestatement;itspeaksforitself,itisabsolutelyself-evident.Therethefactwas,staringusinthefaceallourlifelong,andweneversawit.Ifoneeverhadanyprideinone’sintellectualdevelopment,itisverysoonbrokenuponthislineofexperience.

OnlytheMastersarecapableofgivingfullhelptoanyone.Theirknowledgeis universal, and it extends into all higherworlds aswell. They appear not toneedalltheknowledgestoredwithinTheirbrainsaswedo,butareabletoturnacertainfacultyontoanythingthatiswantedandbytheuseofthatfaculty,thenand there, to know all about it. It might be that there was some informationwhichtheMasterwanted;Hewouldnotneedtoreaditupasweshould,butHewouldturnHisall-seeingeyeonthatsubjectandtherebyabsorbtheknowledgesomehow. I think that iswhatmustbemeantbygetting ridof ignorance. It isobviousthatonecouldneverobtainallknowledgealongthelinesonwhichwegainknowledge. It isdistinctly stated that the last fetterwhich theArhatmustcastoffisavidya—ignorance.86Whenweasked:“Whatdoesthatmean?Aboutwhatmustheknow?”weweretold:“Abouteverythinginthesolarsystem.”Oneshrinks back appalled, because one has some little experience of the lowerplanes of this world, and one has also established consciousness at varioushigher levels. I can definitely say that though this is the Path along which

universalknowledgeisgained,yetasoneadvancesonebecomesmoreandmoreoppressedwiththesenseofuniversalignorance;everytimeonerisestohigherlevels,thoughonedoesunderstandthethingsonehasbeentryingtounderstand,oneatthesametimeseesrisingupandstretchingawayinfrontofonewiderandwider fields of which one is ignorant. Themore a student gains themore herealizeshowverymuchmorethereistolearn,andhowlittle,besidethat,isallhethinkshehasgained.Eventhatisonlyhalfthedifficulty,foreveryadditionalelevationgivesanewpointofvisionwith regard toall the thingsonealreadyknew,andsoonehastolearnthemalloveragainfromthatnewpointofview.

Theattemptisnotahopefulonealonganylinewhichwehaveasyetlearnttofollow.Ifwearetohavetheuniversaldivineknowledgetheremustbesomealtogether different way of grasping it, which will open before us as we gofurtheron.Itakethewholematterphilosophicallynow,becausethereisnothingelse to be done. I learn all I can along our present lines, and as I gain newmethods I use them, but I see I shall never really attain the higher goal alongthese lines.Theremustbe someentirelynewmethodofacquiringknowledge,and I thinkwe get a little guidance as towhat thatmay be from the buddhicconsciousness of which I have already spoken; in that one no longer has tocollect facts from outside, but one plunges into the consciousness of all thesethings,whethertheybemineralsorplantsordevas,andunderstandsthemfrominside.Thenonefindsthatitisallapartofone’sownconsciousnesssomehow.Alongthatlineitmaypossiblybeworkedout.

Whenyouhavelearnedthefirsttwenty-onerulesandhaveenteredtheHallofLearningwithyourpowersdevelopedandsenseunchained, thenyouwillfindthereisafountwithinyoufromwhichspeechwillarise.

Thehalloflearningrefersinthebeginningtotheastralworld;atalaterstagetheMasterprobablymeanssomethingverymuchhigher than thatby thesameexpression. In the firstplace,whenonlyastralexperiencesareavailable to theaspirant,thereisagreatdealthathecanlearnintheastralworld.Itisaltogetheranewthingforhim;newfacultiesunfoldandhefindsvistasopeningbeforehimindifferentdirections,enablinghimtoapproacheverythingfromthatnewpointof view.To beginwith there is the extra dimension.Besides that, there is the

power of seeing through everymaterial thing. Further, the observer translateseverythingthroughhisemotionalvehicle,andthatisverydifferentfromtryingtosensethingsthroughaphysicalbody.Sothereismuchtobelearntandtobedoneinthathigherworld,becauseitistherethatpeoplemostofallneedhelp;itis there thatwehaveall thenewlydead in theirmanydifferentconditionsandstagesofdevelopment,soitischieflytherethatworkforthoseintroublecanbedoneoutofthephysicalbody87.

Therecomesalaterstagewhenthemanbecomesfreeinthementalplaneinthe samewayasmostofus are free in the astralwhenweare away from thephysicalbody.PupilsoftheMastersaretaughtespeciallytodevelopthementalbodyuntiltheyareabletouseitaseasilyastheastralbody;thentheyaretaughthow tomake themayavi-rupa, that is to say, a temporary astral body, not theastralbodynaturallyattachedtotheman,butatemporarymaterializationontheastralplanewhichonlythosecanmakewhohavelearnttotravelaboutintheirmentalvehicles.88

Thenextstageistolearntousethecausalbodyfreely.Then,whateverlowervehiclesthemanmaybeusingheretainsthisnewconsciousnesstosomeextent.Hecannotusethefullfacultyofthecausalbodythroughtheastralorthemental,becausetheyformaveil,a limitation;butstillhewillhavethememoryofhiscausalexperiencewithhim.Ifhehasalsobrokenthroughthatwhichactsasaveil between the astral and physical bodies, he will physically remembereverything that he does in the higher worlds, so that his existence will becontinuous. In the causal body itself his consciousness will be unbroken, notonlythroughsleepingandwaking,butthroughlifeanddeath,becausethatisapermanent consciousness. When a man enters into the next higher hall oflearning,thebuddhicplane,hewillhavedirectacquaintancewithallthatcomesbeforehim.Hewillbeabletoenterwithinothers,andinanotherwaytodrawtheminsidehimself,andsowillunderstandthemfully.

Whenamanhashispowersdevelopedandhissensesunchainedatthesehighlevelshecertainlywillhaveaverygreatdealthathecansay.Atthesametimehewillalwaysfindhimselfhamperedbyaseriousdifficulty inexpression.Heseesandknows;andbecauseofthathecansayagreatdealmorethantheman

whodoesnotknowforhimself,andcanputitveryconvincingly;andyetwithallhiseffort,andevenwithallhissuccessasfarascertainpeopleareconcerned,hewill never be free from the consciousness that he is not expressing half ofwhathehasseen.Nowordswillimparttoanotherwhathasbeenexperiencedinarealmbeyondwords.

Peoplewhoarefullofdevotionnowandthen,riseintoaconditionofecstasyin which they glimpse the higher planes. When one has once touched thatconditionhewillimmediatelyrecognizeitinthedescriptionsattemptedbysomeof the Christian saints, and also by Hindu yogis. St. Teresa speaks of suchexperiences;St.JohnoftheCross,St.FrancisofAssisiandothersalsomentionthemonceortwice.TheseChristiansreachedaconditionwhichtheydescribedin Christian terms, whereas a Theosophist would describe them in moreTheosophicalterms.HewouldspeakofitinreferencetotheMasters;theyspokewithreferencetotheChrist.

It is a great thing to obtain that touch of the reality behind phenomena, orratherthatnearerapproachtotherealitybeyondtheforms,becauseafragmentofpersonalexperiencecountsfarmorethanaverygreatdealof instructionbyhearsay;whenwehavesometouchofpersonalexperiencewefindthatthereisafountofspeechwhichariseswithinus.Wefeelwehavesomethingdifferenttosay, somethingwhichwemust say,which is laid upon us as a charge thatweshall give to theworld—thatwe shall bearwitness of these splendid realities.TheMastersaysthatwhenyoucometoknowthesethingsforyourselfyouwillfindthisfountwithinyoufromwhichspeechwillarise.Youwill feel thatyoumustandoughttotellthegreatthingswhichtheLordhathdoneforyoutoputitintheChristianform.

Onedoesnotwishindiscriminatelytothrustone’sexperiencesuponpeople,butonehasthefeelingthatthosewhohavereallydefinitefirst-handknowledgeofanysortoughtalwaystobewillingtobeartestimonytoit.Thosewhohavepersonally seenandmetand remembered someof thegreatMasters, should, Ithink,alwaysbewillingtobearwitnesstothatfact,becausetheouterworldisconstantlyintheattitudeofsaying,whentheyhearofsuchhappenings:“Well,isthere anyonewho has seen these greatBeings?” I do notwish to degrade the

ideaofaMasterbybringingitbeforethosewhocannotunderstandit,butifanysuchpeople,evenatapublicmeeting,ask:“Haveyouseenanyof thesegreatMasters?” I say in reply: “Yes I have, but it is not a matter which I care todiscussinapublicmeeting.”Itisquitelikelythatinsuchagatheringtheremightbesomewhowouldmockattheidea;eventhoughtheysaidnothing,theymightbeinaconditionofdisbelief.WhileallthatmakesnottheslightestdifferencetotheMasters, it is only fair thatwe should remember that it doesmake agreatdifferencetotheblasphemer.ThemanwhomocksatgreatpeoplesuchasThesemakes forhimselfanespeciallyevil formofkarma; that Ihaveseenoverandover again. So if sometimes it seems thatwe hold back these things, our realreason for doing so is not only the natural repugnance that we feel towardssubjectingnameswhich tousaresacred to theridiculeof the ignorantand thefoolish, but it is also out of consideration for the ignorant and foolishthemselves, that they may not heap up for themselves very unpleasantexperiencesinthefuture.Icannotthoroughlyexplainthat,butIdoknowthatitisso.Ihaveseenitagainandagain,fartoooftenforittobeamerecoincidence,ortheresultofanykindofaccident.

Nomanhastherighttoridiculeanyreligiousteacher;hemaynotbelieveinhimorfeelithisdutytofollowhim,butat leastnomanoffinefeelingwouldeverridiculethereligiousbeliefofanother.Themanwhodoessoisdoingwhatiswrongongeneralprinciples,irrespectiveofthenatureoftheteachingsgiven.

Itiswell,perhaps,thatageneralcautionshouldbesoundedinalldirectionsthat one should not adopt a scornful attitudewith regard to anything, becausetheremayalwaysbesomefragmentoftrutheveninwhatseemstousincredibleand incomprehensible. Every effect—even a superstition—has a cause, andthoughintheforminwhichitnowpresentsitselftousitmayberidiculous,weshall find, if we follow it back, that therewas something of truth in it at thebeginning,andthereisstillsomethingbehindit.

After the thirteenth rule I can add no more words to what is alreadywritten.

The Master Hilarion means that the notes made the Venetian ChohancompriseallthatHefeelsitissafetosay.HethenconcludesHisnoteswiththe

words:

MypeaceIgiveuntoyou.∆

ThesenotesarewritenonlyforthosetowhomIgiveMypeace;thosewhocanreadwhatIhavewrittenwiththeinneraswellastheoutersense.

“MyPeaceIgiveuntoyou”,wesawinPartI,canonlybesaidbytheMastertothediscipleswhoareasHimself,ortootherswhohaveattainedthebuddhiclevelandareonewithHimbyvirtueofattainingthatconsciousness.89

Supposepeopleexchangeamongthemselvesasalutationofthatsort:“Peacebewithyou,”andthereply:“Andonyoubepeace.”Whatdotheygivetooneanother?Wemay imagine them to stand at the same level, and from each ofthemgoesastrongwishorthoughtofpeacetotheother.Thatwouldbearealgift, aquitedefinitematerial thing.But thathappensalsowheneverone sendsout a thought of affection towards somebody one loves. One quite definitelytransfersa littlepartofone’sastralbody tohimas thevehicleof the thought-form;onemayalsotransferhighermatterasfarasthebuddhicplaneifonehasdevelopeduptothatlevel.

It iswell to realize that one is actually giving somethingmaterial in thesecases.Oftenpeopledonotthinkthatthewishisanything.Whentheysendoutagoodwish, it is just asmaterial a gift as a bookor jewelwouldbe, only it iscomposedofmentalandastralmatter.Itisagiftthepoorestcangiveaswellastherichest.

Suppose one receives the blessing of a priest: “The peace of God whichpasseth all understanding be upon you.” That again is quite a definitephenomenon.Thegoodwishofthepriestwhichonemayreceiveaswell,wouldbeonlyaninfinitesimalfragmentofwhatcomesfromhim.WhenapriestgivesasolemnblessinginthenameofGodheisexercisinghisfunctionasapriest;heis drawing spiritual power from that reservoir which the Christ set apartprecisely for that purpose. It is from the very same reservoir which is drawnuponwhentheEucharistiscelebrated,onlythisisdrawnfromadifferentlayer,and gives a different kind of force. There have been Great Ones who have

chosen to found a special section of the reservoir, filled in the first place byThemselves, and afterwards kept full by Their particular followers. This theChristHimselfdidinHisdescentinPalestine.Thereforepeaceandblessingofavery much higher order than one man can give to another flows over thecongregation through thewillof thepriest. It isnothis \own,but comes fromthathighersource.

IfonereceivestheblessingoftheBishoponehasahigherstageofthesamething, a fuller outpouring. The Bishop, when he gives his blessing as such,makesthreecrossesinsteadofonlytheonewhichthepriestmakes.Hedoesthattoexpressthethreefoldforcewhichhesendsout.IdonotmeantosaythatbeingaBishophewouldnotgivethatforceifhemadeonlyonecross,butthereasonforhismakingthethreesignsisthathehasathisdisposalathreefoldvarietyofthesameforceatahigherlevelthanthatgivenbythepriest.IfoneofourgreatMasterssaidtoaperson“Peacebewithyou,”Hewouldthrowuponhimastillwiderandhigherpeace.

TheblessingoftheChristHimselfisthehighestthatthisearthcangive.TheLordof theWorld truly standsyet above, but it doesnot come inHisway somuchtogiveblessingastogivestrength.IthinkwemaysaytheblessingoftheBodhisattva is the highest of that religious typewhich thisworld cangive us.HowmucheachoneisabletoreceiveofthatpeaceandblessingdependsnotintheleastupontheBodhisattva,butentirelyupontheindividual.Hispowerpoursforth like the sunshine; earth-born cloudsmay get in theway of the sunlight,may obscure the action of that divine force, but it is there nevertheless—agloriousandwonderfulpower.

Mostpeopleareinonewaymuchtoomaterialisticandinanothernotnearlymaterialisticenough,intheirfeelingaboutthesehigherfacts.Wehavesomuchmaterialismclingingaboutusthatunlesswecandefinitelyseeoratleastfeelathingourselveswecanhardlycredititsexistence.Yetontheotherhandwearenotmaterialenoughinourideas.Peopleshouldunderstandthatwhenwespeakof/theblessingoutpouredbytheGreatOnes,eventhatoftheChristHimself,wemeansomethingasdefiniteaselectricityora jetofwater. It is throughmatterthatspiritualforcemanifestsitselftous,sowhenwereceiveablessingitisan

actual,definitepower,whichcanbringusnearertotheDeity.90

CHAPTER6

RULES14TO21

C.W.L.—Rule14isoncemoreacommentbytheChohan,notsomuchuponwhathasgonebeforeasinpreparationforanothersetofthreeaphorisms,whicharenumbered15,16and17.

14. Having obtained the use of the inner senses, having conquered thedesiresoftheoutersenses,havingconqueredthedesiresoftheindividualsoul,and having obtained knowledge, prepare now,O disciple, to enter upon thewayinreality.Thepathisfound:makeyourselfreadytotreadit.

Itseemsstrangewhenwearepastthemiddleofthesecondpartofthisbooktobetoldthatonlynowareweenteringuponthewayinreality.Itis,ofcourse,ahigherstageofthewaythatisreferredto.Justaswespeakoftheprobationarypathfirst,andthenthePathproperafter thefirstInitiationhasbeenpassed,sohere theChohan speaks of entering upon theway in reality.The same idea isapplicableatdifferentlevels.TheArhatentersonanewway,thatofthenirvanicplane, a greater reality than that of the buddhic plane, and theAsekha or fullAdeptentersayethigherpath,astillfullerreality.

There seems no end to this Path. We cannot speak with certainty as toanythingfinal.Wecansaythattheladderreachesbeforeustillitislostingloryfar beyond our understanding, and we know quite certainly that there isevolutionbeforeuslastingformillionsofyearsyet.Whatisthefinalend,whoshall say? But that we shall reach the consciousness of our solar Logos, weknow.Forusthatmightwellseemanend,yetIhavenodoubtthatbeyondthatstretch further glories; but as to the finalitywe can say nothing.Even if suchthings could be laid before us in our present stage of development it is quitecertainweshouldnotunderstandthem.

When theChohanspeaksofhavingconquered thedesiresof the individualsoulHemeansthedesireswhichtheegohimselfmayhave.Theyarenotsuchaswetermdesiresdownhere.AtahighstageofthePathtwofettersmustbecast

offwhicharecalledruparagaandaruparagaandtheyareinterpreted“desireforlife in a form” and “desire for formless life”. When one reaches theconsciousnessoftheegoonefindsthathehasbeforehimtwovarietiesoflife—thatinhiscausalbody,whichislifeinaform,andthebuddhiclife,whichislifewithoutaforminanyordinarysenseofthatword.

The ego has thus experiences of a consciousness in a form and aconsciousness without form, and they are both wonderful beyond all words,because the ego’s life in form is life among his peers, among other egos, andwhenhe isconsciousat that level,he isenjoying thecompanionshipofall thebrightest intellects that theworldhaseverproduced, including thegreatAngelkingdomaswellasthehumankingdom.Thelifeoftheegoonhisownplaneisgloriousbeyondanyconceptionpossibletothepersonality.Ifonecouldimaginean existence in the company of the great men of the world—artists, poets,scientists, and even our Masters themselves—and add to all that anunderstandingofThemunattainabledownhere—thenonlywouldonebegintohavesomeideaofthelifeoftheego.

Whenoneadvances that far indevelopment,onecansee that it is a lifeofintenseattraction,andforamanhavingthatpossibilitybeforehimtoput itallaside and say: “I have no longer the slightest desire for this,” would be astupendoussacrifice.

Itwouldbeanevengreaterrenunciationifbeyondandabovethathehadtheformlesslifeathisdisposal—thelifeonthebuddhicplane—whichhasnotonlythatcompanionship,butactuallybecomesonewithallthat,andwithagreatdealmore.Thenhewouldsay:“Ihavenodesireevenfor that life; Iamabsolutelyfreefromdesire.IftheLogossendsme,throughourMasters,intooneoftheselines—life in form or life beyond form—most happily, most gratefully will Iaccept theworkand try todomybest,but Ihavenodesire foroneor for theother, and am equally willing to be sent down into physical plane work.” Isupposefewpeoplehavetheleastideawhatanawfulplungethephysicalplanelife isafter suchexperience.Tocomedown to this lower levelevenunder themostdesirableconditions,themostbeautifulsurroundings,istofallbackagaininto darkness out of amarvellous light; it is to be confined, to be bound and

helpless, because all the faculties of the higher worlds are so fine that theycannotbeuseddownhere.

Itwas said inoneof theearlier letters from theMasters,of thosewhohadtouchedthenirvaniclevel,thatwhentheycameoutofittheywereinaconditionofprofounddepressionformanyweeks.IcanimaginethattobetrueofsomeofourIndianbrotherswhoinhighecstasy—insamadhi—hadexperiencedthat,andoncomingdownagainto thephysical lifehadfounditaconditionprofoundlydepressing.ThosewhoarepupilsoftheMastersandhavehadexperienceofthehigher levels have been taught not to allow themselves to be depressed bydescentintoanylimitationorsurroundings.

He who has sacrificed himself for service must be willing to surrendereverythingcompletely,whenitisnecessary.Hemustbereadytobesentdownintoanykindofsurroundings,togiveupaltogetherforthetimethatlifeinthehigherformsandthatformlesslifewhichishigherstill.Onlysocanhecastoffentirelythosetwofetters.It is theArhatwhohastodothis.OnemaygaintheFourthInitiationandyethave touchesofdesirefor thosehigherrealms,soweneednotdespairunnecessarily.But itdoesmeanahighdevelopment,astrongsense of the necessity for service, to be entirely unattached to such bliss. Thetemptationisveryfarbeyondanythingonecouldpossiblyimagine.

15.Inquireoftheearth,theair,andthewater,ofthesecretstheyholdforyou.Thedevelopmentofyourinnersenseswillenableyoutodothis.

In this rule we have the original aphorism in the first sentence and theChohan’scommentinthesecond.Ihavealreadyspokenwithregardtowhatisindicatedhere—thatwehavetocomeintoclosercommunionwithnature,ifwewant really tounderstandher.All religions so far asweknow, even includingmanyoftheritesofsavagetribeswhichcanhardlybethoughtofasreligionsatall, have a theory of cosmogony, of the way in which the world or the solarsystem came into being. There is a reason for that. It has been stronglyimpressedbytheWorld-Teacheruponthesub-racesofpeopletowhomHecameatdifferent timesthat theyshouldtrytounderstandtheuniverseofwhichtheyformapart.

Themoreweunderstandofthewholeplanofevolutionthemorewecanliveinharmonywithit,andbecomeabletoworkwithiteveninminutedetail.Iamafraiditisimpossibleforpeoplewhohavenothadtheexperiencefullytograspallthatismeantherebycomingmorecloselyintotouchwithnature.Thewriterisnot talkingvaguely,butwithveryperfectandintimateknowledge,whenHesays: “Inquire of the earth, the air, and thewater, of the secrets they hold foryou.” Those secrets would help men to understand this great and wonderfulevolution.Evenalittleknowledgeofthemwouldatleastsavepeoplefromthedangerofbeingself-centred.Manypeopleverydistinctlyhavebeenself-centred,because they have the absurd idea that all these kingdoms were createdespeciallyformankind.Iftherearevegetables,well,itisstatedintheBiblethatGodgavethemtomanforfood;ifthereareanimals,theyassume(althoughIdonotthinkitisdistinctlystated)thatGodintendedthemtobeman’sservants,thattheyexistonlytoservehim,and,apparently,manyofthem,onlytobeeatenbyhim.ThatisnotwhatisstatedintheBible;itistheherbsandfruitsofthetreeswhicharetheresaidtohavebeengiventomanforhismeat.Therehasbeenverystronglythis ideathateverythingexistedfor thesakeofman—that theairwasmadethathemightbreatheit,thatthewaterexistedthathemightuseittodrinkortowashwith,andthateverythingpivotedroundmanasacentre.Butallthatisnotsobyanymeans.

The samepeople thinkof themoonasuseless, except to light theirwayatnight.Ifthatwastheintentionithasbeenveryinefficientlycarriedout,becausehalfthetimeitdoesnotdothatatall;butstilltheypersistinsayingthatthesunexists to light them by day and the moon to light them by night. Men havealways talked like that, andwhenwe know the facts it certainly strikes us ascurious.Weare thehighestof theanimalevolution.Weholdourselves tobeakingdomapartfromtheanimal,but thefactremains thatweare thehighestofthese creatures which have dense physical bodies. There are vast numbers ofentities higher than ourselveswho havemental and astral vehicles, and otherswhichusephysicalbodiestotheextentoftheethericmatter,thoughonlyduringtemporarymaterialization.

Ifweweretochooseoneevolutionapartfromtherestandsaythatthesolarsystemexistsforthatspecialoneoreventosaythatourearthexistsforthatone

alone, then we should have to take the great deva evolution rather than thehuman,becauseitcertainlyreachesmuchhigherandisaltogethermoresplendidthan our own. There are a great many other lines which have finished theirphysicalexperienceonotherchainsofworldsandarenowutilizing thehigherplanes of this world. Those evolutions which are at the stage of the buddhicplane,forexample,donotinterfereatallwiththethreelowerworldsinwhichweareevolving.Sincetheyarealreadyatthatheightwheretheirlowestlevelisthementalplane,which tous issohigh, itmaywellbe that theyarefarmoreimportantthanwe.

Sofaraswehavebeenabletotestit,ortosee,nospaceanywhereisbeingwasted, or is unoccupied. I remember a statement made once at a spiritualistmeetingwhichIattended,beforeIknewaboutTheosophy.Thecommunicatingentity said that to his sight the roomwas packed denselywithwhat he calledspirits,andfurthermorebeyondthatroomthereextendedonintotheskyadensemassofhigherentities—whomhecalledangels—ofvarioussorts,pouringdownand rising up again. He said, “The whole air, as far as I can see, is denselypackedwiththesehigherbeings.”Herepresentedthemallasbeingfocusedupontheparticularcircleinwhichweweresitting,andIhavenodoubtthatacertainsetofentitiesmayhavebeenattendingtothat,butapartfromthat,andalways,all space is being utilized for evolutionswhich have nothing to dowith us orwithoursetofparallelschemesatall.

Thewholeofspaceisabsolutelyfullof life.Morethanthree-fourthsoftheearth is covered with water; men cannot live in it, but that vast space isneverthelessveryfullyoccupiedwithlife.Thesolidearthisalsofullofakindoflife thatmoves through it aswemove throughair,withoutbeingconsciousofobstruction.Thatisatalevellowerthanhumanity;itisclevererinsomeways,but on the whole lower, and so utterly different from ours that what is theirnormalevolutionwouldbeevilforus.Muchofthislifecouldnotbeexplainedinordinarylanguageatall,butonecansenseitbygettingawayfromone’sbodyandgoing in among it andobserving it. I shouldnot advisepeople todo this,however,untiltheyhavethehigherfacultiesandtheotherqualitieswhichhavebeen mentioned, because they might get themselves into serious danger,especiallyamongtheselowerforceswhicharetremendouslystrong,butarenot

guidedbyanyconsiderationswhichweunderstand—whatwewouldcallmoralconsiderationsdonotexistatallamongsomeofthoseevolutions.Itisallquitedifferentfromanythingofwhichwehaveanyknowledge,butall thiswemustknowbeforeweourselvescanreachtheleveloftheDivineandbecomeonewiththat,becauseallofthisisthelifeoftheLogosjustasmuchasisthelifewithinourselves,andtounderstandHimwemustunderstanditall.

16.InquireoftheHolyOnesoftheearthofthesecretstheyholdforyou.

Thecommentuponthisis:

Theconqueringofthedesiresoftheoutersenseswillgiveyoutherighttodothis.

TheHolyOnesoftheeartharecertainly,amongothers,ourMasters.IthinkthathereHemeansalso thegreatAngels.Wemaycomeinto touchwith themandmaylearnmuchfromthem,butalsowemaylearn—wehavelearnt—muchfromourownMasters, forThey, throughTheirdisciples,have taughtusmuchknowledgewhich otherwisewe should have been a long time in reaching forourselves.They told us in the beginning that itwas our business to verify forourselvesthethingsTheytaughtus.Thatiswhatwehavebeendoing,anditisinthatwaythatwehaveinmanyofthelaterTheosophicalbooksmuchmoredetailthanwasgivenintheearlierbooks,whichdependedverylargelyuponwhathadbeentoldus.

To inquire from aMaster does not alwaysmean to go and ask a question.There are other ways besides that. There are cases in which we have doneprecisely that thing. We have formulated definite questions, and when theopportunityoccurredhaveputthosequestions,onemightsaybywordofmouth,exceptthatonthehigherplanesthereisnowordofmouthintheordinarysense;wehavesometimesputthosequestionstoaMasterinamomentofHisleisureandhavereceiveddefiniteanswerstothem.Therearemanythingsinevery-dayworkaboutwhichweshouldliketohavethebenefitofHiswiderinsight,yetwecouldnotthinkforamomentoftroublingHimtogiveananswer.Ashasbeenexplainedbefore, it ispossible forapupil to layhis thoughtbeside thatof theMasterandso,withoutappealingtotheconsciousnessoftheMastertoseewhat

Hethinksonanygivensubject.91ThatmakesnocalluponHimwhatever.It issimply that by drawing back up the line of communication we can put ourthoughtbesideHis.Itmeansthatonehasoneselfthoughtoutthequestionfirstandcometosomeconclusionthatseemsthebest;thenonelaysthatconclusionbeside the Master’s thought on the subject, to see whether there is anydifference.Ifthereis,onepromptlyaltersone’sownthought,knowingthatHeismuchwiserandthatHisthoughtisaccurate.

Thus therearewaysofconsulting theMaster,without troublingHimatall.Still,thereareothercaseswherethatisnotasuitablemethodofcommunication,wherewehaveabsolutelytowaitforanopportunitytoaskaquestionandgetananswer;butcertainlyinorderthatonemayinquireofThemhemustfirstofallbringhimselftothepointwherehewillcausenodisturbanceincomingneartoThem.

It is the duty of some of us to go every night whenwe fall asleep to thehousesofourrespectiveMastersfororders,toseewhetherthereareanyspecialinstructions for us. Sometimes there are. But sometimes we find the Masterobviously busy, deeply engaged; then we do not thrust ourselves upon Hisnotice,butgoquietlyawayandgoonwithourordinaryregularwork.Anypupil,of course,would do that.Hewould study first theMaster’s convenience, andwhen he considered that he had something important to report he would notthinkofhimself,butoftheMaster.Butsometimesnewerrecruitsareveryfulloftheimportanceofsomethingthattheyhavebeendoing,orthattheywanttoask,andtheywaitaboutandthrustthemselvesontheattentionoftheMaster,sothatHeturnsasideforamomentfromwhatHeisdoing.

TheolderpupilisalwaysmostcarefulastowhatsortofthoughtandfeelinghesendsalongthelinesofcommunicationbetweenhimselfandtheMaster,sothatthereshallbenoslightestjar.Thisneedsacertainamountofcareonthepartofthepupil,becausethereareveryoftenjarswhichthepupilscannothelp.Inagreat city, for instance, there must often be surroundings which are veryunpleasant;inacrowdduringthebusytimeoftheday,inthemidstofaperfectpandemonium of noise, all sorts of clashing and crashing vibrations impingeuponapersontosomeextent.Onemayguardoneselftosomedegree,andmust

indeed takegood care that no suchvibrations, if theydo affect one shouldbetransmittedtotheMaster.92()ItisnotthattheMastercouldnotdealwithitallbyasingle thought,butonedoesnotwant tocauseHimasingle thought;Histimeissoprecious,theoutpouringofHisforcesovaluable,thatthepupildoesnotwant the smallest amountof it tobewasted.He lives for thework, as theMaster does, and it is part of his duty to see that the very great beneficencewhich hisGuru has extended towards him inmaking him an outlying part ofHimself,doesnotcausetheleasttrouble.ItiseasytopreventthesedisturbancesfromreachingHim,whenonehasreachedthestageofknowinghowtodoit.Inthemeantime, it is theconqueringof thedesiresof theouter senses thatgivesonetherighttocomeintosuchtouchwiththeMastersthathecaninquirefromThem.

17.InquireoftheInmost,theOne,ofitsfinalsecretwhichitholdsforyouthroughtheages.

TheInmost,theOne,forthepersonality,isnodoubttheego,butfortheegoit is theMonad.What it is for theMonad I do not know certainly, because Icannotyet see theMonad.One can see the triple atma,which is the threefoldmanifestationofaMonad,andfromthatagreatdealmaybededuced;butfacetofaceIhavenotseenit.OurMastershave,butwhatTheyseeandwhatTheyknowThey cannot fully tell us; that is quite clear.TheMonad is said to be asparkoftheDivineFire,butalsowebelievethatintheprimalmanifestationofthe system the Logos poured Himself out through His sevenMinisters—“thesevenspiritsbeforethethroneofGod.”Idonotknow,butIimagine,thatfortheMonad,whomusthavecomeout throughoneof thoseglowingcoloursonhiswayfromthedivineFire,thatgreatMinisterorPlanetarySpiritthroughwhomhe came forth might well be the Inmost—and so we reason on to yet higherbeings.Thesethingsarenotcomprehensibletous,andnottobestatedinwords.In somewaywhichmeansvery little tous andyet inmeditationmaymeanagreatdeal,GodputspartofHimselfdownintomatter,anddividesthatpartsothatitbecomesspiritandmatter—twomanifestationsofthesamething,andyethavingdone thatHe remainsbehind it all, unlimited, omnipresent, unaffected.The Inmost, theOne, has held secrets for us through the ages because alwaysfromtheverybeginningtheinnerself,theMonad,hasknowncertainthings.We

donotknowwhatthingstheMonadknowsfromthebeginning.TheMonadisasparkofthedivineFire,andtheLogos,whoisthedivineFire,knowsall.

Thecommentontheseventeenthrulesays:

The great and difficult victory, the conquering of the desires of theindividual soul is awork of ages; therefore expect not to obtain its rewardsuntil ages of experiencehave been accumulated.When the time of learningthis seventeenth rule is reached,man is on the threshold of becomingmorethanman.

That sounds rather excessive, but we must presume that He who writesknowswhereofHewrites.Wemustrememberthatallthishastobetakenattwolevels.Whenitisaquestionofthedesiresofthepersonalityandoftheirbeinglaidasideinfavouroftheaspirationsofthesoulitsurelyisnotsuchadifficultmatter.Putting aside thedesiresof the individual soul for thoseof theMonadbehindisaverymuchhigherthing,andwhenitissaidthatitmaytakeagesoneis prepared to admit that it might well be true; and yet when you have onceaccomplished thisatonestage, todo itoveragainatanotherandhigher stageoughtnot topresentany insuperabledifficulty,becausewhathas tobedone isthesamething,thoughfromanentirelydifferentpointofview.Itwill,nodoubt,takeagesforthosewhoslowlytreadthebroadmainroadofhumanprogress,butgenerallyonlyafewlives,aswehaveseen,forthosewhonowenterthePath,andbreastthemountain-side.

WhenonegetsaglimpsebehindtheveilintotheplansoftheHierarchyonefinds that They habitually talk in large figures. They lay their plans with awonderful,almostdeadly,certainty,anditwouldseemthatnothingwhatevercaninterferewiththem.TheylayoutTheirfutureinblocksoftenthousandyearsorso, andThey say: “In this ten thousandyearswewill get suchand-suchworkdone.”AndThey do it.Yet thatwork does not at all necessarily spread itselfevenly over that block. It seems tome, fromwhat I have observed, that theremightbeaplanlaidoutinwhichacertainamountwastobedoneinthefirsttwohundredyears,somuchinthenext,andsoon,sothatbytheendofathousandyears a certain definite goal was to be achieved. It would seem that in thosesmallerdivisionsoftwohundredyearstheprescribedproportionofworkisnot

alwaysachieved;yetwhatTheyhavecalculatedtogetdoneinthecourseofthelargerblockofonethousandyearsisalwaysdone.Whentheworkmovesslowlyatfirstithurriesintheend.

The people or the nations towhom the opportunity to do thework is firstoffered do not invariably take it, but there is always an understudy beingprepared.Ifamanoranationfails,thenextlineisbroughtupandtheworkisdone, though itmaybedelayed a little.TheBritishEmpirehad a trial of thatnatureinconnectionwiththegreatwar.Asawholeitrosetotheemergencyandproveditselfworthy.Haditnotdoneso,anothergreatnationwasbeingpreparedtotakeitsplace,butitwouldhavedonetheworkacenturyortwolater,becauseit isa longwaybehind.Now,becausewehaveso far risen toouropportunity(andIhopeweshallcontinuetodosotilltheend),thatothernationwillhavealonger time to develop, and therefore will progress more soundly and moreeasily,andwillnothavesuchastrainputuponitinitsdevelopmentasitwouldhavehadifwehadfailed.

The Theosophical Society, and also each member in it, is in a somewhatsimilarposition.Anymemberwhoproveshimselfgoodinthegeneralwork,orshows signs of being good in the near future, will be tried with some of theefforts which are being made in connection with the founding of the sixthsubrace of our Aryan race. In all this there is, of course, no conscription orcompulsion;allwillevolvetoperfectionsoonerorlater,andwecantakejustaslongaswelike.Thewisestpolicyistodotheverybestwecaninasteadyway,notputtingourselvesunderastrainwhichwecannotpermanentlyendure.Itisaconsiderableadvantageindoinganyofthisworktoknowtowhichoftheraysonebelongs.MostofusintheTheosophicalSocietyareononeofthefiverays,numberedthreetoseven,butmanyareinprocessoftransferringthemselvestothe first and second rays, in order to work under the two greatMasters whofoundedtheSociety,andwhoaretobetheManuandBodhisattvaof theSixthroot-race,whichwillbeestablishedinsomesevenhundredyears’time.Manyofour peoplewill be born into that race, but there are otherswhowill prefer towork on in the fifth race, and help in bringing it to the perfection that is stillbefore it. Others will prefer to go with the great geniuses who will certainlycome into the fifth root-race at its highest point, rather than to follow the two

Mastersintothepioneerworkofthenewrace.

In Australia and America, and some other places, there is now a specialopportunityforthosewhowishtohelpinthedevelopmentofthesixthsub-race,because it is rapidlycoming into existence there,while there areonly isolatedmembersofitintheoldercountries.Manyofthosewhowerekilledinthegreatwarhavealreadybeenreborn,thoughthereisnothingsofartoindicatethattheyare abandoning their former countries in order to-come to the newer lands.Thoseofthenewracetypewhoremainintheoldcountrieswillprobablyhavemoredifficultiestofacethantheothers,becauseofthepressureofoldideasandconservativecustoms.

In all these undertakings, no one is ever indispensable. As to our ownTheosophicalmovement,wemaybeverysurethat theGreatOnesbehindwilltakecareofitasawhole.Onlylately,sinceIhavehadtotakeupagainagooddealofchurchwork,Ihavefoundhowveryclosely„thatorganizationisbeingdirected, how very intimatemay be the relation between thosewho guide theChurch down here and the real Head of the Church behind, if thosewho areworkingdownheremake themselveschannelssuchas theyshouldbe.That inmanycasestheyhavenotdoneso,buthaveworkedfortheirownselfishpowerandinterestislamentablytrue,andthosewhohavedonethathavetherebyshutoff from themselves a vast tract of spiritual power, usefulness and-efficiencywhichtheymighthavehad.ButitisonlyquitelatelythatIhavefoundouthowtremendousarethepossibilitiesandhowignorantmostpeopleareofthem,andIamquitesurefromwhatIhavealreadyseenthatthesamethingmustbetrueinmanyotherquiteunsuspecteddirections.

IshallneveragainbesurprisedtofindtracesoftheworkoftheGreatWhiteLodgeinanythingthatisgoodanywhere,whetheritbesmallorgreat,forTheymissnoopportunities,noteventhesmallest;whereverthereisanythingofgoodinanymovement,justtotheextentofthatgooditisbeingutilized.Theremaybemuchinthemovementthatisnotgood;thatisregrettable,andthathastobeput aside, but it does not appear to interferewith Their employment of everyounce of good that does exist in it. Theremay be bigotry, persecution, pride,self-seekingandmanyotherqualitiesthatareundesirableinsomemovementor

person. Thirty years ago I might have thought that those qualities wouldprobably prevent their possessor from being utilized at all. They do standseriouslyinhisway,andpreventhimfrommakinganyrealprogress,butifthereisanygoodqualityinthatperson,totheextentofthatgoodqualityheisbeingused.

This method of the Brotherhood is most encouraging. We are all veryconscious of being so far fromperfect ourselves thatwemight perhaps think:“HowcanaMastermakeuseofanythinginme,whenIsooftenmakemistakes?“Butit isourdutytodoourbestandthenwhateverthereisofgoodinusHewilluse.Atthesametimethislaysuponusastillgreaterduty:togetridofthatwhichmakesitdifficultforHimtouseus.HewilluseusasmuchasHecan;letusmakeiteasyforHimbymakingourselvesperfectchannels.

There aremany linesofdevelopment forhumanbeings, and it takesmanylivestodevelopthecharacteristicsofanylineperfectly.Ihavespentmostofthislife in developing the psychic side of my nature, in learning how to seeclairvoyantly,andwritingaboutit.ImetinourSociety,andhaveworkedwith,SirWilliamCrookes; thatman spenthis life in the studyof chemistry, andheknew it perfectly. Over and over again I have felt: “If only I had yourknowledge,orifyouhadmyclairvoyance,whatworkwecoulddo!“Itseemsapitythatonecannothaveinonelifeboththeseformsofdevelopment.Ittakesalifetimetoattendtoeach.Hespenthislifestudyingchemistry;andhewillcomeback into his next incarnation not with the detailed knowledge but with thefaculty thatwill pick all that up almost automatically. I have spent this life indevelopingthepsychicside.IdonotknowhowmuchIshallbeabletotransmitinto-mynextbody,butIwillcarryoverasmuchofitasIcan.ThenIwillstartalongoneof theseother lines, if theworkwill permitme todo so;but in themeantimethosewhoarewillingtodoourspecialworkaresettodoit,andwehavenotmuchtimeforotherthings.Wemustattainallthingsonebyone;theywillcome,becausewedonotloseonewhenwedropitandtakeupanother.SoifinthislifewehappentohavetheTheosophicaldevelopment,theninthenextlifetheopeningupoftheintellectandofhighdevotionmaycomemuchmoreeasilybecauseinthislifewehavehadthistraining,andtherewillbethefurthergreatadvantagethatweshallbepracticallycertainnottomisusethemwhenwe

getthem.

We must push on rapidly. We may be much nearer than we know to thehigher development. If we have to spend a life or two in acquiring thosecapacities,whatisthat?Thereisplentyoftimebeforeus,soletussetouraimhigh,andtrytodevelopallwecaninthewayofspirituality,intellectandinnerknowledge.Wearedigging throughawallof ignoranceandprejudice thatwehavebuiltroundourselvesinthecourseofmanylives;wearelikeamantryingtoescapefromaprison.Hegoesondigging;hedoesnotknowatwhatmomentthepickwillgothroughthewall;whentherewardisdueitwillcomesuddenly.We have many things yet to attain, but perhaps the development will comequickly;forthatwemustfollowinTheirfootstepsandlearnwhatTheywouldhaveuslearn.

Rule18isoncemoreacommentbytheChohan.Itwarnstheaspirantneverto lose his caution andwatchfulness, but always to be afraid of himself, as aRomanphilosopherput it, even thoughhehas ceased tobe afraidof anythingelse.

18.Theknowledgewhichisnowyoursisonlyyoursbecauseyoursoulhasbecomeonewithallpuresoulsandwiththeinmost.Itisatrustvestedinyouby theMost High. Betray it, misuse your knowledge or neglect it, and it ispossibleevennowforyoutofallfromthehighestateyouhaveattained.Greatonesfallback,evenfromthethreshold,unabletosustaintheweightof theirresponsibility,unabletopasson.Thereforelookforwardalwayswithaweandtremblingtothismoment,andbepreparedforthebattle.

Thatgreatonesfallbackevenfromthethresholdseemsimpossible;themorenearlyyouapproachtheirlevelthemoreincredibleitappears,becauseanythinglikeselfishnesswouldseemquiteimpossibletothemanatthatstage.However,itmustbeso,becauseitissaidbyonewhoknowsthatofwhichHespeaks.Thethoughtofself isverysubtleand turnsup inunexpectedguiseat levelswherethereshouldbenosuchthing.Thereforeweshalldowelltoheedthewarning,andnot toosoonthink thatwearesafefromtheattacksofselfishness.That istheonlyfetter thatcanholdusback,but ithasmanyforms,andisverysubtleindeed.

The last three aphorismsoncemore forma series; in number19 there is apreparatorycommentbytheChohan:

19.Itiswrittenthatforhimwhoisonthethresholdofdivinitynolawcanbeframed,noguidecanexist.

Thediscipleat thisstageisutterlybeyondtheneedofoutsideteaching.Hehasreadthebookofnatureonall thefiveplanesofhumanevolution.Heisatthepoint of conquest of the last fetter—avidya.Henceforth the lawof his lifecomesutterlyfromwithinhimself.Thereforenocommentispossible.SaystheChohan:

Yettoenlightenthedisciple,thefinalstrugglemaybethusexpressed:

Thencomethethreerules:

Holdfasttothatwhichhasneithersubstancenorexistence.

20.Listenonlytothevoicewhichissoundless.

21. Look only on thatwhich is invisible alike to the inner and the outersense.

PEACEBEWITHYOU

Notes

[←1]

Ante.,p.424

[←2]

Ante.,p.501

[←3]

Ante.,pp.172,181.

[←4]

Ante,Vol.II,pp.137-45

[←5]

Op.cit.,11,40.

[←6]

Seealsoante.Vol.II,pp.139-40.

[←7]

Ante,Vol.Ill,Chap,onTheFourPreliminaryStatements

[←8]

Ante.Vol.II,p.333

[←9]

Vol.I,PartV,Ch.1:Liberation,NirvanaandMoksha

[←10]

Vol.I,PartIII,Ch.2:TheOneGoodDesire

[←11]

Vol.I,FartII,Ch.3:RightandWrong.

[←12]

Vol.II,p.292.

[←13]

Vol.I,PartI,Ch.7:TheFourQualifications.PartIII,Ch.1:TheRemovalofDesire.Vol.II,pp.56,264-5,314,324

[←14]

Op,cit.,iii,17-20.

[←15]

Ibid.,iii,22-24.

[←16]

Ibid.,iii,25-26.

[←17]

Ibid.,iv,16-18.

[←18]

Vol.I,PartV,Ch.2:LoveinDailyLife.Ch.6:Service

[←19]

Op.cit.,iv,20-23.

[←20]

Ante.VolI,PartV,Chap.3:Gossip.

[←21]

Op.cit.,xvii.,6

[←22]

Ante,Vol.II,p.329.

[←23]

Ante.,Vol.I,PartI,Ch.1:TheOccultPathandtheInterestsoftheWorld;PartIV,Ch.1:ControlofMind;Ch.4:Cheerfulness;Vol.II,pp.141,218,244,

[←24]

Ante.,Vol.I,PartII,Ch.2:TheLifeoftheBodies

[←25]

TheSecretDoctrine,Vol.I,p.66

[←26]

Ante.,Vol.I,PartII,Ch.2:TheLifeoftheBodies

[←27]

Ante.,Vol.II,p.67

[←28]

Ante.,Vol.II,p.67

[←29]

Ante,Vol.I,PartV,Ch.6:Service

[←30]

Ante.Vol.II,p.106

[←31]

Ante.Vol.II,p.106.

[←32]

Ante.Vol.II,p.154,315

[←33]

Ante.,Vol.I,PartI,Ch.4:ThePreliminaryPrayer

[←34]

Seeante.Vol.I,PartV,Ch.5:Superstition.

[←35]

Ante.Vol.I,PartV,Ch.6:Service

[←36]

S.Matthew,10,39

[←37]

Ante.,Vol.I,PartIII,Ch.2:TheOneGoodDesire.Vol.II,pp.360-1

[←38]

S.Matthew,6,33

[←39]

Ante.,Vol.I,PartII,Ch.3:RightandWrong.

[←40]

GarudaPuranaSaroddhara,xvi,17,18.

[←41]

Op.cit.,Ch.V.

[←42]

Ante.,Vol.I,PartIII,Ch.2:TheOneGoodDesire.Vol.IIp.216,347.

[←43]

Ante.,Vol.II,p.217,375.

[←44]

S.Matthew,20,27.

[←45]

Acts,2,3

[←46]

Op.cit,,Vol.I,p.145

[←47]

Op.cit.,II,27

[←48]

Ante.,Vol.I,PartI,Ch.2:Initiationandtheapproachthereto.Vol.II,p,128.

[←49]

Ante.p.100

[←50]

Ante.Vol.II,p.89ss.

[←51]

Op.cit.,Ch.IX.

[←52]

Ante,Vol.II,p.102

[←53]

S.Matthew,7,7

[←54]

Ante.,Vol.I,PartIV,Ch.6:Confidence.

[←55]

Ante,Vol.II,p.66,103

[←56]

Ante.,Vol.II,p.351

[←57]

S.John,15,27

[←58]

Ante.,pp.62-3.20

[←59]

Ante.,Vol.I,PartI,Ch.2:InitiationandtheApproachThereto

[←60]

S.John,1,18

[←61]

Ante,Vol.I,PartV,Ch.1:Liberation,NirvanaandMoksha.Vol.Ill,p.212,248

[←62]

S.John,7,17

[←63]

lOp.cit.,Vol.I.pp.59,111

[←64]

Galatians,4.24

[←65]

TheLightofAsia,BooktheEighth.

[←66]

lAnte.,Vol.II,p.67,103.

[←67]

SeeATextbookofTheosophy,Chap.IV,foranaccountofgroupsouls.Thesubjectistoobigto

beexplainedhere

[←68]

Ante,Vol.I,PartIII,Ch.5:MindyourownBusiness

[←69]

Op.cit.,II,62-3.

[←70]

Job,38,7

[←71]

Ante,Vol.II,p,131.

[←72]

Ante,Vol.I,PartII,Ch.5:UnselfishnessandtheDivineLife

[←73]

Ante,pp.55,162

[←74]

Ante.,Vol.I,PartV,Ch.4:Cruelty

[←75]

S.Matthew,25,35-40

[←76]

Ante.,Vol.I,PartV,Ch.2:LoveinDailyLife;Ch.6:Service;Vol.Ill,p.74.

[←77]

Ante,p.162-3

[←78]

Ante.,Vol.II,p.284

[←79]

Op.cit..Vol.II,Section1

[←80]

Ante,p.321

[←81]

Ante,p.177.

[←82]

Ante,Vol.II,pp.332-3.Vol.Ill,p.47

[←83]

Ante,Vol.I,PartV,Ch.2:LoveinDailyLife.

[←84]

Ante,p.196.27

[←85]

Ante,pp.309-10

[←86]

Ante,Vol.II,p.364

[←87]

Ante,Vol.II,pp.89-91.

[←88]

Ante,Vol.II,pp.121,274.Vol.Ill,p.264.

[←89]

Ante,pp.286-9.28

[←90]

Ante,pp.349-50.

[←91]

Ante,Vol.I,PartI,Ch,1:TheOccultPath;PartII,Ch.4:BeTrueallthrough

[←92]

Ante,pp.187-8.