As to the expression "seeing sounds," this you understand, of course, so far as the statement goes. It records the fact that at one time the vibrations which cause a sound now were then capable of making a picture, and this they do yet on the astral plane.
XVII.In reply to your question:
Neither the general law nor the Lodge interferes to neutralise the effect of strain upon the disciple's physical energies when caused by undue exertion or want of regularity, except in certain cases. Hence the Theosophist is bound to see that his arrangement of hours for sleep, work and recreation are properly arranged and adjusted, as he has no right to so live as to break himself down, and thus deprive the cause he works for of a useful and necessary instrument.
Your friend's energies have been disarranged and somewhat exhausted by irregularities as to rest and recreation, since work has been hard and required rest—whether asleep or awake—has not been had. This causes excitement, which will (or has) react in many different ways in the system and upon the organs. It causes mental excitement which again raises other disturbance. He, like anyone else, should take measures so as to insure regularity as to rest, so that what work he does shall be better and the present excitement subside in the system. It is not wise to remain up lateunless for good purposes, and it is not that to merely remain with others to late hours when nothing good or necessary can be accomplished. Besides other reasons, that is a good one.
Excitement is heat; if heat be applied to heat, more is produced. Coolness must be applied so as to create an equilibrium. This applies in that case, and the establishment of regularity in the matter of rest is the application of coolness. Second, the various exciting and "wrongful" acts or thoughts of others are heat; coolness is to be produced by discharging the mind of those and ceasing to refer to them in words, otherwise the engendered heat will continue. It is needless to refer to reasons resting on the points of conduct and example, for those anyone is capable of finding and applying.
As there is no hurry, it is easy to divest the mind of anxiety and the irritation arising from hurry. Again, comparison of one's own work or ways of doing things better than others is wrong and also productive of the heat above spoken of.
XVIII.
You are right in thinking that the essential principles of Theosophy are often stated without the use of that name, for it is the only universal fundamental system which underlies the religions of every age. The New Testament, rightly understood, teaches Theosophy, and we know that both Jesus and St. Paul were initiates. Of course, in Theosophy, as in any other Science, one understands more as one reads more, and I recommend you to read and digest such of our books as you can conveniently procure.
Now in respect to the questions you ask, let me say that Theosophy requires no man to abandon a mode of life which is not in itself wrong. The use of meat diet is not a sin; it is not even an offence; it is a habitwhich the race has now largely conformed to, and is not a question of morals or right. At a certain stage of advance as a chela or disciple, the use of meat food has to be abandoned because of its psychical and physiological effects. But you have not reached that stage, nor is it likely that you will for a long time. As the use of meat is not an offence, so neither can be the supply of it to others, so that your assisting in killing hogs for market is in no way opposed to your duty as a man or as a Theosophist. That being your duty in present circumstances, I should recommend you to perform it without hesitation.
Men and women are complementary in character, and therefore adapted to each other. It is natural that each sex should enjoy the company of the other, and what is natural cannot be wrong. Moreover, it is perfectly proper that when a suitable mate is found a man should marry and settle down as a householder, bringing up a family with right views and high purposes. He contributes a service to humanity, who puts to take his place after his death, children who reproduce his true and altruistic life. Consequently, if you find a suitable match and desire matrimony, there can be no possible reason why you should not carry out such a purpose. Like the abstention from meat, celibacy is essential to advance after a certain stage, but that stage has not yet been reached by you, and you cannot, therefore, be subjected to its conditions. There can be no one rule laid down for all human beings, inasmuch as the temperaments and desires are so different. Each must work out the problem of life in his own way. If your aspirations are so set on higher things that you find the lower a hindrance, it is evident that you should not indulge in the latter; but if you are not so hindered, then no less a duty is yours. You are right in thinking that the essential to all true progress is a wish to conform utterly to the Divine Will, we being certain that we shall be helped in proportion, as is our need.
XIX.
Yes, you are right. I am in danger, but that danger is not on the outside, although it is on the outside that attempts are brought forward. And in some sense all those with me are in danger too. It is a danger from ---- which ever tries to forestall the steps of those who travel forward. So too, my Dear, you are in the same sort of danger. But while the danger is there, yet there is encouragement in the fact itself. For we would not be so placed if we had not been so fortunate as to have progressed through work and patience to the point where —— sees enough in us to try and stop progress and hinder our work. Hence, if they see they cannot stop us, they try all plans to get up strife, so as to nullify our work. But we will win, for knowing the danger we take measures against it. I am determined not to fail. Others may; but —— and I will not. Let us then await all suffering with confidence and hope. The very fact that you suffer so much is objective evidence of progress, even though so painful, not only to you but to those who love you. So while I do not say "suffer on," I am comforted by the knowledge that it will be for great good in the future. So I am writing this, instead of machining it, in order that you may feel the force of my love and comradeship.
Let us all draw closer together in mind and heart, soul and act, and try thus to make that true brotherhood through which alone our universal and particular progress can come.
To thee, oh holder of the flame, my love I send. Well, I go again, but never do I forget. My best love and blessing to thee. I cannot speak of these things, but thou knowest.
And now, as formerly, and as now, and as forever and forevermore.
XX.
Doubts and questions have arisen as to some things since the present cloud gathered. Among others it has been said that it were better that —— had left the chair: it would be well for him to go, and so on. These views should not be held. If held, they should be dismissed. There are two forces at work in the T.S., as well as in the world and in man. These are the good and the bad. We cannot help this: it is the Law. But we have rules, and we have preached of love and truth and kindness; and above all, we have spoken of gratitude, not only of Masters, but among us. Now this applies to this question of ——. Again, he may be incompetent ... and yet be competent for the little he has to do.... Now let me tell you: the work must not fail because here and there personalities fall, and sin, and are unwise.Truthremains, andit is, whoever falls: but the multitude look to the visible leader. If he falls apart like an unjointed puzzle, at once they say, "there is no truth there, nothing which is": and the work of a century is ruined and must be rebuilt again from its foundations, and years of backward tendency must come between the wreck of one undertaking and the beginning of another. Let me say one thing Iknow: only the feeling of true brotherhood, of true love towards humanity aroused in the soul of someone strong enough to stem this tide, can carry us through. Forloveandtrustare the only weapons that can overcome therealenemies against which the true theosophist must fight. If I, or you, go into this battle from pride, from self-will, from desire to hold our position in the face of the world, from anything but the purest motives, we shall fail. Let us search ourselves well and look at it as we never looked before: see if there is in us the reality of the brotherhood which we preach and which we are supposed to represent.
Let us remember those famous words: "Be ye wise as serpents and harmless as doves." Let us remember the teaching of the Sages that death in the performance of our duty is preferable to the doing by us of the duty of another, however well we may do the latter: the duty of another is full of danger. Let us be of and for peace, and not for war alone.
XXI.
It is true —— suffered through my cold and hard feelings. But it was her fault, for I say now as then to —— that she, absorbed in ——, neglected my members, who are my children, and for whom I wanted her best and got her worst. That made me cold, of course, and I had to fight it, and didn't care if —— did not like it: I have no time to care. I am glad she has gone to ——. It is her trial and her chance and when she sets back she can see for herself if she is able to prevent the "big head" from coming on as has happened with others. If she does, then she will have stood the reaction and I have faith she will stand; but still it has to be met. Time comes on sure, and with it trial. H. P. B. was her preparer and comfort, but men are not made into steel by comfort, and note that H. P. B. then died off.
My trip all over this country shows me that it is of more consequence that I should now work up the U. S., where the Masters first worked in this century. It needs all I can do.... So when I have fulfilled my engagement on the English stage I shall skip back here quickly and do this work. The field is even greater than I thought, although I had a big idea of it. From the United States we can affect the world and they will come to us from all places either for solid work or for help in their need....
Well now, of you: I feel it all. It is up, and down. It is well you are courageous, and to endureyou are able. Indeed endure is the best word, for that is what the oak does when the storms rage, for it is better to endure when we can do nothing than to faint and fall. The facts are to be faced. I hope they may turn out otherwise, but if not, it is Karma. Aside from pain, it is the same as anything else. If it comes, it will not last long. Still, I hope it cometh not. I think much of it, but know the bravery of you and the high soul that dwells there. All the time of pain and dogged fighting I know your real self sits up above it all unaffected, and so does mine, and from that let us take comfort. All things in this age move like lightning and so with all our Karma, though mine has so often seemed slow, so far as concerns me. Well, I cannot go on with this: I feel as you do: I stand by you in heart and have often of late sent you messages of hope and power to help you.
I advised —— to do her part to lessening the constant bringing forward of the name of H. P. B., instead of independent thought on Theosophy. We have too much of it and it is no proof of loyalty, and it gives rise to much of the foolish talk of our dogmatism. You will understand, and may be able to influence some to a more moderate though firm attitude that will not lessen their loyalty and devotion. One good point is that the true chêla does not talk much of his Master and often does not refer to that Master's existence. It has almost become the same as unnecessarily waving the red flag to a bull. Those of us who have experience do not do it; but the younger ones do. X —— does it here in his speeches and I am going to speak to him of it. If it be not avoided the first thing we know there will be a split between the H. P. B.'ers and the theosophistspur sang, the latter claiming to be the real thing because devoid of any personal element. You and I and —— do not find it necessary all the time to be flinging her (H. P. B.) in the faces of others, and it iswell now to take the warning offered from the outside. Besides, I have had a very strong inside warning on it. My best love now that we are near Christmas and New Year, and may there be some sunshine to light the path. I send you my love unsullied by a mere gift.
I hope —— will be firm and proceed as indicated, but she, like us all, must meet her own old enemies in herself.
Again I go, as for evermore.
XXII.
Great excitement last night. It was the regular night of —— T.S. and —— was to speak. We got there at 8:15, and it was full. He began and had just been fifteen minutes when it was discovered that the building was on fire. We stopped and let 1,000 people in the various halls get out, then quietly went and none were hurt, only two, —— and ——, getting a few quarts of water from a burst hose.
It was a queer exit, for we went downstairs beside the elevator, and glass, bricks and water were falling down the light well, while the fire on the top stories of it roared and made a fine light, and streams of fire ran down the oily elevator pipes on the other side; and firemen pulled up hose neck or nothing as we got away. It was ——'s own meeting, and it ended in fire! None of the great psychics present had had the remotest premonition, but one invented afterwards anex post factosense of terror.
Tell —— the time has passed for him to vacillate; he knows his guru: she was and is H. P. B.; let him reflect ere he does that which, in wrecking her life and fame, will wreck his own life by leaving him where nothing that is true may be seen.... Silence is useful now and then, but silence sometimes is a thing that speaks too loud. I am his friend and will help.No one can hurt him but himself; his work and sacrifice were noble and none can point at him.
See what I said in the opening vol. ofThe Path: that the study of what is now called "practical occultism" was not the object of that journal. "We regard it as incidental to the journey along the path. The traveller, in going from one city to another, has perhaps to cross several rivers; maybe his conveyance fails him and he is obliged to swim, or he must, in order to pass a great mountain, know engineering in order to tunnel through it, or is compelled to exercise the art of locating his exact position by observation of the sun: but all that is only incidental to his main object of reaching his destination. We admit the existence of hidden, powerful forces in nature, and believe that every day greater progress is made towards an understanding of them. Astral body formation, clairvoyance, looking into the astral light, and controlling elementals is all possible, but not all profitable. The electrical current, which when resisted in the carbon produces intense light, may be brought into existence by any ignoramus who has the key to the engine-room and can turn the crank that starts the dynamo, but is unable to prevent his fellow man or himself from being instantly killed, should that current accidentally be diverted through his body. The control of these hidden forces is not easily obtained, nor can phenomena be produced without danger, and in our view the attainment of true wisdom is not by means of phenomena, but through the development which begins within. True occultism is clearly set forth in theBhagavat GitaandLight on the Path, where sufficient stress is laid upon practical occultism, but after all, Krishna says, the kingly science and the kingly mystery is devotion to and study of the light which comes from within. The very first step in true mysticism and true occultism is to try and apprehend the meaning of Universal Brotherhood, without whichthe very highest progress in the practise of magic turns to ashes in the mouth.
"We appeal, therefore, to all who wish to raise themselves and their fellow creatures—man and beast—out of the thoughtless jog-trot of selfish everyday life. It is not thought that Utopia can be established in a day: but through the spreading of the idea of Universal Brotherhood, the truth in all things may be discovered. What is wanted is true knowledge of the spiritual condition of man, his aim and destiny. Such a study leads us to accept the utterance of Prajapati to his sons: 'Be restrained, be liberal, be merciful,' it is the death of selfishness."
This is the line for us to take and to persevere in, that all may in time obtain the true light.
The light of the eye fadeth, the hearing leaveth the ear, but the power to see and to hear never deserteth the immortal being, which liveth forever untouched and undiminished.—Book of Items.
The light of the eye fadeth, the hearing leaveth the ear, but the power to see and to hear never deserteth the immortal being, which liveth forever untouched and undiminished.—Book of Items.