AE in the Irish Theosophist Part 19

Theosophy has for its leading tenet the absolute unity in essence and correlation of all life, whether visible, invisible, material, intellectual, spiritual, and this affords at once a clue to the consideration of the present subject; for, according to the view which the individual thinker takes of the powers and relations of the mind itself will be his view of the duties and responsibilities which these powers and relations involve; in other words, Ethics or moral philosophy must be based upon metaphysics. Now, I wish to be as brief as possible in pointing out the theosophic view of the mind, and soul, and their powers and relations; and were it not that it is necessary for the unity of my remarks, I would take refuge in referring to the numerous able, intellectual, and forcible expositions of this matter which you have heard in this room.

Theosophy, to put it as concisely as possible, accepts the universe as "the unfolding of a Divine life, functioning in every form of living and nonliving thing." Man is viewed as a compound being, a spark of this divine universal spirit being clothed with the body.

The immortal indestructible part of man consists of this spark of universal spirit, its vehicle the human spirit, and the mind or intellectual faculties. It uses as a dwelling the body, with its animal life, its pa.s.sions and appet.i.tes, to which mankind is so p.r.o.ne to attach tremendous importance. The connecting link is the mind, which, being full of agitation, strong, and obstinate, senses all the material existence, is moved by the hopes and fears, and the storm of existence. The lesson, ever insisted on as having to be learnt, is that the lower part of man, the body, and its attachments, have to be conquered and purified; and the only way to teach it its true functions is by suffering; and when this is done, we shall have got somewhere nearer the goal, when we shall identify our consciousness with our true self, not with the illusion. The powers of the mind to sense all existence, and its relations towards the rest of our being as the connecting link, bearing the contact with external things towards the soul, and at times being the vehicle of the Wisdom which is one of the attributes of that which has no attribute: I say, then, these powers and relations of the mind, which one finds everywhere treated of in Theosophical literature, are the determining factors in the formation of our Ethics. And since, from Socrates down, we are taught that self-knowledge is necessary for guidance of one's conduct, the knowledge of the mind and its capacities is at once shadowed forth as of immense value.

It has at least three elementary powers--viz., the power of knowing, the power of feeling, and the power of acting. These powers, though distinguishable, are not separable; but rather when we distinguish knowledge, feeling, and action, what we call by these names will be found, when accurately examined, to be combinations of the three elements, differing only in respect to the element which preponderates.

Locke would have us suppose that when I say "I know," it means that an object is inserted into my consciousness as into a bag. But no bag could produce the phenomenon of knowledge. To produce it requires the putting forth of an active power, which we call intelligence. The knowledge of an object always produces in the mind some emotion with regard to it: this emotion is normally pleasure. Sometimes the difficulties which beset the acquisition of knowledge are so great and cause such dissatisfaction and pain that the mind is tempted to banish them, together with the object which excites them, from its consciousness. Knowledge and the emotions to which it gives rise induce those actions which are the result of the inherent activity of the mind stimulated by them.

Thus we see that the antecedents of all action include intelligence as an active power: and Ethics, more particularly Theosophical Ethics, are seen to have practical value, and not merely a speculative interest.

Having digressed thus far from my subject, the point to which I proceed to address myself is, the working out on the individual of the system of which I have tried to shadow forth the greater truths.

The first cla.s.s I will deal with are the indifferent. To them, Theosophy presents the widest possible field of, and reasons for, activity that can be desired. It shows that no action is without its direct permanent result, and that consequently the position of the indifferent is absolutely untenable. No one who has studied Theosophical literature can ever find there a justification for mere laissez-faire. It points out the enormous value of what we call trifles, and the comparatively trifling value of what the indifferent would take most note. Theosophy always insists on action in some direction, preferably conscious, well-directed action, with pure motive.

The Agnostic is, as it were, Theosophy's special care--It shows him at once the directions in which further, fuller, and greater knowledge of every branch of science or philosophy can be gained.

It says to him "pursue your previous method of inquiry, and remember, taking nothing for granted, do not accept other's authority. Seek for knowledge: we can only point the way we have ourselves gone.

Investigate every nook and corner of your mind, and learn how to control it and your sense perceptions. Then you will no longer mistrust your results as possibly imperfect, but you will have attained to some closer contact with Truth." To both the Agnostic and the indifferent, the study of Theosophy will bring a consciousness of the responsibility towards others, which is the basis of our universal brotherhood. It will tend to remove the personal element which has. .h.i.therto done so much to cloud and obscure one's investigations; and it will gradually lead to the elimination of the anxiety as to results, which will bring us (by the removal of remorse or approval) to calmness of mind, in which condition great work can be achieved.

The appeal of theosophy to the scientific investigator is practically identical with the last. It will show him what so many of his confreres are more or less tacitly recognizing, that the hopeless and soul-deadening belief of the Materialist (that all the growth of the race, the struggling towards a higher life, the aspirations towards virtue shall absolutely vanish, and leave no trace), is a crushing mental burden which leads to absolute negation; it will show the spiritual nature of man in perfect consistence with the true theories, and as dependent on fundamental laws and causes.

Coming from the region of unbelief to belief, to use these words in their narrowest sense, let us consider what way Theosophy will affect a believer in doctrines of some system of religious thought.

To take the ordinary Protestant first; Theosophy is apparently likely to fail on account of its taking away the personality of the Deity, and the habit of prayer: for to both of these doctrines the earnest churchman is attached. But if it does do so, what does it subst.i.tute? It puts forward an atonement, not an atonement of 1,861 years ago, but a daily atonement to be carried out in each one's life, and having as great an influence on one's fellows; it suggests the possibilities are within each one of us, if we but seek the true path.

Also, and this is a small point, it removes the horrible canker of church government, which ministers so powerfully to the idea of separateness and personality: and lastly, it offers, in place of mouthing prayers to a G.o.d whom one is taught to fear ten times to the once that love is insisted on, a union with that higher self which, if pursued, brings peace, wisdom, an infinite compa.s.sion, and an infinite love.

What has Theosophy to offer to the Roman Catholic? All that it offers to the Protestant; with this addition, that not merely one woman is exalted, but all womankind as being of the same essence and spirit of all nature. It shows that there is no superiority, but that by effort, by training, by aspiration, everyone, both man and woman, shall be found worthy of being taken into heaven, and joined again to the one source of life and being. It shows the whole doctrine of saintliness and blessedness to have a source in Truth, though overlaid and altered.

And what of the other sheep? What of that soul which, feeling compelled by its intuitions to recognise the essential divinity of man, yet find no expression in the churches which will fit into its emotional nature? What of him whom, for want of a better word, I shall call a Symbolist, who is always striving to express in some form of art or thought, that divine energy which is wisdom, consciousness, and energy all in one? Does not Theosoophy afford the very best outlet for his soul force? Are not its ideas on a level with, if not higher than, what his most sublime moments of feeling can bring before him? Surely if anyone can find peace in its bosom, the symbolist, ever struggling to express his sense of the True, the Beautiful, which are, after all, but a second reflection of the Higher mind, with its knowledge of the essence of all life, can therein do his n.o.blest work for Humanity in company with those who, having previously done all they could for the race through a sense of duty arising from intuitions they declined to recognise, have found in the doctrines of Theosophy the broadest possible field for such work, and the purest motive.

And now, changing from particular types, how do we look upon Theosophy as a power in Ethics? We find the elimination of the selfish instinct insisted upon as necessary for the progress of the Ego through its material envelope to a full and complete knowledge of its higher self; we find the doctrine of Brotherhood put forward in its n.o.blest aspects; we find as a necessary corollary that responsibility is increased and widened with an accompanying sense of power to accept and carry on that responsibility; with the growth of higher feeling within us comes a sense of added strength; we learn gradually to work without consideration or anxiety for results; we grow more tolerant of our neighbor's shortcomings, and less so of our own; we find that by disengaging ourselves from the objects of the senses, we become indifferent to small troubles, and more free to a.s.sist our neighbor when they press on him; with the knowledge of the causes of present conditions lying in past action, and our present actions going to be the causes of future conditions, we place ourselves in a position to work to the full extent of our powers to set in motion such causes as will bring about the happiest results for Humanity as a whole; we learn to look upon death, not as the opening of the spiritual life, but as a release from a weight which keeps under the spiritual life, which is always with us, now as well as before birth and after death; we learn to sense the methods by which the universe works out its destiny; we find every day growing stronger that sense of immortality, of absolute union with the universal soul, which at first merely manifested itself in strange feelings and emotions; we find the clues to the control of our physical and mental faculties, and are not surprised to discover the ten-thousand- fold increase in value these faculties then bear; we put ourselves more and more in harmony with what we feel to be the source of all Truth; we find ourselves gradually able to give expression to those dumb feelings which we could not find words for, of its grandeur and greatness; until finally we come, after many incarnations, after suffering, after despair sometimes, to a knowledge which transcends all human knowledge, to a bliss which is above our present ideas, to a peace which the world cannot give, which surpa.s.seth all understanding, and are then ready to give up that bliss and peace, and to use that knowledge for the divine compa.s.sion towards our fellows who are following.

But how are we to hope for this progress? What are we to do to realize these ideas? Is it by wishing for it that this state will come about? Is there no everyday way of getting forward? These are some of the questions which will rise naturally to the lips of any here who are not thoroughly acquainted with Theosophical ideas: and what have we to say in reply? Are we to confess Theosophy is a doctrine only for the learned, the cultured, the wealthy? Are we to acknowledge that Christianity or Agnosticism is more practical, easier for the men in the street to grasp? Are we to say that Theosophy is not a gospel for to-day? No: a thousand times no!

If there is one result of a study of Theosophy, it is the gaining of Hope, a sure and certain Hope, which soon becomes Trust, and later, knowledge. I affirm most strongly that there is no one to whom Theosophy in some of its myriad aspects does not appeal, and appeal strongly enough to cause it to be the ruling pa.s.sion of his existence; but I do also affirm as strongly, that in Theosophy, as in all other things, what are necessary are, pure motive and perseverance. It costs no one anything to spend an hour a day in meditation on some aspect of life; in thinking of our eternal nature and striving to place ourselves en rapport with our highest ideals of purity, n.o.bility, Truth. Then cannot we get the idea of universal brotherhood firmly fixed in our consciousness as an actual reality to be attained, and always act upon that basis. To me, the thought of the absolute unity of all life, affords as high an ideal for putting into practical shape as my deficient development allows me. Cannot we get this ideal or some other ideal so essential a part of our thought that it colours all our feelings, emotions and actions?

We will then be doing our part in the struggle. We will not be of the Laodiceans, who were neither hot nor cold. Let us try this: let us see whether it will have such an effect, and if we, by our personal experience, have convinced ourselves of the reality of this, let us progress further, and by further trial find out the greater truths beyond. Reincarnation and Karma are essentially doctrines for the poor and needy; mental and physical. Intellectual subtleties are not needed in Theosophy: it is spiritual perception, and who will dare say to the poor that they have less of this than their fellows?

The only region where the "exclusiveness" argument can have even a momentary hold is with regard to Occultism. There is in most people's mind a distrust of anything secret. But remember, believe only in what your own test has shown you to be true: and learn not to condemn those who have found some irresistible impulse urging them forward to seek further. Besides, anyone who is not clear in his motive in studying Occultism had better pause before he pledges himself to anything, or undertakes that the result of which he does not know even dimly.

And before pa.s.sing from this digression, let me insist strongly once again on the fact that true progress will come only to those who seek to attain it.

They who would be something more Than those who feast and laugh and die, will hear The voice of duty, as the note of war, Nerving their spirit to great enterprise, And knitting every sinew for the charge.

Again, get rid of indolence, or its synonym, indifference. The real hereditary sin of human nature is indolence. Conquer that, and you will conquer the rest. We cannot afford to rest with what we have done; we must keep moving on. In this, indeed, to stand still is to go back--worse still, to keep others back.

In conclusion I may, perhaps, be permitted to give you a few remarks as to the influence Theosophy has had upon myself. It has furnished me with satisfactory reasons for living and working; it has infused an earnestness in that work which I prize as one of the valuable things of my life's experience. It has ministered to that inmost sense of worship and aspiration which all of us possess; it has shown me that by expanding one's consciousness in that of the universe, one gains more knowledge and opportunity for helping on humanity; and it has pointed out where the materials for a scientific basis of ethics can be found, and also what will be the outlines of the future building; and finally it has shown that if the objects of our desires be changed, and many things we held dear are no longer prized, it is owning simply to the acquirement of larger and fuller interests.

--September 15, 1894

Comfort

We are continually called upon to give comfort, and it is a problem to many what to say. For there are people who can see no outlet from their pain other than this, that they shall obtain that which they desire. The lover longs for the one who is absent or cold; the poor demand wealth; the tortured cry out for relief from suffering; and so on through all phases of human life we continually meet such people. We, perhaps free from such afflictions, have schooled ourselves into a heroic mood. These are not things to sorrow over, we think; therefore, we are in a dilemma. We cannot aid them, for their ideals often seem ign.o.ble to us--their wish accomplished would only bring on the renewal of old pain, and bind them closer to the weary wheel. Yet we cannot be cold, we who would identify ourselves with all life, for the soul must "lend its ear to every cry of pain, like as the lotus bares its heart to drink the morning sun." In the many cases where the suffering is unavoidable, and cannot be otherwise received, what are we to do? Some, a little above the ign.o.ble view that the only relief is in the satisfaction of desire, say reverently to those in pain: "It is G.o.d's will,"

and some accept it as such with dull resignation. But with some the iron has entered the soul--the words are empty. "What have I to do with G.o.d, or He with me?" they demand in their hearts.

They join in the immemorial appeal and fierce revolt which at all times the soul of man makes against any external restraint. We who are disciples of old wisdom may touch some chord in them which may awaken eternal endurance.

It is not, we say, a pain imposed upon us by any eternal power; but the path we tread is one which we ourselves very long ago determined.

To the question, "What have we to do with G.o.d?" we make answer that we are the children of Deity--bright sparks born in the Divine flame, the spirit in its primal ecstacy reflected in itself the mult.i.tudinous powers that throng in s.p.a.ce. It was nourished by divine love, and all that great beauty thrilled through it and quickened it. But from this vision which the spirit had, it pa.s.sed to climb to still greater heights--it was spiritual, it might attain divinity. The change from the original transcendental state of vision to that other state of being, of all-pervading consciousness, could only be accomplished by what is known as the descent into matter where spirit identifies itself with every form of life, and a.s.similates their essences. This cyclic pilgrimage it undertook, foreseeing pain, but "preferring free will to pa.s.sive slavery, intellectual, self- conscious pain, and even torture, 'while myriad time shall flow,'

to inane, imbecile, instinctual beat.i.tude," foreseeing pain, but knowing that out of it all would come a n.o.bler state of life, a divinity capable of rule, a power to a.s.sist in the general evolution of nature. It is true in the experience of many that going deep within themselves, an elemental consciousness whispers comfort; it says all will be well with us; it is our primal will which so orders. And so we justify the pain and hearts that break; and that old appeal and fierce revolt we make dies out in the inner light which shines from "the Goal, the Comforter, the Lord, the Witness, the resting-place, the Asylum, the Friend." We can then once more go forth with the old, heroic, t.i.tan will for mastery, seeking not to escape, but rather to meet, endure, and a.s.similate sorrow and joy alike; for so we can permeate all life--life which is in its essence one. This is the true centre on which all endurance must rest; this is the comfort the soul may take to itself; and beyond and after this we may say we struggle in a chaos indeed, but in a chaos whose very disorder is the result of law.

That law is justice that cannot err. Out of confidence in this justice may spring up immortal hopes; our motives, our faith shall save us. We may dare more, give ourselves away more completely, for is not the root of this law declared to be beauty, harmony, compa.s.sion. We may trust that our acts shall have full fruition, and remain careless of the manner, nor seek for such results. We may look upon it if we will as the sweetest of the sweetest, the tenderest of the tenderest; and this is true, though still it is master of the fiery pain. Above all it is the law of our own being; it is at one with our ancestral self. In all this lies, I think, such consolation as we may take and offer for pain. Those who comprehend, in their resignation, shall become one with themselves; and out of this resignation shall arise will to go forth and fulfil our lofty destiny.

--May 15, 1894

The Ascending Cycle

The teaching of the Secret Doctrine divides the period during which human evolution proceeds upon this globe into seven periods. During the first three-and-a-half of these, the ethereal humanity who appeared in the First Race gradually become material in form, and the psychic spirituality of the inner man is transformed into intellectuality. During the remaining three-and-a-half periods, there is a gradual dematerialization of form; the inner man by slow degrees rises from mere brain intellection to a more perfected spiritual consciousness. We are told that there are correspondences between the early and later periods of evolution; the old conditions are repeated, but upon higher planes; we re-achieve the old spirituality with added wisdom and intellectual power. Looked at in this way we shall find that the Seventh Race corresponds to the first; the Sixth to the Second; and the Fifth Race (which is ours) corresponds with the Third. "We are now approaching a time," says the Secret Doctrine, "when the pendulum of evolution will direct its swing decidedly upward, bringing humanity back on a parallel line with the primitive Third Root Race in spirituality." That is, there will be existing on the earth, about the close of Fifth Race, conditions in some way corresponding with those prevailing when the Third Race men began their evolution. Through this period may be yet distant hundreds of thousands of years, still it is of interest to forecast that future as far as may be, for the future is concealed in the present, and is the outcome of forces working to-day. We may find out from this enquiry the true nature of movements like the Theosophical Society.

One of the most interesting pa.s.sages in the Secret Doctrine is that which describes the early Third Race. "It was not a Race, this progeny.

It was at first a wondrous Being, called the 'Initiator," and after him a group of semi-divine and semi-human beings." Without at all attempting to explain the real nature of this mysterious Being or Race, we may a.s.sume that one of the things hinted at is the consciousness of united being possessed by these ancient Adepts.

Walking abroad over the earth as instructors of a less progressed humanity, their wisdom and power had a common root. They taught truth from a heart-perception of life, ever fresh and eternal, everywhere pervading nature and welling up in themselves. This heart-perception is the consciousness of unity of inner being.

The pendulum of evolution which in its upward swing will bring humanity backwards on a parallel line with the primitive Third Root Race, should bring back something corresponding to this primeval hierarchy of divine sages. We should see at the end of the Kaliyuga a new brotherhood formed from those who have risen out of material life and aims, who have conquered self, who have been purified by suffering, who have acquired strength and wisdom, and who have wakened up to the old magical perception of their unity in true Being. "At the end of the Kali, our present age, Vishnu, or the "Everlasting King,' will appear as Kalki, and establish righteousness upon earth. The minds of those who live at that time shall be awakened and become pellucid as crystal."

--(Secret Doctrine, II, 483)

Pa.s.sing beyond the turning point of evolution, where the delusion of separateness is complete, and moving on the that future awaiting us in infinite distances, when the Great Breath shall cease its outward motion and we shall merge into the One--on this uphill journey in groups and cl.u.s.ters men will first draw closer together, entering in spirit their own parent rays before being united in the source of all light and life. Such a brotherhood of men and women we may expect will arise, conscious in unity, thinking from one mind and acting from one soul. All such great achievements of the race are heralded long before by signs which those who study the lives of men may know. There is a gestation in the darkness of the womb before the living being appears. Ideals first exist in thought, and from thought they are outrealized into objective existence. The Theosophical Society was started to form the nucleus of a universal brotherhood of humanity, and its trend is towards this ideal. May we not justifiably suppose that we are witnessing to-day in this movement the birth of a new race corresponding to the divine Initiators of the Third; a race which shall in its inner life be truly a "Wondrous Being." I think we will perform our truest service to the Society by regarding it in this way as an actual ent.i.ty whose baby years and mystical childhood we should foster. There are many people who know that it is possible by certain methods to partic.i.p.ate in the soul-life of a co-worker, and if it is possible to do this even momentarily with one comrade, it is possible so to partic.i.p.ate in the vaster life of great movements. There will come a time to all who have devoted themselves to this idea, as H.P. Blavatsky and some others have done, when they will enter into the inner life of this great Being, and share the hopes, the aspirations, the heroism, and the failures which must be brought about when so many men and women are working together.

To achieve this we should continually keep in mind this sense of unity; striving also to rise in meditation until we sense in the vastness the beating of these innumerable hearts glowing with heroic purpose: we should try to humanize our mysticism; "We can only reach the Universal Mind through the minds of humanity," and we can penetrate into their minds by continual concentration, endeavouring to realise their thoughts and feelings, until we carry always about with us in imagination, as [wrote] Walt Whitman, "those delicious burdens, men and women."

--November 15, 1893

The Mystic Nights' Entertainment

We went forth gay in the twilight's cover; The dragon Day with his ruddy crest Blazed on the shadowy hills hung over The still grey fields in their dewy rest.

We went forth gay, for all ancient stories Were told again in our hearts as we trod; Above were the mountain's dawn-white glories; We climbed to it as the throne of G.o.d.