Theos-Talk Archives (June 2002 Message tt00188)

ANSWERS TO QUESTIONS AT AN INFORMAL “OCEAN OF THEOSOPHY” CLASS. 


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Answers to Questions on The Ocean Of Theosophy

by Robert Crosbie
 
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INTRODUCTORY


ROBERT CROSBIE, the Founder of The United Lodge of Theosophists and of
the magazine Theosophy, was for many years a devoted pupil of H. P.
Blavatsky and William Q. Judge. The Ocean of Theosophy, written by
Mr. Judge, was regarded by Mr. Crosbie as the perfect condensation of
H.P.B.’s great work, The Secret Doctrine, and therefore the best
possible book to put in the hands of students. 

During the life-time of Mr. Crosbie a study class in the OCEAN was
inaugurated for the education of the earnest-minded in the fundamental
teachings of Theosophy. A portion of each session was devoted to
questions and answers, which were preserved in stenographic records.

Selections from the questions asked and the replies made were
published in the magazine THEOSOPHY after Mr. Crosbie’s death in 1919.
Since then study classes in the OCEAN have been maintained in the
various U.L.T. Lodges year after year, and much use has been made of
Mr. Crosbie’s answers, as each new student necessarily faces much the
same problems. Repeated requests for the issuance in book form of
these valuable materials have inspired the present publication.

No other editing has been attempted than the correction of the
typographical errors in the original magazine publication. In this way
the simplicity, the directness, the spirit no less than the letter of
Mr. Crosbie’s Answers to Questions, is best re-presented to
theosophical students who, with each succeeding generation, are all
too apt to rely solely on the printed word, and so fail to come in
touch with the living Presence which animates all true teachings and
all true teachers of no matter what era or degree of the Theosophical
Movement. 

Mr. Crosbie’s replies were in all cases oral and spontaneous, not from
the storehouse of memory but from living the Life; not to display his
learning, but to provide a focus for thought. His was the voice of
devotion, speaking in response to the aspiration of the questioner.
His tone is not that of one “speak by authority”, but tile heart
conviction of one who has proved for himself the validity of what he
had heard from the lips of the great Teachers. His utterance is ever
that of the disciple, who, while he tries to express him, never
forgets that he is but the pupil of a beloved, revered and great
Teacher. Following in his steps as best he can, he endeavors to lead
others along the path he knows, that they in turn may realize and
profit others—all links in the great chain of “the saviors of men”.

It should be remembered that while the answers are given from the
standpoint of many years’ experience and application, they are not to
be taken as hard and fast definitions, nor as authoritative; but may
be used as explanations and applications of the philosophy of
Theosophy as related to the particular phases presented in the various
questions. The student, being “the final authority” for himself,
should not accept any statement by any being whatever unless he
himself perceives its truth.

Beginning with Chapter I of the OCEAN, the succeeding Chapters are
taken up seriatim, each being preceded by Mr. Judge’s epitome of
contents. Following the conclusion of the questions and answers on the
various Chapters, a series of general questions and answers on the
philosophy is given.

THE THEOSOPHY COMPANY.

November 17, 1933.

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CHAPTER I


THEOSOPHY AND THE MASTERS

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Summary of Chapter I

THEOSOPHY generally defined. 

The existence of highly developed men in the Universe. 

These men are the Mahatmas, Initiates, Brothers, Adepts. 

How they work and why they remain now concealed. Their Lodge. 

They are perfected men from other periods of evolution. 

They have had various names in history. 

Apollonius, Moses, Solomon, and others were members of this
fraternity. 

They had one single doctrine. 

They are possible because man may at last be as they are. 

They keep the true doctrine and cause it to reappear at the right
time.

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ANSWERS


Q. Why is it that Mr. Judge calls attention at once to Masters in
Chapter I of the “Ocean?”

A. Because without the fact of the existence of Masters as men
perfected in experience and wisdom, who are the possessors and
custodians of all Their experience through past civilizations as well
as this one, Theosophy would be but a speculation instead of the
truths as to Man and Nature gained through observation and experience.
Without such Beings there could be no such knowledge as Theosophy.


Q. “Masters investigate all things and beings.” Does this imply that
They did this in physical bodies?

A. To become a full and complete septenary being, physical existence
must be undergone and understood.


Q. Which is nearer the truth, our science or religion?
p.2       

A. Neither is near the Truth, because both are based on materialistic
conceptions of Man and the Universe. What we know as science and
religion are antagonistic and have no common basis, and their field of
operation is extremely limited and hence misleading. The Truth must
show that true science, religion and philosophy are complementary
aspects of the One Truth.


Q. Can one convey the truth to another ?

A. One can help another to see the truth in him self.


Q. How would one come into the realization of Masters as being ideals
and facts in Nature? Is not “fact” and “ideal” a contradiction?

A. Facts and ideals are not contradictions because every fact is the
resultant of a preexisting ideal. Striving for an ideal brings about
the fact of its accomplishment. Masters are facts in Nature, being the
accomplishment of an ideal striven for. They are ideals to those below
Them who recognize that They are facts, and follow the path They show.


Q. Is there a difference in degree between a Master and a Nirmanakaya?

A. A Nirmanakaya is one who having reached the goal refuses its
fruition, but may remain on earth as a Master. This he may do in or
out of a body, for the body is but a point of contact with earthly
concerns. If he leaves the body entirely, he retains every other
principle but the kamic, which has been crushed out beyond
resurrection, and remains a member of that Invisible Host which ever
protects and watches over Humanity as the Karma of the latter permits.


Q. It is said that the germ of all powers of the Masters is in every
being. How does this “square up” with the fact that divinity is
acquired? The statement is made that man is essentially perfect. Is it
not true that we are gods, but have lost the consciousness of it?

A. The mistake here made by the questioner is in  
p.3
the assumption that “Divinity” means the same as the One Spirit. The
“germ” is the “One Spirit.” It contains the potentiality of growth in
every being, and growth is acquired. The power to learn is not the
learning. Effort has to be made. It is true that we are gods in
essence—in “germ”-- and that from that germ we have developed many
powers and much knowledge on higher planes; but what good are they to
us here, if we have lost consciousness of the fact? The Masters have
regained and maintained that consciousness in full


Q. It speaks of Masters having certain powers. They could not use
those powers if They did not know how to use them, could They?

A. Masters use all their powers. To have a power and not use it for
good is to lose it. To use it for evil is also to lose it in the long
run, for by such use, conditions are produced in the individual that
prevent any use and bring about an atrophy. Indeed, that is the case
with all of us. In earlier races we had many powers; we misused them
and produced the conditions, mental, moral, and social, that exist
today and hamper us. W.Q. J. once said at the conclusion of an
article: “Arise, O Atlanteans, and undo the errors of the past !“


Q. Will the Philosophy always remain unfathomable?

A. If it is a recorded Philosophy it is not unfathomable, for it
comprises a statement of principles, together with illustrations of
their applications and workings universally and particularly. The real
meaning of the word “Philosophy” is “love of wisdom;” esoterically,
“The Wisdom of Love,” or Compassion. That can neither be recorded nor
have any limits. The sentence speaks of “knowledge” as being
unfathomable, which might be understood as infinite extensibility.


Q. Can we gauge spiritual progress intellectually ?

A. Spirit alone can understand spirituality. Intellects are but
“weighing-machines”, with as many standards of weight as there are
so-called intellects.
p.4


Q. It speaks (page 5) of the Masters always making history, and that
the visible heroic figures in the successive dramas may have been
nothing more than Their puppets. If this is true how can we know when
we are acting, or when we are acted upon? Are not these men made use
of by the Adepts and Masters?

A. Yes, consciously or unconsciously. When consciously it is doing for
another what the other cannot do. When unconsciously it is when the
nature and the Karma of the one so used permits. It does not interfere
with the integrity of the individual; it stimulates him to use his
highest faculties. With our present acquired nature and defects, there
is more likelihood of our being acted upon by the evil than by the
good. We need to be able to determine what is really good and what
not; then we will be true actors.


Q. Can the Masters “do for another what he can not do?” That seems
contrary to the assertion of the “Third Fundamental”—self -induced and
self-devised efforts?

A. It is not; because in such cases the individual must have advanced
by self-induced and self-devised efforts to that point where his whole
nature affords a point of contact with Higher and Wiser Beings, which
contact not only enables him to use his own powers and knowledge more
strongly and wisely but also supplies the right direction along which
his self-induced and self-devised efforts may further proceed. When he
is used unconsciously, his nature must be self-induced and
self-devised to make him a possible instrument, and the stimulation of
his qualities opens up further avenues for self-induced and
self-devised efforts, till he, in turn, becomes a Conscious Agent. The
whole course of occult teaching is suggestion, based upon right
knowledge.


Q. What is the meaning on page 2—in speaking of “the rule of Law which
is inherent in the whole”?
p.5

A. Law is not to be understood as something externally imposed upon us
by any being or beings, but as due to our own ideas and actions as the
creative sources and causes of the effects that we feel. There fore
Law is inherent in ourselves.


Q. On page 12—it speaks of “ true doctrine’ as being “impacted in the
imperishable center of man’s nature.” Does that mean as memory?

A. It is not memory in the sense of the word as we use it. It is all
that we are, in every one of our constituents, by reason of our past
experience and its application, regardless of whether we remember the
experience or not.


Q. Do the affairs of the present appear to the Masters as new
experiences, or do They see the future as it will be?

A. They have been through all experiences, and can judge of the future
by the past and present. We must not think that our experiences in
this are different from those in any other age. The material
surroundings— the ideas, no doubt—were very different from ours; but
human feelings have always been the same, no matter what the form
might be that excites them. The Masters do not regard the character of
the external stimuli, but the effect produced on the human being’s
inner nature. Experience is what one feels.


Q. But the “Soul” is distinct from any experiences?

A. Surely, if it were not, it could not experience. The Soul is
distinct from its experiences in the sense that it is the sum-total of
its experiences, just as a house is different from the materials put
into it. The Soul is the resultant of all its experiences; the house
is not any of the materials, but is an ideal made up of the materials.
We idealize our experiences. Our experiences are worthless unless they
give us a basis in ideal. Soul is the idealization of experiences—the
idealization of Spirit, or Consciousness. We move from ideal to ideal.
The spirit is constantly constructing ideals until it finally realizes
that all ideals are comprehended in the One. It just means that all is
Consciousness and Spirit.
p.6


Q. I have always thought of “Soul” as a sort of abstraction.

A. It is strange that we think of the Real part of us as the unreal.
There is That in us which sees, hears, feels—quite irrespective of
body, quite irrespective of mind—the Real Man. Buddhi is the Immortal
Ego. Buddhi cannot be described. It is feeling, the accumulated
experiences—all our experience is in feeling. Manas is the Higher
Mind, that part of Buddhi which is in action; the creative power of
Buddhi. There is a continuing line of experience as Perceivers—all
which that perception comes.


Q. In the “Voice of Silence” it speaks of the Mind as the “Slayer of
the Real.” Why is that?

A. The “mind” is just a “lens” through which we look, and accordingas
we have made the glass we look through do we see the world. We see
everything reflected in the mirror of the mind—it is a reflection al
ways—reflection colored and distorted by our own thoughts and
feelings—characterized by the mirror we have. Anything that is said to
us is always mixed up with the experiences we have already had,
consequently is not true unless our minds are true. Images are
reflected on the retina reversed, the same as they are in a mirror,
but we have learned to correct the reversions psychically and
unconsciously. That corrects the physical lens for external
reflections. But we need a metaphysical lens that will correct mental
reflections. That can be brought about by metaphysical concepts based
upon the eternal verities, based upon the essential nature of all
things.


Q. Is not the thing for which man is striving what we would call
perfection? Is that not the goal, or to become a Mahatma?
p.7

A. The object of all evolution is not individual salvation, but that
the whole shall be lifted up, raised to higher and higher degrees. A
Master is One far, far ahead of the rest. He became a Master by doing
service, and now remains with all His glorious powers devoted to the
service of n only Humanity, but all the kingdoms of Nature. of us who
have in us the possibility of b Masters in time, should imitate Their
example.


Q. On page 7 of the “Ocean” it speaks of the existence of those Wise
Men, and that They probably exist today. Surely there is no doubt of
it! Why was the word “probably” put in there ?

A. The word “probably” was used in order to show the ordinary reader,
with Western ideas, that the evidence of the existence of such Beings
in the past points to the strong probability of Their existence today;
to avoid any appearance of dogmatism, and to call for a decision on
the part of the reader— to arouse thought.


Q. “Ocean of Theosophy” has a tone of settled conviction, and appears
to be authoritative. Is it to be so accepted ?

A. As Mr. Judge said himself, in the Preface, “The tone of settled
conviction which may be thought to pervade the chapters is not the
result of dogmatism or conceit, but flows from knowledge based upon
evidence and experience.” It is not conceit nor assumption of
authority, because it is only a handing on of what has been known
before.


Q. In speaking of a true basis, do you think it would be possible for
a Theosophical society to have one for the promulgation of the true
teachings of the Masters, without the Three Fundamental Propositions
of the Secret Doctrine P Could it be taught without these ?

A. A working knowledge of the Three Fundamentals is essential for an
understanding of all that follows
p.8
in the Secret Doctrine. One might be able to repeat all that is
written in the Secret Doctrine and elsewhere, and have no real
understanding of the Philosophy. There are many in that position. The
Secret Doctrine says in regard to the Three Fundamental Propositions,
“Once that the reader has gained a clear comprehension of them and
realised the light which they throw on every problem of life, they
will need no further justification in his eyes, because their truth
will be to him as evident as the sun in heaven.”


Q. The number of Masters is not augmented during the Kali-Yuga, is it?

A. As a Master is a perfected septenary being, and men in general are
far from perfect, though having a septenary nature, there can be no
absolute barrier in any age to the attainment of perfection, or that
degree of wisdom and power which marks a Master. In the present age no
doubt the difficulties are very great, but so also are the
opportunities. It is safe to say that every civilization adds to Their
number.


Q. How does such an age come about? It is some times called the
“Foundation” age; why is that? And why is its “momentum” spoken of,
and how can much be done in it?

A. Kali-Yuga means “Dark Age”—that is, “spiritually dark”. It is the
culmination of man’s descent into, and identification of himself with,
gross matter. It represents and contains the mingling of different
lines of individual and collective thought and action (individuals,
nations and races) necessarily antagonistic because of personal
selfishness, due to a loss of the knowledge of spiritual identity.
Nature’s processes are first, homogeneity; then differentiation; then
amalgamation— when all the differentiations are mixed together; then
precipitation—or separation of the true ideas from the false. This is
Kali-Yuga, during which a choice between true 
p.9
and false ideas must be made. It is the “Foundation Age” because the
experiences gained through the Golden Age, the Silver Age, and the
Bronze Age, become crystallized in the Iron Age. Then all the
“momentum” of these ages is there, and as it is the turning point, it
forms the “foundation” for subsequent progress. 
We have been descending step by step through the previous ages. All
the efforts made and experiences gained during those vast periods have
to be conjoined and brought into play in controlling and rightly using
our terrestrial powers. We cannot do anything against Kali-Yuga, but
we can do everything in it.


Q. What do cycles hove to do with the comings of these Masters?

A. This is like asking has day-time to do with our waking up?”
Universal Law shows that periods of non-manifestation are followed by
periods of manifestation; periods of Light, by periods of Darkness. So
there are periods when spirituality becomes more and more eclipsed,
and intellect and materialism reign; and these again are followed by a
dawn and increase of spirituality. It is at the beginnings of such a
period as the latter that Divine incarnations take place. It is not
the period of years that compels the appearance of a Divine
Incarnation, but the condition of humanity It has been observed,
however, that periods of and conditions of men coincide; just as
waking pertains to the day-time and sleeping to the night. This is due
to the collective action. When the whole mass gets to whirling, the
unit has to go with it; but one may be on the hub of the wheel, so to
speak, and will not get the motion of the rim. In like manner, the
more we depart from our own center, the more are we involved in the
general motion; we get into a current of ideas and feelings and are
carried along with it because we identify ourselves with it.
p.10


Q. Are any of those Beings who have all this knowledge in physical
bodies now?

A. It is stated that They are, and further, that They live upon this
earth. While Their bodies are shaped like ours, the physical substance
of which they are composed is a very high degree of physical matter;
it might he likened to radiant matter, strongly electric and magnetic,
for if They possess the high powers spoken of, Their bodies would
necessarily be of a kind that could stand the impact of and convey
those powers. Masters could not visit an ordinary man without creating
such a disturbance in his physical body as would prevent ordinary
perception and action. When They do come among mankind, They take the
necessary precautions both to conceal Themselves, and also insulate
Their powers by assuming an ordinary body of physical matter. By such
means They are able to obviate external disturbance, and prevent
supervision or obstruction. As Their work is upon the inner nature of
Man through men’s personalities, this borrowed body, so to speak,
serves every purpose. If on the other hand, They should take
extraordinary pains to avoid any possible injury or disturbance to
ordinary bodies, and appeared in Their own natural bodies, Their
powers over Nature and Their appearance would be such as to cause
worship on the part of some, and superstitious antagonism on the part
of others, either of which would be subversive of the end in view,
which is to arouse to activity the divine nature of Man. So worship is
not required, and companionship is neither wise nor possible for us as
physical beings; it is necessary that we should know within ourselves
those truths They teach and pre-eminently express. It is stated that
the Masters are preparing the minds of men, through Their Message of
Theosophy, for Their actual presence among us; when that will be
depends upon humanity as a whole and ourselves in particular.
p.11


Q. Do you think that there is a universal law back of our choice,
whether it is right or wrong?

A. Law is the realm of action and its continuation, re-action. From
the beginning of manifestation, each action by any being affects all
beings to a greater or less degree, who in their turn react upon the
institutor of the action. It is these re-actions that act as barriers
when we see a better way and cannot immediately act as we would like.
We can, however, make the choice, hold to it, and work towards it. The
barriers will pass; the choice will remain with all its
potentialities. Mere liking or disliking, however, are not referred to
in the foregoing; these are within the power of the individual to
remove. The barriers spoken of are those presented by external
conditions, circumstances and events which for the time being prevent
our taking a course seen, felt and known to be the best.


Q. Just why is that Theosophy “will not over whelm the understanding
of a child?

A. Perhaps because children have more intuition and fewer false ideas
than adults. Children are nearer the Devachanic condition than adults;
their minds are as yet unspoiled by the false conceptions that
prevail, so the eternal verities are readily grasped and applied as
these are very simple in themselves. Children readily grasp the idea
of Karma—sowing and reaping— and perceive and admit the justice of it,
and naturally put the idea into practice in their little fields of
experience. Once that idea is firmly implanted in their minds, it
remains, and is applied to their ever-widening ranges of experience.
It is easy for them to grasp the idea that they are Life,
beginningless and endless, and that they have lived before and will
live again. A child has no idea of death, nor has he any fears for the
future; he lives in the present and readily grasps the simple truths
of life and being.
p.12


Q. Would you assume from the first half of the paragraph (page 1) that
there are other beings besides “sentient” ones ?

A. In Theosophy, the Wisdom-Religion, all forms are shown to be
animated by some degree of intelligence; everything is soul and spirit
we are not able to see the action of intelligence in a form of matter,
that is no sound reason for denying its existence. Granting One Spirit
as the source and root of all manifestation, there can be no such
thing as “dead matter”.


Q. On the first page it reads: “it is wisdom about God for those who
believe that he is all things and in all, and wisdom about nature for
the man who accepts the statement found in the Christian Bible that
God cannot be measured or discovered, and that darkness is around his
pavilion.” Does that cover the First Fundamental Proposition of tile
Secret Doctrine, and what is the distinction of Nature there?

A. The statement indicates the First Fundamental, but does not fully
cover it. Those who believe that “He is all things and in all”
necessarily accept the One absolute Principle as the cause and
sustainer of all that was, is, or shall be; this includes the
unmanifested as well as the manifested. It is wisdom about Nature for
the man who is concerned only about the manifested universe and
realizes that its source and sustenance are undiscoverable. There is
That which must ever remain unknown, because It is the Knower in every
body. It cannot be known because its potentiality of knowing is
Infinite. There is That in ourselves which is our very Self and which
is unchanged and exhaustless through infinitudes of experiences; it is
the unknowable in us as well as in all Nature; from It all
manifestation proceeds. We learn what is Self by seeing what is non
Self. The most occult of the Upanishads is called the “Mundakya,” the
word meaning the “shaving” or paring off of everything that is riot
Self on our plane of
p.13
perception, as well as on all other planes. Anything seen or known in
any way is not the Self; all are perceptions by the Self; the Self
ever remaining unchanged, while at the same time the receptacle of all
perceptions and experiences. No matter what experiences we may have,
what knowledge or power we may gain, we are not the experience, the
knowledge or the power—they are our possessions. The whole process of
growth is one of realization of the Oneness and eternality of Self in
us and in all creatures and forms of manifestation.


Q. Are we not then all Masters inside ?

A. While we are inherently perfect, meaning the potentiality of
becoming more and more perfect in power and expression, we are far
from that degree of perfection that the words “Masters of Wisdom”
imply. We may in the immense past have reached degrees of perfection
on higher planes of our being, but it is very evident that we have not
coordinated our present plane of consciousness with those possible
perfections. A Master implies a perfectly coordinated instrument on
all planes of being, in other words a perfected septenary being; that
task is still before us. Potentially, we are All;*** actually, we are
what we are able to manifest. !


Q. But are we not perfect on higher planes?

A. The words “perfect” and “perfection” to most minds mean some
finality. It should be understood that “perfection” is relative to our
“imperfections”; some imagine that if they were rid of their presently
known imperfections they would be perfect; it would be an interesting
experiment for them to mentally eliminate their known imperfections
and then see what was left in the way of perfection. In an infinite
universe, the possibilities of becoming are infinite, hence to say we
are perfect on higher planes would only mean that the “inner” is more
perfect than the “outer”, but saying it does not help us. It is
certain that as Egos, with the acquired wisdom and power drawn from
past experiences,
p.14     
we would appear as gods to our personal limitations, but the karmic
conditions we have produced upon this physical plane prohibit us from
realizing or expressing our Egoic natures. While the Ego is—so to
speak— commingling with the elementals, he is bound by, and limited
to, that action which his understanding of the nature of the
combination permits. We may know all about “the music of the spheres”
and have to use a pick and shovel; we may be “pillars of light”
within, and have to work in the trenches, covered with mud and other
things. This should show us that our work is here and now in the
conditions that surround us; when we have eliminated our defects on
this plane of existence, we will be able to avail ourselves of our
inner knowledge in a bodily existence and not before; although
progress in that direction is always possible in degree.


Q. Where does perfection come in? Is the Self not perfect and are we
not the Self?

A. As said before, “perfection” is relative to “imperfection”; the
ideal of “perfection” that we may have held and finally attained to,
would only disclose further “perfections” to be striven for.
“Perfection” is an ever-receding goal; “we can always approach the
light, but we can never touch the flame”, because It is our very Self,
the Perceiver and Knower. The Self is neither perfect nor imperfect
for It includes all perceptions; there could he no knowledge of any
degree of perfection or imperfection unless the Perceiver could see
both and distinguish between them.


Q. But it is said that Man is inherently perfect?

A. The inherency is the illimitable power of ever- becoming. Whether
the becoming is small or great, the power of “becoming” remains ever
the same. Man, as the Self, is beyond change, and in that sense alone
may be called “perfect”; only that which is exhaustless, un
changeable, unimprovable, can be called perfect. When we speak of
“perfection” we mean wisdom, understanding,
p.15
power, all of them acquisitions, not inherencies; we therefore confuse
unconditioned potentiality with conditioned, yet ever-increasing
potency and are thus led into mental confusion. Metaphysically and
philosophically, it is incorrect to apply terms that indicate a
“state” or “condition,” to the Unconditioned One Reality, the Self of
All.


Q. But Man is perfectible, is he not?

A. Certainly. Perfectibility means the ability to be come perfect; but
perfect in what? This question opens up a vital fact that has been
lost sight of in some of the previous questions, and that is, all
beings of every grade are products of Evolution./This first chapter in
its first sentence speaks of “the evolution of sentient beings” and
the chapter is devoted to a presentation of the fact and logical
result evolution in the existence of Masters of Wisdom. these great
beings present to us the idea and fact of Spiritualized
Individualities that have become so through observation and
experience. Knowledge does not exist of itself, it is acquired; and
there is no knowledge unless there are the Knowers of it An
understanding and application of the Three Fundamental Propositions
would have answered all these questions for us. This particular
question is answered by the Third Fundamental Proposition which says,
“the pivotal doctrine of the Esoteric philosophy admits no privileges
or special gifts in man, save those won by his own Ego through
personal effort and merit throughout a long series of metempsychoses
and rein- carnations.” That which perceives in every form and being is
the Self; as perceptions increase, the need of a better form of
instrument is realized and in course of time and effort is evolved;
thus, as the range and power of perceptions increase, better and
better instruments are evolved. The “perfectibility” is in range and
power of intelligence, as well as instruments in use. The Self may be
likened to “the point” within the circle which ever remains unchanged,
however much the circles
p.16     
which proceed from It and rest upon It may be enlarged; the “circles”
represent acquired knowledge and power and constitute “being”. The
Self is the point— is the root and container of being, yet ever
remains un changed in Its infinite possibilities.


Q. What is meant by “all-knowingness”?

A. “All-knowingness” means that stage of perfection and co-ordination
of all “sheaths of the soul” composed of the most ethereal substance,
terrestrial substance and all degrees between, which enables the
Divine Ego or Perceiver to know all that is to be known in regard to
any state of consciousness or any plane of substance whenever such
knowledge is necessary or desirable.


Q. It is said on page 10, that the Masters or Elder Brothers are
generally reviled, or classed as imposters. Why is that?

A. Because the all-inclusive philosophy They set forth tends to
destroy the accepted ideas of science, philosophy and religion which
rule the world at any time; naturally, the adherents of these and
especially the proponents, use every weapon avail able to frustrate
the spread of that knowledge which if generally accepted would leave
them with impaired reputations and take away their present means of
subsistence. The unthinking public accepts without question the
statements and judgments of those who stand in their eyes as
“authorities.”


Q. it says in the Chapter that sometimes Masters do not incarnate to
work but just to discover what is going on?

A. Where does it say that? It says, “They have always existed as a
body, all knowing each other, no matter in what part of the world they
may be, and all working for the race in many ways”.


Q. What are the ultimate divisions of time? (page 4.)
p.17

A. It has been said that he who knows Karma, knows the ultimate
divisions of time; it is further said that this knowledge is possessed
only by the highest beings. While it is both impossible and
unnecessary for us to have the exact periods stated in our conceptions
of time called “years,” we may grasp what is included in the
expression, “the ultimate divisions of time.” Every planet or solar
system is a re-manifestation of one that preceded it. All the beings
concerned in any solar system are linked together in one evolutionary
inter-dependent stream, the totality of their karmic requirements
constituting the Great Cycle within which all lesser cycles are
contained. While the Great Cycle includes the possibility of
manifestation of all the beings concerned, the lesser cycles within
that greater one are determined by masses of beings, classes of
beings, and units of consciousness, each in exact accord with its
karmic range and necessity. It should be remembered that cycles are
not arbitrary divisions of time which limit action, but are the
results of the periodic return of impression and action by beings of
every grade concerned in any evolutionary stream. (See the Second
Fundamental Proposition.)


Q. It is stated on page 4 that Masters have a knowledge of the very
foundations of nature Is not our science endeavoring to reach that
knowledge?

A. Our science is the result of the labors and research of men of high
intelligence in the direction of an understanding of the combinations
and correlations of elements, substance or matter in forms. They
disregard the fact that if intelligence can perceive a form and
ascertain the various elements so-called and substances which compose
it, intelligence is above and beyond form or substance and is neither
produced by these nor limited by them, and that necessarily all kinds
of substances and elements, in their simplicity or in complex
combinations, are the results of differing degrees of
p.18     
intelligent manifestation; in other words that the manifested universe
is embodied consciousness. As a rule scientists deride metaphysics,
thus limiting their perceptive faculties to physics alone, and failing
to investigate the field of metaphysics, are un able to entertain, or
even suspect the fact that with out metaphysics there can be no
physics. At the same time they use metaphysics in their ever- changing
“hypotheses,” quite inobservantly. The search for the truth in regard
to the “foundations of nature” among physical observations of matter,
substance, elements or forces can never by any possibility succeed. It
is like digging deeper and deeper into the earth in order to find the
source of sun light.


Q. What is the nature of the Master’s knowledge of things and beings
as compared with science?

A. The answer can be found on page 2. “But Theosophy knows that the
whole is constituted of the visible and the invisible, and perceiving
outer things and objects to be but transitory it grasps the facts of
nature, both without and within. It is therefore complete in itself
and sees no unsolvable mystery anywhere; it throws the word
coincidence out of its vocabulary and hails the reign of law in
everything and every circumstance.” In regard to science it says, “our
science as yet ignores the un seen, and failing to admit the existence
of a complete set of inner faculties of perception in man, is cut off
from the immense and real field of experience which lies within the
visible and tangible worlds.”


Q. it is said that the Masters investigate all things and beings;
would They need to do this if They know what man is in his innermost
nature, and what his powers and destiny?
p.19

A. Granting that They know man’s innermost nature, and what his powers
and destiny; the question is really, “what does man know of his
innermost nature, powers and destiny?” The answer is, “practically
nothing.” At the same time man is creating his own destiny and
bringing upon himself pain and sorrow in his ignorance. Masters may
know at any time what They desire to know; and what They may find
necessary to “investigate” might very well be what man is doing with
his inherent powers, what the mistaken ideals he is pursuing, and when
and how he may be helped.


Q. Why is Theosophy called a religious science and a scientific
religion?

A. Because true science and true religion must be complementary
aspects of the Truth. Theosophy presents a scientific basis for the
ethics taught, as well as a scientific knowledge of the nature of all
beings, forms, substances and forces, and these all in relation to
Soul and Spirit as the creator and sustainer of them.


Q. How can we obtain this inner knowledge? Will we know more of the
Philosophy as we apply it?

A. The inner knowledge is to be gained, first by a recognition of the
inner powers and faculties of man and the One Self in all beings, and
second, by basing our thought and action upon that recognition. If we
live the life, we will know the doctrine. A mere intellectual assent
to the philosophy will not bring knowledge; we must live what we know
or feel to be true, then we will know. The Three Fundamentals of the
Secret Doc trine not only give us the key to all existences, but to
the root and sustainer of these, the One Self in all; we must act for
and as the Self in every direction until we lose the personal idea of
self in the Universal Self; the more we supplant the lower self by the
Higher, the more universal does our view-point become, and the powers
that belong to each succeeding step towards universality unfold
themselves and find their field of action. Together with the
philosophy, the devotional books, the Bhagavad-Gita and the Voice of
the Silence
p.20
in particular, should be read and pondered upon, for they tend to
arouse the Soul perceptions, without which all intellectual
acquisitions are mechanical, barren and subversive. “Realization comes
from dwelling upon the thing to be realized.” We must think, and in
thinking try, for whatever the measure of success or failure from our
standpoint may be, it is the effort that counts.


Q. What would you say is “Nature” and what “Soul”?

A. Our understanding of Nature is comprised in the sum total of
manifestations of matter, forms, elements and forces that we are able
to perceive, all of these being effects of causes not generally under
stood. In reality the word “Nature” should be understood as including
the Cause and causes of what we perceive, as well as the effects.
“Soul” applies to intelligence, the numberless kinds of which are the
causes which produce the external effects perceived and sensed. There
are many kinds of “Soul” which may be roughly divided into mineral,
vegetable, animal, human and beyond. The Universe is embodied
consciousness. Nature, in its widest sense, can only be comprehended
by a realization that the universe, as manifested, is an expression of
many degrees of intelligence or soul, and that the universe exists
because of the “Soul”, and only for the “Soul’s” experience. An
ancient writing says, “There is no room for grief or doubt in the
heart of him who sees and knows that all spiritual beings are the same
in kind and differ only in degree.”


Q. Then Divine, Human and Animal Soul refer simply to the kind and
degree of experiences acquired ?

A. Yes. These are simply qualifying terms used to designate degrees of
acquired experience and intelligence. The sense of “being” comes from
perceptive power in action; as the range of perception and reflection
increases, the realization of “being”
p.21
becomes stronger. The self of all beings is the One Supreme Self; it
is the center of perceiving power in every form; from this center all
growth of intelligence and form proceeds in ever-widening circles.


Q. What is the difference between Spirit and Soul ?

A. Spirit is universal. It cannot be said to belong to anything or
anybody. It is like the air, universal and everywhere. It cannot know
Itself except as Soul. Spirit is the “power to become”; Soul is “the
becoming.” Spirit is the power to see and know; Soul is the seeing and
knowing. Soul is the accumulation of perceptions and experiences by
means of which Spiritual Identity is realized.


Q. In what way does the theosophical teaching of Law differ from the
ordinary understanding of it?

A. The ordinary idea in regard to Law implies a Law-Giver, which
Theology imagines to be a Supreme Being, who by his arbitrary will
creates and establishes all nature, the laws of nature, and all
beings. Materialistic Science seeks for and recognizes Law in the ob
servable processes of Nature, but goes no further than what may be
visibly determined and demonstrated. Human Laws consist of enactments
designed presumably to express the general sentiment and desires of
the people as a whole, and to restrain individuals who do not share
the general sentiment. Such laws are based upon the necessities of the
time, and are changed as the general sentiments of the people change
and as necessities compel such changes. Neither “the laws of God” so
called, the laws of matter so far determined, nor ever-changing human
laws, present any universal basis upon which a true conception of Law
can be founded, for these three conceptions differ widely in their
bases and applications, and are readily perceived to be mere
expedients. The highest attribute of Law is exact justice, and only
that conception which presents Law as incontrovertible justice can be
said to be a true one. The
p.22
Theosophical statement in regard to Law exhibits and provides for
exact justice to every being and in every way. There is but one law
for all beings; it has been called the Law of Laws, and is known under
the name of Karma. This word means “action,” without which there is no
re-action; it is also known as “Cause and Effect” or “Sowing and
Reaping.” It is taught that there is no action unless there is a being
to act or feel its effects, and as any action affects other beings,
these must obtain their adjustment at the point of original action.
Thus Justice and Mercy are provided for in the inherent nature of all
beings, for both in their last analysis are one and the same.


Q. Is not Justice considered to be inexorable in condemnation, and
Mercy to be that which tempers Justice?

A. No doubt they are so considered, but we should remember that the
human idea of justice includes punishment for injustice, and the power
to punish being self-assumed and admittedly prone to misjudgment,
arouses the human quality of Mercy from the very uncertainty in regard
to exact justice, and perhaps from a knowledge of the scriptural
saying, “Judge not, that ye be not judged.” True justice must be a
complete re adjustment of any and all disturbances, and at the same
time bring about full compensation. Mercy as ordinarily understood
lies in the non-exercise of the power to punish, and in itself in that
relation is a tacit recognition of the fact that perfect justice,
humanly speaking, is unattainable. We should be able to see that
perfect justice and perfect mercy are not opposed to each other. but
are in reality two aspects of one and the same thing, namely, exact
and full compensation in every case and every direction. Compassion
and Compensation are a perfect blend, and express what we call Justice
and Mercy.


Q. This seems to point to justice and injustice as things apart from
those affected by them?
p.23

A. It may seem so to those whose minds still hold to the idea of
external law or causation; but there could be neither justice nor
injustice if there were no beings to produce or feel them. Theosophy
presents the point of view that every state and form of matter is the
embodiment of a spiritual and psychic degree of intelligence. The form
neither exercises nor feels justice nor injustice, but That which
animates and uses it does. It is the thought, will, and feeling of the
animating intelligence that affects other animating intelligences
through their embodiments, and necessarily the reactions of those
effects must be adjusted by the intelligence who originated the
action.


Q. This would seem to indicate an unending repetition of good for good
and evil for evil.

A. Not if we have understood that the animating intelligence is a
being who, from experiencing the effects in himself resulting from
evil action, refrains from evil causation and sets in motion only that
which brings good.


Q. But does not that present a selfish motive ?

A. No doubt the desire for reward and for the avoidance of punishment
is there, and it is selfish; but it is the first step in the direction
of feeling responsibility, and responsibility is the beginning of
selflessness. The being sees and knows in ever increasing degree that
evil is overcome only by good, and hatred by love, and finally that
there is no lasting good save the good of All. Justice is not possible
without consideration for all others, and consideration for others is
charity towards their weaknesses leading to Mercy and Compassion. The
first step in the right direction contains all the other steps.


Q. Does intelligence initiate Law, or is it Law that initiates
intelligence ?

A. As said many times, Law simply represents the power to act which is
inherent in every being of every
p.24
kind. There is no action unless there is a being to act or feel its
effects. The Law is Action which brings its exact re-action. The Gita
says that Spirit and Matter are without beginning. Spirit is “the
power to perceive”; what is called Matter represents action and its
results. The power to act is inherent in all beings; Law is the use of
that power.


Q. It has been said that knowledge exists as an abstraction, which
would seem to imply that knowledge exists of itself, regardless of its
Knowers?

A. What we know is our knowledge; what Masters know is certainly an
abstraction to us, although it has been acquired by those Great
Beings. In the statement that knowledge exists as an abstraction, it
undoubtedly refers to the illimitable power to know which becomes
individualized through diversity, and finally arrives at a perception
and realization of the Unity of All. Also, perhaps, because there is
no end to progress in knowledge.


Q. Why does it say (page 5), “The precise condition of their success
was that they should never be supervised or obstructed”?

A. The words are Their own statement, and if we believe in Their
knowledge, have to be accepted as true. We can however see that the
prevailing passions and desires of men would resent and obstruct any
known attempt that would militate against the pursuit of their
desires. But if, step by step, little by little, better ideas are
instilled, then self-induced and self-devised efforts along these
higher lines will be perceived and acted upon. No doubt there are many
other means used, but what ever these may be, they are of the nature
which stimulates the higher ideality of man through his inner being.


Q. “The major and minor yugas must be accomplished And we, borne along
the mighty tide, can only modify and direct some of its minor cur
rents”. What is meant by this statement?
p.25

A. While the Masters are Law, in that They ex press it fully and
universally, They have arrived at that perfection of universal
perception and power of action through Evolution from stage to stage
of being. This perfection was obtained through an exact fulfillment of
the inherent spiritual Law common to all beings. Each being expands in
accordance with his comprehension and use of the inherent power of
action; he acts and receives the results of his action, during which
process he arrives at a perception of being, or That which acts and is
acted upon. His perceptions expand in ever-widening circles as does
also a recognition of his responsibility for his actions. In this way
each being must develop—from within, outward. The Masters, who express
and fulfill the Law, would not if They could, interfere with that
growth which can only come from accumulated and varied experiences on
the part of individuals; but They can by reason of Their knowledge of
when, where, and how to act, enable mankind to avert disasters, if it
will serve the better progress of all, and the condition permits.
Also, having knowledge and control of the invisible forces of nature,
They may use these to obstruct a wrong course on the part of any
people, or assist progress in the right direction. The “Voice of the
Silence” says, “Teach to eschew all causes; the ripple of effect, as
the great tidal wave, thou shalt let run its course.”


Q. That explains why Masters, though so powerful, do not interfere to
prevent the present crisis.

A. Granting Their great power and knowledge, and taking into
consideration the fact that knowledge only comes through observation
and experience, we can see the reasonableness of the statement.
Individuals and the collections of individuals called nations, must
learn through pain and suffering, because joy and pleasure arouse the
desire to
p.26
maintain the conditions that bring these; neither knowledge, power,
nor the strong qualities are gained in ease, comfort or temporary
happiness. So, when the cycle of time has arrived for a settlement of
Karma between races, the adjustment must be accomplished and the
lessons learned, on the part of all the races involved, so that
Humanity may go forward.


Q. Since reincarnation applies to all planets, should not the term be
re-embodiment? It speaks of Venus as being the habitation of still
more progressed entities, once as low as ourselves, but now raised to
a pitch of glory incomprehensible to our intellect. Does Venus affect
us?

A. The term reincarnation refers to us as in habiting bodies of flesh;
re-embodiment would per haps be a better general term, but there must
be on other planets that which corresponds to our bodies. Venus, as a
planet, is very much farther ahead in development than our earth, and
its inhabitants are also, as stated; but however far ahead or behind
this earth other planets may be, all are related to each other and
necessarily affect each other in some degree, all of them being parts
of the one great evolutionary stream.


Q. How long will we have to incarnate on this earth?

A. Until we have done our whole duty towards all beings concerned in
our evolutionary stream, and fully understand our own natures. Why
should we want to escape from all that makes up our perceptions of
life? It is our karmic duty to raise the whole mass up to a higher
degree, a new world in fact, in which we will share.


Q. Will a man who has gained a high perception of truth in this life,
and who does good, be ignorant again?

A. The Gita says, “Never to an evil place goeth
p.27
the man who doeth good.” What we will bring with us into our next life
will be the tendencies that we have acquired in this one, be they good
or bad. Each life affords an opportunity to correct evil tendencies
and establish good ones.


Q. Does our progress upward involve the progress of matter?

A. What we call matter is the embodiment of many kinds of “lives”; we
use it continually in our bodies through the food we take. We impress
those lives with our feelings during the time these lives form parts
of our bodies; when they return to their own kingdoms they carry the
impulse we have given them whether good or bad; when they again are
drawn into other forms, they still carry our impress. No small part of
our physical karma lies in this direction.


Q. Would you consider a man, evidently materialistic, but who works
for the good of mankind, a Master?

A. A materialist, no matter what good he might try to do for the
physical welfare of his fellow men could not be thought of as a
Master. Though ignorant of the true nature of all mankind, his desire
and effort to alleviate suffering would remain with him, the good
karma of which would bring him into contact with those who in the
world of men had some knowledge of the true; from this point onward he
might strive in the right direction with greater knowledge. A Master
of Wisdom is one far beyond the ordinary human conception.


Q. The chapter speaks of Masters and Adepts; is there a difference?

A. There is a great difference: an adept is one on the way to
Mastership; there are many degrees of Adeptship. Masters are, in
consequence of evolution and great effort continued through many
lives, now at the point, physically, mentally and spiritually where
p.28
adepts, and others striving, will be in the distant future. They are
living men, only higher and holier than we are. While They are truly
living men, They may not be understood to be like ourselves. They have
bodies, but these bodies are made of the most highly re fined and
spiritualized matter—matter of which we have but slight conception. In
those bodies all of the forces belonging to man, and these mean the
very highest expression of the great forces of nature, constantly
play, and must have corresponding effect upon anyone who may come in
Their direct range. With such a conception of the nature of Their
bodies, we may be able to dimly perceive to what a pitch of power and
glory Their inner natures have been raised. If we thus dimly grasp the
nature of Masters, we will be able to reverence Them in our hearts,
and to endeavor to draw near to Them in our innermost being; nor will
we be deceived by claims made by, or for, this or that person, nor
take it for granted that books written with the purpose of defining
Masters’ powers, place, or imagined individual characteristics, have
any value whatever. All such are mere speculations and an attempt in
fact to drag those great Beings down to our plane of terrestrial
conceptions—”a misuse of sacred names”, as H. P. B. wrote in the “Key
to Theosophy.” are facts in Nature, facts however which our highest
ideals will not fully encompass. Let us therefore endow Them with the
highest we can conceive of, try to assimilate that “highest” within
ourselves, endeavor to draw near to Them in our heart of hearts, and
thus form for ourselves that line of communication which They have
said They are always ready to help establish; and let us keep that
ideal as a sacred thing in the repository of our hearts, not to be
lightly thought of nor spoken of, but as a shrine of our highest
aspirations, safely guarded from all intrusion, sacred and secret. and
thus only, may we in time come to know Them face to face


Q. Do Masters come alone?
p.29

A. As “the will of the Masters is one,” the word “alone” has but a
superficial meaning as regards Them. But whether there are one or more
of these exalted Personages in the world at any given time, the
influence and force of the Lodge flows through its one or several
representatives in the world of men. Whether there is one, or more,
depends upon the period and the nature of the mission to be performed.


Q. Was Moses a Master!

A. There is evidence pointing to Adeptship in this case as in numbers
of others in the distant past; men who were reformers and showed
themselves to be possessed of power over the forces of nature.
Pharaoh’s magicians were adepts of a kind, but Moses was more
powerful. There is no evidence of Mastership, however, in his
teaching.


Q. Can Humanity go down! On page 11 it speaks of India and China as
being in a backward state!

A. If by “humanity” is meant a civilization or progress in certain
directions, it had its beginning and will have its ending; the vast
civilizations of the past have disappeared, as the present one will,
to be succeeded by another. Any civilization is com posed of many egos
of different degrees of development. As the progress reaches its
zenith, higher classes of egos find conditions suited to their
development; but as the mass of mankind reincarnates from life to life
with very little change in knowledge and ideal, and the wealth and
luxury of a nation increases, ancient ideals are lost sight of and the
moral strength decreases; egos of less and less development find
conditions suited to them in the descending civilization; developed
egos do not incarnate; and the civilization finally dies out. The more
developed egos incarnate in another civilization more suited to their
natures. There are civilizations at the present day, some in the last
stages of dissolution, some passing through the throes of birth, some
young and some at maturer age. Progress and stability do not depend
upon any form of civilization, but upon the egos which compose it at
any given time.
p.30


Q. What was the scope of the mission of Jesus?

A. The conditions of any period determine the nature and extent of any
mission, but it must be remembered that the Teacher’s knowledge cannot
be gauged by what the disciples were able to under stand. It is
evident that his mission was an extremely important one for the West,
for the ethics he taught remain throughout the centuries since. A
knowledge of the law of cycles, as expressed in the rise and fall of
civilizations, shows that Jesus came at the time of a descending cycle
and that he concealed far more than he revealed; he taught the
multitudes in parables, but to his disciples taught the “mysteries of
the kingdom of heaven.” These “mysteries” are not recorded. Christian
theology is composed of Jewish exoteric conceptions of Deity and
dead-letter text interpretations of the recorded sayings of Jesus. The
only record made by Jesus himself was “written upon the sand.” It is
the ethics that he taught that constitute the real basis of his
mission, and these ethics differ in no way from the ethics of all past
ages and previous divine incarnations. It has been said that Jesus
came to he “a witness upon the scene” to the reality of spiritual
knowledge and power, during the centuries of material advancement and
spiritual darkness which were to come.


Q. Was the work of Confucius something of the same nature?

A. Confucius was a reformer; his work was of a moral nature among his
people in the East.


Q. What is meant by keeping “A Witness on the scene” for future
generations?
p.31

A. If there was not a fresh statement of such portions of the ancient
Wisdom-Religion as the minds of the people could understand—especially
on a descending cycle—when materialistic conceptions prevailed in
regard to religion and life, as it did at the time of Jesus, and to a
great extent does yet—human spiritual conceptions would be gradually
lost sight of in the material and intellectual struggle for existence
as physical beings. When an age of transition arrives, when peoples,
governments, religions and sciences are changing, as they now are, the
time arrives for an incomparably greater revealing by Those who Know,
of the nature of Man and the laws that govern the evolution of all
beings. The one who imparts that knowledge to Humanity is much more
than a “witness on the scene.”


Q. Why should India and China have retrograded if they still have
these old truths ?

A. We must not forget that the India of the past is not the present
India. Once the true knowledge existed there, as in China. In India
especially the ancient writings have been preserved more than in any
other nation; but the caste system based upon physical heredity which
was later established by egos of a lower grade than those of the
earlier days of India’s greatness, and the selfish withholding from
the lower castes of such knowledge as the Brahmins possessed, in no
long time caused ignorance and superstition to prevail. From this
cause there arose hundreds of sects; religion became a matter of
ritual, ceremonies and many degrading customs, and the power of India
to influence the world was lost. Both India and China present living
examples of the rise and fall of civilizations.


Q. What brings this knowledge back ?

A. The Lodge of Masters who preserve it and present as much as can be
assimilated again and again at different periods all down the ages.
Theosophy is one such presentation and the most complete on record.
p.32.


Q. On page 12 it speaks of hypnotism as being known to Theosophy long
ago: what is hypnotism!

A. Hypnotism is a modern name for a power known for ages. By means of
this power, one who has it and uses it on his fellowmen, paralyzes
that channel in the brain of his subject through which the subject, as
Ego, operates and controls his brain. This action prevents the subject
from receiving any other impressions than those suggested by the
operator, in ordinary cases. One of the peculiarities of this hypnotic
state is that the subject does not know what occurred while in it, and
has no memory of what transpired, nor is he aware that any time has
elapsed. In this state the subject may be impressed to perform any
kind of action at some subsequent time, and will do so. Crimes have
been committed under such suggestions, the subject being ignorant of
the fact that the suggestion of the operator led to and impelled the
act. Occasionally the subject gets beyond the control of the operator
and may disclose what are called different “personalities.” These may
be memories of past experiences, or as is more likely, contacts with
other beings constituting an obsession; for the state is a defenseless
one. This practice is considered to be Black Magic by the Ancient
Schools because it is an interference with the free-will of the Ego as
regards his bodily instrument. The continuation of the practice upon
any subject brings about an increasing tendency to be swayed and
thrown off his normal balance by the feelings and 
suggestions of others about him, as well as by invisible beings, the
existence of whom is not yet admitted by Western science. The one who
practices this black art, is on the high road to become a Black
Magician.


Q. Are Hypnotism and Mesmerism the same ?
p.33

A. No. They are the opposite of each other. In hypnotism, the operator
actually passes into the subject some of his ethereal substance which
carries with it the qualities good or bad of the operator; this acts
upon the capillary veins and nerves from without as a repression—which
is one of the characteristics of sleep and death. Whereas in Mesmerism
so-called, the effect is from within outwards, an opening up, instead
of a contraction and repression; no suggestion is used, and the
subject can move in accordance with his own nature and qualities. In
neither of these states is any knowledge possible, although subsequent
effects may flow uncontrolled and unsuspected by the subject.
Self-control is the great desideratum and neither of these states
leads to it, but on the contrary tends to destroy it. There may be
rare exceptions, where one knows the nature of Man and the effects
that will be produced by any operation upon the subject; then either
of these operations may be used for the benefit of the subject, but
never for control or out of curiosity.


Q. Mr. Judge speaks of carbon being in suspension everywhere. I
thought that carbon had its place in the mineral kingdom and always
remained there?

A. Carbon, like all other precipitated elements known to us, is in
suspension everywhere. None of these elements are perceptible to us
until in precipitated form. Carbon is a specific form of embodiment
for a certain class of intelligence—which is true of all forms. Carbon
is carbon, whether in the precipitated form, the vegetable or animal,
in solution, or in the air about us. There being an intelligence of a
certain kind in carbon, that intelligence has its own specific range
of action in its contact with other forms and intelligences. The use
of carbon in the human form, for instance, is not because it is carbon
so-called, but because of its qualities—in reality, because of its
intelligent action. Because of the
p.34
oneness of source of all beings and forms of matter, there are
transmutations going on all the time; the mineral elements might be
called “crystallized intelligence” and in that state be dormant, but
in commingling with other elements many possible degrees and kinds of
activity are released and find play. The dormant or inactive state
might be classed as a kind of “devachan” for that kind of conscious
ness, and the commingling as a period of “manifestation.” In all these
comminglings the action of one or more kinds of consciousness upon
others imparts to them other trends toward a fuller expression of
intelligence through form. Through the commingling of two forms of
intelligence a third form for both may be produced; for instance, two
parts of Hydrogen to one part of Oxygen—both gases—will, by being
fused by the electric spark, produce a third element— entirely unlike
the original constituents. This transmutation is continually going on
in the evolution of form or embodiments of beings of every grade, and
is the result of the Evolutionary impulse given to sub stance by
intelligent beings of every degree. The Universe is embodied
Consciousness.


Q. Mr. Judge speaks of Telepathy: when is that possible?

A. Telepathy is possible when two people are attuned to the same
thought, will and feeling at the same time. In such case the thought
of one will reach the other wherever he may be.


Q. So many people who read the “Ocean” say that it is hard to
understand: why is this, when the book is written in such simple terms
?

A. It would be difficult to write a book that would give an outline of
the Universal Science in simpler terms than those used in the “Ocean.”
The difficulty in understanding does not lie in the modes of
expression used in the book, but in the minds of
p.35
would-be students, whose hard and fast conclusions as to men, things
and methods stand in the way of their grasping the meaning of the
ideas so simply expressed. No doubt those who find the “Ocean”
difficult would call themselves intelligent people, but the
intelligence usually displayed is merely an acquaintance with what
scientists, religionists, materialists and others have said or
written, and is not a direct use of thinking power; the minds of such
are simply store-houses for the thoughts, ideas and acts of others. In
order to really understand Theosophy, all that has been stored up in
the way of previous conceptions and prejudices has to be laid aside
for the time being, especially during the time of reading or study, in
order that the meaning of the Teacher may be fully grasped by the
mind. In order to gain knowledge of that Science which is a synthesis
of all Life and Nature, the mind must be clear and clean, free from
all preconceptions and prejudices, and devoted wholly to the
acquisition of the Science, if one would learn and know it. As a
preliminary to this study, the Three Fundamental Propositions of
Theosophy should be well learned, understood, and applied to the
problems of life, as well as to the detailed philosophy ‘which the
“Ocean” presents.

====================================

A BRIEF SUMMARY

A brief summary of the first chapter presents certain facts: (a) that
Evolution is from within out wards and is the inherent law and
tendency that rules the development of all beings; (b) that Those
referred to in the chapter as Masters of Wisdom have become so under
that law, and have reached a stage of perfection in wisdom and power
far beyond ordinary ideas of human possibility.

These Masters reached Their high estate during past civilizations, and
have consciously retained and carried forward all the knowledge gained
through
p.36
immensities of time. Many citations are given in the chapter in order
to point to the existence of such Beings at certain periods of human
history, the object being to clear the mind of the student from any
idea that may exist that Theosophy is a theory or speculation of human
beings, and to emphasize the idea that the knowledge presented in the
following chapters is to be regarded as emanating from the Masters,
representing statements of fact in regard to the evolutionary
processes through which all beings have passed or must eventually
pass.

While students may mentally appreciate and accept the statements made
in this book as records of law and fact, it would be well if in
addition they should try to understand the nature of Masters, and draw
near to Them in their hearts, and so open up a channel for themselves
between them and the Masters which will permit of that inner help
which is always ready to be given when the student is in that relation
which will permit it.

The chapters following give first, Fundamental principles; then, those
principles applied to our Earth in particular; then, the same
principles as applied to Man and his various constituents as an
evolved being. Students should note this consecutive treatment which
proceeds from Universals to particulars, and should apply those laws
to every statement made in the book, for it was published as a
preliminary preparation to a study of the Secret Doctrine. The
intention is to arouse in Man a knowledge of himself, a knowledge
which is absolutely barred by false ideas in regard to Life and its
great purpose.


==============================================




Dallas



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