Theos-Talk Archives (August 2002 Message tt00059)

Part 3 Aug. 6, 2002

MASTERS -- Answers to questions


Offered for consideration -- some views concerning the
MASTERS Answers at an informal study class:

These are selections offered by W D T from the book ANSWERS
TO
QUESTIONS AT AN INFORMAL "OCEAN OF THEOSOPHY" CLASS
(Publisher: Theosophy Company, Los Angeles )

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ANSWERS TO QUESTIONS AT
AN INFORMAL "OCEAN OF THEOSOPHY" CLASS.


These Answers to Questions were given by Robert Crosbie


ROBERT CROSBIE, 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.

The simplicity, the directness, the spirit of Mr. Crosbie's
Answers to Questions, is best represented 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.

Mr. Crosbie's replies were in all cases but to provide a
focus for thought. His was the voice of devotion, speaking
in response to the aspiration of the questioner. 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.

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. The student, being "the
final authority" for himself, should not accept any
statement by any being whatever unless he himself perceives
its truth.


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PART 3 On MASTERS

p.20
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, OCEAN), "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 express 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 OCEAN, 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."

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