Theos-Talk Archives (September 2002 Message tt00033)

Sept 3 2002.

Re: What can Theosophy do for me ?

Dear Friends:

A number of times this question has come up and there have
been many answers, One of the best I found reads:


"There are two doctrines spoken of in the Wisdom Religion,
viz., the doctrine of the Eye (or Head) and the doctrine of
the Heart. The doctrine of the Eye is the intellectual one,
the doctrine of the Heart is spiritual, where knowledge
springs up spontaneously within.

[If] it is this latter which you crave...I can assure you
Theosophy will lead you to. There is no need to grope, nor
stagger, nor stray, for the chart that has led many to the
goal is in your hands in the philosophy of Theosophy.

And let me say here to you: do not be too anxious; abide the
time when your own inner demands shall open the doors, for
those Great Ones who I know exist, see every pure-hearted
earnest disciple, and are ready to give a turn to the key of
knowledge when the time in the disciple's progress is ripe.

No one who strives to tread the path is left unhelped.

The Great Ones see his "light," and he is given what is
needed for his better development. That light is not mere
poetical imagery, but is actual, and its character denotes
one's spiritual condition; there are no veils on that plane
of seeing.

The help must be of that nature which leaves perfect freedom
of thought and action; otherwise, the lessons would not be
learned. Mistakes will occur, perhaps many of them, but, as
is said, "twenty failures are not irremediable if followed
by as many undaunted struggles upward." The help will come
for the most part in ordinary ways and from one or another
of the companions with whom you were possibly connected in
other lives, and whom your soul will recognize.
The Great White Lodge exists for the service of humanity.

They [the Masters] need and welcome workers in the world. Is
it strange, then, that the light of souls attracted toward
the path of unselfishness should receive Their cognition,
and when deserved-when needed--such succor as Karma permits?
They, Themselves, have written, "Ingratitude is not one of
our vices;" and while we may not claim gratitude from Them,
yet we may be sure that compassion absolute is there, and
with it the understanding of the nature and needs of each
aspirant.

There may, and there often does come a time when one feels,
as you say, like "standing on nothing, in nothing and about
to topple over." The center of consciousness has been
changed; old landmarks are slipping away, and some times
black doubt ensues. Doubt and fear belong only to the-
personal consciousness; the real Perceiver, the Higher Ego
has neither.

The Gita says, "cast aside all doubt and fight on." You may
remember what Judge says in one of the "Letters," likening
such condition to the case of one on a strange path and
suddenly surrounded by a fog; the way is obscured, danger
may lie in any direction; the thing to do is to stand still
and wait, for it is only a fog-and fogs always lift. And
never for one moment think that you are not going on with
your "journey." It is well for us if we can always have deep
down in our heart of hearts the consciousness of the
nearness of Masters; by Their very nature They must be near
to every true aspirant.
May I add one word to you, as a friend and brother: make
clean and clear, first, the mental conceptions and
perceptions; the rest will follow naturally; there will be
no destruction-the Undesirable will die a natural death.

"Grow as the flowers grow," from within outwards.

There is plenty of material, as well as help, in the
devotional books to the realization of the heart doctrine,
for they are designed to awaken the Buddhic faculty-that of
Intuition, the only means by which light can come to you or
anyone.

Printed words and the information that they indicate, are
only "ladders" by which the learner can climb to Wisdom.
Each one has to make his own connection with higher planes
and Those who live in higher realms. It has often been said
that "when the materials are ready, the Architect will
appear." So our work must be to get the material ready, and
that means we have to get rid of the purely personal bias by
making Theosophy a living power in our lives. So long as we
are working for some reward, are inclined to be despondent
or impatient, we shall be placing obstacles in our own way.

Read THE VOICE OF THE SILENCE and see the keys of the
different "portals." [ 3rd Fragment, p. 52-3]

Dana, the key of Charity; consideration for others, no
matter what their state. Shila, the key of harmony in word
and act; that means among other things, sincerity-not to let
acts belie one's words, or words, one's acts. Kshanti,
patience sweet that naught can ruffle. These three, if
practised, will create a fairer and clearer atmosphere.
Shila counterbalances the cause and the effect and leaves no
further room for karmic action. The same idea is set forth
in the Gita where it says that "Freedom comes from a
renunciation of self-interest in the results of our
actions."
The question always is, "How shall we stand the pressure?"
Patience and fortitude are necessary under every condition.
The ripening of one's Karma presents the opportunity to gain
these qualities, and it is well that we should learn the
lesson. The principal effect of Karma is mental and
psychical.

Family Karma is not our own, and will come about sooner or
later. The same with difficult financial conditions, or any
other hard circumstances: they will come to all. So we
should strive for calmness, patience, and fortitude, and
also have full confidence that the tide is bound to turn,
even at the fifty-ninth minute of the eleventh hour. "If the
candidate has faith, patience and confidence, verily he will
not have to wait too long." There is one thing that should
be remembered in the midst of all difficulties; it is this-
"When the lesson is learned the necessity ceases."

We should know that Karma does not castigate; it simply
affords the opportunity for adjustment. No one can
precipitate our Karma upon us, nor would anyone wish to do
so; so, whatever happens, it is well to remember that it was
caused by ourselves, precipitated by ourselves, can be met
by ourselves. We must, then, assure ourselves that nothing
can possibly overwhelm us. It is better to assume a cheerful
attitude to cultivate in one's self a feeling of confidence,
and endeavor to impart it to our nearest. Our anxiety and
inner fears, as well as our outward expression of them, may
go a great way in depressing those who love us and whom we
love.

We all get in that temporary state of loneliness, but it
should be a matter of encouragement to us that we are not
alone in reality, for we have company, although we may not
be aware of it in our momentary sense of personal isolation.

There is a point in our progress which involves the passing
from one state of thought and action into another, and
knowing this, we should not be dismayed nor disturbed by
anything that may come to pass. It may seem to you that you
are now useless, and your future circumstances dark and
foreboding. These are only shadows of the past cast on the
screen of the present; like shadows they will pass, if you
but recognize them for what they are.
Are you thinking too much of yourself, your present
conditions and your prospects? This is not a firm reliance
on the Law of your own being which brings to you the very
opportunities that your soul progress needs.

What if the future presents no clear view; what if your
desires are not fulfilled; what if your progress is not at
all apparent-why worry about it? You cannot change it. All
you can do is the best you can under existing circumstances,
and that is the very thing you should do, dismissing from
your mind all thought of those things which are not as you
would have them.

Your studies and your efforts are futile if you are
disturbed inwardly. The first thing then is to get calmness,
and that can be reached by taking the firm position that
nothing can really injure you, and that you are brave enough
and strong enough to endure anything; also that all is a
necessary part of your training.

Mr. Judge once said, "It may be a child's school, but it
takes a man to go through it." Then why not make up your
mind to go through it, no matter what the circumstance or
condition? Others have; you can. Are you of weaker caliber
than they?

The whole position of the sincere student is summed up in
the words: "Hold on grimly; have confidence and faith; for
faith in the Master will surely bring victory." We must
"have patience, as one who doth forevermore endure"-and
forget ourselves in working for others.

You speak of a surer sense of truth than any manner of
reasoning. This: is the action of Buddhi-direct
cognition-the goal to which all right philosophy and life
leads. In our sincere efforts we at times may have flashes
from that seat of consciousness. The great result would be
to have the continuous cooperation of Manas and
Buddhi-higher mind and spiritual knowledge; to work as the
god-man, perfect in all his parts, instead of the present
sectional operation which obtains.

You may remember that in The Voice of the Silence there are
two doctrines mentioned. The Doctrine of the Eye is that of
the brain consciousness, composed largely of external
impressions.

The Doctrine of the Heart is of the spiritual consciousness
of the Ego- not perceived by the brain consciousness until
right thought, and right action which sooner or later
follows it, attune certain centers in the brain in accord
with the spiritual vibration. It might be well to read The
VOICE over and meditate on its sayings. You have had much of
the intellectual side; there should be as much of the
devotional; for what is desirable is the awakening of the
spiritual consciousness, the intuition-Buddhi-and this
cannot be done unless the thoughts are turned that way with
power and purpose.

You may, if you will, set apart a certain half-hour, just
before retiring and after arising-as soon as possible
after-and before eating. Concentrate the mind upon the
Masters as ideals and facts-living, active, beneficent
Beings working in and on the plane of causes.

Meditate upon this exclusively, and try to reach up to Them
in thought. If you find the mind has strayed, bring it back
again to the subject of meditation. The mind will stray more
or less, at first, and perhaps for a long time to come, but
do not be discouraged at the apparent results if
unsatisfactory to your mind.

The real results may not at once be apparent, but the work
is not lost, even though not seen. It is more than likely
that the work in this direction will be perceived by others
rather than yourselves. Never mind the past, for you are at
the en trance of a new world to you as persons. You have set
your feet on the path that leads to real knowledge.

The "FRIENDLY PHILOSOPHER "

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copied by DTB