on theosophy and the t.s.
all the work that any of us do anywhere redounds to the interest and benefit of the whole t.s., and for that reason we know that we are united.
the self is one and all-powerful, but it must happen to the seeker from time to time that he or she shall feel the strangeness of new conditions; this is not a cause for fear. if the mind is kept intent on the self and not diverted from it, and comes to see the self in all things, no matter what, then fear should pass away in time. i would therefore advise you to study and meditate over the bhagavat gita, which is a book that has done me more good than all others in the whole range of books, and is the one that can be studied all the time.
this will do more good than anything, if the great teachings are silently assimilated and put into action, for it goes to the very root of things and gives the true philosophy of life.
if you try to put into practice what in your inner life you hold to be right, you will be more ready to receive helpful thoughts and the inner life will grow more real. i hope with you that your home may become a strong centre of work for theosophy.
you want to know the inner situation of the t.s., well, it is just this: we have all worked along for eighteen years, and the t.s. as a body has its karma as well as each one in it. those in it who have worked hard, of course, have their own karma, and have60 brought themselves to a point ahead of the t.s. now, if the branches are weak in their knowledge of theosophy, and in their practise of its precepts and their understanding of the whole thing, the body is in the situation of the child who has been growing too fast for its strength, and if that be the case it is bound to have a check. for my part i do not want any great rush, since i too well know how weak even those long in it are. as to individuals, say you, ... and so on. by reason of hard and independent work you have got yourselves in the inner realm just where you may soon begin to get the attention of the black magicians, who then begin to try to knock you out, so beware. attempts will be silently made to arouse irritation, and to increase it where it now exists. so the only thing to do is to live as much as possible in the higher nature, and each one to crush out the small and trifling ebullitions of the lower nature which ordinarily are overlooked, and thus strength is gained in the whole nature, and the efforts of the enemy made nil. this is of the highest importance, and if not attended to it will be sad. this is what i had in view in all the letters i have sent to you and others. i hope you will be able to catch hold of men, here and there, who will take the right, true, solid view, and be left thus behind you as good men and good agents.
when i was in —— i broached to you and others the plan of getting theosophy to the working people. has anything been done? it must be simply put. it can be understood. it is important. let us see if this thing cannot be done; you all promised to go to work at it. why not turn, like the bible man, to the byways and hedges from all these people who will not come? then i feel sure that, if managed right, a lot of people who believe in theosophy but don't want to come out for it, would help such a movement, seeing that it61 would involve talking to the poor and giving them sensible stuff. if need be, i'd hold a meeting every night, and not give them abstractions. add music, if possible, etc. now let me hear your ideas. time rolls on and many queer social changes are on the way.
i have your long letter from —— and you are right as to conduct of branches. no branch should depend on one person, for, if so, it will slump, sure; nor on two or three either. here they depended on me for a long time, and my bad health in voice for a year was a good thing as it made the others come forward. —— is right enough in his way, but certainly he ought to be fitting himself for something in addition to speaking, as the t.s. has to have a head as well as a tongue; and if a man knows he is bad at business, he should mortify himself by making himself learn it, and thus get good discipline. we sadly need at all places some true enthusiasts. but all that will come in time. the main thing is for the members to study and know theosophy, for if they do not know it how can they give any of it to others? of course, at all times most of the work falls upon the few, as is always the case, but effort should be made, as you say, to bring out other material.
... i am abundantly sure that you are quite correct in saying that it is the branches which work that flourish, and that those addicted to "parlour talks" soon squabble and dwindle. you have gone right to the root of the matter. so, also, i agree with you, heart and soul, in what you say as to the policy of a timid holding and setting forth of theosophy. nothing can be gained by such a policy, and all experience points to energy and decision as essential to any real advance.
you are, i think, quite right to attempt to get all members to work for their individual advance, by62 working for their branches. by doing things in this way, they provide an additional safeguard for themselves, while forming a centre from which theosophical thought can radiate out to help and encourage others who are only beginning their upward way.
i find that you state my view exactly. that view is that the a b c of theosophy should be taught all the time, and this not only for the sake of outsiders, but also for the sake of the members who are, i very well know, not so far along as to need the elaborate work all the time. and it is just because the members are not well grounded that they are not able themselves to get in more inquirers. just as you say, if the simple truths practically applied as found in theosophy are presented, you will catch at last some of the best people, real workers and valuable members. and theosophy can best be presented in a simple form by one who has mastered the elements as well as "the nature of the absolute." it is just this floating in the clouds which sometimes prevents a branch from getting on. and i fully agree, also, that if the policy i have referred to should result temporarily in throwing off some few persons it would be a benefit, for you would find others coming to take their places. and i can agree with you, furthermore, out of actual experience.
you by no means need to apologise for asking my attention to the matter of your joining the theosophical society. it is my great desire and privilege to give to all sincere enquirers whatever information i may possess, and certainly there can be no greater pleasure than to further the internal progress of any real student and aspirant. i think you quite right in wishing to identify yourself with the theosophical society, not only because that is the natural and obvious step for anyone sincerely interested; but also because each additional63 member with right spirit strengthens the body for its career and work.
in taking advantage of an opportunity to introduce theosophy into the secular press you are doing exactly the work which is so invaluable to the society, and which i so constantly urge upon our members. it is in this way that so very many persons are reached who would otherwise be quite inaccessible, and the amount of good which seed thus sown can accomplish is beyond our comprehension. you have my very hearty approval of and encouragement in your work and i am very sure that that work will not be without fruit.
new york, october 11th, 1892.—this is the era of western occultism. we are now to stand shoulder to shoulder in the u.s. to present it and enlarge it in view of coming cussedness, attacks which will be in the line of trying to impose solely eastern disciples on us. the masters are not eastern or western, but universal.
i shall be glad to give you any information possible respecting theosophy and the theosophical society, but i think you err in supposing that the purpose of either is to encourage the study of what is known as the occult arts. knowledge concerning, and control of, the finer forces of nature are not things which should be sought after at our elementary stage of progress, nor would such attainment be appropriate, even if possible, to anyone who had not thoroughly mastered the principles of theosophy itself.
mere desire for powers is a form of selfishness, and receives no encouragement from our teachers. mme. blavatsky stated this matter very clearly indeed in an article published in lucifer, entitled "occultism versus the occult arts." when persons without a large preliminary training in the real wisdom-religion seek64 knowledge on the occult plane they are very apt, from inexperience and inadequate culture, to drift into black magic. i have no power to put you into communication with any adept to guide you in a course of occult study, nor would it be of service to you if the thing was possible. the theosophical society was not established for any such purpose, nor could anyone receive instructions from an adept until he was ripe for it. in other words, he must undergo a long preliminary training in knowledge, self-control, and the subjugation of the lower nature before he would be in any way fit for instruction on the higher planes. what i recommend you to do is to study the elementary principles of theosophy and gain some idea of your own nature as a human being and as an individual, but drop entirely all ambition for knowledge or power which would be inappropriate to your present stage, and to correct your whole conception of theosophy and occultism.
