The Theosophical Forum – July 1938

OUR TWO INVISIBLE COMPANIONS (1) — Katherine Tingley

These two forces: the physical dominated by the spiritual, the mind illuminated by treasures of truth and inspiration from the Higher Self, these two, working together, will bring about results that are unbelievable. Nor will it take all eternity to bring about these things. The very atoms of our body can be touched by the fire of divine life and brought into harmony with the mind and soul, controlled as the master musician controls his instrument, by the Higher Self.

For life is Light and Light is life, and the Christos-spirit is in everything in degree. Could we sit at the feet of the Law like little children, could we free our minds from misconceptions and learn from nature and listen to the Christos-voice within, oh what revelations would come to us! We should then be able to say, This is immortal and that is mortal; this belongs to the animal nature of man, and that to the spiritual. The power to do this is the power that we need, arousing us from the dead, so to speak, and bringing to us light and illumination.

From the time that a vow is taken the disciple has ever with him two forces: two invisible companions formed of his own essence, one evil, one divine; the secretion or objectivation of the opposite poles of his own self-consciousness, they represent his good and evil angels, the Augoeides and its counterpart, each seeking to absorb his being. One of these in the end must prevail over the other, and one or the other is strengthened by every act and thought of his life. They are his higher and lower potentialities passing slowly into potency, as the energies (both good and evil, note) . . . are awakened. . . .

Our problem is to transfer more and more of ourselves to the real battle-field. That field is one that consists of the feelings and thoughts of men; therefore, by right feeling and thought is the battle maintained. Our strength lies in keeping positive; in holding a steady joy in our hearts; in a momentary meditation on all floating great ideas till we have seized them and made them ours; in a meditation with the imagination on the life of humanity in the future, and its grandeur; in dwelling on the conception of Brotherhood. . . .

Yet never can we reach that point of spiritual discernment until we have found within our own hearts something new: a larger sympathy for all that lives, and a broader, deeper, grander conception of human life and the superb laws that govern it.

I think each is a focalization to a point of all the good and all the evil elements to which we have given conscious life in the past. At each moment, as we consciously incline toward good or evil, one or the other feeds into and fills the mind. And it is obvious that the point of connexion with either is that failing or virtue to which we are most inclined. However small a point, it must, if encouraged, lead to and involve all the rest on that side of the stores of our nature and the universe. If this is true, it follows that to give our conscious volitional encouragement and backing to any fault or any failing, is an immensely pregnant move downward.

But if effort be continual, if no failures or falls discourage the aspirant and are always followed "by as many undaunted struggles upward," he has always the help and counsel of the divine "Daimon," the "Warrior"; and victory, however far away, is certain. For this is an unconquerable power, "eternal and sure," an actual presence and inspiration, if you will but recognise it, having faith and faith and faith.

FOOTNOTE:

1. Reprinted from Theosophy: the Path of the Mystic, pp. 22-25. (return to text)


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