The Theosophical Forum – March 1944


The heritage of man is man himself. Each man is the builder of himself, and the destroyer maybe. Each man is his own regenerator and savior, and each man undoes the work upon himself which mayhap for aeons in the past he had been building. This statement may sound recondite, difficult to understand, a dark saying; and yet I wonder that anyone could or might doubt so self-evident a truth. Is it not clear enough that what a man is, he is; and that what he is, is the result of his former lives, the resultant of his thoughts and his feelings, the resultant of his previous willings and thinking and feeling? We make ourselves, we fashion our own characters.

This is one of the commonplaces of human experience. But just think what it means to grasp it in fulness. We make our lives shapely from day to day and year to year and from life to life; or we make them very ugly; and no one is to blame on the one hand, and no one is to be praised on the other hand, except the worker himself, the man himself. Just think how just this is. We have nobody, nought outside ourselves, to blame if we have made ourselves unshapely and ugly and full of sorrow and pain, save we ourselves; and there is none to be praised when our lives become shapely and beautiful in symmetry through our own efforts, save we ourselves. A man by thinking may change his character, which means changing his soul, which means changing his destiny, which means changing everything that he is or becomes in the present and in the future. Why blame the blameless gods for our own faults, for molding us in the patterns that we ourselves have shaped? It is the old idea of "passing the buck" — slang, but oh how expressive! throwing the blame on someone else. This is the surest way to go down instead of going up; for the recognition of truth and the recognition of justice and the cognisance of responsibility in a man, by a man of himself, is the first step to climbing the path higher; and what hope there is in this. Think of the mistakes we have made in the past, the wrongs that we have wrought on others and on ourselves. Only half the story is told when we say that we have made ourselves and that we are responsible for ourselves. The other half of the story is what we have done upon others: how we have helped to shape their lives in beauty, or to misshape their lives in ugliness.

This recognition of man's responsibility not only to himself, but to others, is the lost keynote of modern civilization, which seems to be infatuated with the idea that things will run themselves, and that all men have to do is to get what they can from the surrounding atmosphere. I think that is a hellish doctrine, and can but produce its harvest of misery. Let a man realize that he is a man and that what he sows he shall reap, and that what he is reaping he himself has sown, and see how the face of the world will be changed. Each man will become enormously observant not only of his acts which are the proofs of his thoughts and his feelings, firstly upon himself, but perhaps more important, what impact he makes upon others. I think it is the lack of this feeling of individual responsibility and mass responsibility in the world today which is the cause of the many, many horrors which are growing worse instead of better. It fosters the belief that violence can right a wrong. It never can. Violence never has perished by adding violence unto it. No problem ever has been solved after that manner. It is against the laws of being, against the laws of things as they are. Think it out, and you will see it yourself.

What is a man's heritage? I say again, it is man himself. I am myself because I made me in other lives. And how ashamed I am of myself at times that I have not made me wiser and better and higher and nobler in every way; and how I bless the whispering intimations of divinity within my heart that I can say I am not worse than I am! You see, this is the first realization of my responsibility to all — and the all includes me. And here is a wonder-thought: when a man does right, no matter at what cost to himself, he strengthens himself and he strengthens all others. It is a work of wonderful magic. And when a man does evil, is it not obvious that he weakens himself? First there is the weakening of his will, then the soiling of his thoughts, and then the lessening of the strength of his genuine inner feelings. The very contact with such a man, provided he follow the downward path long enough, causes the self to be soiled. Even as one rotten apple, they say, will ruin a whole barrelful of sound fruit, so will an evil character adversely and evilly affect not only himself, but all unfortunates who may be near him.

We can save ourselves from this very easily, because there are few things so revealing as evil. It has naught to stand upon except illusion. Leave it alone and it will vanish like a mist. Do not strengthen it with pouring more evil into the illusion from your own energy. If it has naught to stand upon, no source of vital activity within itself, it falls, it goes to pieces. How different is good, which is health-giving and strengthening and cleansing. Such simple truths, and so profound! I suppose the most simple things are the most beautiful and the most profound.

So this doctrine of the heritage of a man which is himself is simply the doctrine of another chance for the man whose life has been spoiled by himself. No other man can spoil you unless you yourself co-operate in the spoiling. None other can make you evil unless you conjoin in the suggestion or in the doing. Blame not the other for your fall. It is yourself who falls, and you will never fall, you would never have fallen, unless you had preferred that which brought about the fall. Such simple truths, and yet they comprise a code of divine conduct for us men on this earth. A child may understand these things because they are so clear, they are so obvious.

The doctrine of another chance! Think of the man — any one of us — who has made a mess of his life and wonders why ill fortune and misfortune and unhappiness and misery and other terrible things come upon him, until sometimes in the agony of self-reproach he cries, "Lord, deliver me from this hell." It is the old weak appeal to something where no help lies; for help is here within; the divinity lies in your breast, the source of all strength and grandeur; and the more you appeal to it the more you exercise it, the more you strengthen your own self, advance in truth and wisdom, rise above all the planes of weakness and sorrow and pain brought about by evil-doing.

So you have made yourself; and in your next life you will be just what you are now making yourself to be. You will be your own heritage. You are now writing, as it were, your last will and testament for yourself. When a man realizes this wonderful fact, he no longer blames others, no longer sits in judgment upon his brothers. He no longer says: I am holier than thou — an attitude which is the sure mark of the weak and of the poor in spiritual life.

There is a wonderful French proverb which runs thus: Tout com-prendre, c'est tout pardonner: To understand everything is to forgive all. To understand all the hid causes, the results, the past destiny, the present strength, the temptation, the virtue, whatever it may be — to understand all this is to have divine knowledge, and it means to forgive. It is a wonderful proverb and must have been uttered, I venture to say, first by some human being who had a touch of illumination. I know myself by my own experience that when I have been hurt, or am hurt and think I am unjustly treated, I say to myself, even when it seems to me that the wrong doing unto myself is obvious: If I could read the heart of my brother who has wronged me, read back into the distant past and see what mayhap I did to him to wrong him, perhaps I would realize that he now is as unconscious of the wrong he does me as I was then of the wrong I did to him. I shall not increase the treasury of virtue and happiness and peace in this world by taking up the gauge of battle and injecting more fury and hatred into a hatred-ridden world. But I can do my part in strengthening myself, do my part in getting some illumination from above-within, from the god within me, by doing what I myself have taught: practising what I preach. Peace and happiness come from this, and the sense of increased self-respect and the growth of pity.

Do you know, I sometimes think that pity or compassion is one of the most celestial visitors to the temple of the human heart. The old sages used to say that nought but the gods really pay men exact justice, or what they think is justice and flatter themselves that they are right. The gods upon their azure seats hear all, see all, feel all, understand all, and are filled with pity. Think, if any one of us human beings were weighed in the strictest scales of karmic justice untempered by pity and wisdom, what chance do you think any one of us would have to escape condemnation? Does any one of you think that you are so spotless in virtue and holy strength that the scales would not fall against you? If so, you are very, very happy — or very, very blind! I think that if such spotless purity of past karman were yours, you would not be here as a man on this earth working out your own heritage — yourself.

True it is that in the future all the human race are going to be gods, and there is no reason on earth why we should not begin in the present instant of time to grow towards godhood. You win all, you gain all, you lose naught. From driven slave of past karman you become the orderer in time of your own destiny, for you are your own heritage. What a doctrine of comfort! What light it bestows on us!

Theosophical University Press Online Edition