We appeal, therefore, to all who wish to raise themselves and their fellow creatures — man and beast — out of the thoughtless jog-trot of selfish everyday life. . . . What is wanted is true knowledge of the spiritual condition of man, his aim and destiny. — W. Q. Judge
We speak about the "nature" of things, and usually very superficially, meaning only the qualities most obviously manifested and easily perceived. We say it is the nature of a bird to fly, a fish to swim, of honey to be sweet; but are only using human terms for partial outer manifestations of these material forms. Their real Nature is not so easily labeled. And what is the "nature" of Nature?
In Theosophical parlance we often speak of Seven; the seven angels, seven governors, seven keys, seven jewels, seven globes, seven rounds, seven races, etc. — and the seven-fold nature of man. It is safe to say that without understanding the seven principles of man, we can in nowise understand the "nature" of man.
Now Nature is also seven-fold, a great Unity, a vast Hierarchical Structure that expresses through many Hierarchies. To simplify, let us consider a three-fold aspect, a trinity through which we might say Nature manifests, the trinity of Spirit, Soul and Body.
Spirit Law One Law (Divine Justice for all) Soul Process One Process (dual aspect of involution-evolution) Body Qualities
One Quality (Wisdom-Love in action)
Now man has the privilege of working with Nature, thus becoming co-creator of ever more refined and glorified forms. He may consciously cooperate with the trinity of Nature. He who works in aiding the evolution, development and perfecting of form in any of the lower kingdoms — is at the same time refining and perfecting the expression of himself (and of the great whole, for all is one). Thus the "body" of Nature is glorified in the great evolutionary unfoldment. And as the forms are refined they become increasingly better channels for the Higher Forces of Nature.
These Higher Forces, which we may term the Atma-Buddhi of Nature, can only become manifest as men attune themselves to the Inner Heart of Nature. As man's Higher Manas "touches the hem of the garment" of the Inner Truth, it thereby draws virtue into itself which is transmitted through his lower vehicles. Porphyrios has said "Of that nature which is beyond intellect many things are asserted according to intellection, but it is contemplated by a cessation of intellectual energy better than with it." By aspiration which is prayer, by adoration which is loving service, by faith which is a silent "listening" — we become aware of the voice and will of our own Higher Nature, which is a part of the Higher Nature of All.
May we change the arrangement of the Occult Law "Dare — Do — Be Silent" — in this instance to read: "Be Silent — Dare — Do." Only in the deepest part of our Nature, at the "silent center" which is Light, Life and Love in unexpressed purity — can we hear the voice of That Nature which is the expression of the great and glorious Hierarchy of Truth. Only in that silent center may we in some faint degree catch a glimpse of the nobility and grandeur of the visible garments of Nature in the far distant future. Only in that silent center may we become at-one with the Divine Heart, the "Nature" of that which is.
We hear it said, "O, what can you expect, that is human nature!" Or, "Do not expect too much, it is human nature to be jealous, to hate, lust and war!" No greater falsehood was ever perpetuated! It is destined that man shall become that which he desires and wills. Our real Nature is Divinity Itself and it is for the individual to choose which shall grow and predominate, his lower or his higher nature.
When Katherine Tingley met H. P. B.'s teacher at Darjiling, during a conversation with her he said, "To move away from the material plane of effort and thought and personality, — that is what the Soul is urging us to do: to move out into the hidden vast realities of life, and understand that within and above and around us, and in the very atmosphere in which our thoughts and feelings exist, Universal Life is pulsating continuously in response to our yearning and questionings. . . . So the aspirant should not think about the cultivation of powers, but live in the light and strength of his own Higher Nature. The Divine Law is in every man and woman, and each must find it there for himself, and make it manifest in his life. . . . Selflessness attains; selfishness defeats: men's possibilities are in direct proportion to their ability to see beyond themselves and to feel for others."
There is a perfect plan of evolution inherent within the Inmost Consciousness of our Galaxy (the karmic seed of a previous Manvantara). We are part of it. Shall we not rejoice in this colossal concept? What a profound privilege to become conscious workers with the "Nature" of this great wonder, to aid in bringing into visible form, the glories and harmonies of this "Nature."
Be Silent — Dare — Do.
"In the search for freedom, in the quest for sublime perfection, there is eternal alliance between Man and Nature . . . and it is in the plan of evolution that we should enjoy this noble silent companionship, and that all Nature should constantly appeal to and invoke that which is impersonal, and therefore godlike, in ourselves."
Working with Nature, we work with Divinity. We become Divine Artificers, working with the Fire of Life Itself, aiding in the work of the unfoldment of perfection through the Seven-fold Nature of All.
He who would follow in the footsteps of the Great Ones who have gone before, must learn through cooperation, service and sacrifice. He who would finally win the privilege to use Nature's secret key into the "Absolute" must choose to remain selfless "till the endless end."
"Thou art enlightened — Choose thy way. . . .
"Hark! . . . from the deep unfathomable vortex of that golden light in which the Victor bathes, All Nature's wordless voice in thousand tones ariseth to proclaim:
Joy unto ye, O Men of Myalba.
A Pilgrim hath returned, back "from the other shore."
A new Arhan is born.
Peace to all Beings."