Letters That Have Helped Me — William Q. Judge


Hitherto I Have Been an Exile from My True Country; Now I Return Thither. Do Not Weep for Me: I Return to That Celestial Land Where Each Goes in His Turn. — Hermes Trismegistos

Letters, Part 1

Links to Letters | 2 | 3 | 4 | 5 | 6 | 7 | 8 |

Letter 1

Dear Brothers and Sisters:

I do not think that you will take it amiss that I again intrude myself before you. I am so far off, and the place where my old friend and teacher — the one who pointed out to me the way that must bring us, if followed, to the light and peace and power of truth — is so dear to me, I would fain speak with those, my fellow-workers, who now live where she worked, and where her mighty soul left the body she used for our advantage. This is surely sufficient reason.

Refer to the Master's letter in The Occult World and you will find him saying that the Masters are philanthropists and care only for that. Hence, the very oldest F. T. S. who has been selfish, and not philanthropic, has never come under the notice of the Masters, has never done anything, in fact, toward the development of the soul in his possession, nothing for the race of man. It is not membership in the T. S., or any other mystical body, that brings us near the Masters, but just such philanthropic work with just the pure motive.

Then I know, and say plainly — for as so close to each other we should plainly speak — that some of us, maybe all, have waited and wondered, and wished and hoped, for what? Variously expressed thus: one wants to go to the Master, not knowing even if it be fitting; another wants to know what is the vague longing inside; another says that if the inner senses were but developed and hopes the Master would develop them, and so on; all, however, expressed by what the Master has himself written, "You want to find out about us, of our methods of work, and for that you seek along the line of occultism." Well, it is right for us to seek and to try and to want to reach to Them, for otherwise we never will in any age get where such Beings are. But as wise thinkers we should act and think wisely. I know many of you and what I am saying should help some as it does me also.

You are all on the road to Masters, but as we are now, with the weak and hereditarily diseased bodies we have, we could not live an hour with Masters did we jump suddenly past space to Them. Some too have doubt and darkness, the doubt mostly as to themselves. This should not be harboured, for it is a wile of the lower man striving to keep you back among the mediocre of the race. When you have lifted yourself up over that level of the race, the enemy of man strikes and strives at all times to bring clouds of doubt and despair. You should know that all, everyone, down to the most obscure, who are working steadily, are as steadily creeping on to a change, and yet on and on to other changes, and all steps to the Master. Do not allow discouragement to come in. Time is needed for all growth, and all change, and all development. Let time have her perfect work and do not stop it.

How may it be stopped? How many have thought of this I do not know, but here is a fact. As a sincere student works on, his work makes him come every day near to a step, and if it be an advance then it is certain there is a sort of silence or loneliness all around in the forest of his nature. Then he may stop all by allowing despair to come in with various reasons and pretexts; he may thus throw himself to where he began. This is not arbitrary law but Nature's. It is a law of mind, and the enemies of man take advantage of it for the undoing of the unwary disciple. I would never let the least fear or despair come before me, but if I cannot see the road, nor the goal for the fog, I would simply sit down and wait; I would not allow the fog to make me think no road was there, and that I was not to pass it. The fogs must lift.

What then is the panacea finally, the royal talisman? It is Duty, Selflessness. Duty persistently followed is the highest yoga, and is better than mantrams or any posture, or any other thing. If you can do no more than duty it will bring you to the goal. And, my dear friends, I can swear it, the Masters are watching us all, and that without fail when we come to the right point and really deserve They manifest to us. At all times I know They help and try to aid us as far as we will let Them.

Why, the Masters are anxious (to use a word of our own) that as many as possible may reach to the state of power and love They are in. Why, then, suppose they help not? As they are Atman and therefore the very law of Karma itself, They are in everything in life, and every phase of our changing days and years. If you will arouse your faith on this line you come nearer to help from Them than you will recognise.

I send you my love and hope, and best thoughts that you may all find the great light shining round you every day. It is there. Your brother,

William Q. Judge

Letter 2

Once more in the absence of ------ I send you a word of brotherly greeting. I would ask you to read it impersonally in every part, as I have no reserved thoughts and no ulterior aim in it, and have not had any letters or news from anyone to lead me to write. We are so far away from each other that now and then such a greeting is well, and should be taken in the spirit it is sent. It is not possible to send to any other household as none other exists in the Society, you being unique in this, that you are the only one. Here we have no such thing, all nearly living at other places, and this being merely a centre for work.

Many times have co-operative households been tried and failed. One was tried here and is famous. It was called the Brook Farm, but it had no such high aim and philosophy behind it as you have, and thus the personal frictions developed at any place of close intimacy broke it up. That should be a guide to you to enable you to watch and avoid. Yours may alter in number and in personnel, but can never really be broken up if the aim is high and the self-judgment is strict and not self-righteous. I am not accusing you of this, but only stating a common human danger, from which the Theosophist is not at any time exempt. Indeed, he is in danger in your centre from the fact that strong force revolves around it. Hence all must be ever careful, for the personal element is one that ever has a tendency to delude us as it hides behind various walls and clothes itself in the faults, real or imaginary, of others.

Your centre being the only one as yet of such size, it is useful to think how you may best all act as to make it truly international. Each one has a right to his or her particular "crank," of course, but no one ought to think that anyone else is to be judged from not being of the same stripe of "crank." One eats meat, another does not. Neither is universally right, for the kingdom of heaven does not come from meat, or from its absence. Another smokes and another does not; these are neither universally right nor wrong, as smoke for one is good and for another is bad; the true cosmopolitan allows each to do in such matters as he likes. Essentials are the only things on which true occultism and Theosophy require an agreement, and such temporary matters as food and other habitual daily things are not essentials. One may make a mistake, too, of parading too much his or her particular line of life or act. When this is done the whole world is bored, and nothing effective or lasting is gained except a cranky impression.

In a place like yours, where so many of all sorts of nature are together, there is a unique opportunity for gain and good in the chance it gives one for self-discipline. There friction of personality is inevitable, and if each one learns the great "give and take," and looks not for the faults of the others but for the faults he sees in himself, because of the friction, then great progress can be made. The Masters have said that the great step is to learn how to get out of the rut each one has by nature and by training, and to fill up the old grooves. This has been misconstrued by some who have applied it to mere outer habits of life, and forgotten that its real application is to the mental grooves and the astral ones also. Each mind has a groove, and is not naturally willing to run in the natural groove of another mind. Hence comes often friction and wrangle. Illustrate it by the flanged wheel of the steam-engine running on a track. It cannot run off nor on a track of broader or narrower gauge, and so is confined to one. Take off the flange and make the face of the wheel broader, and then it can run on any road that is at all possible. General human nature is like the engine, it is flanged and run for a certain size of track, but the occultist or the would-be one should take off the flange and have a broad-faced wheel that will accommodate itself to the other mind and nature. Thus in one life even we might have the benefit of many, for the lives of other men are lived beside us unnoticed and unused because we are too broad and flanged in wheel, or too narrow and flanged also. This is not easy, it is true, to change, but there is no better opportunity than is hourly presented to you in the whole world, to make the alteration. I would gladly have such a chance, which Karma has denied me, and I see the loss I incur each day by not having it there or here. You have it, and from there should go out to all the earth soon or late, men and women who are broad and free and strong for the work of helping the world. My reminding you of all this is not a criticism, but is due to my own want of such an opportunity, and being at a distance I can get a clearer view of the case, and what you have for your own benefit and also for all others.

It is natural for one to ask: "What of the future, and what of the defined object, if any for our work?" That can be answered in many ways.

There is, first, our own work, in and on ourselves, each one. That has for its object the enlightenment of oneself for the good of others. If that is pursued selfishly some enlightenment comes, but not the amount needed for the whole work. We have to watch ourselves so as to make of each a centre from which, in our measure, may flow out the potentialities for good that from the adept come in large and affluent streams. The future then, for each, will come from each present moment. As we use the moment so we shift the future up or down for good or ill; for the future being only a word for the present — not yet come — we have to see to the present more than all. If the present is full of doubt or vacillation, so will be the future; if full of confidence, calmness, hope, courage and intelligence, thus also will be the future.

As to the broader scope of the work, that comes from united effort of the whole mass of units. It embraces the race, and as we cannot escape from the destiny of the race we have to dismiss doubt and continue at work. The race is, as a whole, in a transition state, and many of its units are kept back by the condition of the whole. We find the path difficult because, being of the race, the general race tendencies very strongly affect us. This we cannot do away with in a moment. It is useless to groan over it: it is also selfish, since we, in the distant past, had a hand in making it what it now is. The only way we can alter it is by such action now as makes of each one a centre for good, a force that makes "for righteousness," and that is guided by wisdom. From the great power of the general badness we each one have a greater fight to wage the moment we force our inner nature up beyond the dead level of the world. So before we attempt that forcing we should, on the lower plane, accumulate all that we can of merit by unselfish acts, by kind thoughts, by detaching our minds from the allurements of the world. This will not throw us out of the world, but will make us free from the great force which is called by Boehme the "Turba," by which he meant the immense power of the unconscious and material basis of our nature. That material base being devoid of soul is more inclined on this plane to the lower things of life than to the higher.

Hence, until we have in some degree conquered that, it is useless for us to be wishing, as so many of us do, to see the Masters and to be with Them. They could not help us unless we furnish the conditions, and a mere desire is not the needed condition. The new condition calls for a change in thought and nature.

So the Masters have said this is a transition age, and he who has ears to hear will hear what has thus been said. We are working for the new cycles and centuries. What we do now in this transition age will be like what the great Dhyan Chohans did in the transition point — the midway point — in evolution at the time when all matter and all types were in a transition and fluid state. They then gave the new impulse for the new types, which resulted later in the vast varieties of nature. In the mental development we are now at the same point: and what we now do in faith and hope for others and for ourselves will result similarly on the plane to which it is all directed. Thus in other centuries we will come out again and go on with it. If we neglect it now, so much the worse for us then. Hence we are not working for some definite organisation of the new years to come, but for a change in the Manas and Buddhi of the Race. That is why it may seem indefinite, but it is, nevertheless, very defined and very great in scope. Let me refer you to that part of The Secret Doctrine, penned by Master Himself, where the midway point of evolution is explained in reference to the ungulate mammals. It should give you a glimpse of what we have to do, and remove all vain longings for a present sojourn with our unseen guides and brothers. The world is not free from superstition, and we, a part of it, must have some traces left of the same thing. They have said that a great shadow follows all innovations in the life of humanity; the wise one will not bring on that shadow too soon and not until some light is ready to fall at the same time for breaking up the darkness.

Masters could give now all the light and knowledge needed, but there is too much darkness that would swallow up all the light, except for a few bright souls, and then a greater darkness would come on. Many of us could not grasp nor understand all that might be given, and to us would result a danger and new difficulty for other lives, to be worked out in pain and sorrow. It is from kindness and love that Masters do not blind us with the electric flash of truth complete.

But concretely there is a certain object for our general work. It is to start up a new force, a new current in the world, whereby great and long-gone Gnanis, or wise ones, will be attracted back to incarnate among men here and there, and thus bring back the true life and the true practices. Just now a pall of darkness is over all that no Gnani will be attracted by. Here and there a few beams strike through this. Even in India it is dark, for there, where the truth is hid, the thick veil of theological dogma hides all; and though there is a great hope in it the Masters cannot pierce through to minds below. We have to educate the West so that it may appreciate the possibilities of the East, and thus on the waiting structure in the East may be built up a new order of things for the benefit of the whole. We have, each one of us, to make ourselves a centre of light; a picture gallery from which shall be projected on the astral light such scenes, such influences, such thoughts, as may influence many for good, shall thus arouse a new current, and then finally result in drawing back the great and the good from other spheres from beyond the earth. This is not spiritualism at all, for it has no reference to the denizens of spook-land in any way.

Let us then have great faith and confidence. See how many have gone out from time to time from your centre to many and distant parts of the world, and how many will continue to go for the good and the gain of man of all places. They have gone to all parts, and it must be that even if the centre should be disrupted from causes outside of you, its power and reality will not be destroyed at all, but will ever remain, even after all of it may have gone as far as bricks and mortar are concerned.

I give you my best wishes and brotherly greeting for the new year and for every year that is to come.

Affectionately yours,

William Q. Judge.

Letter 3

I send you this, and you will keep it, using it later on when I give the word. It is to be headed by me later.

The Theosophical movement was begun as a work of the Brotherhood of which H. P. B. is a member, and in which the great Initiate, who was by her called Master, is one of the Chiefs.

It was started among Western people by Western people, the two chief agents being H. P. B., a Russian, and H. S. Olcott, an American. The place where it was started was also Western — the City of New York.

But notwithstanding that the Brotherhood thus had it begun, it must, as a Society, be kept with a free platform, while, at the same time, its members are individually free to take and hold what belief they find approved by conscience, provided that belief does not militate against Universal Brotherhood. Hence they are at perfect liberty to believe in the Lodge of that Brotherhood and in its messengers, and also to accept their doctrines as to man, his nature, powers, and destiny as given out by the messengers on behalf of the Lodge.

The fact is significant that the Theosophical movement was thus, as said, begun in the Western world, in the country where the preparations for the new root race are going on, and where that new root is to appear. This was not to give precedence to any one race or country over another, or to reduce any race or country, but was and is according to the law of cycles, which is a part of evolution. In the eye of that great Law no country is first or last, new or old, high or low, but each at the right time is appropriate for whatever the work is that must be performed. Each country is bound up with all the others and must assist them.

This movement has, among others, an object which should be borne in mind. It is the union of the West with the East, the revival in the East of those greatnesses which once were hers, the development in the West of that Occultism which is appropriate for it, so that it may, in its turn, hold out a helping hand to those of older blood who may have become fixed in one idea, or degraded in spirituality.

For many centuries this union has been worked towards and workers have been sent out through the West to lay the foundations. But not until 1875 could a wide public effort be made, and then the Theosophical Society came into existence because the times were ripe and the workers ready.

Organisations, like men, may fall into ruts or grooves of mental and psychic action, which, once established, are difficult to obliterate. To prevent those ruts or grooves in the Theosophical movement, its guardians provided that necessary shocks should now and then interpose so as to conduce to solidarity, to give strength such as the oak obtains from buffetting the storm, and in order that all grooves of mind, act, or thought, might be filled up.

It is not the desire of the Brotherhood that those members of the Theosophical movement who have, under their rights, taken up a belief in the messengers and the message should become pilgrims to India. To arouse that thought was not the work nor the wish of H. P. B. Nor is it the desire of the Lodge to have members think that Eastern methods are to be followed, Eastern habits adopted, or the present East made the model or the goal. The West has its own work and its duty, its own life and development. Those it should perform, aspire to and follow, and not try to run to other fields where the duties of other men are to be performed. If the task of raising the spirituality of India, now degraded and almost suffocated, were easy, and if thus easily raised could it shine into and enlighten the whole world of the West, then, indeed, were the time wasted in beginning in the West, when a shorter and quicker way existed in the older land. But in fact it is more difficult to make an entry into the hearts and minds of people who, through much lapse of time in fixed metaphysical dogmatism, have built, in the psychic and psycho-mental planes, a hard impervious shell around themselves, than it is to make that entry with Westerners who, although they may be meat eaters, yet have no fixed opinions deep laid in a foundation of mysticism and buttressed with a pride inherited from the past.

The new era of Western Occultism definitely began in 1875 with the efforts of that noble woman who abandoned the body of that day not long ago. This does not mean that the Western Occultism is to be something wholly different from and opposed to what so many know, or think they know, as Eastern Occultism. It is to be the Western side of the one great whole of which the true Eastern is the other half. It has, as its mission, largely entrusted to the hands of the Theosophical Society, to furnish to the West that which it can never get from the East; to push forward and raise high on the circular path of evolution now rolling West, the light that lighteth every man who cometh into the world — the light of the true self, who is the one true Master for every human being; all other Masters are but servants of that true One; in it all real Lodges have their union.

Woe is set apart — not by Masters but by Nature's laws — for those who, having started in the path with the aid of H. P. B. shall in any way try to belittle her and her work, still, as yet not understood and by many misunderstood. This does not mean that a mere person is to be slavishly followed. But to explain her away, to belittle her, to imagine vain explanations with which to do away with what is not liked in that which she said, is to violate the ideal, is to spit back in the face of the teacher through whom the knowledge and the opportunity came, to befoul the river which brought you sweet waters. She was and is one of those servants of the universal Lodge sent to the West to take up the work, well knowing of the pain and obloquy and the insult to the very soul — worst of all insults — which were certain from the first to be hers. "Those who cannot understand her had best not try to explain her: those who do not find themselves strong enough for the task she plainly outlined from the beginning had best not attempt it." She knew, and you have been told before, that high and wise servants of the Lodge have remained with the West since many centuries for the purpose of helping it on to its mission and destiny. That work it would be well for the members of the Theosophical movement to continue without deviating, without excitement, without running to extremes, without imagining that Truth is a matter of either longitude or latitude: the truth of the soul's life is in no special quarter of the compass, it is everywhere round the whole circle, and those who look in one quarter will not find it.

(This letter is marked in red pencil, by the hand of Mr. Judge, "unfinished." In fact, it ends with the word "will," as above, but in publishing earlier some extracts from this letter, the owner had the permission of the writer to supply the last three words, which he had intended to place there when called away, and in his haste for the post, in returning, had omitted to add.)

Letter 4

To The Theosophical Publication Society:

It is with great regret that I learn from recent London advices that the Managers of the Society there think that the Tract, "Epitome of Theosophy," which appeared in The Path, is "too advanced to be reprinted now, and that what is needed is 'a stepping-stone from fiction to philosophy.'

Permit me to say that I cannot agree with this opinion, nor with the policy which is outlined by it. The opinion is erroneous, and the policy is weak as well as being out of accord with that of the Masters. Those Masters have approved the project of the new Society and are watching the unfolding of its policy.

If I had made up that Epitome wholly myself I might have some hesitation in speaking in this way, but I did not. The general idea of such a series of tracts was given to me some two years ago, and this one was prepared by several students who know what the people need. It is at once comprehensive and fundamental. It covers most of the ground, and if any sincere reader grasps it he will have food for his reflection of the sort needed.

If, however, we are to proceed by a mollified passage from folly (which is fiction) to philosophy, then we at once diverge from the path marked out for us by the Masters; and for this statement I can refer to letters from Them in my hands. I need only draw your attention to the fact that when those Masters began to cause Their servants to give out matter in India, They did not begin with fiction, but with stern facts such as are to be found in the Fragments of Occult Truth, which afterwards became Mr. Sinnett's Esoteric Buddhism. We are not seeking to cater to a lot of fiction readers and curiosity hunters, but to the pressing needs of earnest minds. Fiction readers never influenced a nation's progress. And these earnest minds do not desire, and ought not to be treated to a gruel which the sentence just quoted would seem to indicate as their fate.

Then again, I beg to remind my English brothers in this enterprise that they should remember that the United States contain more theosophists and possible subscribers and readers than the whole of Europe. They do not want fiction. They want no padding in their search for truth. They are perfectly able to grasp that which you call "too advanced." The Master some years ago said that the U. S. needed the help of the English body of theosophists. That they did not get, and now do not require it so much, and their ideas and needs must be considered by us. We have twenty-one Branches to your three in Great Britain, and each month, nearly, sees a new Branch. Several have written me that they understand the T. P. S. is to give them good and valuable reprints and not weak matters of fiction.

I therefore respectfully urge upon you that the weak and erroneous policy to which I have referred shall not be followed, but that strong lines of action be taken, and that we leave fiction to the writers who profit by it or who think that thus people's minds can be turned to the Truth. If a contrary line be adopted then we will not only disappoint the Master (if that be possible) but we will in a very large sense be guilty of making false representations to a growing body of subscribers here as well as elsewhere.

I am, Fraternally Yours,

William Q. Judge.

Letter 5

It is a relief to turn from these eternal legal quibbles (of my business) to say a word or two on eternal matters.

Now and then there are underlined sentences occurring in The Path. These ought to be studied. One about one yogee not doing anything not seen in another yogee's mind will open up a subject. Reticence does not always mean ignorance: if we dig out the knowledge we drag down at the same time rocks and debris of other sorts, whereas, if a miner hands us the nugget, that is all we get at the time. So a slight reticence often results in our going at the digging ourselves.

In September Path is another. Getting back the memory of other lives is really the whole of the process, and if some people don't understand certain things it is either because they have not got to that point in their other lives or because no glimmer of memory has yet come.

The communion of saints is a reality, and it often happens that those brought up in the same school speak the same language. While not being one, such are very like co-scholars no matter when or where. Furthermore, there are some peculiar natures in this world who, while they are like mirrors or sponges that reflect and absorb from others certain information, still retain a very strong individuality of their own. So it is with this gentleman whose letter you enclose. There is scarcely any doubt that he, if he tells true tales, sees in the astral light. The description of things "moving about like fishes in the sea" is a real description of one of the manners in which many of these elemental forms are seen. So it may, as premised above, be settled that he sees in the astral light.

He should know that that astral light exists in all places and interpenetrates everything, and is not simply in the free air alone. Further should he know that to be able to see as he sees in the light is not all of the seeing thus. That is, there are many sorts of such sight, e.g., he may see now certain airy shapes and yet not see many others which at the same time are as really present there as those he now sees. So it would seem that there are "layers" or differences of states in the astral light. Another way to state it is that elementals are constantly moving in the astral light — that is, everywhere. They, so to say, show pictures to him who looks, and the pictures they show will depend in great part upon the seer's thoughts, motives and development. These differences are very numerous. It therefore follows that in this study pride must be eliminated. That pride has disappeared from ordinary life does not prove that it has done any more than retreat a little further within. So one must be careful of becoming even inwardly vain of being able to see any such things; for if that happens it will follow that the one limited plane in which one may be a seer will be accepted as the whole. That, then, will be falsity. But if recognised as delusive because partial, then it remains true — so far as it goes. All true things must be total, and all totalities exist at once, each in all, while these partial forms exist partially in those that are total. So it follows that only those that are total reveal entire truth, and those that partake of lower nature — or are partial — receive but a limited view of truth. The elementals are partial forms, while the man's individual soul is total, and according to the power and purity of that form which it inhabits "waits upon the Gods."

Now our bodies, and all "false I" powers up to the individual soul, are "partial forms" in common with the energic centres in astral light. So that it must follow that no matter how much we and they participate in each other the resulting view of the one Truth is partial in its nature because the two partial forms mingling together do not produce totality. But it intoxicates. And herein lies the danger of the teaching of such men as P. B. Randolph, who advocates participation with these partial beings by means of sensual excesses glorified with a name and gilded with the pretence of a high purpose — viz., knowledge: KNOWLEDGE MUST BE CAREFULLY OBTAINED WITH A PURE MOTIVE.

This motive is the point for this gentleman to study. He says that he "will know," and that he "desires to escape from present limitations of this personality, which is all loneliness."

As he did go forward on the path of knowledge, he would find that this imaginary loneliness of which he speaks is by comparison with the utter loneliness of that path, a howling mob, a tramping regiment.

As he is fighting alone his own fight let him carefully note his motive in seeking to know more, and in seeking to escape from his present "loneliness." Must it not be true that loneliness cannot be escaped from by abhorrence of it or even by its acceptance, but by its recognition? What next? Well, this; and perhaps it is too simple. He ought to assure himself that his motive in knowing and being is that he may help all creatures. I do not say that this is not now his motive, but for fear it should not be I refer to it. For as he appears to be on the borderland of fearful sights and sounds he ought to know the magic amulet which alone can protect him while he is ignorant. It is that boundless charity of love which led Buddha to say: "Let the sins of this dark age fall on me that the world may be saved," and not a desire for escape or for knowledge. It is expressed in the words: "THE FIRST STEP IN TRUE MAGIC IS DEVOTION TO THE INTERESTS OF OTHERS." It was expressed by Krishna when he said: "Near to Renunciation is salvation" (or the state of a Jivanmukta).

But he naturally will ask if he should cultivate his powers. Well, of course he should at some time or other; but he ought to begin at motive and purification of thought. He may, if he chooses, abandon the ideas of this large-hearted charity and yet make great progress in "powers," but surely then death and ashes will be the result. That does not concern me.

Why did he have a "horror" when he merely succeeded in going away from his body; in being for a moment free? That is an important question. Its solution may be found in many ways. I will mention one. If the place, or person he wished to go to was one to which he then ought not to have gone — or if his motive in desiring to go there was not pure — then a horror might result that drove him back. But if even with a bad motive he had attempted to go to a place where a similar motive existed, then no horror would have come. If he will tell himself, or me, just where he was wanting to go, I may say why he had a horror. But I do not want to know.

For it is not necessarily a horror-producing thing to leave the body. Only lately I know of a friend of mine who went out of his body a distance of 10,000 miles and had no horror. In that case he desired to see a friend on a common purpose which had in view the amelioration of this dark age; and again, who left his body in the country and saw the surrounding sweeps of wood and vale and had no horror whatever in either case.

If one is sure of motive, and that is pure, then going out of the body is not detrimental.

An illustration will show the dangers. Take the case of one who is able to leave the body and who determines to go to one who is sympathetic. The second one, however, is protected by high motive and great purity: the first is mixed in motive in waking life, which, as soon as the other disengaged state comes on, changes into a mere curiosity to see the second, and perhaps with more or less sensuality, e.g., a desire to see a woman much admired and to pour into her unwilling ear pretended or real human love. The elementals (and so on) of the second protect that soul and hurl vague horrors at the first who, if he is not a skilled black magician is:

1. Either merely pushed back into the body; or

2. Is assailed with fears that prevent him finding his body,

and that may be occupied by an elementary, good, bad, or indifferent — and his friends may say that he waked up insane!

Well; enough!

Letter 6

The letters proposed by your friend are a device of the enemy, as you may have supposed, and which you were warned to expect in unexpected quarters and ways. Therefore they should not be written. It is the small rift in the lute that destroys it; in human history small and unexpected events alter the destinies of nations.

On this plane the dark powers rely upon their ability to create a maya. They have seen that you are not to be trapped in the prominent lines of work and so try their hands where your currents exist in a prominent place but with a very small matter. Let me point out.

If you issue these letters they would be an endorsement of all that your friend might think to do, and neither you nor Y. are free from mistakes yet. They would amount to a declaration, to the perception of others, that you were guiding Y. in everything and were at all times conscious of it. Do you or Y. know where this would end? Do you see the possibilities flowing from the acceptance in full of those letters by the others? And what would their action be? Are they free from the curse of superstition; are they clear in the co-ordination of psychic with brain thought? No. The result would not only be different from what you and Y. can see, but worse. Now further.

It is true — and humanly natural — that the others (like you and your friends) indulged in some slight critiques on your friend, but they were small and coupled with sincere and kind thoughts up to their lights, no matter how large and bitter all this was made by maya to appear. The dark powers seized on them, enlarged them, dressed them up, assumed the images of the thinkers, enlivened the thoughts with elementals, all with an object, viz., to make your friend think it all came from the others. Why, if that were so then these others (poor, weak mortals) are friends. But are they? No. It was wished by the dark ones to irritate your friend, and you, so as, by the irritation, to split a breach forever unhealable. In Y.'s very weak state they found it easy, and hoped by distance to make you blind.

Tell your friend to remember what was long ago said; that the Master would manage results. You must not manage, precipitate, nor force. Beware. Let Y. assume that the others do not think harshly nor critically, but put it all against the dark powers, and the results will be managed by Master. As chelas and students conceal rather than give out your inner psychic life, for by telling of it your proper progress is hindered. There must be silence in heaven for a time or the dark ones rejoice to so easily get good, malleable images for annoying you. It will be tried again either that way or some other. By gentleness, detachment, strict attention to duty, and retiring now and then to the quiet place bring up good currents and keep back all evil ones. Remember it is the little things the work is done through, for they are not noticed, while the larger ones draw the eyes and minds of all.

I think of you always as the brave soldier, made not of mud and soft things, but made of long pieces of steel and strips of diamond and flashes of long light that has no harshness, and a big, big spring all the way through. That is you. And your eyes laugh now and then, even if you do have a pain in your head. Inside you are all right, as you know very well, don't you? Then if you are that soldier, it means that he will spring back as soon as the body has had time to get some better. The body is like the heart; it has to have time to get to some other condition. But you will get there. A steady mind and heart stands still and quiet until the muddy stream rolls clear. Now sleep, I say; I command you to sleep. I have tried to help you to sleep, and I wish you to sleep, for sleep will do you good as nothing else can. I hope to see you drop all when ----- comes, and go to sleep for awhile, and far enough from the row to be quiet. It is sleep your tired nature on the outside wants, for sleep knits up the ravelled thread of life and makes us young again. You have been so awake, that the power of equilibrium between life and the body is disturbed and needs a chance. This is fact. One can get wrought up, and then Prana is too strong; so little children sleep much. Be a child once.

Well, I'm near home, or rather the centre spot, for pilgrims like you and I have no real house and don't want it; it's too dull and usual for such to want a home. And perhaps the little brother is good and well? He shall be ever present, as he always has been, in those little songs and tales told to oneself in the dark, and is, too, the lone warrior seen on the plain of stupid infantry, and he rides a horse whose blood is electricity. Au revoir. Tell ----- I can stand alone; it is the best way to stand, and what I always was and shall be. Let the ripples and the foam go on coming and going; the old river and the bed of the river do not move for all that is on the top. Is it not so? Well, good-bye, and good luck, and may the devas help you and also karma.

Love to all, as usual.

As forevermore,

Letter 7

I was very glad indeed to get your letter, but sorry to read of your troubles. Strangely, too, a similar trouble with a very dear friend of mine is now uppermost in my mind, and I would like to crave the favour from you that you would tell me what kind of place the asylum is you speak of. The only accessible one here is a mere prison, where men do nothing, and where I do not think the influence would be other than depressing. Do you think that the one you have in mind, a man of active mind, who merely wishes to get rid of his present trouble, would be able to occupy himself?

I am indeed sorry that you have to tell me such matters, but they will rest in my confidence; and I thank you and ------ for your renewed invitation.

It is best not to inquire into some of the mysteries of life, but surely a full reliance upon the Spirit within and upon the law that the hands that smite us are our own, will relieve the pressure of some events that seem mysteries. I find the greatest consolation in these reflections, and then I see that each moment is mine, and that when gone it is passed and merged into the sum of my being: and so I must strive to Be. Thus I may hope to become in time the conscious possessor of the whole of Being. So I do not strive after mystery. The great struggle must be to open up my outer self, that my higher being may shine through, for I know that in my heart the God sits patient, and that his pure rays are merely veiled from me by the many strivings and illusions that I bring on outwardly. This being so, I can only look at the Society and its work (under my lights) as the best available channel for my actions in the effort to help others. Its methods, then, as far as I am concerned, will be only mine, and thus I cannot attach to it the methods of any other person. Believe me sincerely yours,

Letter 8

As for me, all that is the matter is my health, not yet full and good. If that were all right, I would have nothing.

What do I care for all the row? It will soon be over; some will be dead; the sooner the better, and then we shall have other fun. I look at it all as so much fun and variety, sure; I am not joking. It is variety, and without that what would life be? As all these asses bray we learn new notes of the scale not known before. A heap of letters I got; but I am O. K., fragile, perhaps, but not brittle. I would like to be with you both and have some sweet fun without tears or spite, but we have to be apart, to meet now and then. Poor -----! Don't be hard on him. He had to be silent, you know. A small matter, but more important than he knew for him. Let up on him, and don't jeer. He has a hard time enough with himself, to have any added by massage from others.

C-----'s allusion to "suffering" opens up a vein of thought which I have had. I have examined myself for the "uses" of this rumpus, to see if I am properly "suffering." Well, I can't find it. Down in the deeps I may be; but I find myself cheerful, happy, and anything but morose or sad. Ergo: can I be suffering? Do you know? Positively, I do not know. Ought I? Am I a wretch because I do not suffer, or because, being in actual suffering, I am insensate and do not perceive it? But, on the other hand, I feel no anger and no resentment. Really, it puzzleth me. Many nights I do not sleep, and have used the hours (as I now do), when all is still, in looking over all, and yet I feel all right — everywhere. Of course, I have committed my human faults and sins, but I mean, on the Grand Round-Up, I find nothing to "suffer me"; nothing that I shall rush out to amend by taking the ridiculous and nasty world to my bosom in confidence upon.

As for myself. Well. What? Nothing. I know not and care not. I am joyful and glorious that the work thus goes. My desires are not here, and all the racket sounds to me far off, as if miles from my ear. I am acting as a pump-engine, and trying to force a lot on. This is not for myself. I must find myself alone, as we all are, and then the Law will say: "Next!" But what next I do not care and don't want to know, for when "Next" is said I will see what it is to do. Just now the best and biggest work by us poor children is on this plane with the great aid of Master, Whose simple single will keeps the whole organisation, and acts as its support and shield. We are not big enough yet to handle the Akasa, but we may help Them to, and that is all I want to do. I have used the present affairs to be as a lesson to me, for it may be used as a test to me as to pride and ambition; and I find that, no matter how I turn it, the same result comes. I am seeking other things while working in this. Try as I may to raise an ambition for power, and to raise a desire to change a supposed case (non-existent in fact), I can't do it. So you see, my dear Comrade, I am all right.

These questions you ask me:

When the Self is first seen it is like looking into a glove; and for how many incarnations may it not be so? The material envelope throws up before the eye of the Soul waving fumes and clouds of illusion.

The brain is only the focus through which the forces and thoughts are centralised that are continually coming in through the solar plexus of the heart. Many such thoughts, therefore, are lost, just as millions of seeds in nature are lost. It behooves to study them and to guard them when there; but can we call them our own? Or weep over them? Let us be as wide as great Nature concerning them, and let each go on to its own place without colouring them with our own colour and acceptance or adhesion.

The spiral movement is the double movement of the astral light, one spiral inside the other. The diastole and systole of the heart are caused by that double movement of the Akasa. But do not presumptuously grasp the movement too soon, for often even the heart moving too rapidly destroys the life.

The brutes unconsciously are aware of the general human opposition, which in each human being they see focalized.

It is easier to sink back into the Eternal than to dive. The diver must needs have the power to retain breath against the rush caused by diving, while to sink gives time to get and keep the breath.

Nothing else greatly new. Am waiting to hear of your completer health. Sustained on the wave you will come in with the tide in time. Best love to ----- and to ----- and to thee. May you all be well sustained. I think I have now given you all there is. Salute most noble, brave, and diamond-hearted! May we meet after the dust settles, and we will meet forever in the long, long manvantaras before us all. Peace! Peace! the path of peace and not of war: such are the words. As forevermore,

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