THEOSOPHY, Vol. 22, No. 12, October, 1934
(Pages 529-532; Size: 12K)

[Compiler's Note: All 12 articles have the same name.]

THE FRIENDLY PHILOSOPHER(1)

[Part 12 of a 12-part series]

"MASTERS never cease working, but they cease at times from such public efforts as were made at the establishment of the Theosophical Society; before that They were working with individuals." Mr. Judge made this statement at a crucial time, repeating what the Master had written years before to Mr. Sinnett, and what H.P.B. had more than once put of record.

Applying this, it would seem to mean that They are not now working directly with any theosophical bodies as such, as They at one time were working with the Parent society, but that They continue to work with individuals. Those who thought or think that any organization carries the Masters with it have taken the shadow for the substance, have mistaken the tool for the Workman. If these mistaken theosophical leaders were really Initiates, or under the guidance of Masters, there would not be so much of personality and pretensions in evidence as are exhibited on every hand. Even minor Initiates would not act that way.

It may very well be that the public effort and the recorded teachings of the Masters were put forth in order to find willing, clear-eyed and noble-hearted men and women, able to see their true destiny and anxious to serve humanity. If it did not and does not find them, then H.P.B. and Judge's mission was largely futile -- for Theosophy can be used selfishly as well as in the right way. The good comes from the fact that Theosophic ideas pave the way for those who are as yet not clear-eyed. So even those who selfishly use Theosophical ideas unconsciously help by keeping these ideas before the world. Theosophy is, and even a mistaken idea of it may lead to a correct understanding. Let us keep to the correct understanding and refrain from condemnation, and success must come in some measure. If we make and keep ourselves ready and fit, we shall be used as occasion and fitness permit. We are dealing with minds, not persons. The Soul, being conformed to the mind, reacts upon the whole nature. If, as persons, we could all look at the world of ideas in that way, we would learn more, gain more discrimination, and be more useful to others, so meriting Their guiding influence. It is Karma, all of it; students should realize that and benefit by the knowledge. The right start is everything. If this is gained and held, then all that each one does carries him and others in the right direction. In this Work, natures are intensified, good and bad come to the surface. The "cleaning-up" process is gradual and each must do his own work of elimination where such work is seen to be needed. The barriers to help from Masters are in ourselves and nowhere else.

Either Theosophy pure and undefiled is the most real thing in the world, or we are all wasting our time and effort. If we are able to conceive its reality in all seriousness, we should then never cease trying to understand and apply what has been recorded by Masters' Messenger for our guidance and instruction. What is the distinction between Theosophy and anything else? In Fundamental Principles, I should say. Nothing else affords an all-inclusive view of existence. All kinds of sincere efforts help, all kinds of systems contain some truth, but they all fall short, because they all exclude or ignore some part of nature. Theosophists of every degree should realize that under Karma much is required of those to whom much has been given in opportunity and knowledge. We can only use our opportunities and knowledge to the best possible advantage and continue to do so, if we would not ourselves fall short of the requirement of "the Law of Laws -- Compassion absolute." What has been done has been of real and lasting advantage to many; there are others yet unborn, yet to come. This is the time when one wishes to be like Brahma with "eyes, heads, mouths and ears in every direction." Read "The Tidal Wave" in Lucifer, volume V, page 173,(2) if you would learn how H.P.B. felt -- and feels. The real point of issue is the divine nature in man. The real basis of work is to impress this on the minds of those who come. In Theosophy we have this basis. A right philosophy is desperately needed by the world. Without this, strength and special faculties are useless because they are misapplied. Theosophy is not merely words. It is Life, and this includes all things in life and all the planes of living. To have Brotherhood among the many, it is first necessary to realize brotherhood among the few, and the basis of brotherhood is the divinity inherent in all men.

All true impressions come from within --from the highest Principle in us, Atma, or the Divinity which is one and the same in all. If there is nothing in the brain but impressions from the lower principles of our being, nothing to connect the Thinker with higher planes, he can but waver between these lower states. If thought is to rise further, it must be thought without a brain. Nature works by orderly processes to which we give the name of law. In the individual it is called the Will. By an act of the will all ordinary mental processes may be stopped; then the habitual center of mental action may be transcended and the ascent to the next plane made, without losing the power to perceive on this. In all such attempts we must keep the Fundamentals in view -- in mind. The Spirit in man, the Perceiver, is "untouched by troubles, works, fruits of works, or desires." It seems to me that the clearest comprehension, if not understanding, of all this comes from dwelling on the idea of the Perceiver as looking into one or another of his "sheaths" and finding there the record of the actions in any or all of them.

Everything depends on what one has in mind -- his fundamental conceptions of Deity, Nature, and Man, when considering or attempting to practice "concentration." The general idea on this as on other subjects and objects is purely personal. There is no self-examination of motives, no altruism, no effort to carry out in daily life the assumed object of fitting one's self to be the better able to help and teach others, no observation of the evil effects of rushing in for "psychic development." H.P.B. says, "One has to have an unshakable faith in the Deity within, an unlimited belief in his own power to learn; otherwise he is bound to fall into delusion and irresponsible mediumship." Here is the signpost of warning against all attempts to develop psychically before one has learned to master and guide the lower, personal self. What is indispensable is right philosophy and its application in daily life. By the wrong attitude in this and other respects, many well-meaning theosophists fail, and harm themselves and others. The meaning is plain. Leave psychism alone; work from the spiritual side upon the lower nature -- visible and invisible, psychic and physical -- first, by analysis and comprehension of the principles of our being as Theosophy teaches, then by the guidance of knowledge as it arises within oneself. We pass from plane to plane daily, but relate everything to the brain circle of necessity, and thus lose the real meanings. Dwelling on the Fundamentals and the endeavor to help others is the true concentration. Mr. Judge wrote: "Thus the Will is freed from the domination of desire and at last subdues the mind itself."

We have to gain, each for himself, the unshakable faith that "the Master's hand is over all" sincere Theosophists, the humblest as the most progressed. In true work for Masters' Cause there is no rivalry. Our place in that Work is clear to us, and can be shown to be clear to anyone who will take the trouble to make the search that we have made. This place we hold for those who have the good Karma to come in contact with it before meeting other phases of the Movement, as well as for those who, having met other phases, are either entangled in them or trying to find a way out of them. The harm of the dark phases we cannot help, but we can let the true light shine "as widely and as quickly as possible." I would like to see the "U.L.T." Declaration known to every Theosophist as to every searcher for Truth.

--ROBERT CROSBIE.

COMPILER'S NOTE: The following is a separate item which followed the above article but was on the same page. I felt it was useful to include it here:

FROM A MASTER'S LETTER

It is a true manhood when one boldly accepts one's share of the collective Karma of the group one works with, and does not permit one's self to be embittered, and to see others in blacker colors than reality, or to throw all blame upon some one "black sheep," a victim specially selected.


Next article:
"THE FRIENDLY PHILOSOPHER"
[This article, by the Editors,
was listed at the end of the
series of letters by Robert Crosbie
(in the Index), and said
"Concluded", so is related.]

Back to the complete list of the
GROUPING OF HUNDREDS OF "COLLATED ARTICLES"

Back to the full listing containing all of the
"Additional Categories of Articles".


TWO (2) FOOTNOTES LISTED BELOW:

(1) [Note: The Index that I selected this series from said that the 12 articles were "Collated from Robert Crosbie". Researching this, I found the collation to be made up of 12 of his many letters. On another note, "U.L.T." refers to "The United Lodge of Theosophists".--Compiler.]
Back to text.

(2) Reprinted in THEOSOPHY July, 1915, Vol. 3, p. 446.
Back to text.
 


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