Books: AE in the Irish Theosophist
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George William Russell >> AE in the Irish Theosophist
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--August 15, 1894
How Theosophy Affects One's View of Life
--A Paper Read Before the Dublin Lodge.
In asking you to consider with me the influence of the system of
thought called Theosophy upon one's view of all the things which
are included in the term Life, I have to preface my remarks by the
confession that I have not extracted my ideas from portly volumes,
or indeed, engaged in any great research; and I have further to
ask you to believe that what you will hear is the most unbiased
statement, as far as possible, on the subjects which will necessarily
come under notice.
The outlook of any individual mind is not a constant quantity; it
is to some extent determined by education, environment, and the
innate tendencies; but it is always subject to alteration; it is
constantly feeling the influence of subtle forces and circumstances,
and it changes with every fresh experience and every new sensation.
Still these influences seldom evince their presence by a great
reversal of the mental attitude, and we are best able to sense them
by seeing how the actions of the individual, which are very largely
the voluntary or involuntary expression of his standpoint, represent
at different times changes in that standpoint. Indeed, one's own
experience will supply plenty of material to work upon; for, I
daresay no one will insist that his present attitude towards the
rest of the universe is identical with that of ten or five years ago,
or even one year. A little examination will show that the mental
processes which precede some definite action are altered in some
important manner from those of 1890. The question which is of
importance is to find out how the change has come about, and whether
one is to allow extraneous events to mast his mental conclusions,
or one is to become, through wisdom acquired by effort, the conscious
master of his destiny.
Theosophy has for its leading tenet the absolute unity in essence
and correlation of all life, whether visible, invisible, material,
intellectual, spiritual, and this affords at once a clue to the
consideration of the present subject; for, according to the view
which the individual thinker takes of the powers and relations of
the mind itself will be his view of the duties and responsibilities
which these powers and relations involve; in other words, Ethics
or moral philosophy must be based upon metaphysics. Now, I wish
to be as brief as possible in pointing out the theosophic view of
the mind, and soul, and their powers and relations; and were it
not that it is necessary for the unity of my remarks, I would take
refuge in referring to the numerous able, intellectual, and forcible
expositions of this matter which you have heard in this room.
Theosophy, to put it as concisely as possible, accepts the universe
as "the unfolding of a Divine life, functioning in every form of
living and nonliving thing." Man is viewed as a compound being,
a spark of this divine universal spirit being clothed with the body.
The immortal indestructible part of man consists of this spark of
universal spirit, its vehicle the human spirit, and the mind or
intellectual faculties. It uses as a dwelling the body, with its
animal life, its passions and appetites, to which mankind is so
prone to attach tremendous importance. The connecting link is the
mind, which, being full of agitation, strong, and obstinate, senses
all the material existence, is moved by the hopes and fears, and
the storm of existence. The lesson, ever insisted on as having to
be learnt, is that the lower part of man, the body, and its attachments,
have to be conquered and purified; and the only way to teach it
its true functions is by suffering; and when this is done, we shall
have got somewhere nearer the goal, when we shall identify our
consciousness with our true self, not with the illusion. The powers
of the mind to sense all existence, and its relations towards the
rest of our being as the connecting link, bearing the contact with
external things towards the soul, and at times being the vehicle
of the Wisdom which is one of the attributes of that which has no
attribute: I say, then, these powers and relations of the mind,
which one finds everywhere treated of in Theosophical literature,
are the determining factors in the formation of our Ethics. And
since, from Socrates down, we are taught that self-knowledge is
necessary for guidance of one's conduct, the knowledge of the mind
and its capacities is at once shadowed forth as of immense value.
It has at least three elementary powers--viz., the power of knowing,
the power of feeling, and the power of acting. These powers, though
distinguishable, are not separable; but rather when we distinguish
knowledge, feeling, and action, what we call by these names will
be found, when accurately examined, to be combinations of the three
elements, differing only in respect to the element which preponderates.
Locke would have us suppose that when I say "I know," it means that
an object is inserted into my consciousness as into a bag. But no
bag could produce the phenomenon of knowledge. To produce it
requires the putting forth of an active power, which we call
intelligence. The knowledge of an object always produces in the
mind some emotion with regard to it: this emotion is normally
pleasure. Sometimes the difficulties which beset the acquisition
of knowledge are so great and cause such dissatisfaction and pain
that the mind is tempted to banish them, together with the object
which excites them, from its consciousness. Knowledge and the
emotions to which it gives rise induce those actions which are the
result of the inherent activity of the mind stimulated by them.
Thus we see that the antecedents of all action include intelligence
as an active power: and Ethics, more particularly Theosophical
Ethics, are seen to have practical value, and not merely a
speculative interest.
Having digressed thus far from my subject, the point to which I
proceed to address myself is, the working out on the individual of
the system of which I have tried to shadow forth the greater truths.
The first class I will deal with are the indifferent. To them,
Theosophy presents the widest possible field of, and reasons for,
activity that can be desired. It shows that no action is without
its direct permanent result, and that consequently the position of
the indifferent is absolutely untenable. No one who has studied
Theosophical literature can ever find there a justification for
mere laissez-faire. It points out the enormous value of what we
call trifles, and the comparatively trifling value of what the
indifferent would take most note. Theosophy always insists on
action in some direction, preferably conscious, well-directed action,
with pure motive.
The Agnostic is, as it were, Theosophy's special care--It shows
him at once the directions in which further, fuller, and greater
knowledge of every branch of science or philosophy can be gained.
It says to him "pursue your previous method of inquiry, and remember,
taking nothing for granted, do not accept other's authority. Seek
for knowledge: we can only point the way we have ourselves gone.
Investigate every nook and corner of your mind, and learn how to
control it and your sense perceptions. Then you will no longer
mistrust your results as possibly imperfect, but you will have
attained to some closer contact with Truth." To both the Agnostic
and the indifferent, the study of Theosophy will bring a consciousness
of the responsibility towards others, which is the basis of our
universal brotherhood. It will tend to remove the personal element
which has hitherto done so much to cloud and obscure one's
investigations; and it will gradually lead to the elimination of
the anxiety as to results, which will bring us (by the removal of
remorse or approval) to calmness of mind, in which condition great
work can be achieved.
The appeal of theosophy to the scientific investigator is practically
identical with the last. It will show him what so many of his
confreres are more or less tacitly recognizing, that the hopeless
and soul-deadening belief of the Materialist (that all the growth
of the race, the struggling towards a higher life, the aspirations
towards virtue shall absolutely vanish, and leave no trace), is a
crushing mental burden which leads to absolute negation; it will
show the spiritual nature of man in perfect consistence with the
true theories, and as dependent on fundamental laws and causes.
Coming from the region of unbelief to belief, to use these words in
their narrowest sense, let us consider what way Theosophy will
affect a believer in doctrines of some system of religious thought.
To take the ordinary Protestant first; Theosophy is apparently
likely to fail on account of its taking away the personality of the
Deity, and the habit of prayer: for to both of these doctrines the
earnest churchman is attached. But if it does do so, what does it
substitute? It puts forward an atonement, not an atonement of 1,861
years ago, but a daily atonement to be carried out in each one's life,
and having as great an influence on one's fellows; it suggests the
possibilities are within each one of us, if we but seek the true path.
Also, and this is a small point, it removes the horrible canker of
church government, which ministers so powerfully to the idea of
separateness and personality: and lastly, it offers, in place of
mouthing prayers to a God whom one is taught to fear ten times to
the once that love is insisted on, a union with that higher self
which, if pursued, brings peace, wisdom, an infinite compassion,
and an infinite love.
What has Theosophy to offer to the Roman Catholic? All that it
offers to the Protestant; with this addition, that not merely one
woman is exalted, but all womankind as being of the same essence
and spirit of all nature. It shows that there is no superiority,
but that by effort, by training, by aspiration, everyone, both man
and woman, shall be found worthy of being taken into heaven, and
joined again to the one source of life and being. It shows the
whole doctrine of saintliness and blessedness to have a source in
Truth, though overlaid and altered.
And what of the other sheep? What of that soul which, feeling
compelled by its intuitions to recognise the essential divinity of
man, yet find no expression in the churches which will fit into
its emotional nature? What of him whom, for want of a better word,
I shall call a Symbolist, who is always striving to express in some
form of art or thought, that divine energy which is wisdom,
consciousness, and energy all in one? Does not Theosoophy afford
the very best outlet for his soul force? Are not its ideas on a
level with, if not higher than, what his most sublime moments of
feeling can bring before him? Surely if anyone can find peace in
its bosom, the symbolist, ever struggling to express his sense of
the True, the Beautiful, which are, after all, but a second
reflection of the Higher mind, with its knowledge of the essence
of all life, can therein do his noblest work for Humanity in company
with those who, having previously done all they could for the race
through a sense of duty arising from intuitions they declined to
recognise, have found in the doctrines of Theosophy the broadest
possible field for such work, and the purest motive.
And now, changing from particular types, how do we look upon Theosophy
as a power in Ethics? We find the elimination of the selfish instinct
insisted upon as necessary for the progress of the Ego through its
material envelope to a full and complete knowledge of its higher self;
we find the doctrine of Brotherhood put forward in its noblest aspects;
we find as a necessary corollary that responsibility is increased
and widened with an accompanying sense of power to accept and carry
on that responsibility; with the growth of higher feeling within
us comes a sense of added strength; we learn gradually to work
without consideration or anxiety for results; we grow more tolerant
of our neighbor's shortcomings, and less so of our own; we find
that by disengaging ourselves from the objects of the senses, we
become indifferent to small troubles, and more free to assist our
neighbor when they press on him; with the knowledge of the causes
of present conditions lying in past action, and our present actions
going to be the causes of future conditions, we place ourselves in
a position to work to the full extent of our powers to set in motion
such causes as will bring about the happiest results for Humanity
as a whole; we learn to look upon death, not as the opening of the
spiritual life, but as a release from a weight which keeps under
the spiritual life, which is always with us, now as well as before
birth and after death; we learn to sense the methods by which the
universe works out its destiny; we find every day growing stronger
that sense of immortality, of absolute union with the universal soul,
which at first merely manifested itself in strange feelings and
emotions; we find the clues to the control of our physical and
mental faculties, and are not surprised to discover the ten-thousand-
fold increase in value these faculties then bear; we put ourselves
more and more in harmony with what we feel to be the source of all
Truth; we find ourselves gradually able to give expression to
those dumb feelings which we could not find words for, of its
grandeur and greatness; until finally we come, after many incarnations,
after suffering, after despair sometimes, to a knowledge which
transcends all human knowledge, to a bliss which is above our
present ideas, to a peace which the world cannot give, which
surpasseth all understanding, and are then ready to give up that
bliss and peace, and to use that knowledge for the divine compassion
towards our fellows who are following.
But how are we to hope for this progress? What are we to do to
realize these ideas? Is it by wishing for it that this state will
come about? Is there no everyday way of getting forward? These
are some of the questions which will rise naturally to the lips of
any here who are not thoroughly acquainted with Theosophical ideas:
and what have we to say in reply? Are we to confess Theosophy is
a doctrine only for the learned, the cultured, the wealthy? Are
we to acknowledge that Christianity or Agnosticism is more practical,
easier for the men in the street to grasp? Are we to say that
Theosophy is not a gospel for to-day? No: a thousand times no!
If there is one result of a study of Theosophy, it is the gaining
of Hope, a sure and certain Hope, which soon becomes Trust, and later,
knowledge. I affirm most strongly that there is no one to whom
Theosophy in some of its myriad aspects does not appeal, and appeal
strongly enough to cause it to be the ruling passion of his existence;
but I do also affirm as strongly, that in Theosophy, as in all other
things, what are necessary are, pure motive and perseverance. It
costs no one anything to spend an hour a day in meditation on some
aspect of life; in thinking of our eternal nature and striving to
place ourselves en rapport with our highest ideals of purity, nobility,
Truth. Then cannot we get the idea of universal brotherhood firmly
fixed in our consciousness as an actual reality to be attained, and
always act upon that basis. To me, the thought of the absolute
unity of all life, affords as high an ideal for putting into
practical shape as my deficient development allows me. Cannot we
get this ideal or some other ideal so essential a part of our
thought that it colours all our feelings, emotions and actions?
We will then be doing our part in the struggle. We will not be of
the Laodiceans, who were neither hot nor cold. Let us try this:
let us see whether it will have such an effect, and if we, by our
personal experience, have convinced ourselves of the reality of this,
let us progress further, and by further trial find out the greater
truths beyond. Reincarnation and Karma are essentially doctrines
for the poor and needy; mental and physical. Intellectual subtleties
are not needed in Theosophy: it is spiritual perception, and who will
dare say to the poor that they have less of this than their fellows?
The only region where the "exclusiveness" argument can have even a
momentary hold is with regard to Occultism. There is in most people's
mind a distrust of anything secret. But remember, believe only in
what your own test has shown you to be true: and learn not to
condemn those who have found some irresistible impulse urging them
forward to seek further. Besides, anyone who is not clear in his
motive in studying Occultism had better pause before he pledges
himself to anything, or undertakes that the result of which he does
not know even dimly.
And before passing from this digression, let me insist strongly
once again on the fact that true progress will come only to those
who seek to attain it.
They who would be something more
Than those who feast and laugh and die, will hear
The voice of duty, as the note of war,
Nerving their spirit to great enterprise,
And knitting every sinew for the charge.
Again, get rid of indolence, or its synonym, indifference. The
real hereditary sin of human nature is indolence. Conquer that,
and you will conquer the rest. We cannot afford to rest with what
we have done; we must keep moving on. In this, indeed, to stand
still is to go back--worse still, to keep others back.
In conclusion I may, perhaps, be permitted to give you a few remarks
as to the influence Theosophy has had upon myself. It has furnished
me with satisfactory reasons for living and working; it has infused
an earnestness in that work which I prize as one of the valuable
things of my life's experience. It has ministered to that inmost
sense of worship and aspiration which all of us possess; it has
shown me that by expanding one's consciousness in that of the universe,
one gains more knowledge and opportunity for helping on humanity;
and it has pointed out where the materials for a scientific basis
of ethics can be found, and also what will be the outlines of the
future building; and finally it has shown that if the objects of
our desires be changed, and many things we held dear are no longer
prized, it is owning simply to the acquirement of larger and
fuller interests.
--September 15, 1894
Comfort
We are continually called upon to give comfort, and it is a problem
to many what to say. For there are people who can see no outlet
from their pain other than this, that they shall obtain that which
they desire. The lover longs for the one who is absent or cold;
the poor demand wealth; the tortured cry out for relief from suffering;
and so on through all phases of human life we continually meet such
people. We, perhaps free from such afflictions, have schooled
ourselves into a heroic mood. These are not things to sorrow over,
we think; therefore, we are in a dilemma. We cannot aid them,
for their ideals often seem ignoble to us--their wish accomplished
would only bring on the renewal of old pain, and bind them closer
to the weary wheel. Yet we cannot be cold, we who would identify
ourselves with all life, for the soul must "lend its ear to every
cry of pain, like as the lotus bares its heart to drink the morning
sun." In the many cases where the suffering is unavoidable, and
cannot be otherwise received, what are we to do? Some, a little
above the ignoble view that the only relief is in the satisfaction
of desire, say reverently to those in pain: "It is God's will,"
and some accept it as such with dull resignation. But with some
the iron has entered the soul--the words are empty. "What have I
to do with God, or He with me?" they demand in their hearts.
They join in the immemorial appeal and fierce revolt which at all
times the soul of man makes against any external restraint. We
who are disciples of old wisdom may touch some chord in them which
may awaken eternal endurance.
It is not, we say, a pain imposed upon us by any eternal power;
but the path we tread is one which we ourselves very long ago determined.
To the question, "What have we to do with God?" we make answer that
we are the children of Deity--bright sparks born in the Divine flame,
the spirit in its primal ecstacy reflected in itself the multitudinous
powers that throng in space. It was nourished by divine love, and
all that great beauty thrilled through it and quickened it. But
from this vision which the spirit had, it passed to climb to still
greater heights--it was spiritual, it might attain divinity. The
change from the original transcendental state of vision to that
other state of being, of all-pervading consciousness, could only
be accomplished by what is known as the descent into matter where
spirit identifies itself with every form of life, and assimilates
their essences. This cyclic pilgrimage it undertook, foreseeing pain,
but "preferring free will to passive slavery, intellectual, self-
conscious pain, and even torture, 'while myriad time shall flow,'
to inane, imbecile, instinctual beatitude," foreseeing pain, but
knowing that out of it all would come a nobler state of life, a
divinity capable of rule, a power to assist in the general evolution
of nature. It is true in the experience of many that going deep
within themselves, an elemental consciousness whispers comfort;
it says all will be well with us; it is our primal will which so
orders. And so we justify the pain and hearts that break; and
that old appeal and fierce revolt we make dies out in the inner
light which shines from "the Goal, the Comforter, the Lord, the
Witness, the resting-place, the Asylum, the Friend." We can then
once more go forth with the old, heroic, Titan will for mastery,
seeking not to escape, but rather to meet, endure, and assimilate
sorrow and joy alike; for so we can permeate all life--life which
is in its essence one. This is the true centre on which all
endurance must rest; this is the comfort the soul may take to
itself; and beyond and after this we may say we struggle in a
chaos indeed, but in a chaos whose very disorder is the result of law.
That law is justice that cannot err. Out of confidence in this
justice may spring up immortal hopes; our motives, our faith shall
save us. We may dare more, give ourselves away more completely,
for is not the root of this law declared to be beauty, harmony,
compassion. We may trust that our acts shall have full fruition,
and remain careless of the manner, nor seek for such results. We
may look upon it if we will as the sweetest of the sweetest, the
tenderest of the tenderest; and this is true, though still it is
master of the fiery pain. Above all it is the law of our own being;
it is at one with our ancestral self. In all this lies, I think,
such consolation as we may take and offer for pain. Those who
comprehend, in their resignation, shall become one with themselves;
and out of this resignation shall arise will to go forth and fulfil
our lofty destiny.
--May 15, 1894
The Ascending Cycle
The teaching of the Secret Doctrine divides the period during which
human evolution proceeds upon this globe into seven periods. During
the first three-and-a-half of these, the ethereal humanity who
appeared in the First Race gradually become material in form, and
the psychic spirituality of the inner man is transformed into
intellectuality. During the remaining three-and-a-half periods,
there is a gradual dematerialization of form; the inner man by
slow degrees rises from mere brain intellection to a more perfected
spiritual consciousness. We are told that there are correspondences
between the early and later periods of evolution; the old conditions
are repeated, but upon higher planes; we re-achieve the old
spirituality with added wisdom and intellectual power. Looked at
in this way we shall find that the Seventh Race corresponds to the
first; the Sixth to the Second; and the Fifth Race (which is ours)
corresponds with the Third. "We are now approaching a time," says
the Secret Doctrine, "when the pendulum of evolution will direct
its swing decidedly upward, bringing humanity back on a parallel
line with the primitive Third Root Race in spirituality." That is,
there will be existing on the earth, about the close of Fifth Race,
conditions in some way corresponding with those prevailing when
the Third Race men began their evolution. Through this period may
be yet distant hundreds of thousands of years, still it is of
interest to forecast that future as far as may be, for the future
is concealed in the present, and is the outcome of forces working
to-day. We may find out from this enquiry the true nature of
movements like the Theosophical Society.
One of the most interesting passages in the Secret Doctrine is that
which describes the early Third Race. "It was not a Race, this progeny.
It was at first a wondrous Being, called the 'Initiator," and after
him a group of semi-divine and semi-human beings." Without at all
attempting to explain the real nature of this mysterious Being or
Race, we may assume that one of the things hinted at is the
consciousness of united being possessed by these ancient Adepts.
Walking abroad over the earth as instructors of a less progressed
humanity, their wisdom and power had a common root. They taught
truth from a heart-perception of life, ever fresh and eternal,
everywhere pervading nature and welling up in themselves. This
heart-perception is the consciousness of unity of inner being.
The pendulum of evolution which in its upward swing will bring
humanity backwards on a parallel line with the primitive Third
Root Race, should bring back something corresponding to this
primeval hierarchy of divine sages. We should see at the end of
the Kaliyuga a new brotherhood formed from those who have risen
out of material life and aims, who have conquered self, who have
been purified by suffering, who have acquired strength and wisdom,
and who have wakened up to the old magical perception of their
unity in true Being. "At the end of the Kali, our present age,
Vishnu, or the "Everlasting King,' will appear as Kalki, and
establish righteousness upon earth. The minds of those who live
at that time shall be awakened and become pellucid as crystal."
--(Secret Doctrine, II, 483)
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