THEOSOPHY, Vol. 84, No. 11, September, 1996
(Pages 326-327; Size: 5K)


WHEN ONE has considered the meaning of spiritual knowledge, it is evident that there is no other way out of this material form of life except through such knowledge. This knowledge only can admit man to the place where he becomes the fruit of which manhood is the blossom. Nature is the kindest of mothers to those who need her; she never wearies of her children or desires them to lessen in multitude. Her friendly arms open wide to the vast throng who desire birth and to dwell in forms; and while they continue to desire it, she continues to smile a welcome. Why, then, should she shut her doors on any? When one life in her heart has not worn out a hundredth part of the soul's longing for sensation such as it finds there, what reason can there be for its departure to any other place? Surely the seeds of desire spring up where the sower has sown them. This seems reasonable; and on this apparently self-evident fact the Indian mind has based its theory of re-incarnation, of birth and re-birth in matter, which has become so familiar a part of Eastern thought as no longer to need demonstration. The Indian knows it as the Western knows that the day he is living through is but one of many days which make up the span of a man's life. This certainty which is possessed by the Eastern with regard to natural laws that control the great sweep of the soul's existence is simply acquired by habits of thought. The mind of many is fixed on subjects which in the West are considered unthinkable. Thus it is that the East has produced the great flowers of the spiritual growth of humanity. On the mental steps of a million men Buddha passed into the realm of spiritual knowledge; and because a great crowd pressed about the threshold to this realm he was able to leave behind him words which prove that spiritual knowledge can be achieved.

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:


What we need is that interior tenderness shall be elevated into seership, that what in most is only yearning or blind love shall see clearly its way and hope. To this end we have to observe more intently the nature of the interior life.

We find, indeed, that it is not a solitude at all, but dense with multitudinous being: instead of being alone we are in the thronged highways of existence. For our guidance when entering here many words of warning have been uttered, laws have been outlined, and beings full of wonder, terror, and beauty described. Yet there is a spirit in us deeper than our intellectual being which I think of as the Hero in man, who feels the nobility of its place in the midst of all this, and who would fain equal the greatness of perception with deeds as great. The weariness and sense of futility which often falls upon the mystic after much thought is due to this, that he has not recognized that he must be worker as well as seer... 


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(1) Note: Collated from Through The Gates of Gold. [Note: A link to this small book by Mabel Collins is found in the Theosophical books and articles section that is located in the lower portion of the "Additional Articles" Index page.--Compiler.]
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