THEOSOPHY, Vol. 16, No. 10, August, 1928
(Pages 439-440; Size: 7K)


[Part 10 of a 12-part series]

IT is safe to say that if a man is satisfied with what he is getting out of life, and if there is nothing that he wants, -- then there is nothing else desirable. To him anything outside of that which gratifies is adscititious, not worthy of consideration. In such case there is nothing that can be done. Having dropped some seed, the character of the soil may be determined. The duty of the sower is to sow; the seed will test the soil.

To talk Theosophy in the spirit of Theosophy cannot be wrong; so what we have to learn is to guard and "use with care those living messengers called words."

Do not try to explain everything so fully as to leave no room for germinative thought on the part of enquirers.

I do not think it is wise to press any one or try to convince. Make bold statements, if desired, to provoke question and stimulate enquiry, but let it go at that.

The argumentative attitude is of little value in Theosophy. It amounts to each endeavoring to uphold his own position. With this attitude, any kind of a statement calculated to undermine the opponent's position is generally considered proper, and is used regardless of the truth involved.

Rely on the power of truth perceived; if this is done there is not much left for any other assumption of power. So with speaking: it is an acquisition, a talent, gained by yourself, and for use -- not of the transient physical man -- but of the Divine Man.

Some hear and pass on; some remain. There is always freedom of choice, the choice being not one merely of determination, but made up of many moments of choice in past lives.

An iconoclast of any well-recognized system can obtain crowded houses; but a "builder" gets the few. A commentary on the human mind as at present constituted: it brings "home" Mr. Judge's saying, "Theosophy is for those who want it and for none others." But it matters little if few come to the meetings; those few may be the means of bringing many. The effort and sacrifice are what bring the ultimate result.

We are holding, waiting and working for those few earnest souls who will grasp the plan and further the work, "for the harvest is ready and the laborers are few." Those who are entitled to the first invitation to the feast have had it, and now with many of these -- sad to say -- their ears are so dulled and their attention so diverted that no number of repetitions will reach them.

Yet it must be held out continually for all. That is our work -- our self-assumed work.

In our age it is well to consider what the Great Ones have done, and do. Age after age, year after year, They conserve the knowledge and wait, doing what They can, and how They can, in accordance with cyclic law. Knowing this, and doing thus, there can be no room in us for doubt or discouragement.

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:


Some theosophists, in order to make Karma more comprehensible to the Western mind, as being better acquainted with the Greek than with Aryan philosophy, have made an attempt to translate it by Nemesis. Had the latter been known to the profane in antiquity, as it was understood by the Initiate, this translation of the term would be unobjectionable. As it is, it has been too much anthropomorphised by Greek fancy to permit our using it without an elaborate explanation. With the early Greeks, "from Homer to Herodotus, she was no goddess, but a moral feeling rather," says Decharme; the barrier to evil and immorality. He who transgresses it, commits a sacrilege in the eyes of the gods, and is pursued by Nemesis. But, with time, that "feeling" was deified, and its personification became an ever-fatal and punishing goddess. Therefore if we would connect Karma with Nemesis, it has to be done in the triple character of the latter, viz., as Nemesis, Adrasteia and Themis. For, while the latter is the goddess of Universal Order and Harmony, who, like Nemesis, is commissioned to repress every excess, and keep man within the limits of Nature and righteousness under severe penalty, Adrasteia -- "the inevitable" -- represents Nemesis as the immutable effect of causes created by man himself. Nemesis, as the daughter of Dikè, is the equitable goddess reserving her wrath for those alone who are maddened with pride, egoism, and impiety ... In short, while Nemesis is a mythological, exoteric goddess, or Power, personified and anthropomorphised in its various aspects, Karma is a highly philosophical truth, a most divine noble expression of the primitive intuition of man concerning Deity. It is a doctrine which explains the origin of Evil, and ennobles our conceptions of what divine immutable Justice ought to be, instead of degrading the unknown and unknowable Deity by making it the whimsical, cruel tyrant, which we call Providence.--S.D., II, pp. 305-6, fn.

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(1) From the sayings of Robert Crosbie.
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