CHAPTER VII

THE SPLENDID GOAL
"What is the nature of that wider life for which the long process of reincarnation is preparing us? As- suredly not an inactive existence in some spiritual realm where for all eternity we remain in an ecstasy of devo- tional contemplation. This may appeal to the mystic and the saint, who love seclusion and freedom from the contacts of the world, but to the normal man and woman of to-day, a future existence of wide and beneficent activity would be more attractive, and more in keeping with what is apparently the purpose of our physical existence.
Does not the greatest happiness come to us now when we have successfully accomplished some good work, cre- ated something useful or beautiful, or have been of service to others ? There is, of course, a passing pleasure in winning a prize, receiving a pleasing gift, and enjoy- ing an entertainment or trip, but such pleasure can never equal in quality or intensity the happiness which comes when we realize that we have contributed something of value to the world.
This happiness is instinctive — it is the expression in us of the universal joy in creation. We may see that joy in the very exuberance with which nature fashions whirling atom and flashing star, colored flower and rugged crag, creeping lichen and forest giant, flying moth and laboring man, painted coral and threatening cloud, insect wing and flaming nebula, modeling whole kingdoms of living things with inexhaustible invention, lightly touching all with charm and grace, draping some
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in sober hues, others in maddest colors, yet all with beauty, designing some in terms of pure geometry, others with wild fancy, some as of lacework, others with limit- less strength — verily as we gaze our hearts quicken with the creative vitality of it all, and we feel the joy of its divine Inventor as He moulds in plastic matter form after form in infinite variety to express life after life in infinite complexity.
We need not depreciate the love of activity, the ad- miration for efficiency, the worship of achievement, which are marked characteristics of the modern man. They are the first expressions in the race of a new sense of power, which in the end will lead to mastery of the physical world. From our present efforts, misguided and unbalanced as frequently they are, will arise in time true skill in action, which is one of the ways of gaining knowledge of the Divine. We ought not regard such efforts and ideals as merely a passing phase — rather they are the bursting through the crust of civilization of long pent up forces, the result of the onward pressure of evolution.
We shall not be able to understand the profound sig- nificance of evolution so long as we think of God as sep- arate from the universe, as existing apart somewhere in space and, as an external Creator, fashioning the worlds in cosmic matter. The evolution of a universe does not resemble the building of a house, because the human artisans who wield saw and hammer are not part of the house ; but we may compare an evolving universe to a living body, for the universe is living, and as is the case with a body, the guiding, controlling Intelligence is within, not without.
Long ago we were told that ' * in Him we live and move and have our being," and this seems to be literally the truth. Every form, moving or unmoving, from the tiny atom beneath our feet to the farthest star, is the mani-
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festation of Divinity, and in affirming this we are not advocating a crude pantheism by bringing God down to the level of matter, but we are lifting matter up to God, though beyond doubt the divine Life infinitely tran- scends the material universe.
We speak carelessly of matter as if it were inert and dead, but scientific experiments have indicated that it is wonderfully sensitive, platinum responding in particular to changes in temperature amounting to only 1/100,000 of one degree. Electrical experiments have also shown that a bar of steel, far from being a cold, dead mass of metal, is composed of atoms and molecules which thrill and quiver if even a warm finger is placed on the surface of the bar.
As we gaze starwards on a brilliant night and trace the sparkling swarms of mighty suns flung bannerwise across the bowl of space, the immensity of the universe awes us to silence, and we realize something of the titanic forces which must span the interstellar spaces holding each blazing star on its appointed way. Still more intense grows the feeling of reverence when it flashes upon us that each one of these millions of suns probably has attendant planets which bear upon their surface living humanities similar to our own. Stirred by the thought, our imagination carries us out into the depths of space, and as we look back upon the mighty universe we have just been contemplating, it has dwindled to a distant star cluster, one among millions of other clusters which float in the silent vastnesses surrounding us. Space without end, neither top nor bottom nor sides; splendid suns without number, arranged in clusters and colossal masses of clusters, each solar system the physical body of a vast Intelligence, each star cluster the form of a still mightier Consciousness, the whole being but cells and organs in the body of God, the Universal Con- sciousness. Then we know that we must cast aside for-
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ever all our childish little ideas of God as a magnified human being, and strive to think of Him as the Universal Life, the Limitless Consciousness, the Eternal Love, the very source and heart of all that is. ' ' Everything that is, is God."
When we return to a contemplation of the earth, nature has taken on new dignity, a deeper significance. No longer can we look indifferently at the various king- doms of nature : mineral, vegetable, animal, human and superhuman, for we see that each one has sprung into being because of the pressure of the divine Life welling up through matter, bearing with it countless centers of consciousness, which in the human kingdom become indi- vidualized as souls. Wave after wave of this Life pushes its way up through matter, modeling it into ever more complex forms, until out of the mineral arises the vegetable, out of the vegetable the animal, out of the animal the human, out of the human the divine.
Every form in the universe is ceaselessly growing, passing as the centuries speed on, from immobility to freedom, from darkness to light, from ignorance to wis- dom, from a less perfect to a more perfect stage. Ulti- mate perfection is never reached, for ultimate perfection is God, but every living thing is continually becoming more perfect and does in time reach perfection in its stage of growth. Thus we may think of a perfect man, but when such perfection is reached, a more glorious goal is seen ahead, and when that is won, still another is visible. Progress is infinite, therefore happiness is infi- nite. Though we may gain much wisdom, there is ever more wisdom for the winning. Though we may gain true love, there is ever greater love to embody, arising as love does from the heart of the Divine. Though we may gain great skill in action, even greater skill is pos- sible, for we are being taught in a world built by the Master Worker.
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Joy becomes more intense as we advance along the evolutionary path, because there is never any end to the glories unveiled to our awakening comprehension. The universe may be compared to one of those Christmas transformations, so dear to the heart of every child, in which scene melts into scene with ever increasing beauty and color, until the childish eyes are aglow with delight and expectation. So also with us as we grow upwards, but in the universe the transformations are endless, God ever concealing Himself within some lovelier creation. Truly it has been said that "veil after veil shall lift, but there shall be veil after veil behind." This is the zest of life, this the inspiration of progress, this the eternal mystery of the Godhead.
Evolution is the name we have given to that limited portion of the never-ceasing progress or transformation within the universe, which we are able to observe here on earth. Our understanding of evolution is often dis- torted, however, because that tiny portion of the process we are now witnessing is the hardest and most trying of all — it may be compared to the uninspiring scale practice which is needed before one can become a skilful musician. All great structures and achievements have their scaffolding stage, during which beauty is lacking and the surroundings are unpleasant, but the edifice con- cealed at first by the rough timbers is later revealed in all its beauty. So with human character, which is now being built up so laboriously block by block. It is often- times unlovely, because incomplete, but there is a beauty and unlimited possibilities in every man, clearly visible to a Master's eye.
There seems to be no limit to the powers we may evolve when we make the effort, for our consciousness is a Bay of the divine Light, and to that Ray all achievements are possible in time. We may think of each soul body as a lens, through which the Ray of universal Light is
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shining, so that while we are true spiritual individuals, even as the image of the sun cast by a burning glass is separate from all other images, nevertheless we are but reflections of the one great Consciousness. Has it not been said that we were created in the image of God, and do we not recall the admonishing words : * ' Know ye not that ye are the Temple of God and the Spirit of God dwelleth in you?"
Growth is not the addition of qualities to our char- acter; it is the stimulation to activity and to expression of qualities which we possessed all the time but in a latent condition. Development is therefore an unfolding of the powers which are hidden within, even as the beauty of the rose is concealed in the bud. The purpose of evolution — the trials and hardships, the difficulties and successes, the loves and hates, the pleasures and dis- appointments, the luxuries and privations — is to stir us, coax us, and, if need be, force us, to awaken to activity and power the hidden, slumbering faculties of the soul, and to show us how we may master world after world if only we make the effort.
''Truth is within ourselves; it takes no rise From outward things, whate 'er you may believe.
and to know,
Rather consists in opening out a way "Whence the imprisoned splendor may escape, Than effecting entry for a light Supposed to be without."
Most people do not learn either willingly or volun- tarily, but seek to spend their days in amusement and fleeting pleasures, hence sooner or later, Nature, who is an aspect of God, finds it necessary to resort to drastic measures in order to teach them those things they must learn. Growth is swift when we take our own evolution
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in hand, and strive to co-operate with the divine Will which makes for progress, but advancement is painfully slow for millions of human beings because they merely exist, mechanically following a daily routine, and never think of seeking out the purpose of life.
When we see around us men and women who can do with ease that which we cannot do and possess greater powers than we — a strong character, a superb intellect, a soaring spirituality, a power to achieve that is in- spiring— there is no cause for despair, any more than a child should become despondent because he is not yet a student in college. Such men and women have out- stripped us in certain ways and are therefore nearer to the splendid goal than we, but as soon as we put forth similar and equal efforts, we shall lift ourselves to their level. It may take years or even lives to accomplish this end, depending upon our present stage of development, but nothing can prevent us from reaching any level of achievement upon which we set our will.
The splendid goal is not a changeless thing; it varies with the development of each aspiring consciousness, for it is the next step forward in evolution for that con- sciousness. For an intelligent animal, the splendid goal is humanity ; for a human being it is Initiation ; for an Initiate it is Mastership ; for a Master it is a still more stupendous height far beyond our comprehension, but for all it is the gleaming gateway ahead, on the other side of which open out the illumined vistas of a larger life.
Initiation is the splendid and indescribable Welcoming by the Masters, the Elder Brothers of the race, of those men and women who have risen to that level of develop- ment, through varied experience gained during many lives on earth, where they are nearing the point of grad- uation from the world-school. Initiation is the goal for every human being, and though for millions its attain-
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raent is still remote because of their general undevelop- ment, nevertheless many are coming into incarnation now for whom Initiation is comparatively near at hand. A very few will gain it this life if they were so fortunate as to commence their training while still young ; a number will win their way to this superb height next life on earth if they take their evolution in hand now; many, however , will reach this glorious consummation of physical exist- ence in only a few incarnations, if they steadfastly com- mence to practice this life on earth, those simple rules of physical, moral, mental and spiritual education so clearly explained in Theosophy.1
To reach Initiation the help of a Master is needed, for there are many lessons to be learned and much training to undergo both in this and in the invisible worlds. Therefore it will be well for us to know something of the Masters, of their work for humanity, and how their attention may be attracted so that we may receive the necessary assistance.
When a man, through the long course of evolution, reaches perfection as a human being and is therefore under no obligation or necessity to reincarnate any longer, he does not withdraw into the utter bliss of some spiritual realm, leaving us, his younger brothers, to struggle unaided with our many sorrows, trials and prob- lems. Unselfishness and compassion are two of the many priceless lessons thoroughly taught in this world-school, and all who graduate from it are embodiments of these two spiritual qualities. Therefore one who has com- pleted his human evolution, unless assigned to other work in the solar system for which there is need, remains in the invisible worlds surrounding the earth and in a
i Those who are really in earnest cannot do better than to obtain a copy of At the Feet of the Master and strive to make part of their character the precepts so simply laid down in that wonderful little book of the higher life.
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most powerful way assists in the evolution of humanity.
Those who have thus remained are often spoken of as Masters (though in a stricter sense the title " Master" is restricted to those of the perfected men who accept pupils) and they form collectively the Great White Lodge or Occult Hierarchy, traditions of which have existed for centuries in the Orient. The evolution of the whole of humanity takes place under the guiding care of this mighty spiritual Organization, and in countless ways the individual Masters help not only the race as a whole, but also individual men and women when they are found worthy.
Though many of the Masters are in incarnation, they live physically, lives of seclusion, and seldom mingle in the hurry and rush of civilization. It would be a useless expenditure of energy for them to take part in our physical activities, as their beneficent work is done al- most wholly and to much better advantage in the invisi- ble worlds. There they can come more intimately in contact with the many millions of souls who populate this planet, and are able to help them more effectively than would be possible if they moved among mankind physically, for here we are handicapped decidedly by the limitations of the brain and accordingly are much less responsive to spiritual forces.
The Masters from time to time, when civilization is ready, introduce new ideals and aspirations into the minds of men, by sending out into the mental currents of the subtler worlds, powerful waves of thought and feeling. These flood the higher levels of the emotional and mental worlds, and are caught up and repeated physically by receptive people. It is for this reason that stimulating ideals, forceful ideas, important inventions and higher moral standards so often arise spontaneously in many parts of the world about the same time. The cause of these sudden enthusiasms — as, for example, the
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intense desire for universal peace, the radiant ideal of religious tolerance, the inspiring dream of a co-operative civilization, the sense of personal responsibility for the welfare of others, the quickening feeling of the need for universal brotherhood — will forever remain an enigma, until we learn of this hidden labor of our divine Teachers.
Barely one of the Masters himself comes out openly into the world in order to give with the skill, possible only to a Master, some important truth or teaching, or help with his physical presence in the moulding of civ- ilization in some new and urgent way. Thus it is said, by some of the pupils who are in a position to know, that one of the greatest of the Masters is coming this century, possibly within the next few years if the world can be made ready, to start a new religious and spiritual impulse. And from many indications, the opening quar- ter of this century does seem to be a turning point in civilization, and it may well be that there lies ahead of us in the immediate future, under the supervision and the inspiration of the presence of this great Teacher, not only new departures in science, philosophy, art and so- ciology, but also a wonderful renaissance of religion and spirituality, which will transform the world.
More often the Masters send some pupil into the world definitely to influence civilization in some necessary di- rection, either by his skill in leadership, his genius in art, his wisdom in writing or his eloquence in speaking. The world is led from ideal to ideal, from height to height, largely by the influence of great personalities, and if we had the power to look behind the scenes, we should find that many of the great men and women of history, both immediate and remote, were the conscious or unconscious messengers of the Masters.
Sometimes the Masters find it necessary to establish a movement or organization through which they can more adequately and widely convey to the world, certain
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points of view which must be generally accepted before civilization can take its next step forward. It was for this purpose that the Theosophical Society came into existence as a small though definite part of the great plan for the helping of humanity — even as other move- ments have their part to play in this plan. One of the important reasons, among others, for which the Society exists, is to influence public opinion to accept a number of stimulating spiritual ideals, helpful philosophical truths, fundamental interpretations of life and destiny, and wholesome information regarding unseen things, in order that humanity may have an adequate working philosophy of life during the important changes in the established order which are now appearing and will shortly take place. Theosophical information has been of value in turning back the rising tide of materialism, which threatened some two score years ago to engulf all spiritual aspiration, and has also helped to restore to some of the great religions of the world — Christianity, Hinduism, Buddhism and Zoroastrianism — their power to inspire and purify. Although Theosophy, in its purity, is unknown to most, because their ideas concern- ing it have been based not upon study but upon preju- diced rumors and the distorted opinions of others, never- theless its unlabeled teachings have spread everywhere, and many of the liberal and progressive ideas, which are now generally accepted, were considered peculiar to Theosophy thirty years ago. It is by this slow absorption of new ideas that civilization advances.
If the Masters exist and are guiding civilization, we may wonder why so much crime, injustice and ignorance exist among men. We should realize, however, that the Masters never coerce the world, nor try to force human- ity along any line of progress, however desirable. They help in their powerful way whenever the slightest oppor- tunity is offered and they constantly encourage and stim-
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ulate, but they never compel. If they had bent our wills to theirs, this civilization would be far more perfect than it is now, but we would still be only obedient children, instead of developing, as we have partially done, the strength and initiative of self-reliant manhood. Lessons taught by precept alone are never so deep rooted as those impressed upon us by actual experience, and hence it is the Masters have allowed us to experiment and thereby test our imperfect ideas, realizing that only in this slow ay — the way of evolution — can wisdom most surely be Mistakes, failures and follies are more effective
^liersthan good counsel and advice.
aim of the Masters is to evolve a civilization which may be relied upon to do what is right at any cost, not because of precepts which men obediently follow, but because of clear-sighted wisdom won in many a losing battle against wrong, oppression and injustice. They desire that the race shall be pure, not because of the un- tested virtue of innocence, but because it has arisen from the foulness of vice cleansed and made wise by inevitable suffering. They plan that humanity shall be wholly brotherly, not because of ignorance of hate, but because men have learned through experiencing enmity, selfish- ness and competition, that there is nothing so priceless as love, and that not one thing can be of lasting benefit to man or nation if it has been gained at the expense of others.
We learn only by contrasts ; right is seen by contrast with wrong, purity by contrast with impurity, strength by contrast with weakness. This knowledge is the gift of physical experience, where such contrasts alone are possible, and it is worth everything through which we must go in our many incarnations to gain it. Experi- ence is the magic wand which awakens the spiritual seed of consciousness after it has been planted in matter.
We may imagine some ideal civilization springing
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forth full-formed from the divine Mind, which would be wonderful, glorious beyond all telling. But it would be a humanity of beautiful dolls, obeying blindly the Will of their Designer, and not a civilization which, though less beautiful, is infinitely more inspiring, because formed of spiritual intelligences who have won their way to their present standing by sheer mastery of circumstances, and, as scarred veterans, command homage and admiration. In this thought may lie hidden the inner necessity, not only for physical existence, but for the manifestation of the universe.
We should not shrink from experience, even though hard, for experience alone can help us win the splendid goal. Knowledge of the world is as necessary to evolving humanity as spiritual understanding, and we eventually shall gain both. For most of us, the swiftest growth comes when we labor diligently in the world, striving to solve the problems, overcome the difficulties, and manage the situations of daily life with efficiency and high mo- tive. Some think of the world as spread with the snares of a devil and counsel turning the thoughts constantly to heaven; Theosophy regards the world as the crucible of God in the white heat of which character is refined. Others believe that spiritual progress is impossible in the midst of civilization and advise retirement from the world; Theosophy states that the instruction we receive in daily life is absolutely necessary here and hereafter, for without the detailed knowledge and wide experience which physical existence alone can give us, we shall not be able to accomplish successfully or even commence the mighty work in the unseen realms for which these many incarnations on earth have been fitting us.
There are certain ways of meeting experience, which are most effective in their results, for not only do they intensify life to a remarkable extent, give richness and meaning to every event and make us attentive to oppor-
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tunities, but they also hasten our development, and above all bring us forcibly to the attention of one of the Mas- ters. These attitudes, which we should seek to cultivate as we go forth to meet experience, are as follows :
Teachableness: — So many people go through life com- plaining of the hardships of their lot, anticipating trou- bles which never come, blaming others for their own failures, fretful over small things and remarks, fussing with trivialities, that it is refreshing to meet a man who thoughtfully examines each experience, pleasant or un- pleasant, sees its lesson, notes where he has been at fault, and quietly determines not to make the same mistake again. There is so much subtle egotism in most of us, that rarely do we think of ourselves as the cause of many of our troubles. Practically everyone is convinced, when something unpleasant has happened, that some one else is to blame, but when anything particularly fortunate occurs, we are usually willing to acknowledge — modestly, of course — our responsibility in the matter. Consider- able development is shown when one is willing to ac- knowledge responsibility for failure.
Every teacher will recall the pleasure which was felt when a pupil eagerly co-operated in learning the lessons assigned, but probably remembers also with equal vivid- ness the discouragement felt, when it was necessary to force a lesson on a stubborn child who, careless and indif- ferent, persisted in idling away his time. In this world- school many of us resemble such foolish children, and no doubt that is one of the reasons why mother Nature is obliged to administer a birching now and then, in the form of strenuous experience, to make us learn. Far greater happiness would be ours if, instead of thought- lessly letting the days slip by, we sought for the priceless lessons they bring. Nothing happens by chance; there is a purpose, and an excellent purpose, in all things and events. Our business is to find that purpose and profit
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by it ; if we do not, the experience is repeated again and again, with minor variations, until we do.
We make ourselves miserable oftentimes by clinging too tenaciously to our possessions and associations. ' * Transplanting is as good for us as for seedlings, ' ' tersely says Mrs. Besant. The chief value of the attractive things of the world is that they call forth efforts in us to gain them, and efforts awaken the power to achieve. Possessions are of about as much intrinsic value to us, who are deathless souls, as books and a slate are to a schoolboy. When they have accomplished their purpose there is no reason why they should not be discarded. The soul cannot use possessions in its own world where consciousness is the one reality, and so when on earth those things which we have gathered together are taken away from us, it is wiser to turn bright-eyed to whatever else Nature has in store, than to complain and grieve and drum our heels upon the floor like angry children deprived of their toys. Though we can realize physi- cally but little of the richer, fuller life of our soul con- sciousness in the heaven world, our duty is to be keenly alert to the meaning and purpose of everything which happens, in order that the soul within may gain clear pictures of the world without, and in time master the complexities of physical existence. Verily the Masters rejoice to help those who are willing to be taught.
Efficiency: — The ability to work without waste of energy, loss of movement, or unnecessary friction, is one of the great ideals of our modern day, and is valuable equally to the aspirant for spiritual advancement as to the man of affairs. Efficiency implies concentration, the paying of close attention to everything we do, and is a faculty of much value as it stimulates a magnificent mental development. If we are practicing efficiency nothing should be done carelessly or hastily but with full attention, each action preceded by thought and guided
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by judgment. Efficiency has no place for slip-shod meth- ods or slovenly workmanship ; whatever is done, either sweeping a room or managing a factory, inscribing a letter or writing a book, should be done with all our might and all our skill. We should also be willing to profit by the experiences of others, and therefore make a point of reading carefully the best which has been writ- ten upon a subject before we act or judge. How many mistakes and false opinions would be eliminated if this rule were followed! Those who seek the Masters would do well to practice efficiency in all things.
Courage: — Those who take their evolution in hand need courage, for destiny responds to their appeal for progress, and the current of life moves on more swiftly. Many difficulties will confront us, arising out of mistakes and wrong judgments we have made in the past, and fre- quently we shall falter and fail, for we are but human. Failure in itself means little, however, if we have the courage to go on again and again after every setback, thereby wringing from each failure its drop of wisdom. We must have high courage to play the game of life well and with spirit, as becomes strong souls, and never to fear the future, no matter what it may bring.
When we realize that our destiny is actually self- caused, and that the sequence or arrangement of the chief events which come into our life is in the charge of omniscient Intelligences, we cast aside all apprehension and go bravely forward with head erect, knowing that nothing can harm the inner Self, and that all our des- tiny can do is to deprive us of our little possessions, cause us some temporary suffering, or strike away our physical body; through it all we pass unscathed, and if we have knowledge, unshaken, for in us flames the divine Fire.
Our destiny is so wisely adjusted that nothing ever comes which is too much to bear, if we keep up courage.
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Many a man has been overwhelmed physically and gone down to apparent defeat, only to rise triumphant and rejoicing on the other side of death, because of a debt well paid and a victory won. No matter how hard the battle goes, fight on, and above all never make the mis- take of thinking that suicide will make things easier and bring forgetfulness. We may kill the physical body but we cannot annihilate memory or remorse, and those who have slain their bodies when courage failed found life harder on the other side. Never give up, struggle on, even against heavy odds, for the Spirit within is inde- structible and imperishable, and knows not defeat.
Brotherliness : — Many people, responding to the call of brotherhood, have started out bravely to be of service to their fellow men, but meeting with ingratitude, indif- ference and misunderstanding, have become discouraged, disheartened and even bitter. Whereupon they let the world go on unaided, declaring that brotherly service was an impossible ideal. Such experience is almost inevitable at this stage of evolution, as all who serve will testify, because humanity is undeveloped in so many ways, but does not this very absence of responsive feel- ing on the part of those we seek to help, tell us, more plainly than before, that service is needed ? Ingratitude should only inspire more earnest efforts on our part if our attitude were right.
The difficulty is, that while we believe ourselves to be wholly unselfish in our desire to serve, yet a taint of selfishness has crept in, for all unconsciously we crave praise, recognition, gratitude and even applause. Not receiving these, we feel hurt and disappointed. If we were absolutely unselfish we would not ask for thanks, but labor for the sake of the work, and because we love our fellow men.
Love is the essence of brotherliness, and unless we feel true affection for those about us, with all their faults
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and weaknesses, our efforts to serve will not long endure. There are too many disappointments. But when we love, it inspires in us that steady enthusiasm, emotional or mental according to our temperament, which we call devotion, and with devotion a man, with even few tal- ents, may be of great service to the world and may go far toward the Masters. To him no service is too small, no labor too arduous. He thinks of all around him as his brothers, and that is enough. It is not without deep meaning that a Master prefers the name Brother above all other titles, and that one who has reached this lofty height never even thinks of receiving praise or recogni- tion, because his service of humanity is perfect and therefore utterly selfless. The Masters are joyous be- yond all telling because they never think of themselves but ever of the happiness of others. Should we not go and do likewise?
In this marvelous world-school, every one, strong enough possibly to become a leader, is tested even as an important piece of machinery is tested in an engineering laboratory. If the tests, which are those of daily life, are passed successfully, wider opportunities arise, but if they are not passed, the candidate for leadership is placed among the followers again for further instruc- tion. Every day we see men rise above their fellows only to fall back once more into obscurity — they were not strong enough nor big enough to wield power. As Elbert Hubbard says: "The man who is worthy of being a leader of men will never complain of the stupidity of his helpers, of the ingratitude of mankind, or of the inap- preciation of the public. These things are all a part of the great game of life, and to meet them and not go down before them in discouragement and defeat, is the final proof of power."
Discrimination: — There is a sense of values called discrimination, which, when developed, enables us to
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choose correctly between right and wrong, truth and falsehood, the real and the unreal, the important and the unimportant. Though of the utmost importance, discrimination cannot be taught by precept, rule or book; experience alone can awaken this Godlike faculty. Because of the infinite varieties of experience, no two sets of conditions between which we must choose are ever exactly alike, hence rules are useless and we must rely upon whatever judgment we possess.
Our power to discriminate measures exactly our posi- tion on the evolutionary pathway, and unerring discrim- ination is found only in a Master, because he has com- pleted his human evolution. "We may do much, however, to improve the accuracy of our decisions and thereby awaken discrimination, by striving each time we choose to do what is brotherly, what is pure, what is thoughtful, taking always into consideration the needs of others rather than our own desires. In deciding where we can best be of service especially, should discrimination be used, for many people attempt that for which they are not fitted, and thrust themselves where they have no business. Intrusion does not constitute service.
Does this life in which we strive to be teachable, effi- cient, courageous, brotherly and discriminative, seem too difficult, the goal too high? It will not seem so, if once we feel the power and urge of the Soul within. But to feel the prompting of that greater spiritual Self, we must calm the mind and emotions until our subtle bodies are as still as the unruffled surface of a mountain lake. Then the light and peace of the Soul flood the mind and brain, and we know ourselves to be divine. The Soul is a shadowy unreality to most people, because they are ceaselessly engaged with external things and have never tried to sense that spiritual Presence, the "Unknown Guest/' who awaits so silently just beyond the reach of our ever-active, useful little minds until
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we bid him enter and assume command. A Master once said to his pupil : ' ' When your body wishes something, stop and think whether you really wish it. For you are God, and you will only what God wills; but you must dig deep down into yourself to find the God within you, and listen to His voice, which is your voice."
If we yearn to find the Masters, but hesitate to try because of our many imperfections, we should realize that they never ask the impossible, but always allow for our mistakes and failings, for they have not forgot- ten that long ago they too were as frail as we. Truly they have been called the Masters of Wisdom and Com- passion, and we may trust them utterly, for their great love and guiding care is divine in its splendor and power.
Words alone do not attract their attention ; they judge of our fitness for special assistance by our deeds, and not by our appeals, however eloquent. Social standing does not help us, blue blood is of no avail, wealth and possessions cannot assist, for the Masters do not judge by the standards of the world. Our advancement depends entirely upon our character, our self-mastery, the use to which we have put our talents. If we have used our faculties for selfish gain and pleasure, if our thoughts are unregulated and our emotions impure, obviously we are not yet ready for the Master. But if we have used our talents for the benefit of others, and have at least partially succeeded in controlling our thoughts and refining our emotions, then the Master knows us in the invisible worlds though we may not as yet know him. If we are in earnest our next step is to learn all we can about the Path, as it is called in Theos- ophy, and deliberately to commence and steadily con- tinue that training of mind, emotions and body, so necessary to success.1
1 See ' ' A Course of Beading in Theosophy ' ' at the end of this volume.
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THE SPLENDID GOAL
Sometimes people believe that they can serve human- ity only by giving up all family ties, business obligations and duties, and devoting themselves entirely to altruistic and other benevolent work. If we are free to do such work, we, of course, have cause for rejoicing, but if we have already taken upon ourselves duties and obliga- tions, these responsibilities come first in the eyes of the Masters. To shirk one's responsibilities is always a blunder, and if we do so in order to serve, such service does not lead us to the splendid goal. Listen to the words a Master spoke to one who followed him: "Be- cause you try to take up higher work, you must not forget your ordinary duties, for until they are done you are not free for other service. You should undertake no new worldly duties ; but those which you have already taken upon you, you must perfectly fulfil — all clear and reasonable duties which you yourself recognize, that is, not imaginary duties which others try to impose upon you."
All good work becomes service when done for the sake of others, and it does not matter whether that work lies in a business office, in a school, in a factory or in a home. It is not what we do that constitutes service, it is why we do it — for self or for others. Unselfishness and forgetfulness of self are priceless qualifications in the higher life.
In exact proportion to our ability to help, encourage and inspire others will be the swiftness of our approach to Initiation, and those who are wise train themselves carefully along some special line of service — teaching, writing, speaking, artistic power, or skill in some useful way — so that they may go to the Master, when they ask his assistance, bearing in their hands, as did the wise men of old, some gift of value. The Master does not need incense and gold, but he does prize our offerings if they are of service to humanity, for he has dedicated
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THEOSOPHY SIMPLIFIED
the whole of his mighty powers to service, and if we would reach him and share in his joy, we must follow in his footsteps, and as apprentices, strive to become like unto him. Great shall be our happiness if we lay the gifts of a trained mind, pure emotions and skilled hands upon the altar of service, and in the midst of daily life bring the calm strength, the sweet serenity, the radiant joyousness of spiritual consecration.
[86]
A COURSE OF BEADING IN THEOSOPHY
There are about 450 titles in the catalogue issued by the Theosophical Book Concern; therefore, it is obviously impossible for one commencing the study of Theosophy to select the books best adapted to give a comprehensive idea of the subject. It is for the purpose of guiding the reader in his choice that the follow- ing titles are mentioned. They have been carefully selected, and may be safely ordered by any one desiring to become acquainted with Theosophy. All orders should be addressed to the Theosophical