AE in the Irish Theosophist

by George William Russell

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)