Man is a complex organism as he exists on our earth to-day. He is partly transitory, partly eternal; in one sense the creature of circumstances, in another the creator of his own environment. But the true man, the underlying individuality is a reflection of the Divine. We are able to discern physical beauty, even when clad in rags. Is it impossible that we should also recognise the beauty of the soul, though it be for a time veiled beneath a gross material body? The physical body is indeed nothing but the garment of the ego, the true man; that momentarily suited to his needs and his deserts, the livery of his servitude, which must be worn, in ever changing forms, till the moment of his final emancipation. It is then beyond the physical, beyond the intellectual man, that we must look for that fraternity, arising out of unity and equality, which cannot be found on the purely material plane of existence. The divine soul of man, in which is posited his true individuality, is the real man, the immortal ego, which, through the accumulated experience of many earth lives is marching onward through the ages to its goal, reunion with the Infinite. What matters then the outward semblance, which our senses know as man? Our æsthetic perception may shrink from the rags, the dirt, the ugliness which belong to the physical environment. Our moral nature may revolt at association with vice, with low selfish courses of life, but within and behind all this we must endeavour to realise the continual presence of the immortal ego, one with us, as with all humanity, as sharing the divine nature, and ever struggling, as we are struggling, on the upward path that leads to the realisation of the Absolute. As Carlyle says in Sartor Resartus. “Mystical, more than magical, is that communing of Soul with Soul, both looking heavenward; here properly Soul first speaks with Soul; for only in looking heavenward, take it in what sense you may, not in looking earthward does what we can call Union, Mutual Love, Society, begin to be possible.”
It may be objected that in some cases it is impossible to recognise even the glimmerings of those higher aspirations, which are the tokens of the presence of the soul, the immortal ego. Such cases, however, must be comparatively rare. Still there are beings—it is almost impossible to call them human—who have so persistently concentrated all their efforts on the gratification of their lower consciousness, as to sever the frail link which binds them to their higher selves. Then the true man is no longer present in the human form, and brotherhood becomes an impossibility. But we may in truth almost ignore the existence of this type of mankind, for even when an intellectual materialism seems to be the sole ruling principle, we dare not deny the presence of that capacity for higher things which must exist in all who can still truly be called men.
Surely then it is in this view of our relations to our fellow men, that we shall find that guiding influence which may enable us to rise above the sordid considerations of our ordinary earthly existence. It is no sectarian belief that is here advanced; it is the essence of the teaching of Jesus, as it was of Gautama; nor is it a mere formula, to be accepted as an article of faith, and then laid on the shelf. Once understood, it must influence all who have sufficient strength of purpose to fight their own lower selfish personalities, and must lead them to the practical realisation of their aspirations towards true unselfishness and active benevolence.
But there lurks a danger even in the use of the word unselfishness. It has been the text of sermons from every pulpit in Christendom for centuries, and with what small results? No doubt the duty nearest at hand must not be neglected, and it is the duty of every one to do what he can to render those about him happier. But many stop there and consider that all their work consists in the practice of self-abnegation in their own small circle. Does not the broader view of human life here set forth suggest a new sphere of usefulness, and therefore of duty? It is for every man to determine what he can do for the good of humanity; all are not equally gifted, but all can do something. Some theosophists appear to be satisfied with intellectual study, or the development of their own spiritual nature, and neither of these two courses is to be neglected; but something more must be done. “It is more blessed to give than to receive,” and the acquirement of knowledge brings with it the obligation of spreading it. This is work from which none need shrink, and all who truly desire to work for Theosophy, which is in the highest sense “the religion of humanity,” will find the work ready to their hand, and be able to assist in bringing the Light “to them that sit in darkness.”
T. B. H.
PYTHAGORIC SENTENCES OF DEMOPHILUS.
Esteem that to be eminently good, which, when communicated to another, will be increased to yourself.
Be persuaded that those things are not your riches which you do not possess in the penetralia of the reasoning power.
As many passions of the soul, so many fierce and savage despots.