"SELF-KNOWLEDGE is of loving deeds the child," says The Voice of the Silence. Hence, H.P.B. lays great emphasis on Altruism. She describes it as the keynote of Theosophy and an integral part of self-development. Forgetfulness of personal self and sincere altruism is the sine qua non condition to be practised, which will enable one to live the higher life.

Man is the Microcosm of the Macrocosm, as man is identical in essence with the One Reality and also the manifested Ishwara. Hence, man reflects in himself the forces, faculties, powers, potentialities and possibilities that are in Nature. They are dormant now. They will manifest when we unite ourselves with the Krishna within us and act from the plane of unity. Krishna says: "Seek this wisdom by doing service, by strong search, by questions, and by humility; the wise who see the truth will communicate it unto thee....There is no purifier in this world to be compared to spiritual knowledge; and he who is perfected in devotion findeth spiritual knowledge springing up spontaneously in himself in the progress of time." (Gita, IV)

Astavakra Samhita states: "Oh, the root of misery is duality. There is no other remedy for it except the realization that all objects of experience are unreal and that I am pure, One, Consciousness and Bliss." (Chapter 2, verse 16)

The Voice of the Silence suggests that we should realize the dual aspect of mind: "Shun ignorance, and likewise shun illusion. Avert thy face from world deceptions: mistrust thy senses; they are false. But within thy body—the shrine of thy sensations—seek in the Impersonal for the "Eternal Man"; and having sought him out, look inward: thou art Buddha." (pp. 28-29)

Manas, although an emanation of Universal Mind, and omniscient on its own plane, is only potentially so on this plane as it has to function through its alter ego—lower Manas or personal self. Therefore, it is said that Higher Manas is crucified between two thieves—one realizing and repenting his mistakes, rises to paradise with the Lord, the other being under the influence of Kama, becomes the kamarupic shell and disintegrates after death. In other words, it is Higher Manas that suffers for all the sins committed by the personal self, as both good and bad actions of the lower Manas are impressed on Higher Manas.

Here, it is necessary for us to understand the difference between personality and individuality, i.e., the feeling of "I am I," or self-consciousness, and the complex thought that "I am Mr. X." Mr. "X" is nothing but a bundle of experiences he had during life. These experiences are not the "I" or the Ego, and most of these experiences are forgotten. These go to make up the personality. The feeling of "I am" which is not any of the experiences, which is eternal, is the real Individuality. It is this individuality which bridges the gap of sleep and waking as also life and death. It is the reincarnating Ego that plays, like an actor, various parts in the great drama of life, identifying himself with each of them. One night the ego appears as "Macbeth," the next as "Shylock," and so on through the cycle of incarnations. H.P.B. writes in The Key to Theosophy:

The Ego begins his life-pilgrimage as a sprite, an "Ariel," or a "Puck"; he plays the part of a super, is a soldier, a servant, one of the chorus; rises then to "speaking parts," plays leading roles, interspersed with insignificant parts, till he finally retires from the stage as "Prospero," the magician. (pp. 34-35)

The Taitariya Upanishad speaks of the nature of individuality. It is made up of five sheaths: the material, the vital, the psychical, the intellectual, and the intuitive. Beyond all these is the inmost reality, the Atman, which is the real Self of man. Its nature is described as Truth, Knowledge and Infinity—"Satyam, Jnanam, anantam Brahma." The Upanishad adds:

That from which all these take birth, that by which they live after being born, that towards which they move and into which they merge, know that—That is Brahman.

When we are able to free our mind from the personality and also our desires, then it is possible for us to turn within.

Krishna says that though the mind is restless and not easily controllable, it can be controlled by constant practice and detachment—Abhyasa and Vairagya (Gita, VI). When we live a life of altruism, with right motive, pure heart, a clean life and a keen intellect, we reach a stage of complete unselfishness and all-embracing love for all that lives and breathes. Though ensheathed in a body, which is all the time changing, we can partake of the waters of immortality while in a body. We become the ALL. The necessary condition to attain this state is given in Raja-Yoga or Occultism:

Meditation, abstinence in all, the observation of moral duties, gentle thoughts, good deeds and kind words, as good will to all and entire oblivion of Self, are the most efficacious means of obtaining knowledge and preparing for the reception of higher wisdom. (Rule 11)

Then all powers of Nature stand ready to serve the disciple and are reflected in him. The One Primordial Force manifests itself as various powers or saktis. These are: Parasakti—Supreme force or power. Jnanasakti—the Power of real wisdom or knowledge. Itchasakti—the Power of Will. Kriyasakti—the Mysterious Power of thought which enables it to produce external, perceptible, phenomenal results by its own inherent energy. Kundalini Sakti—the Power or force which moves in a curved path. Mantrika-Sakti—the force or power of letters. "The six forces are in their unity represented by the 'Daiviprakriti' (the Seventh, the Light of the LOGOS)" (S.D., I, pp. 292-93)

St. Paul, an Initiate, Apostle and Adept, speaks of spiritual gifts in his Epistles to the Corinthians. Among the gifts enumerated are: "Wisdom, knowledge, faith, healing, the working of miracles, prophecy, discerning of spirits, speaking of diverse tongues, and the interpretation of the tongues." While he appeals to them "to covet earnestly the best gifts," he shows them the better way, namely the supreme law of love: "Now abideth," he says, "faith, hope, charity (or love), these three; but the greatest of these is charity." The word gift is a misnomer, as everything is acquired through our own efforts. All the gifts come from above, i.e., from within.

Mr. Judge says:

Every impulse from above, every prompting of the Divine within, should meet at once with a hearty welcome and response. If you feel as if something urged you to visit some sick or afflected neighbour or friend, obey the suggestion without delay....Put yourself at once in line with the Divine ways, in harmony with the Divine laws. More light, more wisdom, more spirituality must necessarily come to one thus prepared, thus expectant. (Vernal Blooms, p. 32)

(Concluded)

Live well your life. Seek to realize the meaning of every event. Strive to find the Ever Living and wait for more light. The True Initiate does not fully realize what he is passing through, until his degree is received. If you are striving for light and Initiation, remember this, that your cares will increase, your trials thicken, your family make new demands upon you. He who can understand and pass through these patiently, wisely, placidly—may hope....

Be temperate in all things, most of all in the condemnation of other men. It is unwise to be intemperate or drunken with wine. It is equally unwise to be drunken with temperance. Men would gain the powers; or the way of working wonders. Do you know, O man, what the powers of the Mystic are? Do you know that for each gift of this kind he gives a part of himself? That it is only with mental anguish, earthly sorrow, and almost his heart's blood, these gifts are gained? Is it true, think you, my brother, that he who truly possesses them desires to sell them at a dollar a peep, or any other price? He who would trade upon these things finds himself farther from his goal than when he was born.

—W. Q. Judge