[In this section we seek to answer frequently asked questions, at U.L.T. meetings or during private conversations and discussions with people who seek the answers in the light of Theosophy. Answers given in this section are by no means final. Only a line of thought is being offered by applying general principles of Theosophy.]

Question: Is it necessary to study metaphysics?

Answer: Ethics and metaphysics are said to be two wings of a bird. It helps us practise ethics if we understand the basis, or the reason why we ought to do what we are advised. For instance, it is a bit of metaphysics which tells us that if we find fault with others the "elementals"—units of life energy—pass on that fault from the condemned person to us and then before we are aware we begin to exhibit that very fault for which we condemned another. We are required to know what the elementals are, but once understood we have the basis that makes us cautious at every step. Every thought combines itself with an elemental and becomes an entity, which can be attracted by another person of consubstantial nature.

Study and knowledge of metaphysics is absolutely necessary for practical occultism. H.P.B. makes a distinction between an Occultist and a Theosophist. She writes:

It is easy to become a Theosophist. Any person of average intellectual capacities, and a leaning toward the metaphysical; of pure, unselfish life, who finds more joy in helping his neighbour than in receiving help himself; one who is ever ready to sacrifice his own pleasures for the sake of other people; and who loves Truth, Goodness and Wisdom for their own sake, not for the benefit they may confer—is a Theosophist. (Raja-Yoga or Occultism)

As can be seen, even in becoming a Theosophist, a certain amount of acquaintance with metaphysics is essential. But much so when one wants to become an occultist. To be a true occultist means to put oneself upon the "path which leads to the knowledge of what is good to do, as to the right discrimination of good from evil; a path which also leads a man to that power through which he can do the good he desires, often without even apparently lifting a finger." Those of us who cannot master it in this incarnation have been asked to keep our mental luggage ready. However, emphasis on study of metaphysics does not mean that ethics is unimportant.

In Light on the Path, we are told that if there is a gulf between a bad man and a good man, then, there is a greater gulf between a good man and a spiritual man. Mr. Crosbie suggests:

Good motive without knowledgte makes sorry work sometimes. All down the ages there is a record of good motive, but power and zeal misused, for want of knowledge. Theosophy is the path of knowledge. It was given out in order, among other things that good motive and wisdom might go hand in hand. (The Friendly Philosopher, p. 4)

In case we come by some "practical" information and we stumble upon its application, then we would only do more harm than good unless we are fully versed in its rationale and are well grounded in the ethics. Metaphysics helps us to develop intuition or the power to read between the lines.

In adopting a profession in life, a person readily undertakes the course of study necessary to his future vocation; so, too, in spiritual life. We can say that metaphysics is like a poem; it is sometimes difficult to get the meaning of a poem—its import is often not put in plain words, as in prose—but when we struggle to get the meaning, it aids in developing the intuitive faculty.

Study of metaphysics gives the depth and breadth of mind necessary for acquiring wisdom. Real goodness and virtue are born of an enlightened heart and a pure mind. Study helps us in achieving this. A Master intuitively knows whom to help and whom to keep in mire and misery, which is his best teacher. The Voice of the Silence says:

The seeds of Wisdom cannot sprout and grow in airless space. To live and reap experience, the mind needs breadth and depth and points to draw it towards the Diamond Soul.

We must remember that this is not expected of an ordinary person, but of one who has decided to walk the path earnestly. As Raja Yoga or Occultism points out, "A Lay-Chela is a man of the world who affirms his desire to become wise in spiritual things." A person who wants to become an athlete may be asked to do physical exercise for one hour every day or even run 200 metres every day. Similarly, one who desires to pursue the spiritual life in dead earnest, and aspires to walk the path of adeptship, may be required to undertake practices that may appear strenuous and troublesome. The impossibility of going any further without learning to grapple with metaphysics is well described in the following words:

For outside of metaphysics no occult philosophy, no esotericism is possible, the love and hatred, the most private and sacred workings in the soul and mind of the living man, by an anatomical description of the chest and brain of his dead body. (S.D., I, 169)

In the end, by pursuit of metaphysics combined with ethics, we are going to get the discrimination or Viveka as to good and bad, right and wrong, permanent and impermanent.

Lastly, we may say that certain things suggested in Theosophical discipline may not be clear to us at once. But we must never reject anything hastily.

Question: We understand that condemnation of others is morally degrading to the criticizer himself. But some of us are quite sensitive to others' remarks about us—whether of praise or blame—especially to snide criticism. How are we to face up to others' opinion?

Answer: An ability to consider a critic's opinion during discussion and exchange of ideas in matters other than ourselves is a duty and a trait of an intellectually honest person. This objectivity is difficult enough, indeed, for some when facing contradiction. But to swallow others' direct or indirect remarks about oneself is quite painful to some "sensitive" individuals. But is this sensitivity a positive trait in our character, if we cannot take a criticism even from a well-meaning friend? People say: "I cannot help being sensitive." Yet to be in control of oneself, if not of the situation, is our responsibility and moral obligation.

It is one of the tests of our moral stamina how we respond, not impulsively react, to others' behaviour. Even the greatest among men like Christ and Buddha had to face calumny, humiliating insults, and to wear even a crown of thorns. They left an example of the perfection of the virtue of "patience sweet that naught can ruffle." Agreed, we are neither saints nor saviours, but we are on the path toward the ideal before us. And the injunction is to keep our own peace at all times.

Granted that the real art of (academic) criticism if done in an objective manner is a skill, which not many possess. But even while considering objective issues, a derogatory fling at a person or persons deserves our gentle but firm correction. If the remark is directed at us we need not take offence and start a disputation or be resentful and sulk. Here is our moment of test. Can we keep our peace intact and not let others succeed in "hurting us? This is an ethical question for a student-aspirant who considers life as a training ground for soul's development.

Also, has the criticism any fairness and truth in it? Then let us accept it as an eye-opener or a reminder of things that need correction. If we feel it is an unfair reproach, then we must examine it closely. This requires detachment (another virtue) and intellectual honesty. If the remark is not deserving or true, leave it alone and brush it off from memory. For memory, especially of unpleasantness, is a great obstacle to soul progress. We must have enough sense of humour to take all things lightly in a sporting spirit and manfully. It is said, "Every fool can find fault that a great many wise men cannot remedy!" Why should others' uncharitable opinions concern us? We must strike a balance between being too self-opinionated and self-distrust. W. Q. Judge said that there is an ever-present inner censor and silent witness, whose perfect judgment we must heed. If the conscience is clear, then others' opinion cannot hurt.

Are we, as student-aspirants and seekers of the higher life, willing to cultivate patience, forgiveness, indifference, detachment, and endurance, or do we succumb and thus get hurt through our own exaggerated self-importance? For it is this, our constant expectation or craving that others should always consider us favourably, which is the deeper cause of our so-called "sensitivity" or touchiness. It is easy to lose patience and fail to maintain sweet reasonableness. It needs cultivation of inner stamina to withstand at first small darts of abuse, to be able to face greater calumny at advanced stages of spiritual trials.

We have a living example of our teacher H.P.B., how she responded to slander and disgrace hurled at her! Someone has said, there was reproof on her lips but a smile in her eyes! Reproof, not because of personal calumny that would kill her noble reputation, but because she was an over-protective mother to the Theosophical Society, and was always defensive on its behalf. If we never crave for approval and applause, we will not be affected by criticism and condemnation. And it is this attitude that needs to be cultivated by a student who wants to tread the path of heroic virtues.

Let him who seeks, not cease seeking until he finds.

—The Gospel According to St. Thomas