197 O let us live in joy, in love amongst those who hate! Among men who hate, let us live in love.
221 Forsake anger, give up pride. Sorrow cannot touch the man who is not in the bondage of anything, who owns nothing.
222 He who can control his rising anger as a couchman controls his carriage at full speed, this man I call a good driver: others merely hold the reins.
"There is a personal God, and there is a personal Devil!" thunders the Christian preacher. "Let him be anathema who dares say nay!" "There is no personal God, except the gray matter in our brain," contemptuously replies the materialist. "And there is no Devil. Let him be considered thrice an idiot who says aye." Meanwhile the occultists and true philosophers heed neither of the two combatants, but keep perseveringly at their work. None of them believe in the absurd, passionate, and fickle God of superstition, but all of them believe in good and evil. Our human reason, the emanation of our finite mind, is certainly incapable of comprehending a divine intelligence, an endless and infinite entity; and, according to strict logic, that which transcends our understanding and would remain thoroughly incomprehensible to our senses cannot exist for us; hence, it does not exist. So far finite reason agrees with science, and says: "There is no God." But, on the other hand, our Ego, that which lives and thinks and feels independently of us in our mortal casket, does more than believe. It knows that there exists a God in nature, for the sole and invincible Artificer of all lives in us as we live in Him. No dogmatic faith or exact science is able to uproot that intuitional feeling inherent in man, when he had once fully realized in it himself.
Temporary glimpses and experiences of a mystical nature have occurred in every century and in every land; but intelligent interpretation of these experiences is not so plentiful.
There has to be the renunciation of the personal, egoistic will of the separative self, before the Divine Will can manifest itself and act through us.
After years of studying theosophy and Jiddu Krishnamurti I've come to the conclusion that Krishnamurti's work is valuable, especially as an antidote to some of the things that go wrong if theosophy is taken too seriously (losing sight of humor, practical considerations, humility and common sense, for instance). On the other hand, Krishnamurti's work is seriously problematic: It is especially confusing to young people new to the spiritual path. I've added a piece on the difficulties involved to my Krishnamurti-site.
My main interest in both theosophy and Krishnamurti lies in the valuable insight both have brought me on the spiritual path. On the other hand the question is: what is most helpful for humanity as a whole? Free search for truth, whether spiritual or physical is an important safety-valve for avoiding a dogmatic church-like attitude. On the other hand: there are some things that take a more mature mind to grasp and work with, in order not to risk losing one's emotional and ethical balance. I think that on my website I've selected quotes from Krishnamurti's teachings that do help in finding one's way. But the inherent contradictions in Krishnamurti's life and work cannot be ignored, which is why I've posted the article on Krishnamurti and Theosophy linked to below.
Olcott is a fanatic, so much so, that I am afraid that this abrupt change from a comfortable life, well eating and drinking and indulging in all sorts of worldly things, will either bring him to insanity or death. He is getting thinner with every day. He eats no more meat, renounced supper and wine, his only aim in life is to become purified as he says, of his passed life, of the stains he has inflicted on his soul. I can do nothing with him. I have evoked the spirit of fanaticism in him and now I cruelly repent for this man does nothing by halves; his only object in life he says is to purify American Spirit[ualis]m of the dirt of free love, to never proceed to hold sťances except by making the greatest efforts to secure pure mediums of good morality, children of innocent persons if possible, such selected priestesses vowed to chastity as in times of Theurgy. He is right there, for if we wish to commune with pure spirits, we must open them clean passages, and offer pure, channels.
Now, the magician, when he evokes human spirits, furnishes them with such a condition in his own pure atmosphere - a spiritual atmosphere, untainted with gross matter - that they can approach and manifest themselves. The sorcerer, as well as the impure medium, are but necromancers. They are surrounded by such a fetid atmosphere, that only elementary and gross human spirits of their own class - whose very grossness keeps them closely attracted to the earth - can either approach them or be evoked to help them in their wicked designs. Both magician and sorcerer can produce phenomena by the power of their own will and their own human spirit, unaided by any other either elementary or human; but the impure medium, who is but the football tossed from one influence to another, can do nothing but passively obey. Pure and sincere-minded people, who accept mediumship for the sake of instruction from superior spirits, keep the elementary at bay by virtue of their own purity, and the pure atmosphere of the spirits surrounding them. And still they cannot call them at will, until they have become adepts of the divine science, and learned to combine the Ineffable Name.
The typically large size of the dinosaurs, and the comparatively small size of modern mammals, has been quantified by Nicholas Hotton.7 Based on 63 dinosaur genera, Hotton's data yield an average generic mass in excess of 850 kg (about the size of a grizzly bear) and a median generic mass of nearly 2 tons (comparable to a giraffe). This contrasts sharply with extant mammals (788 genera) whose average generic mass is 863 grams (a large rodent) and a median mass of 631 grams (a smaller rodent). The smallest dinosaur was bigger than two-thirds of all living mammals; the majority of dinosaurs were bigger than all but 2% of living mammals.The one explanation that fits current-day scientific theories, though it is in itself highly controversial, is given by Erickson to be that gravity must have been less in the days of the dinosaurs. This is pretty farfetched, though it may be possible to unite this hypothesis with the theories of morfogenetic fields by Rupert Sheldrake. In summary: according to his theory even the laws of physics evolved. It may also fit with a dynamic changing gravity in space proposed recently by Dr Hong Sheng Zhao. This theory is so new it hasn't even been presented in full to the scientific community yet, but still here is part of what it's about:
They have created a formula that allows gravity to change continuously over various distance scales and, most importantly, fits the data for observations of galaxies. To fit galaxy data equally well in the rival Dark Matter paradigm would be as challenging as balancing a ball on a needle, which motivated the two astronomers to look at an alternative gravity idea.
According to theosophy, the earth originated in an ethereal state and was still on its ‘descending arc’ of materialization and densification in the Mesozoic; it reached its densest stage around the Late Oligocene/Early Miocene. The weaker gravity has nothing to do with the earth being only half the size it is today, as expanding-earth theorists claim.All this leaves more questions than answers, but it is curious to note that Blavatsky's theory is still in the running.
As the purity and healthy innocence of animal life is altogether disconcerted and thrown out of balance when the mental life of the subjective world begins to bear down on it; so the qualities of well-balanced and satisfying human life, - so far as the pursuit of knowledge and love are ever satisfying, - begin gradually to be over-ridden and disturbed, convulsed and subtly penetrated by a new reality, a new life, a new world bearing in upon human life from above. This new gradually dawning life is the light of the higher Self, gradually leading humanity onward to a new era of divinity.
The coming of the dawn we saw, was heralded by deeper darkness; the new counsels of perfection that the divine voice begins to whisper, bear as their first fruits a penetrating unrest, almost an agony of despair. The old human love-song jars discordantly, but no divine music has yet taken its place. The pursuit of knowledge has ended in bitterness, but there is as yet, no voice of wisdom to fill its place.
We cannot, even if we would, pierce far into the secrets of that newer day. The life of the higher Self, stopping but one degree short of the perfection of the Eternal, must slowly unfold its divinity within us for many an age yet, before we can know it and declare it fully.
We have, as yet, two oracles only of the hidden things to come; two oracles declared to us hitherto in great suffering and sorrow. For the mists of the old worlds that are passing away still lie heavy on our eyes! we are still caught and dazzled by the flashes of color, the almost painful sweetness of the old love-song of life; our new birth is strongly tinged with regrets and backward glances, and it will be a long time yet before we shall feel the young joy in our newer life, that properly belongs to it. There is still more of fear than of delight in our tardy acquiescences with the mandates of the higher Self, though we feel already that acquiescence is inevitable.
The two oracles thus declared in sorrow are no satisfaction in desire, no complacency for our personalities. We see only their shadows now; we shall one day see the light that casts the shadows. It is already whispered to us through the stillness that these two oracles, so pitiful when read in the language of men, bear quite other meaning in the language of the gods. No satisfaction for desire, because we are born, not to the fleeting things of desire, but to the ever-present and perfect life of the Self; no triumph for our personalities, because we are born, not to over-ride and tyrannize our other selves, but to enter into the fullest ands most perfect harmony with our other selves, a harmony that shall, one day, dawn into the perfect unity of the estranged selves in the supreme.
We shall, therefore, further the life of the higher Self most potently by following out and realizing these two divine laws in every detail and particular of life: the law of turning backward from sensuality; and the law of perfect selflessness and subordination of our personal selves, first to the divine Self within us, and then, as our light grows, to the divine Self in all our other selves.
This life of the higher Self will raise us above the changing worlds of birth and rebirth, death and again death, and introduce us to a world, of ever-present life that knows no change but the change from greater to greater splendour. It will raise us above appetite and contest, and, not less above passionate love and hate, to make us freeholders in a world of perfect unison with the other selves, a harmony far deeper and more perfect than passionate love.
Thus, retreading the small old path to the supreme Self, we shall gradually enter into our kingdom; and the growing wisdom that is ours may gradually make clear to us the secret and reason of our long exile.
Even now, we may guess something of the causes that led to our fall, a fall that made necessary the long upward journey; the conquest, one after another, of the three worlds; the lighting one after another, of the three fires.
We may guess that for the perfect fullness of the Eternal it was necessary that the whole of the Eternal should be fully revealed to every part of the Eternal; and that from this necessity arose the illusion by which that one Self seems to be mirrored in innumerable selves. Then again, as the whole Eternal, the perfect Self, could not be revealed at once, in a single flash, to each limited and partial self, it became necessary for the full revelation to be made in a long series of partial revelations, one flowing out of the other, one following the other, and thus dividing the Eternal into the causal series that mark the distinctive character of the causal world, the highest of the threefold outer worlds. And again, as the elements of these causal chains could not present themselves simultaneously, but had to become successively apparent, to causality was thus added time, the union of these two making the distinctive nature of the second, the mental subjective world. Then, that more causal chains than one might together be presented to the perceiver, the illusion of space arose; and thus, through causality, time and space, was woven the full web of the unreal, apparent world; while above these three, above causality, above space and time, stands the real, the Self, the Eternal. With the conquest of each of the three worlds, we shall undo one of the webs of illusion and unreality, and thereby make one step forward towards restoring the pristine excellence of the Self, and bringing back to it the full harvest of wealth gained by rich ages of experience.
But this we shall better know when knowledge expands into the joyful wisdom that is to supersede it.
The dawn comes, and, after the drawn, sunrise and perfect day. And this day shall have a singular divine quality that the Upanishads tell of thus:
"Thereon that Sun rising overhead, shall rise no more nor set any more, but shall stand there, in oneness, in the midst. As this verse tells:
"There is not there any sunset nor sunrise for evermore. Bear witness, ye gods, that I truly tell of that Eternal.
"For him the sun rises not nor sets, for him who knows this hidden wisdom well, there is perfect day forever." [Chhandogya Upanishad.]