Till thy mind reaches the stage of intuitive development,
assured thee by teachers, books and the logical instruments of
knowledge. When thus is burnt out all latent desire, and the
Thing is realized, thou shouldst not hesitate to give up all concern
even with these, however good or useful they be.
It is easy to seem nice, polite and kind. It is far harder to be
helpful, generous and truthful.
The first takes the ability to smile and learn the rules of society. The second takes insight and the ability to act when others don't.
Source more on U.G. Krishnamurti
Our experience and observation of the [theosophical] Movement, rudely summarized in what has been said, have brought out one extremely important conviction: the form and rules of any organization are immaterial; only the people in it count. If it contains the right people, no matter how inept, clumsy, or vulnerable the rules and regulations, the right results will follow. If they do not, the best of rules will not serve; and indeed, the more admirable they may seem in form and spirit, the more deleterious their results may be in the hands of the wrong people.
This is a briefly stated principle, and may seem to many to be trite. But it may be exactly the chief and all-important revelation in procedure that has so far failed to strike home, and that has to be understood by a large and increasing number before the Movement can ever become a real success. It puts the onus squarely on the individual. (Who has systematically tried to evade it throughout the work.) In so doing, it merely emphasizes the fundamental principle of "self-induced and self-devised effort" that is the basic Theosophical principle, and which has been so sadly sapped by all the organizations. It is Judge's exhortation, "Each member a center;" over which Judge Theosophists for over a half-century have wisely nodded their heads and said: "How true!" and with few exceptions, have never exerted themselves the worth of a tinker's dam to put it into action.
As soon as he begins to understand what a friend and teacher pain can be, the Theosophist stands appalled before the mysterious problem of human life, and though he may long to do good works, equally dreads to do them wrongly until he has himself acquired greater power and knowledge. The ignorant doing of good works may be vitally injurious, as all but those who are blind in their love of benevolence are compelled to acknowledge. In this sense the answer made as to lack of Christ-like lives among Theosophists, that there are probably none strong enough to live such, is perfectly correct and covers the whole question. For it is not the spirit of self-sacrifice, or of devotion, or of desire to help that is lacking, but the strength to acquire knowledge and power and intuition, so that the deeds done shall really be worthy of the “Buddha-Christ” spirit. Therefore it is that Theosophists cannot pose as a body of philanthropists, though secretly they may adventure on the path of good works. They profess to be a body of learners merely, pledged to help each other and all the rest of humanity, so far as in them lies, to a better understanding of the mystery of life, and to a better knowledge of the peace which lies beyond it.
But as it is an inexorable law, that the ground must be tilled if the harvest is to be reaped, so Theosophists are obliged to work in the world unceasingly, and very often in doing this to make serious mistakes, as do all workers who are not embodied Redeemers. Their efforts may not come under the title of good works, and they may be condemned as a school of idle talkers, yet they are an outcome and fruition of this particular moment of time, when the ideas which they hold are greeted by the crowd with interest; and therefore their work is good, as the lotus-flower is good when it opens in the midday sun.
None know more keenly and definitely than they that good works are necessary; only these cannot be rightly accomplished without knowledge. Schemes for Universal Brotherhood, and the redemption of mankind, might be given out plentifully by the great adepts of life, and would be mere dead-letter utterances while individuals remain ignorant, and unable to grasp the great meaning of their teachers. To Theosophists we say, let us carry out the rules given us for our society before we ask for any further schemes or laws. To the public and our critics we say, try to understand the value of good works before you demand them of others, or enter upon them rashly yourselves. Yet it is an absolute fact that without good works the spirit of brotherhood would die in the world; and this can never be. Therefore is the double activity of learning and doing most necessary; we have to do good, and we have to do it rightly, with knowledge.
* * * *
It is well known that the first rule of the society is to carry out the object of forming the nucleus of a universal brotherhood. The practical working of this rule was explained by those who laid it down, to the following effect:—
“HE WHO DOES NOT PRACTICE ALTRUISM; HE WHO IS NOT PREPARED TO SHARE HIS LAST MORSEL WITH A WEAKER OR POORER THAN HIMSELF; HE WHO NEGLECTS TO HELP HIS BROTHER MAN, OF WHATEVER RACE, NATION, OR CREED, WHENEVER AND WHEREVER HE MEETS SUFFERING, AND WHO TURNS A DEAF EAR TO THE CRY OF HUMAN MISERY; HE WHO HEARS AN INNOCENT PERSON SLANDERED, WHETHER A BROTHER THEOSOPHIST OR NOT, AND DOES NOT UNDERTAKE HIS DEFENSE AS HE WOULD UNDERTAKE HIS OWN—IS NO THEOSOPHIST.”[The complete article]
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