THE POWER OF
LOVE IN THE STRUGGLE FOR LIGHT
by GRETA
EEDLE
THE
BLAVATSKY LECTURE OF 1945 IN this lecture it has become customary to
deal with the progress made since the founding of the Theosophical Society in
the many and varied subjects treated by H. P. Blavatsky in The Secret
Doctrine, and I shall therefore attempt to speak this afternoon of certain
aspects of the private life of humanity a subject with which H. P. Blavatsky
was as much concerned as with any other.
Profound changes
have occurred during the last seventy years in the social structure of many
countries, especially in the west. Terrible upheavals have broken down barriers
and destroyed outworn customs, but far from the annihilation of human values
predicted by the materialists, we find today the resurgence of a new spiritual
life, and a changing consciousness going ever further towards the aims embodied
in the Objects of the Theosophical Society.
Since the founding of the Society hundreds of thousands, if not
millions of people have been helped by its teachings to break down not only many
of the barriers that then separated men from each other, but also many
prejudices within themselves, so that as time has gone on, certain hard mental
and emotional crusts have worn away, and the light of buddhi in its
dual aspect of illuminating wisdom and all-enveloping love has penetrated ever
further into the hearts of men, inspiring worldwide reforms in nearly all the
spheres of human endeavour.
The vision of the
unity of mankind has reversed many an age-old opinion, and battles are being
waged today, not by individual pioneers, such as H. P, Blavatsky, against the
world, but by large associations of philanthropists against the general mass of
unthinking people, with increasing success. We are still handicapped by the very
measure of our own achievements. It has been and is the purpose of the fourth
and fifth root races to develop the mind, and this has given rise to an uneven
development in humanity, not so extreme as seventy years ago, but still very
noticeable. In public life it is apparent by great reforms on the one hand, and
war on the other. In private life it shows in a shift of values in the family
which leaves the human trinity of father-mother-children in new, unaccustomed
and sometimes unhappy positions. Evolutionary changes do not shake the
foundations of society, but they do destroy the superstructure, and the new
building is often slow in emerging.
Since the
last century there has been a steady shift of emphasis in values from the time
when the father was master in most details of family life, the mother deferred
to his wishes on all occasions, and the children obeyed as far as their
temperaments would allow. Then the father was the sole breadwinner and
graciously gave of his substance to his dependents. With the emancipation of
women that has changed profoundly. Not only does the mother usually control the
expenditure of the family income, but often both parents are breadwinners. The
economic power-monopoly of the father has gone, and with it a great deal of the
obedience he demanded in the past. But he has not yet learnt, and there are no
facilities by which he can learn how to adapt himself to the new situation. The
more intelligent young men of today realise this. They see young women being
offered training in mothercraft and domestic science, and wonder why something
similar, though obviously not the same, is not offered to them too. They know
from experience, sometimes bitter experience, that the methods of their own
fathers were wrong, but they have no means of knowing what to put in the place
of the standard of yesterday, and so they feel frustrated. The child judges his
father on his merits, and not on the basis of benefits received or duties owed,
and as a result compares him unfavourably with his mother and teacher. There is
a great need for an addition to the training of boys. Girls are trained both for
the home and for the world. Boys are most onesidedly trained for the world only,
yet on their happy and free adjustment to home life and on their capacity to
learn from their own children their happiness depends just as much as it does on
the right choice of their work in life.
This
great adjustment which men need to make has also a much deeper significance. It
is one of the many steps required for the transition from fifth to sixth
sub-race consciousness, for the intuition, the fine thread which connects us
with the buddhic level, cannot begin to function until the nobler
emotions are far more developed in men than they are today, and there is an easy
response to the buddhic love which is mirrored in the higher
emotions.
The best known examples of the
practical functioning of the intuition are those which illuminate mainly the
mind, for our race has specialized in its development and has given birth to
great geniuses. When the mind already holds many relevant facts in its
consciousness, and there is a high sense of devotion to duty or to a profession,
then comes the flash that clarifies all and a manifestation of genius takes
place. This approach to the buddhic level through the intuition is,
however, not possible for the mass of humanity, for the higher mind itself still
needs considerable development. The simpler way is to take full advantage of the
contacts made in private life and by breaking down the barriers erected by
mental criticism, so that by opening oneself to buddhic love our
emotions become serene and full of sympathy. For children particularly there is
nothing so important as that they shall see shining out among their elders the
power of love to which they may always go, to shelter from the storms of their
own lower emotions. When they find that serenity in others who can help them, it
is far easier for them to dissociate themselves from their selfish little
personalities and identify themselves with the big personages they may become if
they are helped to make the effort.
The
influence that the power of love radiating within the first object of the
Theosophical Society has had upon the world has been partly to inspire the
abolition of existing cruelties and inequalities. That has broadened the view
and expanded the emotions of a very large number of people, but it does not seem
to have expanded the emotions sufficiently for the intuition to have developed
very extensively. For that expansion it seems necessary to come back to the
private life of humanity, to the relationship between persons, where steadfast
love purifies the emotions and breaks down the mental barriers sufficiently for
the ray of intuition to penetrate. One has only to study the teachings given in
the early years of the Society's existence to see what were and are the views of
the Founders.
In reply to the question
whether a man should marry or not, H. P. Blavatsky said:
" If you refer to one who intends to live in the
world, one who, even though a good, earnest theosophist, and an ardent worker
for our cause, still has ties and wishes which bind him to the world, who, in
short, does not feel that he has done for ever with what men call life, and
that he desires one thing and one thing onlyto know the truth, and to be able
to help others then for such a one I say there is no reason why he should
not marry. . . ." [Key to Theosophy, p. 262.]
The Master K.H. wrote to A. P. Sinnett:
" It is true that the married man cannot be an
adept, yet without striving to become a Saja Yogi he can acquire certain
powers and do as much good to mankind and often more, by remaining within the
precincts of this world of his." [Mahatma Letters, p. 17.]
The nature of the powers are not disclosed.
Then there is the letter of the Master Serapis to Col.
Olcott:
" Know, O brother mine, that where a truly,
spiritual love seeks to consolidate itself doubly by a pure permanent union of
the two, in its earthly sense, it commits no sin, no crime in the eyes of the
great Ain-Soph, for it is but the divine repetition of the Male and Female
Principles the microcosmal reflection of the first condition of Creation. On
such a union angels may well smile." [Letters from the Masters of the Wisdom,
II, 51]
but the most significant and
far-reaching in its implications is the hint of the Mahachohan in his letter of
1881:
" It is time that Theosophy should enter the arena.
The sons of theosophists are more likely to become in their turn theosophists
than anything else."[Letters from the Masters of the Wisdom,
I,5]
It seems as clear as anything can well be
that one of the ways by which the Masters plan that Theosophy should permeate
the world is by the passing of the wisdom from parents to their children and
their children's children. True that it may not always be possible to pass on
the Theosophy of the head in this way, but it should always be possible to pass
on the Theosophy of the heart.
In the meantime
the forerunners of the sixth sub-race are being born, sometimes to theosophists,
when bodies are offered to them, but mainly elsewhere, often to families where
they are little understood and in whom they have little confidence. Ever since
H, P, Blavatsky presaged the coming of the sixth root race there has been much
serious study and investigation by theosophical students of the new type of
humanity that will eventually supersede the present type. It is understood that
it will in time attain to full consciousness on the buddhic plane, a
deep level of understanding which at present can only be occasionally contacted
through the intuition. But all remains theory until we find this mysterious
power of love and wisdom at work either in ourselves or in those closely
connected with us.
The pioneers of the sixth
sub-race who are already among us may not be physically of a very different type
from other young people. Probably they are themselves only the forefathers of
the type that will eventually evolve, but an awakened intuition is born with
them, which threatens to be overgrown by the powerful thought forms of the
existing races if the strong hands of parents, teachers and friends are not
there to guard them against this disaster. H. P. Blavatsky, the three Presidents
of the Theosophical Society and many enlightened educationists such as
Pestalozzi, Froebel and Montessori, have laid down broad outlines to encourage
the development of the intuition in every child, and these are already followed
to a surprising degree. The mental atmosphere is permeated with many thought
forms created by the outstanding thinkers in the Theosophical Society and
reinforced by the general membership, so that our motto "There is no religion
higher than truth" is understood from within by many a child, and fortunately
also by many a teacher who encourages the individual child to seek and probe for
himself. One notices not one child, but many children, who not only indulge in a
passionate search for truth, but who also have a happy facility for arriving at
it. Madame Montessori has stated one of the most important facts of all time for
educating children, namely, that we must learn from them. At the same time there
are many conditions which we need to alter for the intuitional children so that
their paths, which are the hard paths of pioneers, may be made smoother, and we
need to make many adjustments in our own daily lives before we may follow their
world of thought. They are nearer to the buddhic plane through their
intuitive contact than any other type of human being today below the stage of
the initiate. They bring with them not only the comprehension that life is one,
but an abounding power of love for all those younger than themselves, for
animals, plants and anything helpless. Their generosity is such that they need
adult protection and they sweep aside all irrelevancies arriving with ease at
the kernel of truth within. However, there is a considerable gap to be bridged
between the advanced soul with a developed buddhic consciousness, and
the intuitive child. The former perceives the truth and keeps silent, but the
latter perceives it and states it with devastating clarity, tearing down the
veils of illusion with which adults surround themselves. Not the least
difficulty experienced by the intuitive child is his inability to make full use
of his own inner knowledge and to give expression to his great overflowing love.
The flash that comes from the buddhic plane and illumines the higher
mind and emotions takes a long time for an adult mental or astral body to
assimilate, though that may be partly due to a certain lack of flexibility. When
the flash comes to the child, it has a disturbing effect, for the astral body is
not yet under proper control, and the mental body, though flexible, is too
undeveloped for a full assimilation to be possible. Unless such a child can find
guidance in the ways of the present world, and protection against the
uncomprehending formalist, who detests his truth, he may find himself
bewildered, not only in childhood, but also later on, and unable to give his
full contribution.
It is one of the privileges
of parents to guide children without shock from one stage of self-expression and
understanding to the next, guarding the child from allowing its intuition to be
overgrown by lower mind values, which inhibit his power of love. For instance,
if when a child begins to doubt the validity of Santa Claus he is told in
language suitable for his age that the man he sees is the representative of the
great St. Nicholas, the personification of love in action,, he will be helped on
his intuitional way, and see not an untruth which may destroy his trust in his
elders, but the greater truth that lies within all
appearances.
As the objects of the lower mind
hold his attention more and more, the explanatory word which relates the parts
to the whole is more easily spoken by the parent who knows intimately the mental
processes of the child than by the teacher who is ignorant of this background.
But here again, unless parents are willing to discover beneath the clumsy
expressions of a half-trained mind and a very incomplete vocabulary the profound
questions that arise in his consciousness, the child will lose confidence and go
elsewhere for a solution, or worse still, he will believe that there is no
solution and turn to materialism for an explanation. In these subtleties the
responsibility of the parent is infinitely greater than that of the
teacher.
It follows then that the fundamental
spiritual conditions in which alone the intuitive soul can fulfil his
dharma need to be provided by the private mode of living of many
individuals functioning as families, united primarily on the inner planes by
strong egoic links, and working outwards through the mental, emotional and
physical bodies. We have not been left in ignorance by the founders of the
Society of the more distant goal of humanity with regard to its family life, but
it is not at all easy, even from the hints given us, to find the next step.
There is the letter from the Master K.H. which lay for many years forgotten as a
footnote under unfamiliar initials, [Footnote signed " E.O." In The Paradoxes of
the highest science, by Eliphas Levy, published in 1884 ] quoted in part in The
Secret Doctrine,[Op. cit. Ill, 413. ] and recently given wide publicity by Mr.
Jinarajadasa. In it we find these remarkable sentences:
"Woman's mission is to become the mother of
future occultists of those who will be born without sin. On the elevation of
woman the world's redemption and salvation hinge. And not till woman bursts
the bonds of her sexual slavery, to which she has ever been subjected, will
the world obtain an inkling of what she really is and of her proper place in
the economy of nature. Old India, the India of the Rishis, made the first
sounding with her plummet line in this ocean of Truth, but the
post-Mahabaratean India, with all her profundity of learning, has neglected
and forgotten it.
Then there is a most interesting
statement by H. P. Blavatsky with footnote, both of which carry us a stage
further.
The light that will come
to it and to the world at large, when the latter shall discover and really
appreciate the truths that underlie this vast problem of sex, will be like '
the light that never shone on sea or land,' and has come to man through the
Theosophical Society. That light will lead on and Up to the true spiritual
intuition. Then the world will have a race of Buddhas and Christs, for
the world will have discovered that individuals have it in their own
power to procreate Buddha-like children or demons. When that knowledge
comes, all dogmatic religions, and with these the demons, will die out."
"The curse of karma (was) called down
upon , (humanity) . . . for abusing the creative power, for desecrating the
divine gift, and wasting the life-essence for no purpose except bestial
personal gratification. . . . During the evolution of the Fourth Race, there
came enmity between its seed and the 'Serpent's' seed, the seed or product of
karma and Divine Wisdom. For the seed of woman, or lust, bruised the
head of the seed of the fruit of wisdom and knowledge, by
turning the holy mystery of procreation into animal gratification; hence the
law of karma 'bruised the heel' of the Atlantean Race, by gradually
changing physiologically, morally, physically and mentally, the whole nature
of the Fourth Race of mankind, until, from being the healthy king of animal
creation in the Third Race, mail became in the Fifth, our Race, a helpless,
scrofulous being, and has now become the wealthiest 'heir on the Globe to
constitutional and hereditary diseases, the most consciously and intelligently
bestial of all animals.
We are fortunately no longer quite the
helpless, scrofulous beings that H. P. Blavatsky described in her day, for a
better observance of the rules of hygiene, more sensible dietetic habits and a
higher standard of living, have improved the general health of the nation.
Otherwise we should never have had the physical stamina to perform the feats of
arms, and the equally great, if not greater, feats of work, that have been our
share in winning this war. But we have certainly not conquered disease, and are
not in the least likely to do so until we apply spiritual principles to the
health of all the bodies.
How wise and grand,
how far-seeing and morally beneficent are the laws of Manu on connubial life,
when compared with the licence tacitly allowed to man in civilized countries.
That those laws have been neglected for the last two millenniums does not
prevent us from admiring their forethought. The Brahman was a Grihasta, a
family man, till a certain period of his life, when, after begetting a son, he
broke with married life and became a chaste yogi. His very connubial life was
regulated by his Brahman astrologer in accordance with his nature. Therefore,
in such countries as the Punjab, for instance, where the lethal influence of
Mussulman, and later on of European, licentiousness, has hardly touched the
orthodox Aryan castes, one still finds the finest men so far as stature and
physical strength go on the whole Globe; whereas the mighty men of old have
found themselves replaced in the Deccan, and especially in Bengal, by men
whose generation becomes with every century and almost with every year
dwarfed and weakened". [The Secret Doctrine, III, 409],
As with all great
truths, these principles are simplicity itself. The creative power, when rightly
used as a sacred act, one incident in helping to produce the best possible set
of bodies for the immortal soul that is to use them, is a sacrifice pleasing to
the gods. When wasted it creates a weakness throughout all the lower bodies
which then become open to every kind of disease, mental, emotional and physical,
and it is in this wasted condition that humanity finds
itself.
The realization and application of
these principles would seem to have been one of the soundings made by old India,
but for another, we need to remind ourselves of the position of women in the
Vedic days. In order to understand it one has to glance at the background of the
Hindu religion. " The Female Principle went forth throughout the universe as the
abiding force of the creator in the world", says the Rig Veda. The Female
Principle is the vehicle by which alone spirit can manifest and therefore the
shakti or female power of the god was adored as equal to the god himself. In
ancient India women partook in every aspect of the mental and spiritual life,
and played an equal part in religious sacrifices and royal ceremonials.
Moreover, and this is perhaps the most important of all, they were entrusted
with the spiritual education of the young.
If
we compare the position of Hindu women then with that of western women today, we
can only say that from a spiritual point of view the former stood incomparably
higher that the latter. Today we have a state in which women are either
approaching or have achieved political, social and economic equality with men,
but in the spiritual life they are neither trained nor have they, save in rare
cases, anything to give. The profound change which will release the great power
of women for the spiritual elevation of the world has barely begun, and then
only in a dim way.
It can scarcely be a
coincidence that women have played and still play such a prominent part in the
Theosophical Society. It is part of their dharma to be the pioneers in
this mighty change which is to come over the world's consciousness, and to lead
the world fearlessly through the power of their love to the light that we know
to be within.
Before the real elevation of
womanhood can take place, however, there is still hard fighting to be done. The
spiritual progress of women and of humanity will be inevitably retarded until
the evil of prostitution is utterly destroyed, for it is a bastion of the dark
forces standing in active opposition to the Forces of Light that are clearing
the ground for a better world. Fortunately, we know very much more about the
problems involved than was known seventy years ago. The League of Nations has
published from time to time extremely valuable books on the subject, [See in
particular: Prostitutes, Their Early Lives, and Methods of
Rehabilitation of Adult Prostitutes. ] showing that the evil is no longer
primarily due to economic poverty, but rather to the subnormal intelligence or
physical disability of the individual. But even if we handle the individuals
with sympathy and give them the treatment they require, we also have to deal
with the vested interests in various parts of the world, which we know exist in
force, and are now only waiting for normal communications to be re-established
to begin their nefarious trade again with renewed vigour. Where the white slave
traffic is tolerated, the conditions under which the women live are comparable
to the horrors of the concentration camp, and it seems to me one of the
responsibilities of victory that no national sovereignty shall be allowed to
shield such criminal activities.
But the
physical abolition of an evil is not enough unless the power of love and
brotherhood is invoked to counteract the mental state which makes the physical
fact possible. It is not only necessary to raze concentration camps to the
ground. There must also be such education as will ensure that the mentality that
created them can never recur. The League papers point out again and again, that
there is only one effective remedy against white slavery that the demand shall
cease. That means that habits, of mind have to be reversed that have been in
existence since Atlantean times. Nevertheless, the position is not hopeless, for
there is today a widespread realization that that which harms one harms all, and
this needs only to be emphasized sufficiently and extended to its logical
conclusion to effect a change of mind. For it is a change of mind that is
needed, if the change of heart brought about by the war in the direction of
greater brotherhood is to be utilised to the full. As H. P. Blavatsky has told
us:
"Thought arises before desire. The thought acts on
the brain, the brain on the organ, and then desire awakes. It is not the outer
stimulus that arouses the organ. Thought therefore must be slain ere desire
can be extinguished". [The Secret Doctrine, V, 546. ]
Now it is not the slaying of thought that is necessary or possible
in the man of the world, but the direction of thought into the channels of
reverence, chivalry and devotion, and above all the conscious knowledge of the
harm he does to another. Few men are wicked, but most are ignorant, and today
they are more open to enlightenment than they have ever been, for they have had
experiences which would not have been possible except for the war. These are the
intimate discoveries they have made about their own psychological make-up under
bombardment, whether in battle or in air raids, proving conclusively to the
individual that he and his body are not one. For he found that whilst the limbs
trembled and the mind and emotions expected death at any instant, the real man
performed deeds of unprecedented heroism or achieved such a vibrant and vital
serenity that everybody in his surroundings felt uplifted by his presence.
Countless men and women know this to be true, and they also know that when the
man does identify himself with his lower bodies in those circumstances, panic
sweeps over him, and he loses his manhood.
This is a great lesson to be applied to other occasions when the
body seeks to rule the man, guided by the insidious thought forms that still
cling to us from our Atlantean days. There is no reason why we should not
conquer these in our turn precisely as we conquered the cowardice inherent in
the outer bodies of each of is in the darkest moments of this war. The lessons
we have learnt, however, need to be stated dearly, otherwise they will be
forgotten, and the cyclic period in which the mass of the people will understand
them, will pass.
There is a further glimmer of
light dearly visible in the hard uphill way towards the elevation of woman, of
which the Master speaks. It is the re-emergence in our time of the heroine.
Women all over Europe have fought and died for liberty. A very high proportion
of them maintained absolute silence under Gestapo torture, with an inner
spiritual faith that was incorruptible by lower mental temptations or the pains
of the physical body. Our own national karma protected us from the
torture chamber, but it gave us other opportunities for bravery, and although
few women have been decorated or publicly recognised, many are known in their
own circles for their valorous conduct under fire.
But when we have noted all these advances, there is one sphere in
which western women have scarcely any direct influence at all, that of religion
and the spiritual instruction of the young. True that nuns, deaconesses and
others give religious instruction, but they are rarely admitted to the councils
of any church, and few women exercise any direct influence in matters of high
policy. The Jewish, Islamic and Christian religions not only relegate the
feminine half of humanity to the congregation that is never admitted to the
sanctum sanctorum, but the feminine aspect of the Deity is also cither
ignored or relegated to an inferior position. It is not the least likely that
these religions will be willing to change their theologies and ceremonials to
correspond to the buddhic consciousness that is pressing ever more
closely upon us. If they were we might see priestesses and churches dedicated
not only to the feminine aspect of the manifested Deity, but to the very
Feminine Principle Itself, the Great Unmanifested within all manifestation which
still slumbers and endures when manifestation is not. But this does not seem to
be in the Great Plan, and no change is probable in time to aid the new sixth
sub-race in the unfoldment of its faculties. Also the hint given by the Master
that when a certain knowledge comes a knowledge connected with the elevation
of woman all dogmatic religions, and with these, the demons, will die out,
makes it obvious that we have to search in another direction for a
solution.
Here the intuitive child can help,
for he is very interested in religion. In fact, he charges like a warrior at
problems that have baffled sages for millennia, and from the age of five
onwards, he demands to know in language he can understand why God permits such
things as ignorance and evil. He queries the hidden laws of the universe and he
will not be put off with half-truths.
He seeks
the wisdom he knows to exist first of all in the home, but is quite willing to
go elsewhere if he is not encouraged. He responds most easily to the method
described as "throughth". The intuitive young person perceives instantly the
relationship between atma, the will in man, its power to control the
physical vehicle, its symbolic relationship to all fatherhood, and its direct
relationship to the Divine Will in the Universe. Similarly he sees the relation
between buddhi, the wisdom-love, its expression through the emotions,
its symbolic relationship to motherhood, and its direct relationship to the
Divine Matter of the Universe which makes creation possible. The relation
between manas, the constant restless activity, producing many thoughts,
its symbolic relationship to child life in all the kingdoms, and its direct
relationship to the Divine Mind that ideates the manifold forms, is even more
clearly apparent.
The searching questions that
arise in his mind are at first put to the mother, but at present few mothers are
fitted for spiritual instruction, so that in this most important of all the
relations between the human trinity, the child may find no point of contact and
drift away.
In the long history of the fourth
and fifth root races the Power of Will and the Power of Mind have been
emphasised and developed to a remarkable extent, whilst the Power of Love has
been neglected and often refused admittance to human counsels. Hence the
condition in which we find ourselves today. But if we would expand the Power of
Love until it holds equal sway in men's minds with the other Powers, then we
need to draw it out, tend it and feed it until from an uneven flicker of the
emotions it flames to a consuming fire that will burn away the dross of the
world. The Theosophical Society has it within its power to fan these flames, so
that in time each home may become a centre of the spiritual
light.
One of the crimes of materialism is
that it has impressed on the mind of the mass of humanity that matter is dead,
inert, and that in the west even to mention a. feminine aspect of the Divine
Life is to be guilty of phallicism. This means that the very basis of
creation has been denied and forgotten and that we have to restore the
foundations which have been submerged in the ever-shifting sands of
materialism.
The ancient
peoples had a truer appreciation of the mystery of creation. In Hinduism, the
Divine Matter, the Mother of the World, or the Mother of all men, is Parvati,
the consort of Shiva, or Lakshmi, the consort of Vishnu, or again Sarasvati, the
consort of Brahma. In the Chinese tradition She is Kwan-Yin, in the Japanese,
Kwannon, in ancient Egypt She was Isis, in the Roman Church She is the Blessed
Virgin Mary whose overwhelming compassion extends to the blackest of sinners.
But no matter under what name or symbol, or by what superstitions this mighty
Power of sacrificing and redeeming Love is hidden She can be sensed and
experienced by all those who will open their hearts to Her.
If the mothers of the world can be persuaded to understand that
the expansion of consciousness which comes to every one of them through giving
birth to children with a loving heart, can be used to contact an infinitely
greater Power of Love than any human relationship can ever provide, then will it
be possible, not only for mothers, but for all who are willing to try to expand
their consciousness in a similar way, to transmute their vacillating emotions
into a spiritual power that will make of every home a centre through which the
Mother of all men may shed her beneficent light. Never more than today has the
world needed a race of spiritual mothers who will raise the stricken and heal
the downcast by the very fact of their presence, quite apart from any other aid
they may be able to give.
When this deeper
state of consciousness is more widely experienced and understood by the women of
the race, then will they grow in spiritual stature until they attain the purity
envisaged by the Master. It becomes increasingly clear that then dogmatic
religions will become superfluous, for no dogma can persist where every home is
a centre of religious experience.
The
responsibility for bringing about, this change cannot rest on the shoulders of
the mother alone. The father needs to be encouraged to make his own valuable
contribution of stimulating right thought and the will to perform right action.
When the home becomes once more a spiritual centre as it was in the Vedic days,
a new power the unity arising from the balance between will, love and thought
will flow from it to every member of the family, to which each may always come
for replenishment, and outwards in ever widening circles to every movement
working for righteousness. The Power of Love working through the higher mind and
the nobler emotions with an increasingly deeper penetration to the
buddhic level, will radiate outwards through all the kingdoms of
nature, but it will also reach inwards to deeper levels of experience and
understanding of the powers of God that make for unity. It will penetrate to the
truth through all appearances and symbols to the very heart of being, the mystic
Root of Matter, God the Mother. There are many references in The Secret
Doctrine to Mulaprakriti, the Soul of the One Infinite Spirit, the basis of
the vehicle of every phenomenon, whether physical, psychic or mental, the
noumenon, self-existing, without any origin. As we seek to approach Her, the
Virgin Mother, the Immaculate Root, and humbly try to realise in all
manifestation the mystery of her sacrifice, then do we perceive, even though
remotely, the stupendous nature of the Power of Love that needs to be invoked if
humanity is to go forward on its pathway of evolution. The task is not light,
but it is our responsibility to infuse this wisdom of the heart into the network
of brotherhood that already links us throughout the world so that the light that
never was on sea or land may be made manifest through the Theosophical Society.
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