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Compassion - The Spirit of Truth

By Helena Petrovna Blavatsky

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Merge Self In Self

Eternity is in love with the productions of time. 
— William Blake 1 

The excellence of a dwelling is its site; the excellence of a mind is its profundity; the excellence of giving is charitableness; the excellence of speech is truthfulness; the excellence of government is order; the excellence of action is ability; the excellence of movement is timeliness. 
— Lao Tzu 2

Those who trample “in the deep mire of sins and failings,” 3 or on fellow travellers for that matter, will not be returning home soon. It is only by trampling down on their own ego until every egocentric thought is crushed forever, that they might stumble upon life’s purpose “with a mind clear and undarkened by personality.” 4 The Doctrine of the Heart asserts that there is no special path to tread, or someone else’s foot steps to follow. As the pilgrim walks on, the horizon recedes and the path winds “up-hill all the way . . . to the very end.” 5

Those who trample “in the deep mire of sins and failings,” 3 or on fellow travellers for that matter, will not be returning home soon. It is only by trampling down on their own ego until every egocentric thought is crushed forever, that they might stumble upon life’s purpose “with a mind clear and undarkened by personality.” 4 The Doctrine of the Heart asserts that there is no special path to tread, or someone else’s foot steps to follow. As the pilgrim walks on, the horizon recedes and the path winds “up-hill all the way . . . to the very end.” 5

In whatever way men approach me, in that way do I assist them; but whatever the path taken by mankind, that path is mine . . . 6 

For those whose hearts are fixed on the unmanifested the labour is greater, because the path which is not manifest is with difficulty attained.7 

Thou canst not travel on the Path before thou has become that Path itself. 8

The one thing no one can do is to live the life of someone else. Besides, “the duty of another is full of danger.” 9 

A man who desires to live must eat his food himself; this is the simple law of nature — which applies also to the higher life. A man who would live and act in it cannot be fed like a babe with a spoon; he must eat for himself.10 

When selfishness (ahamkara) rules, the mental path of communication (antahkarana, the sattvic element of ahamkara) between the Higher Ego and its lower or animal reflection is weak and ineffective. Only by burning our wants and wishes in the crucible of self-denial can we live the Life prescribed by Dharma. And it is not through the mind but out of its ashes that we may come to know ourselves. Taming lower passions and propensities so that the true Self can shine through like the Sun in his noonday glory, may be exhilarating at the end but hardly a jolly prospect in the beginning as mystics and occultists alike testify. It is an incredibly agonising, arduous, and long process of self-attrition to the very end. And there is neither encouragement nor reassurance, for

Brave soldiers need neither orders nor constant encouragement. Pursue the lines laid down long ago and “we will look out for results.” 1

Exceptionally gentle and benevolent individuals are at times referred to as “spiritual.” But no one knows for sure who is who in that sense. In any case, those who think in terms of spirit and matter are still bound by the rules of religion 2 and the Great Illusion: therefore, their judgement is likely to be way off the mark. No self-assertive discourses about “spirituality” 3 and contempt for matter can advance the soul either. True spiritual progress calls for a root and branch reform of mindset and conduct, a grateful appreciation of divine philosophy, and the resolve to live a principled life.

. . . spiritual knowledge does not belong to the faculties of men’s lower intellectual nature, but to his higher nature alone; and it is therefore of paramount importance that the development of that higher nature should receive more attention than it is receiving at present. A mere improvement in morals or ethics is quite insufficient for that purpose. Morality is the outcome of reasoning; Spirituality is the superior power due to the manifestation of self-consciousness on a higher plane of existence, the illumination of the mind and body of man by the power and light of the spirit filling the soul. When spirituality becomes substantiality in man, then only will his knowledge be of a substantial kind.4 realities begins in earnest, and moves the philosopher’s stone — which is Man’s highest principle or Atman — to open up his secret and let the Light of Logos eclipse the shadows of the earth. Atman then will transform manas to gold, head-learning to soul-wisdom. The animal form will remain, but the indwelling light will begin shining through unimpeded. And the mystery of the “Golden Ass,” or animal man made divine, is no more.

The “I” of a devotee does no harm to any creature. It is like a sword which, after touching the philosopher’s stone, is turned to gold. The sword retains the same form but it cannot cut or injure anyone.1

Beyond the petty concerns and delusions of personal life, Adepts are the real Philanthropists. And if there is any “air” about such Great Souls, it must be the fragrance that comes out after the last breath of their terrestrial ego has expired, the “scent-laden breeze” that sings to the vales “a Master has arisen, a Master of the Day.” 2 When the blood of the Great Heart throbs throughout Nature, when the “still small voice” speaks silently to the soul, when the wonder of “the whole living and sentient Universe” 3 is at long last recognised, the truth that All is One is finally realised and a new Saviour is born.

This consummation [the union of the divine spark which animates man with the parent-flame which is the Divine All] is the ultima Thule of those Theosophists who devote themselves entirely to the service of humanity. Apart from those, others, who are not yet ready to sacrifice everything, may occupy themselves with the transcendental sciences, such as Mesmerism, and the modern phenomena under all their forms. They have the right to do so according to the clause which specifies, as one of the objects of The Theosophical Society, “the investigation of the unexplained laws of Nature and the psychic powers latent in man.”. . . The first are not numerous — complete altruism being a rara avis even among modern Theosophists. The other members are free to occupy themselves with whatever they like.4

Now we see what changes take place in the consciousness of the human being himself. The moment this union [of an individuality with its Logos] takes place, the individual at once feels that he is himself the Logos, the monad formed from whose light has been going through all the experiences which he has now added to his individuality. In fact his own individuality is lost, and he becomes endowed with the original individuality of the Logos. From the standpoint of the Logos, the case stands thus: The Logos throws out a kind of feeler, as it were, of its own light into various organisms. This light vibrates along a series of incarnations and whenever it produces spiritual tendencies, re- sulting in experience that is capable of being added to the individuality of the Logos, the Logos assimilates that experience. Thus the individuality of the man becomes the individuality of the Logos and the human being united to the Logos thinks that his is one of the innumerable spiritual individualities that he has assimilated and united in himself, that self being composed of the experiences which the Logos has accumulated, perhaps from the beginning of time. That individual will therefore never return to be born again on earth.1

. . . while the heart is full of thoughts for a little group of selves, near and dear to us, how shall the rest of mankind fare in our souls? What percentage of love and care will there remain to bestow on [humanity] the “great orphan”? And how shall the “still small voice” make itself heard in a soul entirely occupied with its own privileged tenants? . . . He who would profit by the wisdom of the universal mind, has to reach it through the whole of Humanity without distinction of race, complexion, religion, or social status. It is altruism, not ego-ism, even in its most legal and noble conception, that can lead the unit to merge its little Self in the Universal Selves.2

All things alike do their work, and then we see them subside. When they have reached their bloom, each returns to its origin. Returning to their origin means rest or fulfilment of destiny. This reversion is an eternal law. To know that law is to be enlightened. Not to know it, is misery and calamity. He who knows the eternal law is liberal-minded. Being liberal-minded, he is just. Being just, he is kingly. Being kingly, he is akin to Heaven. Being akin to Heaven, he possesses Tao. Possessed of Tao, he endures for ever. Though his body perish, yet he suffers no harm.3

He who, conscious of being strong, is content to be weak — he shall be a channel for the waters of the world, and Virtue will never desert him. He returns to the state of a little child. He who, conscious of his own light, is content to be obscure — he shall be the whole world’s model. Being the whole world’s model, his Virtue will never fail. He reverts to the Absolute.4