Self-Observation And
Self-Discipline In
Altruistic Work
Robert Crosbie
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The following paragraphs
are reproduced from
pp. 120-126 of the
volume “The Friendly Philosopher”,
by Robert Crosbie,
Theosophy Co., Los Angeles ,
USA
415 pp. We add three
subtitles within square brackets.
(C. C. A.)
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The image of an hourglass
suggests the fact that each minute
and each second make a difference in
life
“True strength lies within
and can only be aroused and used by
ceasing to think that anything in particular
of an external nature is necessary
for us, in
the ordinary acceptation of the word.”
(Robert Crosbie)
The life of the Disciple
must be one of constant watchfulness, not merely of others, but most of all of
himself.
Our tendency often is to separate our Theosophical
life from our personal life. But we cannot restrict our efforts upon ourselves
to include only those relations directly connected with our active Theosophical
work.
In our home life and in our ordinary communications
there is more probability of our slacking down than in our public, student
relations. The personality has had home life and connections as its paramount
stamping-ground, and is more apt to give full play to its disposition there
than elsewhere. And this play can be carried on, apart from what we might call
inordinate self-assertion, in small and seemingly harmless methods of keeping
itself in evidence - such as telling others in the home what one is going to do
in regard to matters that are not necessary to communicate. When one comes to
think of I -and thinking of these things is necessary - such actions are just
the efforts of the personal nature to keep itself in evidence, trying to
attract attention to oneself in any way - by speech, by action, by calls for
sympathy, by assumed direction to others, by patronizing speech, and the
thousand and one ways that the personality keeps on tap, by means of which he
keeps alive; for when suppressed in one direction, he slyly emerges in some
other way. “He” will do this as long as we leave any loop-hole for “him”.
The foregoing may seem very restrictive and difficult,
but it really is not. The very feeling of “restriction” comes from the
personality, not from the Ego. Some Disciples who were trying, and trying very
hard, have been known to draw attention to the fact that they had overcome this
and suppressed that - this is the same old personality with another suit of
clothes on. So it is best always not to speak about one’s self, “either as to
what he shall eat, drink, or wherewithal he shall be clothed”. Here are some
good maxims, to apply:
“Never ask
another to do for you what you can do for yourself”; “Know where your things
are and get them for yourself when you need them”; “Do for others all you can
in a nice way, but don’t expect others to do for you”; “You are valuable only
when you are helpful, not when you require help.”
These will be found good, if we try them out. [1]
[Guarding
Against Self-Deception]
The greatest thing most students have to guard against
is self-deception. The versatility of lower Manas in this direction is beyond
characterization. So we have to watch to see whether our ostensible motives are
not cloaks for other underlying ones.
While doing this, we should be serious but
cheerful - not taking “our selves” too seriously, but the task itself as seriously
as we can. By this course we will gain insight and strength, if we never
despair, never doubt - and keep quiet, thoughtful and persistent, as well as
cheerful, through it all. Nothing is as bad as we think it is, nor ever will
be.
[Understanding
Tolerance]
People sometimes charge others with intolerance.
Perhaps this accusation arises, not on account of the statements actually made,
but because of the tone and feeling within and behind them. One can usually
state his belief and understanding, giving his reasons therefore, without
arousing antagonism. This is a good thing to strive for. Tolerance is good, if
understood rightly; but there are many strange ideas in regard to it.
Some think it to be intolerance to point out to others
holding different views any errors of statement or fact. But Truth never yet
agreed with error, nor does error agree with error; Truth agrees only with
Truth.
So if we firmly believe, and are convinced by fact and
reason, that we are in possession of Truth, it would be a false tolerance which
would withhold it in the face of error.
Truth exists in the world for the purpose of
destroying error. Error is dogmatic and does not court close investigation.
Truth courts all and every possible investigation, and, calm in its certitude,
examines everything upon its merits, tests it by the standard of Truth. The
average mind of the day is still under the sway of superstition, of dogma and
authority, and must remain so for some time to come. Meeting frequently those
who have broken loose from old forms to engulf themselves and, what is worse,
others in newer forms of the same old errors, we can but keep on the straight
path we know, making a trail that these very ones may follow in the future. We
need not be distressed that they cannot now see. Their time will come; for all
these things are provided for in the vastness of time. We have but to go on
with the Work.
[True
Strength is Within]
At certain stages of his student life, the Disciple
often feels that getting away alone somewhere with regularity helps him keep
his psychic balance. Surely it is not a good thing for progress to depend upon
externals for balance. Thinking so only perpetuates the dependence, and cannot
bring that inner strength and perception which is so necessary. That dependence
occasions dissatisfaction at the majority of externals, and demands periodical
changes, none of which brings anything lasting. From all this a nervous tension
is produced which is corrosive and destructive, occupies the mind with one’s
fancied needs, and reacts injuriously on the body.
True strength lies within
and can only be aroused and used by ceasing to think that anything in
particular of an external nature is necessary
for us, in the ordinary acceptation of the word.
We have our place and our duty to fulfill and perform;
externals are our temporary opportunities, and we shall be wise to use these
rightly. Furthermore, we will do well if we take the attitude that “we” are not
necessary to others; that if we were gone they would miss us only for a
comparatively short time, and that other persons and things would finally fully
occupy their attention.
Only when we have arrived at that state - the sooner
the better - where we stand self-centered in the true sense, and “upon nothing
depend”, can we realize our inner nature, and be of the greatest service in the
world of men. All of which means that our tendency is to exaggerate our
importance; and that is distinctly separative and obstructive to real knowledge
and effectiveness.
Effective Theosophical work cannot be done unless
there are found persons in the world who can see the necessity for it and will
fit themselves more and more to supply the need. That certain persons find such
an opportunity is their karma, but what they do with the opportunity depends
upon their realization of its importance. Once we see something of what the
Theosophical Movement means to the world, we are necessary to it - not as
persons - but because we see and do. The Movement is accelerated by us to the
extent we work for it, and hindered to the extent that we, as it were, let it pull us along. Of course, if we were
dead and gone, or not able to grasp the great fact of such existence as the
Lodge of Masters and Their work in the world, the great Movement would be going
on in such measure as others - perhaps not so wise nor capable in many ways - might
afford. So, every student who will strive to make himself a fitting instrument
is necessary to the work, to his full capacity, Soul, Mind and Body. It is a
fact of tremendous significance to our personalities! If we are impressed with
the significance of it, and accept “the fight that only fortune’s favored
soldiers can obtain”, we will hesitate not at all, but seeing that the present
basis of action in the world is wrong will work with it as far as we must,
while ourselves thinking and acting from a very different basis. Our thoughts
are our thoughts; our lives are our lives, and both are devoted to our work. Having put our hands to the
plough, and seeing the field that needs cultivation, we may push on in
confidence and faith. More power is needed? It will come, if we will just open
those big hearts of ours and let “them” work.
NOTE:
[1] Up to this point the text is reproduced from pp. 120-121 of “The
Friendly Philosopher”. The rest of the text is taken from pp. 124-126.
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