Thoughts For Aspirants. Second - N. Sri Ram

N.
SRI RAM (1889-1973) was

International President of the
Theosophical Society for twenty years.
He assisted Dr Annie Besant in editing
her New India, a daily newspaper
which was influential in the struggle for
India's freedom. He was also closely
associated with her social , political and
educational activities.
He brings to his writings a background

of eastern wisdom combined with a
keen awareness of modern thought and
knowledge, as well as a sensitive
understanding of human problems. His
special felicity of style enables him to
convey profound ideas in a lucid and
absorbing manner.
Cover design : Sushama Sreenath

THOUGHTS
FOR ASPIRANTS
SECOND SERIES
GQmpiled from notes and 'Writings

of
N. SRI RAM
THE THEOSOPHICAL PUBLISHING HOUSE

Adyar, Chennai 600 020, India· Wheaton, Ill., USA
9\spiration is a movement of one's heart and
1',. .
mind towards something pure and beautiful,
the beneficent influence of which it receives and
embraces with the wholeness of itself. It is a
flame of consciousness, uprising and merging
into some aspect of the infinite beauty of the
eternal Spirit.
© The Theosophical
Publishing House, Adyar
First Edition 1973
Second Edition 1999
ISBN 81-7059-247-X (Hard Cover)

ISBN 81-7059-309-3 (Soft Cover)
Printed at the Vasanta Press
The Theosophical Society
Adyar, Chennai 600 020, India
Mr Sri Ram's Thoughts for Aspirants has been a
source of inspiration to so many and has been so
much appreciated that we feel confident that this
new book, which is the Second Series, will be
warmly welcomed by readers.
Mr Sri Ram was working on the material for this
volume when he passed away this year.
Unfortunately, he was unable to complete what
he intended to do, but even the unrevised parts
have that scintillating quality of thought, and the
poetic but precise expression which was
characteristic of the words in which his thought
clothed itself.
The compiler of the First Series, Miss Elithe
Nisewanger, has been responsible for selecting
and arranging the matter for the present volume
also. We express our thanks to her for having
made possible the publication of this book.
Adyar, November 1973

·. <So J1teJ1tS
1 Self-Knowledge, Self-Reliance,
Self-Realization 1
2 Will 5
3 Truth 8
4 Knowledge 20
5 Wisdom 24
6 The Divine Wisdom 31
7 Love 35
8 Beauty 44
9 Unity 51
10 Individuality, the Individual 57
11 Freedom 61
12 Reality 71
13 Harmony 74
14 Happiness and Contentment 77
15 Peace 82
16 Helpfulness and Service 85
17 Humility and Simplicity 89
THOUGHTS FOR ASPIRANTS
18 Meditation 93
19 Religion, Morality 96
20 Ideals and Values 100
21 Giving and Receiving 104
22 The Virtues 107
23 Relationship 118
24 Understanding 125
25 Brotherhood 134
5eff-kno(Vfe~5e}
26 Spirit, Spirituality 139
27
28
29
The Art of Living
The Path
Towards the Stars
151
157
164
1 5 eff-l"efianc:e} 5eff-t'eafi5atiol1
30 The Adept or The Master 166
5elf-knowledge is the sole basis for any deep
'Change or transformation in oneself, which must
come from within, if it is to last and have the pure
spiritual quality that cannot fade or wither away.
~
'JVe must learn to walk by the light within

ourselves, even though at present that light may be
dim and muffled.
~
'finowledge of the outer world has to be balanced
1
THOUGHTS FOR ASPIRANTS SELF-KNOWLEDGE, SELF-RELIANCE, SElF-REALIZATION
by knowledge of self. When one delves deep into cehe . absolute acceptance of a just Law that
oneself, he will begin to sense there the basic governs the universe, based on knowledge of its
identity of life and the unity of all humanity. existence, would mean neither the repulsion nor
the seeking of what that Law brings or withholds.
~
But even without that knowledge, one can take
cehat compounded entity, the 'self'. loses its what comes with equanimity.
identity and power as one discovers for himself the
~
disparate elements that constitute it.
~
-c ehe way to the true inner self is by ceasing to
identify oneself with that unreal self. the outer; we
5elf-reliance implies non-dependence psycho- reach the higher automatically by withdrawing
logically on anything external to oneself. Such from the lower.
non-dependence abolishes fear and invests with a
~
dignity that is wholly natural. him who achieves
that condition. (\\on-dependence need not spell aloofness; it can
~
exist along with a sweet inter-dependence. with
- trust in another, and no element of seeking to gain
5elf-knowledge. even in its beginnings, gives rise something from him for oneself.
to wisdom.
~
~
€ach one has to know himself. as he is, become
€ach of us is still in the stage of having to aware of the influences that mould his thought and
discover the true note or chord of his basic action, if he is to avoid putting his pet notions. his
individuality and genius. fond illusions and ideas. in the sacred seat of Truth.
2
3
ct:he first step in self-knowledge is to become

aware of that hard shell in our natures, which is
compounded of our settled habits of thought and
action, a thing of shadows opaque to the rays of
our own understanding. The very awareness of its
existence makes way for the rays of one's
intelligence and starts the process of its dissolution.
~
ct:o be alone in one's mind and heart with a

nature not put together by the world is to be one
2
with all Life, responsive to its call in every form.
Except in such aloneness there is no Se If- q,y)ill in the spiritual sense must co-exist with
realization. intelligence and love; it is imbued with all the
qualities which pertain to the spiritual nature of
man.
• ~
ct:he universe, including all lives and all things in

it, may be conceived as upheld in existence, in
manifestation, by a Will to exist.
~
ct:he perfectibility of man can be realized as a
5
THOUGHTS FOR ASPIRANTS WILL
possibility when there is a change of will or 5elf-will can be changed to selfless will by an
disposition in oneself that points to that end. understanding that enters into all aspects of our
living.
~
~
CChere has to be the renunciation of the personal,
egoistic will of the separative self, before the C)Ohat we may term the Will of the Spirit is a
,Divine Will can manifest itself and act through us. wholly free movement which, arising from the
depths of one's being, creates and flows into a
~ form that perfectly expresses and contains it.
CChe Will of the Spirit is not the will of blind
matter of mechanical self-assertion or aggressive
self-defence.
~
8nce we have set our will, which is an inclination

of the heart, on those things we can freely share
instead of the things that divide, brotherhood,
freedom and co-operation will constitute our way
of life.
~
CChere can be free will only in a state of inner

freedom which is the freedom of the human
consciousness from all compulsions, whether from
without or within.
TRUTH
an attitude of humility, absence of conceit, a

recognition of one's own limitations and
willingness to learn.
~
cehe highest loyalty possible is in the conformity

of one's outer nature to the truth within oneself,
the spiritual aspect of one's being which enfolds
3 that truth.
~
!Before that Truth which is transcendent, yet

ceruth, in the real sense, belongs to the spiritual present in the nature of things, can be realized in
aspeGt of man and wi 11 flow into each one when his oneself, there has to be a cleansing of one's heart,
nature is pure enough to receive it; he cannot find a real baptism, metaphorically speaking.
it outside himself. ~
~
One must find out for oneself what is the truth.
cehere are aspects of Truth which can be When he is full of it, he will be able to express it
discovered only within oneself, and in no other freely without exaggeration or defect.
way; and these are the most valuable part of life.
~
~
~e who desires to find the truth must first '
!Before one can come to the truth, there has to be
confront himself as he is, and be prepared to step
8
9
THOUGHTS FOR ASPIRANTS TRUTH
out of that mould which is the creation of his past. ~t is only by translating into action what · is
perceived as truth that one fully realizes its nature.
~
~
Each one being in his inmost self an imperishable
spiritual unit will come to the Truth that is ~n order to discover the extraordinary meaning of
inseparable from it in his own way and in the the word 'Truth', one must first apply the most
fullness of time. rigorous standards of truthfulness to one's life and
thinking.
~
~
'1Ve have to be careful at every step to see that
we proceed on the way of Truth, which is also the '1Ve have to realize that what actually exists as
way of love. truth is one thing, and what the mind conceives
and thinks to be true may be something else.
~
~
CCo perceive the falsity or ugliness of something
means perceiving the truth or beauty which it ~n order to realize the truth that is within oneself,
suppresses. there has first to be preparedness of the heart, the
purging from one's nature of every element that
~ can distort, corrupt or degrade it from its original
purity.
'1Vhen the whole of one's outer nature becomes
a manifestation of the inner, spiritual man, the ~
truth as well as the beauty that was latent in him
will shine out through every action, every cehat truth which belongs to the essence of things
movement of thought and feeling and every is seen only in its manifestations and through its
relationship in his life. action.
10 11
'-'eruth can be thought of as the meaning given to oCiving a life of truth means much more than
any body of facts by the Spirit within; and that speaking truth; one's whole nature has to be
meaning has an appeal and power that can enter purified and pervaded by a feeling of being true. It
into the very roots of one's being. has to come into perfect accord with the true
nature of things.
~
~
(}\\ost of all we need to realize those truths which
belong to the fundamental nature of things; the Only a mind that is quiet and relaxed can ever
truths of the most practical importance as also of approach the truth. .
the most profound significance.
~
~
One has to find the truth through the right kind
'-'ehe truth which pertains t~ life, its action and of living and right action at every level of being,
nature can be known in its fullness and and thus prepare oneself to meet it.
experienced in oneself only when the mind and
heart are completely open.
. ~
CChe realization of the truth that revolutionizes

and harmonizes life can take place only when the
~
self, which is a concentration of reactions, and
'2] ou can discover the truth, whether it is the truth an amalgam of personal ideas imbued with a
within yourself or the true nature and essence of spirit of aggres\>ion, has disappeared and made
anything in the universe, only through a condition room for it.
in yourself, in which the mind ceases to invent out ~
of its ignorance and becomes the servant of an 9\ny truth of profound import has to be
Intelligence transcending the mind. experienced with the fullness of oneself.
12 13
ceruth is neither old nor new, and must be which is identical with the inmost nature of
approached with a mind that is fresh and open, a ourselves; each one must discover it by himself.
mind that is willing to learn.
~
cehe way to the truth to be found within oneself

cehat truth which can take shape as one's own
is by shedding all that one has accumulated and
unique understanding of life, of the universe, of all
with which one has become identified, thus
things in existence, resides deep down within us,
reducing himself to a condition where one is as a
buried under many layers of thought and habits.
point of no dimension. Thus unencumbered, one
The prime enterprise of living consists in dissolving
becomes simple in heart and mind, a condition of
these layers and bringing the truth to life.
simplicity as well as freedom in which one's whole
~ disposition and capacity are at the service of that
truth.
One has to have a spirit of free and impartial
inquiry to arrive at the truth with regard to
anything whatsoever.
~
~ntellect by itself can envisage only the form of
things; a different faculty is needed to understand
~t is only through the implementation of the truth the truth of the life which manifests its nature and
we know in our hearts, in such ways as may be quality through that form.
possible, that we ,can come to the fullness of it to
be found within ourselves.
':lVe need to make a clear distinction between
~
truth and the appearance of truth, its substitute or
cehe highest truth we c~n find must be a truth semblance.
L
14 15
<=ehe fundamental truths are those which pertain open to any new aspect of it which may be
to our own being and are inseparable from it. uncovered, or which it may be possible for one to
discover.
~
~
'J,Ve must find our way to the heart of things, the
::7t is only when one freely and voluntarily turns
truth which is there which is essential, which is
towards the truth that may be described as
life-giving, which can transform our being and
spiritual, that one catches the rays of its
revolutionize our lives.
illumination .
.~
~
::7n relation to all external things, truth lies in

One can perceive the truth absolutely only when
seeing things as they are; not only the appearance
the mind is empty of all urges, all disturbances,
and the crude facts about them which do not touch
demands and every other manifestation of the
us deeply, but also those inner or ideal forms
separative self.
which underlie these appearances.
~
~
::7t is not so important that we should accept any
<=eruth in its subtler and deeper aspects where it particular truth as that we should have the
as~umes a significance hardly imagined by us is not willingness to understand all things for ourselves
arrived at by thought but reveals itself to the and come to the fullness of truth.
faculties which perceive best, or perceive only,
~
when the mind is still.
~ ::7n order to be open to the truth, there has to be
<=eruth is many-sided and infinite; one must be the sensitivity in oneself, which comes from putting
16 i7
away from our nature all clogs and hindrances not merely what is at the end, but is also in the
that have been formed in the process of time, movement that discloses the end .
distorting its original state.
~
~
One can never come to truth through argument,
cehere is nothing 'modern' or 'ancient' with when the whole urge behind the argument is to
regard to the truth of the fundamental nature of establish one's case, to assert one's viewpoint and
things, though the approach to it may vary. make it prevai I.
~ ~
ceruth is truth and admits of no dilution or every formulation by a pure consciousness, in a

compromise. state of harmony within itself, is an expression of
an aspect of Truth, being a creation of the Spirit, a
~
portion of its life .
.Q3~fore we seek to disseminate the truth, we must ~
not only understand it mentally but also be rooted
in it in a way that makes it our own. 3t is the truth to which one comes by oneself
which really transforms one's life; others may
~ indicate its general nature, suggest its form and
').,Vhen one is in a receptive condition, truth will expression.
flow into him of itself; he need not make a great ~
effort to find it.
cehe summit of Truth must be in the state in
~ which life has unveiled its hidden potentialities and
cehe way to the truth is as significant as the truth fullness. One must climb to it in spite of all
itself, being an aspect or extension thereof. Truth is difficulties, persevering in the journey.
18
KNOWLEDGE
<=eo know and yet to be without the fetter of

attachment to that knowledge, is the ideal state of
the knower.
<=ehere is a kind of knowledge which you do not

need to seek at all. You remain absolutely still and
negative; the knowledge flows into you because of
4 the receptivity, the attraction of the positive to the

negative. There is completeness of knowledge only
when there is response from the whole range of
one's being to the nature of the thing or person
<=erue knowledge is from the heart as well as the that is before oneself.
mind. It is not a mere mental perception of the
~
forms of things or a knowledge
I
of their material
nature; it must include the soul of things, the ~hat is needed is not so much knowledge
divine ideas that they enshrine. gained from the external world as the knowledge
~
to which one comes from within oneself.
~hen there is no gap between the knower and ~
the known, between the subject that perceives and

~e can gain all knowledge from where we are,
experiences, and its object, there is knowledge by
provided the means of cognition are opened up
identity, absolute and direct.
within ourselves.
20 21
THOUGHTS FOR ASPIRANTS KNOWLEl;>GE
, .
CZ]ou donot know a thing or a person unless you {Durity of mind and heart is essential for
c;:an also know their inward nature, and that nature knowledge which is not superficial, not a
is to be known only in a way that is akin to feeling knowledge of the mere appearance of things.
through identity, not an identification with that ~
person or thing as a self-conscious act.
d\.eally to know demands a complete response to
~
the truth of the thing to be known, not only its
cehat knowledge is of most value to which one outer form but also in what is behind the form and
comes in the depths of his own heart, with a is expressed through it.
quality of realization that cannot exist in
~
knowledge received from any outside source.
~
Rnowledge of external things cannot be a
substitute for a knowledge of oneself, which must
Bt is by the light of an inner knowledge, not with include what we are under the exterior that is
a biased mind, that we make our way in the
superficial and transient.
spiritual realm.
~ ~
OM..ore important than any amount of qve will truly know a man only when under the
head-learning is a knowledge of ourselves as we various masks of race, nationality, religion, ideas,
are, the values, true and false, present in our way habits, tastes and all else that is part of a
of life, including our relations to others. conditioning, we contact the human nature in its
~ fundamental aspects.
qve really know a thing or an individual only
when we respond to what is good and beautiful in
them.
22
WISDOM
Bt is a knowledge of values and of the different

ways in which life flows and fulfils itself, rather
than dry concrete facts or abstractions, which is to
be associated with wisdom.
~
9\.. student of the Wisdom has to learn to unite his

mind with his heart, and respond to the qualitative
5 aspects of life, distinguishing between its melodies
and discords.
~
C}t)isdom is a flowering of the pure nature of

ourselves, a knowing which is also loving, with an cehere is no real wisdom unless one cons.iders for
awakened sense of beauty, and the deep himself the nature and validity of the ground on
significance of things. which his various ideas are based.
~ ~
cehat wisdom which can order all things is not

cehe way one inwardly responds to facts and
only in Nature, but also in depths which exist
ideas determines whether he is wise or unwise,
within ourselves; it can arise from those depths
even apart from what he mayor may not do
only when the way is clear.
outwardly with regard to them.
~
~
cehe mark of wisdom is in seeing all things in the
right perspective. C}t)isdom consists in an unerring sense of
24 25
THOUGHTS FOR ASPIRANTS WISDOM
rightness, in knowing instinctively the course to q,risdom is a quality that has to flower from the
pursue, in right evaluation and judgement. roots of one's being, a quality of one's heart rather
than of the mind, which is expressed in all one's
~
actions.
':}.Visdom is in the expression of one's being, the ~
way we think or feel, our behaviour, tastes and
. actions. even a little wisdom should make one realize that
what is of importance is the way one lives, and not
~ differences in views which are comparatively
transient.
ceh~ breath of wisdom belongs to life in its
unadulterated purity. ~
q,risdom lies in thinking, feeling and acting in

~
accordance with the truth of all things in life .
. dteal wisdom can arise only from a pure soil, and ~
such wisdom will constitute a new being without
any taint or shadow from the old. q,rherever there is Wisdom, as distinguished
from knowledge, there is the light of humility.
~ Humility makes one wise.
~
ceo reject summarily something to which one has
not reacted favourably is not the way to be wise; One learns to be wise only as he acts with
, .for that may only be a reactiorr-from a complex of awareness and integrity, not mechanically; action
ideas and influences brought o~er from the past. without wisdom is folly, and wisdom without
26 ,27
THOUGHTS FOR ASPIRANTS WISDOM
action is only a lame and stilted substitute. 'J.Visdom lies not in picking up more and more
~ knowledge or information, but rather in
'J.Visdom in its perfection shows itself as a discovering rightness, and applying in right ways
synthesis of all the virtues; it has been spoken of as the knowledge we possess.
the first among them. . ~
~ ~t is only the wise who learn from experience; the

~t is only when we pay attention to our thoughts, right temper of mind should lead one to reflect
feelings and actions that we really gain wisdom. upon and understand the meaning of each
We cannot borrow it -from sources outside experience, whether pleasant or unpleasant,
ourselves. seemingly trivial or important, affecting others or
oneself only.
~
~
50ul-wisdom belongs to the inner nature of things cehe wisdom that can give rise to a new order of
and is a product of one's self-realization; it is a things must arise from one's way of thinking and
life-giving nectar which rejuvenates and makes one action, as illustrated in one's relations with others.
different from what he was, more helpful and ~.
more beautiful in every way.

ceo be without complications, without any
~ falseness in thought or action, unconscious of self,
is the way of simplicity, beauty and freedom; one
'J.Visdom is truth in action; when one is filled with needs no other wisdom.
a certain truth or realization, the action which
~
results therefrom, if not mixed up with other
factors, can be called wise. . ceo be truly wise one must have great pliability of
28 29
mind and heart, a condition of inner receptivity

and sensitiveness.
~
C)Vhen Wisdom finds its way into life, life

assumes a different meaning, a new lustre and
quality.
~
Bt is the nature of the truth that unfolds from

within when the way is clear, that comes into view
when the clouds part or disappear, that manifests
itself as Wisdom and constitutes the
extraordinariness of life. cehe Divine Wisdom is expressed in that truth
~
which is in all Nature and in all things that exist;
whatever belongs to that truth or is part of it, must
9\ man becomes wise as he realizes fully his .true have a bearing on man's life directly or indirectly.
relation to the universe of which he is a part. ~
Bf we regard Theosophy as an ageless Wisdom,

illuminating all aspects of existence, man's life and
progress, then we can see that it is a Wisdom to be
lived, with a message of eternal force and validity.
~
cehe Wisdom we seek, of which we are votaries,
31
THOUGHTS FOR ASPIRANTS THE DIVINE WISDOM
should continually transform our living, widen and confined to any set doctrine!~ Its true nature has to
deepen our thinking and purify our aspirations. be discovered and understood by.oneself before it
can be shared with others.
~
~
Bt is the life, the spirit and outlook to be
associated with the Wisdom we term divine, which ceheosophy being a central Wisdom, nothing in
is vital and important, rather than any intellectual life can be outside its purview; therefore nothing in
understanding of tenets that turn into mere Nature or pertaining to the good of humanity can
abstractions. be outside the interests of a true Theosophist.
~ ~
ceheosophy is a synthesis of all known truth and C}Vherever we find a truth that appeals to that
in its completeness includes also the unknown; thus inmost nature in ourselves, which is ever
its influence is towards creating an outlook of unity unvitiated, there is a ray of the Wisdom.
and the simplicity that ensues therefrom-. ~
~
ceheosophy is knowledge of truth in all its
aspects, more particularly the heart of truth,
cehe Divine Wisdom as we know it must include a pertaining to a nature or principle preseT;, in an
sense of what is latent in life, its nature and that exists.
purpose, as well as a knowedge of the nature of its ~
manifestations in the life-process.
cehe Divine Wisdom exists in Nature, like the
~
beauty of the earth, the sky and the flowers; it is
ceheosophy as a limitless Wisdom cannot be derived from no authority.
32 33
ceheosophy is a study which, once commenced,

goes on forever, covering not only one's lifetime
but also the fives to come.
~
~e who loves that Wisdom whiclume might truly

speak of as Divine, because it is heaven-born,
ceases to attach importance to the kind of
greatness prized by the world at large.
~
'7 cC,o"e
even a little knowledge of the Science of the Self,
which we call Theosophy, sets in motion a process oCove will arise like the sun at dawn, when the
of change by which one comes to look at all things heart opens itself, free of all rigidities and
through different eyes. self-centredness. '
~
cehe capacity for love resides in the unspoilt

nature of man, a nature that is delicate yet strong,
able to vibrate sympathetically with every form of
life, with each according to the manner of its action
and type.
~
oCove, or altruism, is the only motive recognized

in true occultism.
35
THOUGHTS FOR ASPIRANTS LOVE
oCove in the real sense is an energy which '}Vhen the love is spiritual it is an energy which
belongs to the wholeness of that consciousness belongs to the unity and totality of life.
which includes the consciousness of each and every
~
individual being.
C)Vhen love is totally unselfish, it determines its
~ own course, carries with it its own fulfilment.
~t is the radiation and spirit of love in oneself that ~
counts most in the helping of others.
~t is only love in its purest quality which brings
~ into manifestation the spiritual essence in man and
by the nature of its unique energy reveals the
cehe real meaning of life is to be discovered only hidden beauty of that essence in all his thoughts,
in the light of love, a light that falls upon all feelings and actions.
persons, things: and situations.
~
~
oCove without the attachment which gives rise to C)Vhen there is love unvitiated by self;,-there can
self-love arises from a nature of sensitivity, which be sympathy as well as a feeling of identity with
manifests itself as both awareness and intelligence. the underlying humanness of another, whether he
be a friend, a servant, or a stranger who comes.
~
'}Ve cannot think ourselves into love, but when

~
there is the absence of all that self-centredness
implies, then spontaneously that inner light the oCove in its purest nature forges or creates for
nature of which is both beauty and love manifests itself a form of beauty in behaviour, as well as
itself. thought.
36 37
oCove comes by itself when there is no benign light falls on everyone within its area.
impediment; and the greatest impediment is
self-seeking, which creates an inner prison that ~
shuts one off from others. C)Ohen there is real love, the strange and subtle
~ beauty hidden in the object of love stands out to
one's vision as if in illuminated letters.
'Pure love is of the same essence as altruism, it
arises and acts in that timeless moment which is ~
present, without any interference from the past,
whether in the form of ideas, motives, self or oCove of the purest sort permeates one's whole
self-will. being when there is freedom from the bondage
created by the self and its attachments.
~
qvhen there is true love or altruism, it op-ens the

. doors to the harmony within, which then unfolds oCove is always beautiful, and gives access to the
itself almost endlessly. true nature and the pure qualities of the person
~ who is loved.
oCove cannot be cultivated by the mind, but
springs naturally from a nature free of all
impurities and complications. '7Vhen there is love with no element of
~
possession or self-seeking, all other virtues and
graces will either follow or be found to be present
'ehe love which neither seeks, expects nor hopes in it; it regenerates a person, as does no other
for anything in return is a pure radiation whose force.
38 39
q,vithout love there cannot be fullness of action not belong to the self that is based on memory and
nor the flowering of that untouched, untamed expectation; it arises from a nature of
nature in oneself which is the spiritual nature. self-abnegation.
~
~
q,vhen there is love in one's heart, that condition

q,vhat love is in truth cannot be determined by is sufficient unto itself. It will act in its own way in
thought, by reasoning from any known premises. It whatever circumstances, and its action will be right
has to arise freely by itself, and is not susceptible to in that context.
any process of forcing or inducement employed by
~
oneself or others.
~
oCove, compassion, altruism, are all aspects of the
shining forth of the Light that is within.
q,vhen there is love, it illumines the inner nature
~
of the object of love disclosing the loveliness
concealed in it, like the lovely statue whkh a ~esire assumes the aspect of love when its energy
genius artist perceives even before he releases it is neither based on a self, nor returns to it.
from the block of marble.
~
~
q,vhen a person loves, he acts with the whole of
cehe meaning, joy and beauty that is released in his being, and all of love's expressions are as much
the blossoming of the soul-nature when it takes action as his best thought or any other movement
place is reflected in love, even as we know it. within him or by'him.
~
~
oCove in its purity never makes conditions. It does cehe perfection of a love for all beings can
40 41
manifest itself only when the ground of the 'J,Vhen there is true love, sympathy or affection it
kama-manasic being has been cleared of all that carries with it a blessing of which one is not
corrupts and hardens it. conscious but the other receives in some deep part
oJ himself even without knowing it.
~
~
cehere is a love which opens the eyes of the soul,
illuminates all that is most beautiful in persons and 'J,Vhen one's inner nature is so awake that he sees
things. the hidden beauty in all things, then his love is
universal.
~
cehe nature of love, which belongs to the soul of

man, the unearthly part of him, is also a nature of
wisdom.
t7t is the absence of egoism and understanding of

one's fellow-beings, untainted by any reaction,
which give rise to love in the purest and true
spiritual sense.
t7n love that seeks nothing for itself there can be

no shadow of separateness.
42
BEAUTY
deepest aspect of ourselves, which we may term

the soul.
C).t)e live in an ocean of life, unaware for the most

part of the beauty that belongs to life's most
significant expressions; we miss it because we are
concerned only with pleasure-seeking at the levels
8 of the physical and the psychic, which are

essentially superficial.
cehe flowering of the possible good at each cehere are aspects of beauty which are not
moment into its appropriate beauty is the objective or physical, but are reflected from the
fulfilment of life's highest purpose. nature of the soul, a nature that underlies all things
~ ,
in existence, in their psychic and non-physical
counterparts.
9\.11 beauty arises as expressions of the One Life,
which are innumerable and various.
~
cehe perception of true beauty demands purity of
Q)eauty belongs to the realm of experience, not heart, from which arises clarity of vision and
formal knowledge; and completeness of judgement that is' not conditioned but free to feel
experience lies in the action and movements of the the nature of a thing as it intrinsically is.
44 45
THOUGHTS FOR ASPIRANTS BEAUTY
8nly a pure consciousness that is unbiased and oCife is an energy that moves in innumerable
undisturbed, can reflect each thing like a mirror modes. It is the nature of that movement which we
that is faultless, know in a flash what is beautiful, experience subjectively as beauty and is also
and respond with its wholeness. reflected objectively in forms shaped by that
energy.
~
~
q.vhen we perceive the truth which is in the
hidden nature, the very soul of things, we will find <=eo know beamy in its inner essence one must be
there also the beauty which constitutes the poetry sensitive not only to physical form and movement
of life, the poetic aspect of truth. but also to the feelings and needs of others.
~ ~
3t is only when every inch of one's mind is open .Q3eauty needs no justification. If one creates
to light and truth that one can know what is truly something of real beauty, it is part of what should
beautiful. exist, not part of any personal achievement.
~
<=ehe aim of one aspect of evolution is to bring

out the hidden beauty in things. In man it is beauty CChe power to perceive and respond to beauty
of heart, of mind and spirit, more than of mere manifests itself only as the individual consciousness
external form. frees itself from the incubus of a self setting itself
up as a centre, pulling or pushing various points
~
towards or away from itself, distorting the whole
Every beautiful form of action and behaviour field of that consciousness during the period of its
expresses a quality of the soul. unawakeness.
46 47
THOUGHTS FOR ASPIRANTS BEAUTY
Everything really beautiful in life can be found Bf we do not have the sense to perceive the
and is to be found within ourselves. beauty that is in the inner nature of things, our
judgement even with regard to outward beauty is
~
likely to be imperfect or wrong .
.Q3eauty in a person, in his nature, heart, mind
~
and soul - which is also his truth - can be known
only through a response akin to feeling, not to cehat beauty, which is in the heart of things, will
thought. shine forth through us in every act if there is no
~
self, but only the energy of love to shape our
action .
.Q3eauty resides not only in what we see or hear;
~
there can be beauty in one's heart, in his way of
looking at things, in his actions. ~hen we respond to the beauty without, that
~
beauty in some manner passes into and suffuses us
with its quality.
cehere is the divine beauty, the hidden splendour
within each thing that exists, as in an immortal
counterpart, but it requires the eyes of the soul to
perceive it. cehere is beauty of an extraordinary sort which
very few really appreciate - beauty of spirit, of
~
outlook, of attitude, of unselfishness and
.Q3ecause there is the sense of a perfect artist at self-sacrifice.
the very source of life, we find in Nature ~
everywhere a tendency to shape things into forms
of harmony or beauty. Bn everything that is living, and even in things we
48 49
consider to be inanimate, there is a hidden beauty

which one might call its archetypal perfection.
.Q3eauty is infinite and consists in forms of

harmony, all of which are implicit in the unity of
Life or Spirit, the Spirit being at the back of that
Life which runs the whole gamut of existence.
~
.Q3eauty of the highest order arises out of depths 9

of realization, out of life itself, or from some
unknown source within it which bears the stamp of
truth. '11nity may seem an abstraction, but exi~ts as a
reality at the very source of life as a fountal~-head
of potentiality which is realized in the evolutlon~ry
process through a series of forms, eac.h r:vealJng
an aspect of its nature, each form In Itself an
integration of parts and functions.
LJVhen there is a state of unity in oneself, which is

a wholeness, it is possible to give the reality of
oneself, that is one's attention, interest and love, to
51
THOUGHTS FOR ASPIRANTS UNITY
each person and thing with a fullness that remains l\\o book can ever give us the reality or
ever undiminished. communicate the feeling of that unity which is to
c.es be experienced only outside our self-isolation.
cehe sense of an inner unity, the feeling of being c.es

related to everyone and everything, dissolves 9t is only when we go underneath or beyond the
completely that isolation which is a product of superficial differences to the essential nature of life
self-centredness. that we can know what Unity means; until then we
c.es have to be in the prison-house of separateness.
9\ new way of life must begin with a sense of the c.es
unity of man, as well as of the One Life, amidst the CV\\.an needs to discover the nature of the unity by
diversity of persons and the divergences of which alone all diversities that beset and confuse
language, forms and practices. his unenlightened mind can be moulded into a
c.es form consonant with his own true nature.
qve are all different, but the substance of which c.es
we are built is basically the same, the substance of
mind or consciousness. cehe way of humanity's further progress lies
through its essential unity; either we reach this
c.es unity, or we shall be destroyed.
ceher~ was unity at the origin, and that unity is
also the end of the whole evolutionary process, but
with the difference that what was implicit in the
cehe unity of life behind the diversity of
beginning is brought out at the end.
appearances and forms, is to be known only in a
52
53
THOUGHTS Fo'R ASPIRANTS UNITY
region within oneself beyond the manoeuvrings of of its movements, its delicacy and sensitivity, to the
reason; let us call it the realm of intuition. respect it demands in every living form, in the least
living thing.
~
~
~hen we delve deeply into the meaning of cChe next phase of human life must unfold out of
unity, we will find that it is the source and centre of the unity of humanity, and display the virtues to
all true values. which unity will give rise.
~ ~
cehe present mental phase must b~ succeeded by CUnity has also the meaning of integrity, peace,
a cycle in which there is a sense of the unity of life, and action that is choiceless, not arising out of the
its sacredness, its essential goodness and beauty. perplexities of dilemma and contradictions.
~ ~
~umanity is one in its origin, and basically of one Sach one of us can become integrated only
substance, a body of consciousness, with diverse through the true values of life; our nature thus
aspects in expression and development. reshaped will make world unity possible.
~
~
cehe differences present in mind and matter q::~he unity comprehends everything, and is the
eclipse the unity, only till the unity becomes a fact deepest truth of all.
of one's own experience. ~
~
~')t is the unity underlying all diversity that makes
~e have to awaken to life's unity, to the beauty 11') sharers of one another's portion and destiny.
54 55
Each acts upon others inevitably in ways that

increase or diminish his own joys and sorrows,
depending on whether his action follows the laws
of unity which constitute the good and the
beautiful, or the ways of separateness which ever
cause distortion and conflict.
~
Dne has to delve deep into himself to discover B"~i"i~uafi~

the reality of his unity with others, without which a
mere profession of it in words will not make that 10 t~e B "~i"i~uaf
unity prevail. To one who perceives the unity,
Brotherhood follows as a matter of course, as an
ever-present reality. cehe true individuality of man is that of an inner
being beyond both mind and body, built of the
~
pure substance of consciousness.
0M...an will know for himself the unity of all ~
individual beings in their basic and uncorrupt
nature when he unfolds the sense of the beautiful cehe individual is not apart from the world; he is
and the good, which lies deep within his being. its centre; when a change or transformation takes
place in him, the circumference changes too, along
with its relationship to him.
~
0M...an's true individuality, which is ever-free, can
57
INDIVIDUALITY, THE INDIVIDUAL
manifest itself only as he becomes free of every individual focus or centre, in which lies the seed of
pressure as well as every subtle force, prompting its individual expression, embodying the type of
and influence, coming from within or without. perfection into which it can flower at that point.
'4'$. '4'$.
~t is the individual in whom there is the possibility cehe whole nature of the individual, which ought
of variation and progress; new ideas must originate to be homogeneous and whole, becomes split and
in an individual brain. divided during his unawareness. To restore its
'4'$.
wholeness without a single seam or flaw is the real
aim of yoga.
cehe real individuality is not a product of
identification with any past experiences from which '4'$.
spring his present activities, but is the expression of

~t is always from the depths within oneself that
a spirit that is ever alone, with a pure beauty,
everything really new, . every revolution of
which arises from the nature of its hidden roots.
significance, every possibility of true progress,
'4'$. manifests itself; it is from the individual that the
real, deep, fundamental change must come.
9\t present we are superficially, not really,
individual. Each of us tends to be a bit of a crowd '4'$.
or mass, influenced in very many ways by our
environment and the propaganda of designing ceo be individual; means that one comes to his
minds. own, not a borrowed or reflected understanding;
one must come by himself to the truth with regard
'4'$.
to every single matter of importance affecting his
oCife is a universal energy, but it always has an life.
58 59
9\ springtime for humanity bringing in its wake

new life can come only through an awakening of
the individual to the fundamental truths within
himself, which exist as part of his very constitution.
Itis the burgeoning of these truths in his life which
will constitute life's true glory.
~
Each individual has a strangeness, to use Bacon's

phrase, that constitutes his special beauty. That
beauty lies in what he gives to others, himself
remaining unconscious of it.
11
~
Bt is only in a condition of freedom within oneself
Bt is a nature of sensitivity and harmony, free of that there can be the blossoming of the beauty as
every element which can impede or distort it, well as the genius that lies latent in oneself.
capable of the subtlest modifications and nuances, ~
which constitutes the true individuality of man.
cehere can be no real progress except by one's
~ own true and free intelligence. One must tread the
path lighted by the light that is in oneself, however
each one has his own special aptitudes and
dim and uncertain it might be, when it first
talents, which in some manner reflect the nature of
his individuality and its type. It is out of this nature appears.
that there arises his real genil:ls, which is a flame ~
that lights up and tempers his'intellect. cifreed om does not lie in acting acco rding to
61
THOUGHTS FOR ASPIRANTS FREEDOM
one's blind desires, nor in licence for one's ceo be free inwardly there has to be
indulgences, but in a state of mind and heart which non"attachment that spells non-dependence
is empty and open to action from within, a region psychologically on anyone or anything. Absolute
beyond the play of opposites. freedom is an unqualified state which is a state of
absoluteness.
~
'1.£ntil there is freedom from conformity, in one's
thinking as well as outwardly, the leaning to an dleal freedom is freedom from all forms of
external authority or model, there cannot be that self-centredness, from the grooves in which one
free spontaneous movement from within, which ordinarily travels, from conventions by which one
expresses the uniqueness that is within oneself. is bound, in short, freedom from the limitations of
the self-protecting self which feels insecure outside
~ its walls.
cerue freedom consists in a state of mind and ~
heart free of every compulsive urge, non-
appropriative, non-aggressive, and non-attached in cehere must be freedom in oneself from every
the midst of relations with people and things, yet kind of tension except such as may exist in a finely
engaging in action that is perfectly judged and tuned string that vibrates with the utmost ease and
disinterested. is neither unwound nor overwound.
~ ~
8ne must have the freedom which allows the Bt is only in freedom from reactions arising from
possibility to go wrong along with the possibility of the past that there can be the perception of the
rectifying one's mistakes. truth which arises freshly in the present.
(.1
62 63
ceo be aware of one's conditioning is the first entrench itself and does not wish to be disturbed.
step towards being unconditioned. What has been When one is free within oneself one is really able
called the spiritual Self is a unit of Consciousness, to listen to others.
subject to no conditioning, that as it evolves,
~
brings out the riches within itself.
~
ceo be free inwardly is also to be pure, because
one is then free from any taint of self-indulgence
c:1Ohat comes in the way of freedom is attachment and self-seeking.
to sensations, at whatever level, which one regards
~.
as a pleasure to be sought and retained .
~ Only when one is free in mind and heart, he will
Bs not freedom more subjective than objective, come to know directly for himself the truth with
more a feeling of freedom than a set of external regard to the meaning of life, its nature, the nature
conditions? It is a state of mind and heart, which of the mind and of his own being.
can exist apart from the limitations of the body. ~
~
Each one must feel free to act on the basis of his
c:1Oe need to be free from the influences of our own individual judgement, and be responsible to
past, of its pleasures and pains, the habits of himself for his decisions, mistakes and action.
thought, speech and action formed in our
~
ignorance.
!Basically, openness is freedom from
~
self-involution, from the cocoon of one's own
9\11 dogmatism has its roots in a self that wants to fancies and ideas.
64 65
~nly he who is free at heart and in mind can be 8ne must free oneself from the pressures of his
all-embracing in his understanding and environment, the spell of its influences, and be true
sympathies. to his inner self.
~
~
'JOhen there is freedom from all attachments, all

action in which a person eng~ges can be only
cifreedorn from the sense of possession, whether
with regard to things, persons, one's country, race
action for its own rightness. . or religion or even one's real or imagined virtues,
~
calls for a ripe understanding. Such freedom makes
life simple, without superfluities, and streamlined
<=eo be absolutely free inwardly one has to be free ina manner which manifests the real beauty and
of one's past. In such freedom one is a new being, nature of the indwelling Spirit. .
not the product of the past.
~
~
cehe beauty that is latent in oneself comes on to
cifreed om means release from bondage to all the map of existence when one establishes himself
those things by which we are inwardly swayed, in a condition of freedom .
forces from the past which dictate our present
thinking and conduct. ~
~ CChere must be freedom for each to come to his

own understanding, and act in accordance with it.
cifreedom is like the open, un clouded sky, through ~
which pours the light that illumines all things in
existence, so that everything is seen as it really is. cifreedom can exist in a state of self-containment;
66 67
FREEDOM
THOUGH~S FOR ASPIRANTS
ce~ere is freedom only' in action out of one's free

all action from that state is an expression of a
intel\ig~nce and free will, not impelled by forces
nature complete in itself.
that determine our action in spite of ourselves.
~
'J.Ve need to be concerned not so much with the 9\lthough one may range the whole world, and
particular situations from which we desire to be have all its satisfactions and pleasures, one cannot
free, as with the causes of our frustrations and be truly free unless one is free within oneself.·
I
fretting therein.
~
Bf we can free ourselves even a little from the

domination of the body, we will begin to feel that
dteal freedom is freedom in one's heart, man is not his physical vesture -but more truly a
irrespective of external conditions. body of consciousness.
~ ~
~t is only in absolute freedom of mind and heart cf reedom is a condition in yvhich there is not the
that truth in its absoluteness can shine and compulsion of attractions and repulsions, but only
manifest itself. action according to the innate law of one's being.
' ~
~
oCife is a movement. The nature of its movements

ceo be free within oneself one must be free from in a state of freedom constitute the inward truth of
all mechanical action and thought, the links and all things and such truth is also the basis of
attractions that sway our thinking and conduct
wisdom .
without our knowing it.
69
68
•
cfreedom lies in action according to the law of

one's inner being, which law must ever be in
harmony with all other laws.
~
Only when man has attained to a measure of

freedom within himself does he come to those
realizations which can order his life beautifully and
sweetly, a life in which his own true instincts will
guide him.
12
One must base his life on the firm ground of
reality shunning the unreal in his thoughts and
reactions; to do so he must first examine his beliefs
and concepts, to see whether they are partly or
wholly illusions based on his wishfulness and fears.
~
Every object in existence is real in its degree while

it exists. But the test and measure of that degree is
in the subject or knower that contacts it. The nature
71
THOUGHTS FOR ASPIRANTS REALITY
of that contact is most real and most intimate when ceo understand anything in its true nature, one
there is no gap or veil between the knower and the must view it uninfluenced by ideas carried over
object of knowledge. from one's own past. One must give oneselho it as
~
it is, surrender oneself to it with the fullness of
one's attention and interest.
every manifestation or impulse from the realm of
~
spiritual Reality is marked by uniqueness, a quality
which distinguishes it strikingly from all other d(eality reigns within us in an area of being which
man ifestations. . like a mirror reflects what is but is itself unchanged.
When every element that modifies and distorts the
~
.. consciousness has been shed, Reality manifests
cehe way to the Reality that is in the ever fresh itself, for it is in the intrinsic nature of
and untarnished nature of our inner being or oU( consciousness itself.
original consciousness, consists in freeing it from ~
everything that has been superposed, from that
nature which we have developed, as oCet us not be satisfied with the husk or with
distinguished from that underlying nature which is substitutes, but ever seek truth which is the bread
our own. of life.
Bn Reality, which is an absolute, there is no

continuity of what has been; for then the past
would qualify the present. It must exist from
moment to moment.
72
HARMONY
"ehe laws that obtain in the unfoldment of the

Spirit are all laws of harmony and beauty, capable
of infinite variation.
~
Bt is response to the ideal which underlies the

so-called real that wakes in us the sense of
harmony.
~
13 Bt is only through personal experience or by an

intuitive sense that one knows and feels the
. harmony in sounds, colours, movements, thought
or anything else.
"ehere is in the very nature,of things a movement
towards greater harmony because of a law ·that ~
operates in the nature and constitution of

individuals, also as between one individual and even in the midst of discords and differences
another, and in Nature as a totality of forces. there is the operation of a Law of Harmony which
Karma is the law of action in the field of life in ever seeks to restore Nature's disturbed
Matter. The Law of Harmony is the Law of Spirit. equilibrium.
~s
~
~he\11anif~s,tiltkm of the harmony in one's soul CJVhen you experience harmony, that harmony is
,i$',both beautY and virtue. a part of yourself, it is in the action of your being.
74 75
... -- - -...- - -
oCife unfolds everywhere according to the laws of

its individual expressions which are laws of
harmony.
~
~armony can exist in innumerable forms and

produce innumerable effects and patterns, but all
are comprised in a pattern that is harmonious as a
whole. ~affineS5 an~
~
'tentil there is a measure of order, harmony and

14 (Sontentment
tranquillity in oneself, it is not possible to live in a
satisfactory or beautiful manner. !Being happy is the natural state. Where there is
an abundance of life there is joy, as we can see
everywhere in Nature; but man looks in the wrong
direction for it; he seeks outside himself what is to
be found only within.
3t is the easy, natural, unobstructed flow of life

from within which makes for a sense of well-being
in the living organism, and irrigates with happiness
and joy the whole field of its consciousness.
77
- - - - - - ------- -- - -
THOUGHTS FOR ASPIRANTS HAPPINESS AND CONTENTMENT
cehe search for happiness never results in inner condition, no joy in it, that we seek
happiness, because it is directed to a preconceived sensation, stimulation from outside. Happiness,
end, projected by the self in its ignorance. peace and contentment are to be found only
within oneself.
~
~
cehefeeling of satisfaction that depends on a
sense of our own importance and greatness is a 'ehe happiest state is one in which there is a
limitation and hindrance in itself. natural, meaningful , flow of life at every level of
being.
~
~hen one accepts his portion in life, one is . ~
happy in a measure. It is well not to strain after 'ehe kind of happiness which is derived from
things presently beyond our reach. position, importance, possessions and respect-
~ ability, is only so-called happiness, it is not
tBappiness is not to be c.onfused wit.h ple~sure . It happiness in itself.
arises naturally from an Inner state In whICh one ~
does not seek it at all.
~
~t is in moments of an inner realization that frees
one from every preoccupation and the clutch of
cehe less one emphasizes the self which wants, outer things that real happiness is to be found.
possesses and dominates, the more true happiness
.one will find in oneself. ~
~
C).Vhen we do what is right and good, we are
t
~t is because there is no satisfaction in our own bound to be happy.
78 79
L ___ ~ _ __ __ _ _ _ _ _ _ _ _ _ _ _ _ _ _" " - '_ _ _ _ _ _ _ _ _ __ _ _ "_'_ _ '- - ...- - - - ..._ --'"

THOUGHTS FOR ASPIRANTS HAPPINESS AND CONTENTMENT
cehere is freedom from all strain and effort when brings happiness, but the quality of what it is.
happiness reigns in oneself.
~
.~
,. cehere ds joy in the very movement of life; it

8ur hearts are increasingly burdened as we seek belongs to life uncramped, when it expands in a
happiness for ourselves. When we forget ourselves, way that brings out whatever it holds within itself,!
we can li'le lightly and contentedly. waiting for its proper deployment and expression.
~
~
ceo be content and happy, a man must be

~appiness lies in the restoration of a wholeness
himself, not the product of outer forces which
condition him. that one has lost, broken by pulls of different sorts,
by the seeking of pleasure through persons and
~ things.
qvhen life is a whole, it is happy within the limits ~
of that wholeness. Wholeness depends on
harmony, and happiness is in the experience of ~apPin.ess can be immeasurable, vast. as life itself;
harmony. fur it is Rart of the very movement of lIfe.
~ ~
~appiness and peace depend on a condition of '),Ve must learn to give ourselves wholly to what
heedom within oneself. we do, yet be unattached. We will find that even
the simplest act thus performed fills us with
~
happiness and a quality of contentment that is not
Bt is not the magnitude of what one does which mere satisfaction.
80
PEACE
it is not enough to recite some verse on peace; one

has to rid one's nature of the root causes of its
agitations and fears.
~
cehere cannot be peace in the world without

peace in our own hearts.
~
cehe peace that arises from the very mode of

15 'Peace
one's life and action, is not static, like a stagnant
pool with no means of cleansing itself, but a deep
feeling that springs from within and spreads over
one's whole being like a flood of waters.
9\. state of peace within oneself cannot be
~
ach~eved throu~h effort. It has to come into being
by Itself and will come when ,one has eliminated 'Peace can exist in oneself in the very midst of
every cause of conflict in his own mind and heart. action that arises from one's true being, when
~
one's action is in harmony with its truth.
9\.n integration of humanity at-all levels with the ~
necessary freedom for each individual is the one 9\. condition of real peace in ourselves need not
accomplishment that will bring about a condition inhibit action in relation to others, but gives rise to
of lasting peace among the peoples of the world. a self-initiated and spontaneous movement which
~ is an expression of the intelligence and harmony
ceo come to a state or peace of serenity inwardly, present in that condition.
82 83
cehe way to peace is restoration of the unity and

integrity of our being, including the abolition of
conflict between our ideas aild our actions.
~
Bt is only when there is a condition of peace in

ourselves that the richness and beauty of life all
around can flow into our hearts.
~
Bf one can be absolutely impersonal, detached,

seeking nothing for himself, he will be able to
·16
experience within himself a peace that holds within
itself a multitude of unexpressed harmonies. cehe greatest service one can render to his
~ fellowbeings is to spread an understanding of
those fundamental truths with regard to life, which
'1-Vhen a person is at peace with himself, he will can lift them out of their problems and ignorance,
be at peace with others, and know the truth of his and bring them to a condition of tranquillity
relationship with them and with life in general. and happiness they had not experienced
before.
~
cehere are very few people in the world who

are really concerned about the good of
mankind regardless of themselves. Those who
85
THOUGHTS FOR ASPIRANTS HELPFULNESS AND SERVICE
call themselves Theosophists must be among ~nstead of thinking of what we want, of getting
them. what we regard as our due, we must think much
~
more of the help we can give and our duty to other
people and even towards the lesser creatures.
{)ur own progress takes place best when we least
~
think of ourselves, and are concerned with giving
such help to others as is in our capacity. C),Ve should have only one dominant thought as
regards the world and all whom we encounter
~
therein, the thought of helping them to the best of
'J,Vhat anyone may do with a good intention and our judgement and capacity.
in a totally selfless spirit, whether it be a large or ~
small thing, is of the same value; for it is the spirit
that counts. ~n attempting to do what we think right, the real
merit is in the attitude of heart which gives itself in
~
loving service, without expectation of reward.
dteally to help another means helping him in
such a way that he feels more enlightened than ~
ever before, with more strength and courage, and cifrom the spiritual, that is, the only right ~oint of
becomes increasingly a light unto himself.
view, the opportunities really worth seekmg are
~ opportunities of being more helpful, of serving the
{)ur endeavour should be to help in all ways we greatest good of those around us and of humanity
can. Such help, if inspired by a love that is at large.
all-embracing and unadulterated, will reach all ~
men and women, indeed all life, in some manner, C),Vhen I cease to seek anything for myself, the
in ways we may not understand. only motive that remains is love or service.
86 87
q,ve should not disdain the small acts of service

just because we may be unable to help in ways
which loom large or spectacular.
~
Bt is only by living with a mind and heart that is

open to everything beautiful in life, that we will be
able to pursue the right way for ourselves and can
also help others.
~
q,ve must learn to use our capacities and all

17
means at our disposal to help others, so that
ultimately everything we do may turn into service ~umility is not a secondary virtue, but a basic
to humanity and to life in general. quality that abides, like lustre in a gem. It is a
baring of oneself as an invitation to the Unknown,
~
wherein resides true beauty, a knowledge of
9\11 the help and service we can give to another proportion, of possibilities of grace in action and
by supplying a need or promoting a beneficent such virtues, beauty and wisdom as one has to
enterprise is part of our dharma; it is the way of our come to by oneself.
onward progress, out of the field of our limitations
and ignorance into the realm of unity and light;
and it is the most natural expression of that
Brotherhood which is one's true relation to dteal simplicity lies in an integration of one's
another. purified self, a nature that can expand as a flower
89
THOUGHTS FOR ASPIRANTS HUMILITY AND SIMPLICITY
or close up as a bud. It springs out of the flowering of wisdom; wisdom precludes an attitude
elimination of all that is superfluous, all of pride.
encumbrances and hindrances, retaining only the
essentials of value. ~
~
ceo be simple and natural, to perceive the truth,
and distinguish it from what is false, from what is
$umility is not self-deprecation, as many think, mere superstition or illusion, is a state of mind arid
but a condition of negativity which is heart most devoutly to be desired.
extraordinarily sensitive in which everything that
~
one meets is truly and faithfully reflected. It is pure
and absolute self-negation. ~umility is an inner state which belongs to the
~
fundamental nature of ourselves, and manifests
itself in relation to everyone and everything.
Bf one is in a state of humility, which is also purity
~
at heart, all his actions will possess both virtue and
grace. $umility does not consis~ in putting. on a
~
particular mode of behavIour, professmg or
bemoaning one's own insignificance, but is a basic
5implicity lies in a perfect concentration, and condition of being, of mind and heart.
integration of all the elements that compose a
particular form, pattern, expression, movement or ~
action. ~rder always simplifies.

~ ~
Bt is only out of humility that there can be the C\\ature is complicated as we see it, but her trend
90 91
is towards a simplicity in the midst of complexity.

~
Bn a state of true humility there is no

consciousness of one's virtues, excellences or
perfection. They do not exist for him but only for
others.
~
'~umility is the root of all virtues, because it is the

complete absence of egoism, the progenitor and
product of every vice.
18
~
cehe aim of all meditation, whether so stated or
'1Ohen there is humility in truth, the self is not, must be to bring about an inner feeling of
reduced to a dimension less point.
peace and serenity, of genuin~ friendlin~ss to
others and a consciousness of one s true relation to
life in every form.
cfor effective me~itati~n and contemplation: to

enter into communion with the truth, to delve Into
its depths, there has first to be a state of
preparedness in oneself; the mind has to be
93
THOUGHTS FOR ASPIRANTS MEDITATION
denuded of all its contents and brought to a state calmness or unity, while its energies radiate like
of rest, complete openness and sensitivity. light, iIIumining all that comes within its field.
~ ~
each has to discover for himself his own way, cehe meditations we can attempt are but a
whether in meditation, or the living of the spiritual preparation for that true meditation of that pure
or everyday life. nature which is the bedrock, the very basis, of our
~
being.
.~
3t is only when we become aware of our

self-centredness, of the nature of our personal 3t is ·worth mjedi~~ting on what the beauty of the
reactions to people, events and ideas, that the soul may consistin, in regard to which all outer
mind can come out of its enclosures to a state of beauty is but an approximation or likeness.
perfect freedom in itself.
~
~
CV\\editation should have the effect of opening up
CV\\editation can be effective when there is present new vistas in one's consciousness, expanding its
in the mind a truth towards which there is a natural horizon, deepening its insight, and enriching its
attraction, an inner response born out of the understanding.
beauty of that truth.
~
CV\\editation at the spiritual level must consist in

the action of an unbroken consciousness, in which
the thoughts that arise do not disturb either its
94
RELIGION, MORALITY
aspect of man deeper than what appears on the

surface, it is then seen not belonging to any
organization with its own doctrines, discipline and
authorities, but as the basis of all authentic and
universal values.
~
cehere can be no real morality without love of

that superior quality and nature which is not based
19 d?Aijon, OM.orafire.
on any kind of personal gratification or gain.
~
\ 9\ religion which is followed or sought only to

Jleligion, in its essence, represents a certain obtain support and consolation, or for the
aspect of truth which is in Nature and in man. It is satisfaction of a temporary need, cannot be
a truth inseparable from life. religion in the highest sense.
~ ~
~orali~y springs out of a deep recognition of the q,vhen morality becomes the expression of a
unity of life, out of love which is the most beautiful perfect instinct governing all relationships and
expression of that unity; it then assumes a form action, it is no longer a restriction, but the way of
that bears its own authenticity. rightness, which is true freedom's choice. .
~ ~
q,vhen one understands religion as inherent in an q,ve must become awake inwardly, sensitive to
96 97
RELIGION, MORALITY
the guide lines of moraltiy as an innate law that of the religious spirit, irrespective of the outer
Covers very many aspects of thought and forms amidst which it may appear, is the
behaviour.
completeness of its expression, its unreserved ness,
~ whether in allegiance or action, its self-abnegation
and capacity for' self-surrender.
Bt is from knowledge of the nature of life, which is
the same in all, and one at its roots, however ~
diverse its forms, and respect for that one life in cehe deep appeal of religion lies in a nature of
others from which all true morality springs. truth which strikes its roots in that aspect of man's
~ being which responds, not with calculations or
hesitation, but completely, with the utmost
dteligion lies in a state of mind and heart in which voluntariness and immediacy.
there is action, unreserved and complete, which
action is a giving of itself by a nature which then ~
manifests itself.
'UJhen both the meaning and importance of
~ freedom and the place and value of order are fully
dteligion in truth consists in what is experienced comprehended and reconciled in one's
and perceived in that underlying nature in which understanding, morals will no longer be a mere
there is no shred of concentration on an exclusive soda I convention, but the expression of a morality
self with its inhibitions, ambition, habitualism and that transcends both argumentation and intellect,
continuity. having its roots in the finest and best instincts in
man.
~
q,vhat characterizes the most authentic examples
98
IDEALS AND VALUES
q,vhat may be called true values in life are those

which belong to life unconditioned, the modes of
its manifestation in freedom.
~
<:Che values of a materialistic mind are based on

appraisals of quantities, the more against the less,
at the expense of other values that are absolute,
pertaining to aspects of human development not
20 under the spell of sensations or matter.

~
<Only a spirit of tolerance, which means respect

for freedom, will make possible the discovery of
9\11 true ideals are heaven-inspired dreams, the values in other ways of thought and
visions of a truth which resides in its fullness in the standpoints besides our own.
divine or spiritual Self.
~
q,vhen the ideal and the real merge into each

other, thought will coincide with life and each will
<:Chose things which are of lasting value are to be shine with the qualities of the other. Life will
found not by intellectual effort, analysis or become articulate, logical and meaningful and
theorization, but only through a process of thought spontaneous, flowing and fresh.
self-discovery and self-realization which takes place
when one is in a state of tranquillity, like clear ~
waters unruffled and still.

9\11 true values are aspects of a living truth to be
100 101
THOUGHTS FOR ASPIRANTS IDEALS AND VALUES
found only within oneself. It is this truth of the One cehe ideal is an aspect of the Real, which cannot
Life, the nature of which is expressed in the laws of be separated from Life. For there is no reality apart
harmony. It is the essence of Goodness. from Life.
~
~
9\.ny true value such as beauty can ensoul a whole
world of movements and forms. ')t>ithout a sense of values, which is a knowledge
~
of the way in which life finds its fulfilment, there
can be no true wisdom.
9\. knowledge of the reality that IS In all true
values cannot be separated from a life that ~
embodies the laws that govern its action in them,
as well as in material Nature. cehere should be no gulf between an ideal and its
realization. Without its proper and perfect
~
expression, the ideal ceases to be real.
cehere has to be an understanding of the true
~
values of life, but we will never be able to convey
that understanding to others unless they are first ')t>hen there is a deep sense of the unity of all
realized in ourselves. When realized every life, human values will predominate over material
movement of our lives will reveal something of or sense values.
their beauty.
~
~
C),Ve must move on to a civilization which
'')t>e need a sense of values really to appreciate emb'odies the true and perennial values,
those fundamental truths which are of practical intrinsically valid and expressive of life's inherent
importance to our living. ends.
102
GIVING ANDRECEI~ING
unselfconscious manner, with no tinge of regret in

doing so, that we truly sacrifice, that is, make the
gift sanctified. Any thought of self mixed with that
gift mars and detracts from its graces.
~
cehe riches to be found within oneself and which

are part of oneself can be given away without
21 reserve. There is a fountain within that is never

exhausted and is ever re-filled.
~
cehere is the possibility in each one of giving

~e is the happy man whose spirit prompts him to whatever is best in himself, in his inmost being,
think of what he can give rather than what he can spontaneously and without reserve. In the
gain or appropriate to himself. realization of this possibility lies the purest joy.
~
~
cerue sacrifice is utmost joy, the most vitalizing
cehe greatest gift whicn anyone can give is the passion that one can possibly experience. The idea
gift of himself, which is basically the uniqueness of of giving up, associated with sacrifice, arises only
his unconscious virtues. The essence of each one, of because of the attachment and the sense of
his pure nature is meant to enrich and gladden all. possession which suffers in the giving.
~
~
t:'>t is only when we give in the most natural 3f you have the spirit of giving, it will express
104 105
itself constantly in your outer life in the easiest and

most natural ways.
~
<8omplete giving, out of the fullness of one's

h~art, is possible only when there is no self to
withhold and retain.
~
Bf we have the spirit of giving, not merely with

the ha~ds but with our hearts, with the whole of
our ~emg, that very spirit turns each little act into a
blessmg.
22
~
9/irtue lies in the nature and form of the most
').,Ve must ever give more than we receive; there
beautiful action' possible in any given
should .be an. instinctive impulse to give which will
circumstances, and the most conducive to the
flower mto gifts of many different sorts, all within
the power of each and everyone. fundamental good of all.
~
~
').,Vhen not tainted by the slightest touch of ~t is an extraordinary fact that the most beautiful
self-s~eking, the giving of oneself, which is qualities which can exist in a human being, such as
experienced as devotion, as love, and other simplicity, humility, selflessness and so on merge
fe~l~ngs difficult to name because of their subtle into an inner condition of grace and complete
spIritual nature, is reflected in all external relations openness, unwarped by anything that happens to
and acts. the exterior being.
·107
THOU<;;HTS FOR ASPIRANTS THE Vl.~TUES
9\. person is truly virtuous only when his whole 9\11 the most beautiful music that may exist
inclination, taste and every unconscious desire lies anywhere can exist also in a heart so infinitely
in being virtuous. The essence of every virtue lies pliable as to embrace every nuance and shade of
deep within ourselves. It must overflow and Life's expressions.
pervade all that one is, in his conscious and
~
unconscious being, and all that one does.
ceo be able to help one must sympathize with
~
both the happiness and sorrow of others, yet in a
~here can be a beautiful and gracious response spirit that rises above both.
to everyone and everything and at the same time
~
an inner integrity, reserve and dignity not marred
by a shadow of deflection or compromise. 9\.11 virtues are really forms of perfection which is
a blossoming from the one Divine Seed which
~
holds within itself all that is pure, wonderful and
§>entleness may seem negative and of little use sublime in man.
but it can be so dynamic that it makes others ~
gentle; it can have a quality of radiation that ~oodness lies in action in accordance with the
penetrates insensibly and works the subtlest central truth of the Unity, so that whatever you
. ~hanges.
may consider to be the greatest good, blessing or
~
happiness for yourself, you desire for others,
whoever they may be.
cehe nature of true devotion includes all the
~
colours of love, suffused with the quality that
belongs to the object of devotion. lOne's loyalty is primarily to that one Self which
108 109
THOUGHTS FOR ASPIRANTS ' THE VIRTUES
dwells equally in the hearts of all, to its truth and cehere . is not a question of cultivating and
values.
practising virtues, when the ground is clear, and
~ there is purity in the soil; for then the Divine Seed, ,
which is everpresent, flowers as a free expression
<One-pointedness implies self-containment, a of one's pure, original, unmodified nature.
unified consciousness,' the orientation of all the
energies in one direction. ~
~ cerue devotion can neither be exacted nor

'cehere are certain virtues or qualities which are
purch~sed. It has to spring by itself, which it will do
when there is no impediment; for it is part of the
basic and constitute the hallmark of grace-
richness of life and the capacity for devotion exists
purity, humility, love, discrimination and so forth;
potentially in the depths of the human heart.
all of them refer to the selfsame interior state.
~
~
~evotion or aspiration can be like a flame that cehe basis of devotion, when it is not self-seeking,
finds its proper object, according to its quality. This can only be love. So long as there is a self which
is perhaps the meaning of the phrase 'whom, not has any reservation or claim, there can be no
having known, I love'. surrender of one's whole being or heart, whether
in devotion or love.
~
~
fAdaptability impJies flexibility of mind and heart,
the possibility of a fresh perception from moment fAil virtues of the spiritual.,. nature flower naturally
to moment, with an absence of motive undeflected out of a common ground of sensitiveness,
by a single impulse rooted in the self. consideration and feeling for others.
110 111
THOUGHTS FOR ASPIRANTS THE VIRTUES
CC;rue inn~c~nce is a quality which nothing can essentially it is love, a giving of oneself completely
stam or spo.11 In any manner, and it develops with without any lurking thought of withdrawal.
great maturity of understanding. ~
~ C}Ve have to reach that fundamental basis, touch

'erue devotion springs from a state of that depth where abides the nature of our own
self-abnegation, a state of love in which the heart uncorrupted, uncontaminated being, whose every
completely gives itself to that which is sublime quality and action is an essential virtue.
unearthly and sacred. ' ~
~ Bt is well to appreciate greatness in every virtuous

each of the virtues, qualities, attitudes which form. If in such appreciation there is an element of
characterizes a way of life that is really beautiful, oneself wanting to be great, that element will
merges and melts into the others because they are inevitably grow into delusions of grandeur which
all aspects of a wholeness that belongs to the one will then accept as truth.
spiritual nature of man. ~
~ Dne need not flaunt any virtue; it comes into the

picture as the occasion arises.
Bn order to make it possible for any of the virtues
~
or gra~es to manifes~ in oneself, it is first necessary
to realize how beautiful and desirable it is. 9\.11 true virtues arise freely from within oneself,
~
Gut of a profound realization and understanding.·
~:votion is not a calculated loyalty by means of

whICh we may gain certain ends for ourselves, but Bf you experience the lovableness of virtue, then
112 113
THOUGHTS FOR ASPIRANTS THE VIRTUES
the 'I' falls away and t~e virtue will take its place. t!)appiness, beauty, love, virtue, all these belong
~
to a different aspect of man's being from the mind
which knows only the form of things, not the
cehe true nature of devotion is love in freedom of indwelling soul.
heart: the value of devotion lies in its quality more
~
than m the object of devotion.
Every virtue is an ideal mode of action or being,
~ and all ideals expressed in conduct, thought or
CVirtue arises spontaneou,sly from one's basic or feeling are aspects of the truth that abides in one's
pure nature. unwarped, un hardened being.
~
~
9\.11 the basic virtues, such as humility, simplicity,
cehe flower of virtue has a spiritual root, its purity, and others which are unnameable, merge
na~ure IS ever one ~nd the same, but its modes of into one condition of mind and heart. Separately
, act~on v~ry accordmg to conditions or situations viewed they constitute a single constellation.
which eXIst.
~
~
':M?hat we regard as virtues may be merely their
~he instinct. of virtue, which may assume semblance; if one's motives are searched, it may be
different forms, IS rooted in an instinct of rightness found that self-interest has taken that guise.
and may truly be spoken of as beauty of the soul. '
~
~
cehere has to be the dawning of a little light in
9\11 virtues arise from the truth that supersedes one's heart before there can be the manifestation
the self with a nature of harmony and beauty. of the fair form of virtue in one's life.
114 115
THOUGHTS FOR ASPIRANTS . THE VIRTUES
9.?irtue flows from a quaiity of the heart or soul 9\.11 virtues are manifestations of the timeless
that manifests its loveliness, and power through a beauty of the soul.
form freely created by itself.
~
~
8nly when virtue is translated into life does life 9.?irtue is a spontaneous and free expression of
become truly orderly. the pure basic nature of man, the nature that is
uncorrupt and incorruptible. When that nature
~
comes into action, the way it acts is the way of
Every virtue is a facet of perfection - perfection virtue.
in expression, in words, in action, in behaviour, in
everything. ~
~ 9\.11 virtues arise from one and the same state of

9\.11 virtues are forms or aspects of the Truth of an being, which is ever undivided.
ideal nature, the truth of one's inmost being; they ~
shine as the stars in the sky when earthborn clouds
have disappeared. qvhen the instinct of virtue or rightness comes
into action, all that one does, thinks and feels will
~
be right and beautiful.
'Virtue is like an ever fresh flower.
~
'Virtue in action errs neither by excess nor defect.

That nature which is uncorrupt knows by instinct
what is right in action and thought, and acts
accordingly.
116
9
RELATIONSHIP
CChere is in each man a deep-seated instinct of

rightness that in every relationship manifests both
beauty and morality.
~
cJtelationship in one's contacts with others

involves one's whole approach and attitude to life
as well as a clear view of the elements present in
different situations created by circumstances as
23 they arise.
~
CU:>e are related to all that touches us, not only to

CCrue relationship with another arises from a pure what we perceive at any time, but also to what we
appreciation of what is good or beautiful in him can perceive if we were more awake than we are.
and a response to it which is unreserved. It may
~
include a clear perception of what is not good or
lovely but with no reaction to it except the wish CChe universe is not apart from man, as we might
that he may outgrow it. think; he is involved in it and related to it in many
ways and more intimately than we realize.
~
~
9\ relationship with others is real only if it is not CChe world problem is fundamentally one of
mechanical, but a relationship flowing with life and human understanding and relationships. Men must
love, understanding and sympathy. discover and realize th~ir fundamental unity.
119
THOUGHTS FOR ASPIRANTS RELATIONSHIP
~t is possible in relationship with others to be in a relationships with others turn into relationships of
condition of the most beautiful harmony and love.
equilibrium, only if there is anonymity, the
~
absence of a self that seeks a place on the map of
existence. qve can help at least to lay the foundation$ fo~ a
~
future in which man will live his life better, with
more understanding, in relationships that are
9\ knowledge of how we are related to the world
enriching and conducive to the good of all.
around us, and in what ways, can make a va~t
difference to our living, provided it goes deep ~
enough. cehere is little joy in life when there is no real

~ communion with others.
qv e need to become conscious of every factor of ~
prejudice in ourselves, every hardness in our
natures, before we can live inwardly in contact with OM..an must understand his true relationship with
all beings and things . . the universe which springs from the unity of the
indwelling Spirit. When his relatio~shi~ w.ith it
~
becomes a relationship of harmony It will display
9\11 problems in life are aspects of the one the values of that unity; he will then become a
fundamental probt~tn , a relationship between co-operator with Nature, and his free-will becomes
ourselves and the world around us, which will be a force that helps her on that onward course we
completely harmonious, yet not set but unfolding call Evolution.
fresh facets all the time.
~
~
qvhen there is no seeking by the self, one's ~ ou influence the world even by your private
120 121
'. " ,' ""'~"

THOUGHTS FOR ASPIRANTS RELATIONSHIP
thoughts and the feelings you nurse in the sanctum create a new civilization is a relationship of in~er
of your heart, your judgements on others, your equality and ready and spontaneous co-operatIon
aims and aspirations. There is nothing so private expressing a basic harmony. There has to be ~h.e
that it does not touch others directly or indirectly. ceasing of exploitation in every form, of the Spirit
~
of domination and self-interest.
CJVhen a relationship is intimate and complete, ~
one does not seek anything beyond it. cehe only relationship in which one's inner being
~ can rest is a direct relationship with Truth; each
one, out of his own freedom and initiative, must
dtelationship in freedom does not mean that each
goes his own way, regardless of others; it has to be come to that relationship; his life has to become a
based on a condition in oneself like that of a violin picture of that truth.
string so finely tuned that it vibrates easily in
relation to all things and circumstances, yet makes
its own music. ~f you can approach any other being simply as a
person capable of the same feelings, thoughts and
~
understanding as yourself, someone to be
'liltimately what we must attain is a condition in contacted understood and helped on his way, then
oneself in which there is an understanding of you will 'be establishing a beautiful relationship
oneself and one's relation to all things around him, with him.
from which there will arise such action as is both
right and perfect. ~
~
.c.Brotherhood is the only true, pure, free and
cehe relationship between man and man that will balanced relationship in life.
122 123
~very human being exists, along with

Innumb~rable others, in a web of relationships
connectIng each with every other, lying for the
most part like filaments that carry no current. They
a~e me~nt to be charged with life and carry in
either direction the current of life, of knowledge
and beauty.
24
<ifor a perfect understanding both mind and
intuition are needed; the mind to survey the form,
its parts and particulars, how energies and
processes are co-ordinated and work; the superior
intelligence of intuition to s~nse, enter into, and
know from within the life for which the form exists,
its nature and quality.
~
8ne's own genuine understanding of all matters

within one's purview is the only solid ground for
any real progress.
125
UNDERSTANDING
Everyone of us should try deeply to understand comes from deep within ourselves, illuminating
all that pertains to our own attitude of mind, how every aspect of life without exception, and
we look at things, our relations with others, how dissolving all our problems.
we act and conduct ourselves under temptations as ~
well as strain, in easy as well as difficult situations.
dteal understanding, true knowledge and the
~ experiencing of all things as they are, all arise from
'}Ve are not meant to answer all problems that a negation of self.
exist, but only to try and understand them; when ~
we do so, the answer will appear by itself.
Bt is possible to come to an inner condition of
~
knowledge through perfect non-resistance, from
C\t\t\.an is capable of self-understanding but first which there is action that is direct and immediate,
there has to be self-awareness, the examination of a condition in which there is a flow inwards and
all aspects of one's thinking and conduct. outwards without break or hindrance.
C4~ ~
9\11 true understanding must arise easily and '}Ve must each come to our own understanding
naturally, involving no violence to oneself. One in complete freedom from the pressure of
should look at all things including oneself quietly propaganda, from the insinuations and influence
and calmly; understanding will come in due of others, in a truly natural state of mind and heart
course. with all the earnestness of concern for the Truth.
~
~
cehere has to be an understanding of ourselves as

'}Vhat we should seek is that soul-wisdom which
127
126
THOUGHTS FOR ASPIRANTS UNDERSTANDING
we are, an awareness of how we fall short in our (gompared to that deep understanding out of
thinking, judgements and attitude, in our which alone appropriate action will arise,;anything
relationships and all the ways in which we affect else we may seek is of no importance or
others. significance.
~ ~
cehe mind, in its ceaseless churnings turns away ~eal understanding will arise only when the truth
from se.lf-understanding; the more intellectual a is experienced, not imagined or thought about.
person is, the less likely he is to turn inwards and
understand himself. ~
~ One has first tp be conscious of the limitations of

his understanding; then he will be able to proceed
'l1nderstanding comes not from books but from further, not entrenched in the grooves of his
life, as we live intelligently. self-confirmed thoughts and ideas.
~ ~
q,vhen we understand, we live with . ~hen we perceive, comprehend, realize, ,the

discrimination, rejecting what is not true or right. .truth of something, then we will act accordingly;
Then we control ourselves with ease, and perfectly, the a<;tion wili flow automatically.
'without any violence to our natures.
~
~
~t is possible to know and understand our own
9\n understanding that is sweet and pure must be motives and thought-processes, if we but pay
free from the taint of worldly influences. attention to' them.
129
128
THOUGHTS FOR ASPIRANTS UNDERSTANDING
(\t\\an is capable of understanding all things that expresses, more than the things of matter. We
exist in this complex an9 variegated universe, meet another as a fellow hUfY1an being only when
because there is in him a nature of pure knowing we meet on that ground of humanness which gives
which will make its appearance when every rise to some of Life's most beautiful expressions.
prejudice, hardness, and encumbrance that has ~
been formed has been eliminated from the nature
he displays at present. 8ne must understand deeply the truth with
regard to himself before there can be . any real
\4~
change in his life.
'1-Vhat is needed is an understanding of those
~
fundamental things that will change one's whole
nature and disposition as they are at present. :7t requires insight, it requires earnestness of
purpose, and an unprejudiced and tranquil mood
~
for us to know and understand ourselves as we are.
'1-Ve have to perceive and confront ourselves as ~
we are, not run away from ourselves into some
pleasant world of imagination or fantasy. C),Vhat is most needed to prepare ourselves for
true understanding is a condition of internal peace
I
~
and receptivity to the Truth.
~enuineness in understanding, which means ~
one's own free understanding, is the only real j
ground on which to stand or move forward. cehere is always a new understanding needed;
new not in the sense of some new fancy or
~
sensation, but manifesting a new quality in our
'1-Ve need an understanding of life and all it lives.
130 131
l
THOUGHTS FOR ASPIRANTS ,
"
UNDERSTANDING
't1.nderstanding in the real sense means going to

habits of thought which cut off the intimations of
the roots, to the origin of every problem; it is
that nature.
delving under the surface of the outer appearance
or phenomena, and perceiving their inward aspect, ~
the nature, significance and meaning of the forces

~hat man needs today is not more of what he
that produce them.
has and enjoys, and thinking built upon his
~ reactions to things, but an understanding that can
see through such reactions and create freedom and
9\ny real understanding of the nature of the
peace within himself.
totality which includes ourselves, all life and the
universe must embrace not merely the appearances ~
on the surface, but also the depths in it, as well as

9\n ever-new understanding is one in which there
aspects which call for the subtlest possible
is no crystallization but ever-fresh action, in which
perception; it has to be an understanding that
the thinking is not based OD static ideas continuing
ranges from the centre to the periphery.
mechanically from the past, but arises freshly from
~ that fundamental nature of consciousness wherein
are the hidden springs of life.
OI'Aan needs not only freedom from artificial
restrictions and conventions, but also
understanding and wisdom to guide himself
rightly.
~
8ur understanding must rest on a nature of

openness and sensitivity, not hardened ideas and
'132
BROTHERHOOD
Nature demands openness and a capacity for

universal sympathy. The cosmopolitan ism of the
true and eternal man is capable of being reflected
in every aspect of life.
~
Bt is not enough merely to realize our underlying

brotherhood, but there has to be skill and wisdom
in dealing with the outer differences, the
25 inequalities of development of circumstances.

~
!Brotherhood includes justice as between

{Brotherhood exists as a reality in Nature whether different individuals and peoples, harmony on the
we perceive it or not; the feeling of the One Life plane of understanding and feelings, and
amidst all the diversity rests upon that reality. co-operation at the level of practical conduct and
action.
~
~
Bf life is of the nature of a progression or
movement from One Centre, all of us are sharers in cehe spirit of Brotherhood will spring up
that movement; we are all bound to one another in naturally, when we have unlearned the wrong
the bonds of an inescapable brotherhood. ways of thinking and feeling.
~
ceo realize fully the Brotherhood that exists in .Q3rotherhood has to be illustrated in our lives,
134 135
THOUGHTS FOR ASPIRANTS BROTHERHOOD
and become practical to the last degree; thereby desire is that all that is best, purest, and most
we will be releasing forces that regenerate wonderful in another should come to flower.
ourselves. ...;.
...;.
Q3rotherhood means, on the psychological plane,
C),Vhen you are completely selfless, you cannot be a positive interest in and feeling for others, also an
other than brotherly towards the people with understanding of them.
whom you come into contact. ...;.
...;.
OM...en are intended to meet their fellow-men in an
C),Vhen there is a spirit of Brotherhood, the understanding spirit and be interested in one
sensing of the unity behind the exterior facade or another and learn to co-operate in different ways
mask, it will give rise to free and natural for their mutual enrichment and good. .
co-operation in all spheres - political, economic, ...;.
intellectual, cultural and all others.
...;.
Q3rotherhood has its roots in a deep reality which
can transform our lives and our attitude not only
Bf there is to be brotherhood in action, we must towards human beings, but also to life in whatever
first have the feeling of brotherliness; we must form.
express it in our thinking, feelings and judgements ...;.
about others, in our whole behaviour~ including
every act. cehere has to be in all of us the dawn of a new
sense, a new perception, without which it is not
...;.
possible to make Brotherhood a reality or to find
C),Vhen there is Brotherhood in truth, one's sole the way that leads to the most desirable goal for
136 137
all, whether we call it peace, happiness, truth, or

by any other name.
~
oCet all existing social and political systems

remain as they are, imperfect and unsatisfactory as
they might be; given a genuine sense and
realization of the underlying truth of Brotherhood,
the world will witness a miraculous change.
26
cehe Spirit is always one. The differences which
appear in its innumerable manifestations and
modes of action are due to the forms which clothe
and veil it, the kind of matter with which it is
associated.
ceo realize anything of the truth of the Spirit,

one's nature and mind must be completely cleared
of all existing ideas which have that very nature
and mind as their soil and base.
139
THOUGHTS FOR ASPIAANTS SPIRIT, SPIRITUALITY
ceo be truly spiritual is to be completely innocent be added to or subtracted from it. It is beyond
at heart, a state of being in which there is nothing space and time, and from the mystery of its nature,
corrupting, no element of degeneration, because it words and even thoughts fall back, as the wings of
attaches itself to nothing that is perishable. a bird fall back from rarefied air.
~
~
oCife in its unity and freedom and Spirit are one 8ur consciousness to be infused with the Spirit
and the same. The energy in them, as it unfolds, has to be perfectly open inwardly, and sensitive to
manifests a hidden harmony, which in the world of its influence. It then integrates itself with that
matter appears as equilibrium, integrating diverse which is beyond its own plane, the mystery of the
elements and processes, but holds within itself a Spirit.
quality of absoluteness.
~
~
C).Ohatever is spiritual can manifest itself only in a
C).Ohen the spiritual seed in man bursts from the
condition of freedom.
soil in which it has long been buried, it will unfold
the beauty of its own nature and uniqueness. ~
~ cehe Spirit does not suffer from the play of

cehere is a spiritual model and idea behind every opposites. All contraries cease to exist when one
life-impulse. Life attempts to assemble the form or reaches its sphere, because they have been altered,
organ for its own functioning in accordance with modified and united into that type of energy which
that model, following the lines of that idea. existed as a unity before dualities arose.
~ ~
5pirit in its divineness is the Plenum; nothing can 8ne who is truly spiritual is also one who is in a
140 141
SPIRIT, SPIRITUALITY
state of harmonY!I;lwardly with life in every form . only by its manifestations. From its point of view
~
evolution consists in deploying all the beauty, the
harmony, the logic, and the capability that lies
<Sonsciousness in its pure spiritual quality makes latent within itself, un perceived and unrevealed, as
its appearance only on ground wiped clean of all the beauty of a tree in flower may be unrevealed in
old ideas and impressions carried from the past. It a seed. '
shines with a clear intelligence free of every
~
encumbrance and attachment.
cehe spiritual nature does not stand in need of
~
any transformation; it merely unfolds, opens out
cehe nature of Spirit reveals itself as a nature not like a flower with all its petals harmoniously and
identified with race, nation, religion, property, or beautifully arranged, the petals being the powers
anything else that is incidental to existence in the and faculties which belong to the spiritual Self of
world of matter. man.
~
~
C).,Vhen we know what is spiritual in ourselves, we
cehe spiritual consciousness is a consciousness will know it also in all beings and things.
that is free from corruption through any mixture ~
with the past; it is ever in the present and ever
new; it reflects and responds to beauty in every C).,Vhat a person is and does constitutes the
form. measure and degree of his spirituality, and not
conformity to any outer pattern or religious form.
~
~
a3ecause the Spirit is formless, its nature is known cehe truly spiritual man is not limited by any
142 143
THOUGHTS FOR ASPIRANTS SPIRIT, SPIRITUALITY
label, there is no surface of resistance in him to that there can arise in him a condition of
throw back the forces that impinge upon him from spirituality.
without. Whatever strikes him is just registered,
comprehended, and then gone. ~
~ ~outhfulness at heart is the mark of a truly

')Ve need to look at the things of the world with spiritual person, as well as an extraordinary
the eyes of the Spirit, rather than look at the things simplicity which cuts out all non-essentials.
of the Spirit with the eyes of flesh, as we ordinarily ~
do.
')Vithin the spiritual nature there is a state of
~
self-negation. In such negation it is the truth of
cehe spiritual is the truly beautiful, that which is oneself which acts; when the self moves aside,
ever new; it is the transcendental truth and truth appears.
exemplification of purity. ~
~ cehe nature of the Spirit is to give, and -this giving

can be translated into various terms: love and
ceo gain true spiritual understanding requires surrender are the giving of oneself completely.
calm detachment, impersonality, freedom from
~
attractions and repulsions, a willingness to consider
everything on its own merits. cehe spiritual is the harmonious, the vital, the
blissful.
~
~
~t is only when one ~ willing to renounce
everything, every
, goal and aim, and stand alone ~t is out of life in freedom that there arise those
144
145
qualities which belong to the spiritual nature of consciousness in its original, pr~stine purity.
man, not only love but also strength, wisdom,
~
beauty, simplicity, insight and many others.
~
cehere can be in oneself a perfect blend of
gentleness and strength, and that blend exists
Bn the nature of the Spirit lies the true meaning of always in the spiritual nature.
every individual existence, concealed in that
phenomenon of life, whether we perceive it or not. ~
~ Bn that nature which may be truly described as

Dur conception of what is spiritual, imperfect as spiritual, intimacy of contact with others, a
it may be, is based on the intimations which come relationship that penetrates their inner nature, on
at those occasional moments in our lives when the the one hand, and aloneness and purity on the
self is out of the way or quiet, even though not other, are equally present either as a condition or
extinct. These are moments of love, of perfect as a capability.
beauty and happiness. ~
~
Bn Spirit there is an infinity of meaning, of love
cehe truly spiritual man does not in reality, in his and beauty, and the nature into which this infinity
heart, possess anything at'all, even though he may can enter can be known in one's heart when it is
hold material possessions which karma, the law of pure and humble enough to know it.
the land, or circumstances have placed in his
~
hands.
'ehat nature which may be called spiritual has
~
always present in it the attribute of an
cehe spiritual nature is the nature of the human extraordinary sensitiveness, an intelligence which
146. 147
responds immediately to the slightest touch, and in, seeks and prizes is given up, not outwardly or
this response arises from a perception of the truth ostentatiously, but utterly and in one's heart.
regarding whatever touches it. <.e<;.
<.e<;.
Spirit is Life at its source, where it exists in all its
cehe soul in its true nature cannot deteriorate, it purity, its plenitude, its full potency and
.' being a receptacle or medium of lifeis freshest superlativeness. Perhaps it is this which may be
waters.
termed the elixir of life.
<.e<;.
<.e<;.
cehe spiritual consciousness sees truly and also ()\othing can arise in the spiritual nature which is
poetically, because it sees the truth that belongs to inconsistent with the Unity that transcends all
the soul of things, that truth which is beyond the dualities.
range of the formal limited mind.
~
<.e<;.
.Q3ecause there is the divine spark or the Spirit
Spirit is known only through the realization of a present in us, we derive from it the capacity to
nature that is in ourselves and is then seen to be create the good and the beautiful. .
ourselves. ~
<.e<;. cehere is no pose in spirituality. The truly spiritual

person responds to the need of the moment and
cehe spiritual nature is as poles apart from the acts in a way that is most natural.
ways, ideas and creations of the world. It is
~
something unique and apart, which comes into
manifestation only when all that the world believes even at the physical level the action of the
148 149
spiritual nature is like the flight of a bird-

spontaneous, not impelled by contrary impulses or
cross pl,lrposes; it is free yet moves to its proper
end.
~
C).,Ve have to spiritualize ourselves, to become a

vessel into which the wine of fresh spiritual life
may be poured for the good of the world, to
transform its thought and action.
~
~t is only a nature that is open and expansive as

27
.the sky, fleckless, that can reflect the universality of
spirit, that is spiritual .in the true sense. 8f all the arts that exist, living is the most
~
difficult as well as the most exacting. It has to
express a truth that is simple yet manifold,
8ne who is self-consciously spiritual is not adaptable yet never departing from the truth it
spiritual in reality. holds within itself, The experience of living is,
~ ultimately, the experience of a nature in ourselves
OM....an's whole nature, what he inwardly is, can which shows itself as beauty, as love, as truth.
undergo a transformation which lifts it from the
level of commonplace, earth-bound humanity to a
condition which can be described as truly divine or
spiritual. ~f a person has real consideration and an inner
respect for others, he requires no code of etiquette
151
THOUGHTS FOR ASPIRANTS THE ART OF LIVING
or rules, but will know instinctively how to behave oCet us live our lives in such a way that they
and act in all circumstances. become increasingly a voyage of discovery, a
process of illumination.
~
~
cehere is a way of living which enables the
Wisdom to dawn upon oneself, the Truth that cehere can be a way of living in which there is a
springs up from within. constantly fresh approach to each and every thing
that comes within our purview, not developing a
~
relationship which is dulled or distorted by time
cehe flowering of each moment into its own and usage.
appropriate beauty is the serving of life's highest ~
purpose.
cehe art of living, when it is perfect, will manifest
~ in a most natural way the beauty, love,
oCife becomes beautiful when lived with a comprehension, virtue, and modes of action, that
kl)owledge of its deep purpose and significance, as belong to the best nature of ourselves.
manifested in all living things. ~
~ Bf a person will live his life uninfluenced by

others, acting out of an inner feeling of his true
9-Ve can live in the world, and walk not in the responsibility and on his own pure, individual
darkness of its ways but in the light of our own judgement, he will come to great discoveries.
understanding of the wisdom that belongs to the
~
one Self that transcends yet exists in the heart of
every being. cehere is nothing more dynamic than life; if a
152 153
THOUGHTS FOR ASPIRANTS THE ART OF LIVING
person lives a beautiful life, even if he is unnoticed, our true goal, it can only take place through a
away from the haunts of men and unpublicized, mode of living which is impersonal, free from
the very mode of his living, his thoughts, emotions self-seeking, more beautiful and helpful in every
and inspiration will help all others in ways we do sense.
not know, for all are parts of one whole. ~
~
~t is always life's circumstances, conditions, and
'tCntil there is a measure of order and harmony problems which bring out and test what otherwise
which means also quietness in oneself, it is not would remain hidden in each of us.
possible to live one's life effectively or in a manner ~
satisfactory to oneself. oCife can be an adventure when one lives it with
~ all his energy, wholeheartedly, and with
intelligence.
'cehe whole enterprise of living has to mean an
~
unfoldment of what is deeply within ourselves and
exposing to the light the truth which is within cehere is a way of living by which one's whole
ourselves, waiting till it can emerge, blossom forth nature is transformed, so that what shines through
and fill the world with its fragrance and beauty. is tne truth or beauty within. That way is a way of
wholeness, of living without reservations, a
~
condition of being that responds to the beautiful in
ceo live lightly means not to take oneself too every person, every object and phenomenon.
seriously, to live easily even when faced with
~
difficulties and burdened with cares.
cehere is in each one the possibility of living his
~
life in such a way that he can be to the world a
~f the mind and 'the soul are to be united, if this is beacon and a source of blessing.
154 155
C)Vhen one begins to live a life of truth, he

develops a sense of perspective and values; it
consists not only in speaking and acting the truth,
but also in loving the very feeling of being true.
~
8ur first concern should be to live our lives, here

and now, as simply, beautifully, intelligently and
unselfishly as we can.
~
Bf we are to be idealists, perfectionists, artists in

28
living, we must realize that the essence of our art
lies in not being artificial. When we withdraw from C)Vhat is known as the Path is really the
every artificiality, every exaggeration and defect, all-round development of every side of one's
we are wholly natural and true. true being, so that there is ready love and
sympathy for all, a knowledge of essentials
~
which is complete and full, disinterested action
Bs it not possible to live one's life in such a way born out of a deep understanding, and
that the very living, the thinking in which one comprehension of all things with which one is
engages, the feelings which come naturally, the concerned.
relations with people and things on every side, are
~
sufficient to give the feeling of life being superbly
worth living? cehe Path is to be equated with life, because the
whole process which it connotes is the complete
1S}
THOUGHTS FOR ASPIRANTS THE PATH
transformation of every aspect of one's living. between the true and the false in all that one
encounters.
~
~
~f we are to live intelligently, we have to make
our own path as we go, from moment to moment. <:Che occult or spiritual Path and life in a state of
It is this which brings about that transformation, transformation are one and the same thing.
the flowering of the divine seed in oneself, which is
~
called the Path.
<:Che Path lies not in the shallows but in those
~
depths of one's nature, which have yet to be
<:Che Path, howsoever it may be labelled, calls for brought into full activity and flower.
a complete revolution in oneself which converts ...
~
one into a new being, in the sense that it is not
lOne aspect of what the Path means ,is the
produced by modifications of the old, but comes
regaining of the fundamental unity of one's' being,
into existence as if from nowhere or some
unknown dimension. which is not in evidence at present because of the
contradictions in his mind and emotions.
~
~
~t is in the attempt to learn and carry out what is <:Che Path cannot be trodden except by the light
right, true and good that progress really consists, within oneself; however close to one's teacher one
not in arriving somewhere. may be, he can only indicate the direction, suggest
~
the guidelines.
~'
<:Che Path to spiritual reality is within ourselves. It
is a path of self-awareness, of discrimination <:Che treading of the spiritual Path implies an
158 159
ever-increasing harmonization of the whole nature among those who regard themselves as the elite as
of oneself, that brings a feeling of enrichment in well as the masses.
oneself and at the same time creates a condition of
~
simplicity. It is the condition of an unfolding flower
that puts forth ever new petals and at the same CCreading the Path means bringing about a
time reveals the depth of its unity. complete change in oneself, and that is
~
accomplished only through one's free intelligence,
by being objective with regard to oneself, aware of
CChe occult Path implies a radical and complete all that takes place within oneself, whether good or
change in the individual, and that change begins bad.
from the moment the individual awakens to the ~
need for it and perceives its nature.
9Ve will find our way much better if we can
~ cultivate our perception of things, a state of mind
and heart in which we sense the truth, rather than
9\11 the forces of aggression that lie within us, rely solely on positive thinking, which so often
arising from attachments and creating obstacles leads one astray.
and complications, have to be liquidated through
~
self-understanding. It is energy of a totally
different sort that leads one on the occult Path. 9Vhat is called the Path is a process of manifold
changes, but all with the result of a total
~ harmonization in one's being, a state of total
integration.
~e who wants to move on to the spiritual Path
has to move away from the ignorant world, the ~
modes of thought and reaction which are current 9Vhen one's nature is divested of every
160 161
preconceived aim, goal, hope and desire, when process of liberation of oneself from
one is in a state of 'nothingness' which is freedom, entanglements, illusion and dead-weight. It is a
from another point of view, then his nature comes path of increasing unity with all Nature and men,
to its proper destiny. also a path of happiness created and shared.
~
cehe Path, which is a way of life, and oneself in

one's purest, truest nature, have to become one
and the same.
~
~n order to climb to the heights where the air is

serene, one must not be put off by difficulties, but
must have the will to overcome them.
~
On the occult Path we have to be in touch with

and open to life in every form, without the
obstruction of a wall round oneself or inhibition,
and at the same time stand alone, and be guided
only by the light that is within oneself.
cehe change that takes place on the Path is a
162
TOWARDS THE STARS
stars, but one cannot own either the sky or the

stars.
~
~t is from a very great distance that one looks at a

star, admires and appreciates its scintillation and
beauty. In the ~ame way we can have a vision of
the star of Truth, even from a distance, provided
we look in the right direction and are sincere and
29 earnest in our desire to find it.
~
€.ach one of us is destined at the culmination of

€.ach one in his true being is as a star in the wide his progress to take his place as a star of
expanse of the spiritual sky, whether his life seems righteousness in his own celestial latitude and
small, dull and limited, or is expansive and perhaps longitude, however dim its light as it falls on the
widely influential. horizons of our earth.
CChe progress or the advancement of our

fellowmen must be an aim that always shines
before us, like a guiding star.
~
CChe sky we look up to may be glittering with
164 2·
THE ADEPT OR THE MASTER
?I~ssom,. with all its purity and loveliness, having

Its Impenshable root in the celestial world.
~
9\11 the Great Beings the earth has produced have

shown a deep respect for life and for the freedom
which each unit of life requires for its joy, its
ce~e 9\~eft natural expression and movement.
30 01' ce~e fYV\astet'

~
'JVhen there is a pure spirit of altruism or

love in a person, and the thoughts that spring
out of it, the attention of the Adepts is bound
CChe Adept or the liberated Being is much more to be attracted to it.
of a spiritual reality than an objective man; He is
~
an embodiment of Truth.
~ CChe Christ universal is a reality which does not
9\ Master in the true sense, that is, one who has belong to this world, but is present in the heart of
transcended his earthly limitations, is the Spirit every being. It is possible for us to live inwardly in
which dwells within him, which characterizes his the sunlight of Its presence and spread Its rays
around.
whole outlook and manner of action. He who is a
disciple of a Master is in reality a disciple of Truth. ~
~ CChe liberated Man is inwardly, in his heart and

being, in his consciousness, ever fresh, like the
CChe spiritually evolved Man is like a fresh
newborn child, along with all his wisdom.
166
167
- ----- - - --- - -- --- -- - -- -

THOUGHTS FOR ASPIRANTS THE ADEPT OR THE MASTER
cehe Adepts are the efflorescence of the human us are visible. His judgement is comprehensive,
tree of life and consciousness. In Them there is the and we are judged more by the motives for our
unfading quality of that immortal Principle out of action than by its outer resu Its.
which each of Them has developed.
~
~
cehe Adept is in effect a part of Nature, but a
9\ Rishi is a Seer of the essence of things, with a superior part; he works according to the laws of the
vision that can penetrate the nature of all things Spirit and is a reservoir of spiritual forces.
that exist, the very heart of their being. . ~
~
3n order to know the Master, you must be able to
know or feel something of his nature, of the quality
cehere is in each Adept an extraordinary blend of of his consciousness.
a unique and distinct individuality, and of a ~
universality which makes him one inwardly with all
cehe spirit which is manifested in the Adept is an
beings, all life.
unearthly spirit, having no taint of that worldliness
~ which characterizes our thoughts, attitudes .and
actions.
cehe liberated Man, who is perfect, does not
~
carry anything over from the past, he has settled
his account, and in his inner nature he is fresh, cehe nature of the Perfect Being is comparable to
pure and new all the time. that perfection in Nature which is expressed by a
many-petalled flower.
~
~
ceo the eyes of the Master all things pertaining to cehe Adept is a being who has completely wiped
168 169
- -_ __ -
.. .. - - - ..--..
out his past, his psychic heredity. The nature he

displays seems as if it has come into existence from
some unknown source.
I ~
cehe nature which the Master embodies is as

different from our nature as a flower is from a
lump of earth. (gan there not be a constructive, totally
peaceful and beautiful revolution in ourselves,
~ like the change which takes place when winter
cehe Great Teachers are more concerned with has passed and spring begins? That kind of a
ethical principles and the practical aspect of things change or transformation can be brought about
than with intellectualization. only from within the silent depths of one's
heart.
~
cehe essence of an Adept's being, the beauty of

his nature, the truth of what he is, cannot but
evoke one's spontaneous love and wonder.
~
~t is only when we can be a little like the Master

that we shall know Him as he is.
OTHER TITLES OF
INTEREST
THE LIGHT OF ASIA

Sir Edwin Arnold
A BLAVATSKY QUOTATION BOOK

compiled by Winifred A. Parley
THE PATHWAY TO PERFECTION

Geoffrey Hodson
SEEKING WISDOM
N. Sri Ram
LIFE'S DEEPER ASPECTS

N. Sri Ram
THE THEOSOPHICAL PUBLISHING HOUSE

Adyar, Chennai 600 020, India '
Wheaton, IL, USA

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N.

SRI RAM (1889-1973) was

He brings to his writings a background

Cover design : Sushama Sreenath

GQmpiled from notes and 'Writings

THE THEOSOPHICAL PUBLISHING HOUSE

ISBN 81-7059-247-X (Hard Cover)

Adyar, November 1973

'JVe must learn to walk by the light within

'finowledge of the outer world has to be balanced

ct:he first step in self-knowledge is to become

ct:o be alone in one's mind and heart with a

ct:he universe, including all lives and all things in

ct:he perfectibility of man can be realized as a

8nce we have set our will, which is an inclination

CChere can be free will only in a state of inner

an attitude of humility, absence of conceit, a

cehe highest loyalty possible is in the conformity

!Before that Truth which is transcendent, yet

CChe realization of the truth that revolutionizes

cehe way to the truth to be found within oneself

::7n relation to all external things, truth lies in

ceruth is truth and admits of no dilution or every formulation by a pure consciousness, in a

<=eo know and yet to be without the fetter of

<=ehere is a kind of knowledge which you do not

4 the receptivity, the attraction of the positive to the

~hen there is no gap between the knower and ~

the known, between the subject that perceives and

Bt is a knowledge of values and of the different

9\.. student of the Wisdom has to learn to unite his

C}t)isdom is a flowering of the pure nature of

cehat wisdom which can order all things is not

q,risdom lies in thinking, feeling and acting in

~ ~t is only the wise who learn from experience; the

more beautiful in every way.

mind and heart, a condition of inner receptivity

C)Vhen Wisdom finds its way into life, life

Bt is the nature of the truth that unfolds from

Bf we regard Theosophy as an ageless Wisdom,

cehe Wisdom we seek, of which we are votaries,

ceheosophy is a study which, once commenced,

~e who loves that Wisdom whiclume might truly

cehe capacity for love resides in the unspoilt

oCove, or altruism, is the only motive recognized

'}Ve cannot think ourselves into love, but when

qvhen there is true love or altruism, it op-ens the

q,vhen there is love in one's heart, that condition

cehe nature of love, which belongs to the soul of

t7t is the absence of egoism and understanding of

t7n love that seeks nothing for itself there can be

deepest aspect of ourselves, which we may term

C).t)e live in an ocean of life, unaware for the most

8 of the physical and the psychic, which are

<=ehe aim of one aspect of evolution is to bring

consider to be inanimate, there is a hidden beauty

.Q3eauty is infinite and consists in forms of

.Q3eauty of the highest order arises out of depths 9

LJVhen there is a state of unity in oneself, which is

cehe sense of an inner unity, the feeling of being c.es

L ___ ~ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _" " - '_ _ _ _ _ _ _ _ _ __ _ _ "_'_ _ '- - ...- - - - ..._ --'"