[Reprinted from THE THEOSOPHICAL MOVEMENT, April 1962.]
We pass from what we see to that which is invisible to the eye of sense. Our fervent wish has been to show true souls how they lift aside the curtain, and in the brightness of that Night made Day, look with undazzled gaze upon the UNVEILED TRUTH.
All men are perceivers; yet the perception of no two beings is the same. It is easy enough to see that there is more than one kind of perception. There is physical seeing, mental perception and spiritual insight; any or all of these can be employed for understanding one and the same object.
Theosophy, the Theosophical Movement, the Masters who are behind both, and H. P. Blavatsky, the Messenger of all three, are regarded by the world and by Theosophists in very different perspectives. The right perspective, on which depends our true progress, is of supreme importance to all who would see, and seeing, understand, the Work of H.P.B. To see and to understand this, it becomes necessary to reconstruct our mental and moral nature in the light of her Teachings, to look at ourselves and at the world around us through her eyes. To study her writings in the light of our own heredity, environment, education and experience, to seek in them a fortification of our own preconceptions, whatever they are, to judge her by the habitual standards of human nature—all this is to see in a false perspective, is to colour her impersonal message and mission with the shades of our personal bias. Seeing her Work through her eyes, we shall be in a position to understand it with spiritual insight or intuition.
This insight or intuition is what H.P.B.—the still living, not the dead, H.P.B.—seeks to unfold in all those who energize themselves to become students of her Message. Her object primarily is not to instil so much knowledge and information into those who look on her as a Teacher, but to enable them to develop the capacity to know and to understand and thereby to teach and to serve. She came not to show us anything new, but to restate the Ancient Wisdom, to point the way to the Masters, and to teach us a new way of seeing Nature and ourselves.
The faculty of spiritual perception or of intuition is the penetrative quality of the mind. It enables us to penetrate not only into the subject that is being studied, but into all subjects. Study of H.P.B.'s works, properly carried on, awakens and sharpens this faculty. Its development naturally takes time. The right use of the Law of Correspondence and Analogy helps, and this is what H.P.B. has recommended. Losely related to the awakening of intuition is the task of activating Buddhi, which at present is passive in most human beings.
The occasional perusal of H.P.B.'s works will not develop spiritual insight. But if the student sets aside a portion of his time each day at a regular hour, and contemplates on what he has read, great results can be obtained. Regular study arouses certain vibrations, the Higher Mind responds to these vibrations; its comprehension of great metaphysical and abstract principles is mellowed by the pure compassion of Buddhi and clarity of perception results.
H.P.B.'s Work, like that of every true teacher, did not end with the transmission of doctrine. Her Teaching has the power not only to refresh and to energize her true disciples but also to re-create them—year after year, decade after decade. As we re-read her works and reflect upon her cosmopolitanism and the wondrous catholicity and unsectarianism of her Theosophy, we extend and deepen our vision and our understanding of her words and see in them dimensions and subtleties of meaning we had not seen before. In the measure of our own consubstantiality with her mind and heart will be our sensing of her nearness at any time, in any place. When our mind thinks and our heart feels as did her own, we shall be able to intuit her presence and to learn afresh ever new aspects of the old, old teachings.
Occasions such as the anniversary of her passing on May 8 afford fresh opportunities to the student-aspirant to assimilate the real H.P.B. by a constant dwelling on her Wisdom and her Compassion. The Light that was H.P.B. can make clear the spiritual vision of the mind-soul and enable it to perceive with the eye of the heart.
No science, no philosophy—being at best but a fragment broken from WISDOM RELIGION—can stand alone, or be complete in itself. Truth, to be complete, must represent an unbroken continuity. It must have no gaps, no missing links. And which of our modern religions, sciences or philosophies is free from such defects? Truth is One. Even as the palest reflection of the Absolute, it can be no more dual than is absoluteness itself, nor can it have two aspects. But such truth is not the majorities, in our world of illusion—especially for those minds which are devoid of the noetic element. These have no substitute for the high spiritual and quasi absolute truth the relative one, which having two sides or aspects, both conditioned by appearances, lead our "brain-minds"—one to intellectual scientific materialism, the other to materialistic or anthropomorphic religiosity. But even that kind of truth, in order to offer a coherent and complete system of something, has, while naturally clasing with its opposite, to offer no gaps and contradictions, no broken or missing links, in the special system or doctrine it undertakes to represent.