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Title: Self-Development and the Way to Power

Author: L. W. Rogers

Release Date: August 9, 2004 [eBook #13142]

Language: English

Character set encoding: ISO-646-US (US-ASCII)

***START OF THE PROJECT GUTENBERG EBOOK SELF-DEVELOPMENT AND THE WAY TO POWER***

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1922

"We may be either the suffering slaves of nature or the happy masters of her laws."

It is the natural right of every human being to be happy—to escape all the miseries of life. Happiness is the normal condition, as natural as the landscapes and the seasons. It is unnatural to suffer and it is only because of our ignorance that we do suffer. Happiness is the product of wisdom. To attain perfect wisdom, to comprehend fully the purpose of life, to realize completely the relationship of human beings to each other, is to put an end to all suffering, to escape every ill and evil that afflicts us. Perfect wisdom is unshadowed joy.

Why do we suffer in life? Because in the scheme of nature we are being forced forward in evolution and we lack the spiritual illumination that alone can light the way and enable us to move safely among the obstacles that lie before us. Usually we do not even see or suspect the presence of trouble until it suddenly leaps upon us like a concealed tiger. One day our family circle is complete and happy. A week later death has come and gone and joy is replaced with agony. Today we have a friend. Tomorrow he will be an enemy and we do not know why. A little while ago we had wealth and all material luxuries. There was a sudden change and now we have only poverty and misery and yet we seek in vain for a reason why this should be. There was a time when we had health and strength; but they have both departed and no trace of a reason appears. Aside from these greater tragedies of life innumerable things of lesser consequence continually bring to us little miseries and minor heartaches. We most earnestly desire to avoid them but we never see them until they strike us, until in the darkness of our ignorance we blunder upon them. The thing we lack is the spiritual illumination that will enable us to look far and wide, finding the hidden causes of human suffering and revealing the method by which they may be avoided; and if we can but reach illumination the evolutionary journey can be made both comfortably and swiftly. It is as though we must pass through a long, dark room filled with furniture promiscuously scattered about. In the darkness our progress would be slow and painful and our bruises many. But if we could press a button that would turn on the electric light we could then make the same journey quickly and with perfect safety and comfort.

The old method of education was to store the mind with as many facts, or supposed facts, as could be accumulated and to give a certain exterior polish to the personality. The theory was that when a man was born he was a completed human being and that all that could be done for him was to load him up with information that would be used with more or less skill, according to the native ability he happened to be born with. The theosophical idea is that the physical man, and all that constitutes his life in the physical world, is but a very partial expression of the self; that in the ego of each there is practically unlimited power and wisdom; that these may be brought through into expression in the physical world as the physical body and its invisible counterparts, which together constitute the complex vehicle of the ego's manifestation, are evolved and adapted to the purpose; and that in exact proportion that conscious effort is given to such self-development will spiritual illumination be achieved and wisdom attained. Thus the light that leads to happiness is kindled from within and the evolutionary journey that all are making may be robbed of its suffering.

Why does death bring misery? Chiefly because it separates us from those we love. But when we have evolved the faculty of clairvoyance, in our work of self-development, the separation vanishes and our "dead" friends are as much with us as the living. The only other reason why death brings grief or fear is because we do not understand it and comprehend the part it plays in human evolution. But the moment our ignorance gives way to comprehension such fear vanishes and a serene happiness takes its place.

Why do we have enemies from whose words or acts we suffer? Because in our limited physical consciousness we do not perceive the unity of all life and realize that our wrong thinking and doing must react upon us through other people—a situation from which there is no possible escape except through ceasing to think evil and then patiently awaiting the time when the causes we have already generated are fully exhausted. When spiritual illumination comes, and we no longer stumble in the night of ignorance, the last enemy will disappear and we shall make no more forever.

Why do people suffer from poverty and disease? Only because of our blundering ignorance that makes their existence possible for us, and because we do not comprehend their meaning and their lessons, nor know the attitude to assume toward them. Had we but the wisdom to understand why they come to people, why they are necessary factors in their evolution, they would trouble us no longer. When nature's lesson is fully learned these mute teachers will vanish.

And so it is with all forms of suffering we experience. They are at once reactions from our ignorant blunderings and instructors that point out the better way. When we have comprehended the lessons they teach they are no longer necessary and disappear.

Thus our evolution is going forward and has gone forward in the past. We know that the human race has passed through a long evolution during which it has acquired five senses by which knowledge is gained. Nobody who has given thought to the subject will make the mistake of supposing that this evolution is completed and that the five senses are all we shall ever possess.

In this long evolutionary journey the next thing we shall do is to develop the sixth sense. Some people have already done so and all are approaching it. This dawning sense is called clairvoyance. Fair investigation will show that the clairvoyant possesses certain powers not common to the majority of people. This is merely the beginning of the development of the sixth sense, and probably with the majority of clairvoyants it goes no further than etheric and lower astral sight. In other words, they are able to raise the consciousness only to a grade of matter a little beyond the grasp of ordinary vision, while the properly developed, trained clairvoyant raises his consciousness two full planes beyond.

The higher the consciousness is raised the further the horizon of knowledge extends and the clairvoyant is able to hand down information that appears quite miraculous; but it is perfectly natural. If a certain person were born blind and had never understood any more about eyesight than most people understand about clairvoyance; if this person could know how many doorways were in a large building only by groping along with his hands and thus acquiring the knowledge by touch, and another person who could see should glance along the block and instantly tell the blind man the correct number, that would be to the blind man a miracle. Now, when a clairvoyant sees things at a distance where the physical eye cannot reach he really does nothing more remarkable. When we see a thing we receive the vibrations caused by light. That gives the information. When the clairvoyant "sees" at a distance through what we mistakenly call solid substances he receives vibrations of matter so fine that it interpenetrates solids as the ether does.

Every human being must make, and is making, this long evolutionary journey from spiritual infancy to godlike power and perfection, but there are two ways in which it may be done. We may, as the vast majority do, accept the process of unconscious evolution and submit to nature's whip and spur that continuously urge the thoughtless and indifferent forward until they finally reach the goal. Or, we may choose conscious evolution and work intelligently with nature, thus making progress that is comparatively of enormous rapidity and at the same time avoid much of what Hamlet called the "slings and arrows of outrageous fortune."

The degree to which mind can control circumstances and dominate matter is far greater than is generally believed. Our impressions about matter are very illusory. No form of matter is permanent. Change goes on everywhere at every instant, by physical laws in the physical body and by astral and mental laws in our invisible bodies. We are not the same being, physically, mentally or spiritually, any two days in succession. The very soul itself is subject to this law of change. It may expand and shine out through the physical organism resplendent, or it may only faintly glimmer through a constantly coarsening body.

What is the law of soul growth? Through adherence to what principle may we reach spiritual illumination? There are certain well established facts about the laws of growth that we should not overlook when seeking the way forward. Nothing whatever can grow without use, without activity. Inaction causes atrophy. Physiologists tell us that if the arm be tied to the body so that it cannot be used it will in time become so enfeebled, that it is of no further service. It will wither away. That is nature's law of economy. She never gives life where it is useless, where it can not, or will not, be utilized. On the other hand, exercise increases power. To increase the size and strength of muscles we must use them. This is just as true of mental and moral faculties as it is of the physical body. The only way to make the brain keen and powerful is to exercise it by original thinking. One way to gain soul powers is to give free play to the loftiest aspirations of which we are capable, and to do it systematically instead of at random. We grow to be like the things we think about. Now, the reverse of all this must be equally true. To give no thought to higher things, to become completely absorbed in material affairs, is to stifle the soul, to invite spiritual atrophy.

Turning our attention to nature we shall find in the parasite convincing proof of all this. The parasite, whether plant or animal, is living evidence that to refuse or neglect to use an organ or faculty results in being deprived of it. The dodder, says Drummond, has roots like other plants, but when it fixes sucker discs on the branches of neighboring plants and begins to get its food through them, its roots perish. When it fails to use them it loses them. He also points to the hermit-crab as an illustration of this great fact in nature, that disuse means loss, and that to shirk responsibility is the road to degeneration. The hermit-crab was once equipped with a hard shell and with as good means of locomotion as other crabs. But instead of courageously following the hardy life of other crustaceans it formed the bad habit of taking up its residence in the cast-off shells of mollusks. This made life easy and indolent. But it paid the price of all shirking. In time it lost four legs, while the shell over the vital portion of its body degenerated to a thin membrane which leaves it practically helpless when it is out of its captured home. And this is the certain result of all shirking of responsibility. There may be an apparent temporary gain, but it always means greater loss, either immediate or remote. So nature punishes inaction with atrophy. Whatever is not used finally ceases to be. In plain language, apathy, inaction, idleness, uselessness, is the road to degeneration. On the other hand, aspiration and activity mean growth, development, power.

So we