London Lectures of 1907 - Annie Besant (white hot kiss TXT) 📗

them, before, on these planes of matter, he can realise the divine freedom which is his eternal birthright. So long as you feel yourself separate from others, so long are you shut out from the realisation of the unity; so long as you say "my" and "mine," so long the realisation of the Spirit is not yet possible for you. Love of individual possessions, not only physical but moral and mental, not the vulgar pride of physical wealth only, but moral pride, intellectual pride, everything that says "I" as against "you," and does not realise that I and you are one--all this is against the spiritual life. Hardest of all lessons when brought down to practical life; most difficult of all attainments when effort is made to realise it, and not only to talk about it and imagine it. It is best practised by continual renunciation of the individual possessions on every plane, and the constant thought of unity. When you are trying to live the life of the Spirit, you will try to be pure. You do well, but why? In order that you may be pure, and leave your impure brethren in their impurity? Oh no! You must try to be pure, in order that there may be more purity in the world to share amongst all men, because you are pure. You are not wanting to be purer than others, but only gathering purity that you may spread it in every direction, and most joyous when your own purity lifts someone from the mire, who is trampled into it under the feet of the world. You want to be wise. You do well; for wisdom is a splendid possession. But why? In order that you may look down on the ignorant and say: "I am wiser than thou," as the pure man might say: "I am holier than thou"? Oh no! but in order that the wisdom that you gather may enlighten the ignorant, and become theirs and not only yours. Otherwise it is no spiritual thing; for spirituality does not know "myself" and "others"; it only knows the One Self, of whom all forms are manifestations.

We dare not call ourselves spiritual until we have reached that point which none of us as yet has reached, for to reach it means to become a Christ. When, looking at the lowest and basest and most ignorant and vilest, we can say: "That is myself, in such-and-such a garb," and say it feeling it, rejoicing in it--because if there are two of you, and one is pure and the other impure, and the two are one, then neither is perfect, but both are raised above the level of the lowest--that is the true atonement, the real work of the Christ; and the birth of Christ within you means the willingness to throw down all walls of separation, and the stature of Christ within you means that you have accomplished it.

For the most part we claim our unity above; we do not take pride in claiming our unity below; we are glad to say, "Yes, I also am Divine; I am a Christ in the making; I am one with Him." Harder to say: "I am one with the lowest of my brethren, sharing with them the same Divine life." Yet our Divinity is only realised as we recognise that same Divinity in others. You may remember that exquisite story of Olive Schreiner, breathing the very essence first of the unspiritual, and then of the spiritual life. In the first case a woman, pure and spotless, her garments shining with whiteness, and her feet shod as with snow, went up to the Gates of Heaven and trod the golden streets. And as she trod them in her shining robes the angels shuddered back, and said: "See, her garments are blood-spotted, and her sandals are stained with mire and blood." From the throne the Christ asked: "Daughter, how is it that your garments are blood-spotted and your sandals stained?" And she answered: "Lord, I was walking in miry ways, and I saw a woman there down in the mire, and I stepped upon her that I might keep my sandals clean." The Christ and the angels vanished, and the woman fell from heaven, and wandered again in the miry ways of earth. Once again she came to the heavenly portal and trod the golden streets, and this time she was not alone. Another woman was with her, and the garments of both were blood-flecked, and the sandals of both were stained with the mire and blood of earth. But the angels seeing them pass by, cried out: "See how whitely their garments shine! And see how white are their feet!" And the Christ, when they came before the throne, said: "How come ye here in garments that are soiled?" And the answer came: "I saw this my sister trampled upon, and I bent down to lift her up, and in the picking of her up my garments were soiled, but I have brought her with me to Thy presence." And the Christ smiled and lifted them up beside Him, and the angels sang for joy. For it is not the sin and the shame that are shared that soil the garments of the Spirit, and leave upon it the mire of earth.

If, then, you would lead the spiritual life, go downwards as well as upwards. Feel your unity with the sinner as well as with the saint. For the only thing that makes you divine is the Spirit that lives in every human heart alike, in all equally dwelling, and there is no difference in the divinity of the Spirit, but only in the stage of its manifestation. And just as you and I climb upwards and show more of the spiritual life in the lower worlds, should we raise our brethren with us, and know the joy of the redeemer, and the power of the life that saves. For Those whom we call Masters, Those who are the Christs of the world, Those are reverenced and beloved, because to Them there is no difference, but the sinner is as beloved as the saint--nay, sometimes more, because compassion flows out to the weaker more than to the strong.

Such is the spiritual life; such the goal that every man who would become spiritual must place before his eyes. Very different from the psychic, and not to be confused with it--the unfolding of the divinity in man, and not the purification and the organisation of the vehicles. Both are good, both necessary, and I finish with the words with which I began, that while to be psychic is no proof of spirituality, to be spiritual is to possess every power in heaven and on earth. Choose ye each your road. Tread whichever you will, but beware that by the growth of your powers here, in separation, you do not delay the growth of the spirituality which is the realisation of the unity of the Self. For everything which divides becomes evil, by the very fact of its dividing; every power which is shared is a wing to carry us upwards, but every power that is kept for the lower self is a clog that holds us down to earth.



The Place of Masters in Religions

Everyone of us who belongs to any special religion can trace back along the line of his religion further and further into the past, until he comes to its beginning, its first Teacher. And round that Teacher is usually a group of men and women who to the Founder of the religion are disciples, but to those who accept the religion later are teachers, apostles. And this is invariably true. The Hebrew, if you ask him, will trace back his religion to the time of the great legislator Moses, and behind Him to a yet more heroic figure, Abraham, the "friend of God." Look back to some yet older faith, the faith of Egypt, of Chaldea, of Persia, of China, of India, and you will find exactly the same thing is true. The Parsî, representative of a splendid tradition, but whose religion, as it now, is, as has been well said, "a religion of fragments" only--he will trace back his religion to his own great Prophet, the Prophet of the Fire, who led the exodus from the centre of Asia and guided His people into what we now call the land of Persia. Egypt, if you ask her story, will show you heroic figures of her past, and amongst them that great King and Priest, Osiris, who, slain, as the old legend tells us, rises again, as Lord and Judge of His people. Buḍḍhism, spread in the far East, will trace back its story to the Buḍḍha, and will declare in addition to that, that not only is the Buḍḍha the Teacher of that particular faith, but that a living person still exists on the earth as Teacher, as Protector, whom they call the Boḍhisaṭṭva, the wise and the pure. India will tell you of a great group of teachers gathered round their Manu, the tradition of whose laws is still preserved, and is still used as the basis of the social legislation administered now by the English rulers. And round that great Lawgiver of the past, wise men are gathered whose names are known throughout the land, each of them standing at the head of some noble Indian family, that traces its ancestry backward and backward till it ends in the Sage, the Teacher. And this is equally true of more modern religions. Take the Christian religion, and the Christian traces his religion back until it finds its source in the personality of the Prophet of Judea, of Jesus the Christ. And it is interesting, as one of those strange parallels which meet us often in the comparative study of religions, that just as the Buḍḍhist has his Buḍḍha and also his Boḍhisaṭṭva, so the Christian has the two names: Christ, representing the living Spirit, a stage in the spiritual unfolding, the name representing a stage, an office, rather than a special man, and joined to that the individual name of Jesus, in order to mark the intimate connection, as some would say the identity, between the two. But just as among the Buḍḍhists the distinction is drawn, so among the early Christians you will find a similar distinction was made between the man Jesus and the spiritual Christ. So that in those early days many of those who were called "Gnostics" divided the two in a similar fashion, although uniting them at a certain stage of the teaching, of the ministry. And if you take the latest born of the religions, the Mussulmân, the religion of Islâm, that again is traced backward to a Prophet, the Prophet Muhammad, the great Prophet of Arabia. Universally this is true, that the religion traces itself back to a single mighty figure, whom some call a "God-man," a man too divine to be regarded as wholly like those amongst whom he lived and moved and taught; above them and yet of them, closely bound to them by a common humanity, although raised above them by a manifestation of the God within, mightier, more complete, more compelling, than the manifestation in the ordinary men and women around Him. So with all religions, and in that thought of the divine figure, the Founder of every faith, you have the fullest, the truest, the most perfect conception of that which we Theosophists call the ideal of the Master. All such mighty beings by the Theosophist would be given the name of Master. And not by the Theosophist alone, for that word in other religions has been applied to the Founder, the Chief of the faith. Nay, to the Christian it should come with special force, with special significance, for it