Chapter XXVII: On Wisdom in Action

This is the right conclusion, to let all talk and other people's concerns slip by and not meddle. No one should be taking information to another, for it fans a flame, and now we have to ignore everything and just work on, be good and kind and, like St. Paul's charity, overlook all things. Retire into your own silence and let all others be in the hands of Karma, as we all are. "Karma takes care of its own." It is better to have no side, for it is all for the Master and He will look out for all if each does just right, even if, to their view, another seems not to do so. By our not looking at their errors too closely the Master will be able to clear it all off and make it work well. The plan of quiet passive resistance, or rather, laying under the wind, is good and ought to work in all attacks. Retreat within your own heart and there keep firmly still. Resist without resisting. It is possible and should be attained. Once more, _au revoir_ only, no matter what may happen, even irresistible Death itself. Earthquakes here yesterday: these signify some souls of use have come into the world somewhere; but where?

* * * * *

Well, now, just at this minute I do not know exactly what to say. Why not take up an easy and fluidic position in the matter? An occultist is never fixed to any particular mortal plan. Wait. All things come to him who waits in the right way. Make yourself in every way as good an instrument for any sort of work as you can. Every little thing I ever learned I have now found out to be of use to me in this work of ours. Ease of manner and of speech are of the best to have. Ease of mind and confidence are better than all in this work of dealing with other men--that is, with the human heart. The more wise one is the better he can help his fellows, and the more cosmopolitan he is the better, too.... When the hour strikes it will then find you ready; no man knows when the hour will strike. But he has to be ready. You see Jesus was in fact an occultist, and in the parable of the foolish virgins gave a real occult ordinance. It is a good one to follow. Nothing is gained, but a good deal is lost by impatience--not only strength, but also sight and intuition. So decide nothing hastily. Wait; make no set plan. Wait for the hour to make the decision, for if you decide in advance of the time you tend to raise a confusion. So have courage, patience, hope, faith, and cheerfulness.

The very first step towards being positive and self-centered is in the cheerful performance of duty. Try to take pleasure in doing what is your duty, and especially in the _little_ duties of life. When doing any duty put your whole heart into it. There is much in this life that is bright if we would open our eyes to it. If we recognize this then we can bear the troubles that come to us calmly and patiently, for we know that they will pass away.

... You can solidify your character by attending to small things. By attacking small faults, and on every small occasion, one by one. This will arouse the inner attitude of attention and caution. The small faults and small occasions being conquered, the character grows strong. Feelings and desires are not wholly of the body. If the _mind_ is deliberately taken off such subjects and placed on other and better ones, then the whole body will follow the mind and grow tractable. This struggle must be kept up, and after awhile it will be easier. Old age only makes this difference--the machine of body is less strong; for in old age the thoughts are the same if we let them grow without pruning.

* * * * *

There is never any need to worry. The good law looks out for all things, and all we have to do is our duty as it comes along from day to day. Nothing is gained by worrying about matters and about the way people do not respond. In the first place you do not alter people, and in the second, by being anxious as to things, you put an occult obstacle in the way of what you want done. It is better to acquire a lot of what is called carelessness by the world, but is in reality a calm reliance on the law, and a doing of one's own duty, satisfied that the results must be right, no matter what they may be. Think that over, and try to make it a part of your inner mind that it is no use to worry; that things will be all right, no matter what comes, and that you are resolved to do what you see before you, and trust to Karma for all the rest.

* * * * *

I am sorry to hear that you are passing through what you mention. Yet you knew it would have to come, and one learns, and the purpose of life is to learn. It is all made up of learning. So though it is hard it is well to accept it as you say.

Do you know what it is to resist without resistance?

That means, among other things, that too great an expenditure of strength, of "fortitude," is not wise. If one fights one is drawn into the swirl of events and thoughts instead of leaning back on the great ocean of the Self which is never moved. Now you see that, so lean back and look on at the ebb and flow of life that washes to our feet and away again many things that are not easy to lose or pleasant to welcome. Yet they all belong to Life, to the Self. The wise man has no personal possessions.

Anyway you are right that struggling is wrong. Do it quietly, that is the way the Masters do it. The reaction the other way is just as you say, but the Master has so much wisdom He is seldom if ever, the prey of reactions. That is why He goes slowly. But it is sure.... I know how the cloud comes and goes. That is all right; just wait, as the song says, till they roll by.

Arouse, arouse in you the meaning of "Thou art That." Thou art the Self. This is the thing to think of in meditation, and if you believe it then tell others the same. You have read it before, but now try to realise it more and more each day and you will have the light you want.... If you will look for wisdom you will get it sure, and that is all you want or need. Am glad all looks well. It would always look well if each and all minded their own things and kept the mind free from all else.

Patience is really the best and most important thing, for it includes many. You cannot have it if you are not calm and ready for the emergency, and as calmness is the one thing necessary for the spirit to be heard, it is evident how important patience is. It also prevents one from precipitating a thing, for by precipitation we may smash a good egg or a good plan, and throw the Karma, for the time, off and prevent certain good effects flowing. So, keep right on and try for patience in all the very smallest things of life every day, and you will find it growing very soon, and with it will come greater strength and influence on and for others, as well as greater and clearer help from the inner side of things.

* * * * *

For the love of heaven do not take any tales or informations from any person to any other. The man who brought news to the king was sometimes killed. The surest way to make trouble out of nothing is to tell about it from one to another. Construe the words of the _Gîtâ_ about one's own duty to mean that you have nothing to do in the smallest particular with other people's fancies, tales, facts, or other matters, as you will have enough to do to look out for your own duty.... Too much, too much, trying to force harmony. Harmony comes from a balancing of diversities, and discord from any effort to make harmony by force.... In all such things I never meddle, but say to myself it is none of my affair at all, and wait till it _comes to me_--and thank God if it never arrives! And that is a good rule for you.

* * * * *

Think of these points:

(_a_) Criticism should be abandoned. It is no good. Co-operation is better than criticism. The duty of another is dangerous for one whose duty it is not. The insidious coming of unbrotherly criticism should be warned against, prevented, stopped. By example you can do much, as also by word in due season.

(_b_) Calmness is now a thing to be had, to be preserved. No irritation should be let dwell inside. It is a deadly foe. Sit on all the small occasions that evoke it and the greater ones will never arise to trouble you.

(_c_) Solidarity.

(_d_) Acceptation of others.

* * * * *

It is not wise to be always analysing our faults and failures; to regret is waste of energy: if we endeavour to use all our energy in the service of the Cause, we shall find ourselves rising above our faults and failures, and though these must perhaps occur, they will lose their power to drag us down. Of course we do have to face our faults and fight them, but our strength for such a struggle will increase with our devotion and unselfishness. This does not mean that vigilance over one's thoughts and acts is ever to be relaxed.

If you will rely upon the truth that your inner self is a part of the great Spirit, you will be able to conquer these things that annoy, and if you will add to that a proper care of your bodily health, you will get strength in every department. Do not look at things as failures, but regard every apparent failure after real effort as a success, for the real test is in the effort and motive, and not in the result. If you will think over this idea on the lines of _The Bhagavat Gîtâ_ you will gain strength from it.

* * * * *

As before so now I will do all I can for you, which is not much, as each must do for himself. Just stay loyal and true, and look for the indications of your own duty from day to day, not meddling with others, and you will find the road easier. It is better to die in one's own duty than to do that of another, no matter how well you do it. Look for peace that comes from a realisation of the true unity of all and the littleness of oneself. Give up in mind and heart all to the Self and you will find peace.

* * * * *

The deadening dullness you speak of is one of the trials of the age, but we have some good and earnest people, and they may act as the righteous men in the cities of old, for our ideas are more mighty than all the materialism of the age, which is sure to die out and be replaced by the truth. You will have to take care that the spirit of the time, and the wickedness and apathy of the people, do not engender in you a bitter spirit. This is always to be found in the beginning, but now, being forewarned, you are forearmed.

* * * * *

Do not allow bitterness to come up; keep off all personalities all the time; let the fight be for a cause and not against anyone. Let no stones be thrown. Be charitable. Do not let people be asked to step out, no matter what they do; when they want to go they may go, but don't have threats nor discipline, it does no good but a lot of harm.

* * * * *

Say, look here, never growl at anything you have to do. If you have to go, just take it as a good thing you have to do, and then it will redound to the good of them and yourself, but if it is a constant cross then it does no good and you get nothing. Apply your theories thus.... It is a contest of smiles if we really know our business.... Never be afraid, never be sorry, and cut all doubts with the sword of knowledge.

* * * * *

I think that you will be helped if you will try to aid some poor, distressed person by merely talking and expressing your sympathy if you are not able to help in money, though the very fact of giving five cents to someone who needs it is an act which, if done in the right spirit, that of true brotherliness, will help the one who gives. I suggest this because you will, by doing so, set up fresh bonds of sympathy between you and others, and by trying to alleviate the sorrows or sufferings of others, you will find strength come to you when you most need it.

* * * * *

Let them croak, and if we keep silent it will have no effect and as there has been trouble enough it is better not to make it any worse by referring to it. The only strength it has is when we take notice. It is better policy for all of us who are in earnest and united to keep still in any matter that has any personal bearing.

* * * * *

_Silentio_, my dear, is almost as good as patience. He laughs best who does it last, and time is a devil for grinding things.... Use the time in getting calmness and solid strength, for a deep river is not so because it has a deep bed, but because it has _volume_.

Rely within yourself on your Higher Self always, and that gives strength, as the Self uses whom it will. Persevere, and little by little _new ideals_ and thought-forms will drive out of you the old ones. This is the eternal process.

* * * * *

Troubles are ahead, of course, but I rather think that the old war-horse of the past will not be easily frightened or prevented from the road. Do your best to make and keep good thought and feeling of solidarity.... Our old lion of the Punjab is not so far off, but all the same is not in the place some think, or in the condition either.

* * * * *

The way gets clearer as we go on, but as we get clearer we get less anxious as to the way ahead.

* * * * *

There is service objective and its counterpart within, which being stronger will at last manifest without.

* * * * *

Do not judge in anger, for though the anger passes the judgment remains.

* * * * *

The promises I made to myself are just as binding as any others.

* * * * *

Be true lovers, but of God, and not of each other. Love each the other in that to one another ye mirror God, for that God is in you each.

* * * * *

We all are; I too. We never _were_ anything, but only continually are. What we are now determines what we will be.

* * * * *

In order to off-set the terribly cold effect of perceiving the littleness of human affairs, one must inculcate in oneself a great compassion which will include oneself also. If this is not done, contempt comes on, and the result is dry, cold, hard, repellent and obstructive to all good work.

I know that his absence is a loss to you, but I think if you will regard all things and events as being in the Self and It in them, making yourself a part of the whole, you will see there is no real cause for sorrow or fear. Try to realise this and thus go in confidence and even joy.

* * * * *

There are valleys in which the greatest shadows are due to old lives in other bodies, and yet the intensity of universal love and of aspiration will dissipate those in an instant of time.

AN OCCULT NOVEL

A tireless worker, Mr. Judge, was always proposing new modes of activity. One never knew what fresh idea would not emanate from his indefatigable mind. One idea with which he occupied some of his lighter moments, was that of an occult novel. It was his idea that a friend of his should write this, from incidents and material to be furnished by himself, and to this idea he adhered, even having the title copyrighted, with the name of his author, despite the laughing protests of this friend, to whose outcries and statements that she never could, and never should, write a novel, Mr. Judge would smilingly reply: "Oh, yes! You will do it when the time comes." From time to time he sent to this friend suggestions, incidents and other material for this novel, the same being on odds and ends of paper, often rough wrapping paper, and being jotted down under a lamp-post at night while he waited for his tram, or in court while he waited for the case in which he was engaged to come up. On these scraps are also marginal notes, as he accepted or rejected the ideas of his own prolific mind. These notes are given here as such. It has been suggested that the recipient of these materials should still write the novel as proposed, but setting aside the fact that she could not be sure of properly rendering the real ideas of Mr. Judge, it is also thought that readers will much prefer to have the notes precisely as Mr. Judge set them down.

The printed title-page runs as follows:

IN A BORROWED BODY.
_The Journey of a Soul._
BY
J. CAMPBELL VER-PLANCK, F.T.S.
1891.

The name is filled in in the writing of Mr. Judge, and there is this marginal note. "Copyright gone to Washngn."

(All "Notes" are to be understood as being marginal ones made by Mr. Judge unless otherwise stated.)

MEMO. ABOUT _Borrowed Body_.

The point on which it should all turn is not so much reincarnation as the use of a borrowed body, which is a different kind of reincarnation from that of Arnold's _Phra the Phœnician_.

This will also give chance to show the other two sorts of reincarnation, _e.g._:--

(_a_) Ordinary reincarnation in which there is no memory of the old personality, as the astral body is new; and:

(_b_) Exception as to astral body; but similarity of conception to that of ordinary cases, where the child retains the old astral body and hence memory of old personality and acquaintance with old knowledge and dexterity.

A CHAPTER.

_The Assembling of the Skandhas._

On the death of body the Kama principle collects the Skandhas in space, or at the rebirth of the Ego the Skandhas rush together and assemble about it to go with it in the new life.

ANOTHER.

_The Unveiling of the Sun._

There is the real and unreal sun. The real one is hidden by a golden vase, and the devotee prays:

"Unveil, O Pushan, the true Sun's face," etc. A voice (or other) says "thou art that vase" and then he knows that he alone hides the true Sun from himself.

Pushan is the guide and watches on the path to the Sun.

The eulogy of the Sun and the Soul are enshrined in a golden rose or lotus in the heart which is impregnable.

The theme of the book is not always teacher and pupil.

He first strives for some lives ordinarily and then in one he grows old and wise, and sitting before a temple one day in Madura he dies slowly, and like a dissolving view he sees the adepts round him aiding him; also a small child which seems to be himself, and then thick darkness. He is born then in the usual way.

Twice this is repeated, each time going through the womb but with the same astral body.

Then he lives the third life to forty-nine, and comes again to die and with same aid he selects a foreign child who is dying.

Child dying. Skandhas collecting, child's Ego going--left, spark of life low: relatives about bed.

He enters by the way the mind went out and revivifies the body. Recovery, youth, etc., etc.

This is his borrowed body.

MEMO. NO. 2

_A couple of Incidents for the Book._

A round tower used by the fire worshippers in Ireland and other isles in early ages. A temple is attached to it; quaint structure--one priest and one neophyte.

People below the tower coming into the temple grounds as the religion is in its decadence.

On the top of the tower is the neophyte, who in the face of the prevailing scepticism clings to the dead faith and to the great priest. His duty is to keep a fire on the tower burning with aromatic woods. He leans over the fire; it burns badly; the wood seems green; he blows it up; it burns slightly; he hears the voices of the disputers and sellers below; goes to the tower and gazes over while the fire goes slowly out. He is a young man of singular expression, not beautiful but powerful face; intense eyes, long dark hair, and far gazing eyes of a greyish colour unusual for such hair. Skin clear with a shifting light flowing from it. Sensitive face; blushes easily but now and then stern. As he still gazes the fire goes out. Just then a tall old man comes up the stairs and stands upon the tower top at opposite side, looking at the fire and then at the young man and withdraws not his gaze for an instant. It is a sternly powerful drawing look. He is very tall, dark brown eyes, grey hair, long beard. The young man feels his look and turns about and sees the fire out completely, while its last small cloud of smoke is floating off beyond the tower. They look at each other. In the young man's face you see the desperate first impulse to excuse, and then the sudden thought that excuses are useless because childish, for he knew his duty--to keep the small spiral of smoke ever connecting heaven with earth, in the hope, however vain, that thus the old age might be charmed to return. The old man raises his hand, points away from the tower and says "go." Young man descends.

_II. A battle._--In the hottest a young soldier armed to the teeth, fighting as if it made no matter whether he win or lose, die or live. Strange weapons, sounds and clouds.

Wounded, blood flowing. It is the young man of the tower. He sinks down taken prisoner. In a cell condemned, for they fear his spiritual power. Conflict between the last remnant of the old religion and the new, selfish faith.

Taken to his execution. Two executioners. They bind him standing and stand behind and at side; each holds a long straight weapon with a curved blunt blade, curved to (fit?) about the neck. They stand at opposite sides, place those curved blunt blades holding his neck like two crooks. They pull--a sickening sound: his head violently pulled out close to the shoulder leaves a jagged edge. The body sways and falls. It was the way they made such a violent exit for a noble soul as they thought would keep it bound in the astral earth sphere for ages.

III. That young man again. He approaches an old man (of the tower). Young one holds parchments and flowers in his hand, points to parchments and asks explanation. Old one says, "Not now; when I come again I will tell you."

_Note._--Keep this, Julius.

W. Q. J.
Z. L. Z.

The next batch of notes is headed by the single word: "_Book_." Then follow four lines of shorthand. After these the words:

"Incidents showing by picture his life in other ages; the towers; the battle; the death; the search for knowledge and the sentiment expressed in the flowers."

Eusebio Rodigues de Undiano was a notary in Spain who found among the effects of his father many old parchments written in a language which was unknown to him. He discovered it was Arabic, and in order to decipher them learned that tongue. They contained the story.

_Note._--No initiates; Lytton only.

Eusebio de Undiano is only one of the old comrades reborn in Spain who searches like Nicodemus for the light.

_Note._--Yes.

Eusebio de Undiano finds in his father's parchments confirmation of what the possession of the body has often told him.

_Note._--Yes.

This person in the body never gave his name to anyone and has no name.

An autobiographical story? No? _Yes!_ Related by one who was struck; by an admirer who suspected something? No; because that is hearsay evidence; the proof is incomplete, whereas he relating it himself is either true, or a mere insane fancy. It is better to be insane than be another's tool.

Stick to the tower and the head-chopping business. Let him be that young man and after the head loss he wanders in Kama Loca and there he sees the old man who was killed on the tower soon after the fire went out. The old man tells him that he will tell all when they return to earth.

He wanders about the tower vicinity seeking a birth, until one day he sees vague shapes suddenly appearing and disappearing. They are not dressed like his countrymen down below on the earth. This goes on. They seem friendly and familiar, the one requesting him to go with them, he refuses. They are more powerful than he is yet they do not compel him but show him their power. One day one was talking to him; he again refuses unless something might show him that he ought to go. Just then he hears a bell sound, such as he never heard before. It vibrates through him and seems to open up vistas of a strange past and in a moment he consents to go.

They reach Southern India and there he sees the old man of the tower, whom he addresses, and again asks the burning question about the parchment. The old man says again the same as before and adds that he had better come again into the world in that place.

The darkness and silence. The clear, hot day. The absence of rain. After listening to the old man he consents inwardly to assume life there and soon a heavy storm arises, the rain beats, he feels himself carried to the earth and in deep darkness. A resounding noise about him. It is the noise of the growing plants. This is a rice field with some sesamum in it. The moisture descends and causes the expanding; sees around, all is motion and life. Inclosed in the sphere of some rice, he bemoans his fate. He is born in a Brahmin's house.

* * * * *

_Note._--Shall the question of reincarnation through cloud and rain and seed and thus from the seed of the man, be gone into?

He is the young man. He knows much. He dies at nineteen. Strange forms around his bed who hold him. They carry him back to the land of the towers. He recognizes it again and sees that ages have passed since the fire went out, and in the air he perceives strange shapes and sees incessantly a hand as of Fate, pointing to that Island. The towers are gone, the temples and the monuments. All is altered. They take him to a populous city and as he approaches he sees over one house a great commotion in the air. Shapes moving. Bright flashes, and puffs as of smoke. They enter the room, and on the bed is the form of a young boy given up to die, with relatives weeping. His guides ask him if he will borrow that body about to be deserted and use it for the good of their Lodge. He consents. They warn him of the risks and dangers.

The boy's breathing ceases and his eyes close, and a bright flash is seen to go off from it (the body). He sees the blood slowing down. THEY push him, and he feels dark again. Boy revives. Physician takes hope. "Yes; he will recover, with care." He recovers easily. Change in his character. Feels strange in his surroundings, etc.

The place in India where he went after death which was again sudden (how?). A large white building. Gleaming marble. Steps. Pillars. A hole that has yellowish glow that looks like water. Instruction as to the work to be done, and the journey to the land of the tower, in search of a body to borrow. As to bodies being deserted by the tenant that might live if well understood and well connected with a new soul. The difference between such a birth and an ordinary birth where the soul really owns the body, and between those bodies of insane people which are not deserted, but where the owner really lives outside. Bodies of insane are not used because the machine itself is out of order, and would be useless to the soul of a sane person.

* * * * *

_Note._--Julius; keep these. I will send them now and then. But before you go away, return to me so I can keep the run of it. May change the scheme. The motive is in the title I gave you.

* * * * *

_Note._--No one who has not consciously lived the double life of a man who is in the use and possession of a body not his own can know the agony that so often falls to one in such a case. I am not the original owner of this body that I now use. It was made for another, and for some little time used by him, but in the storm of sickness he left it here to be buried, and it would have been laid away in the earth if I had not taken it up, vivified its failing energies and carried it through some years of trial by sickness and accident. But the first owner had not been in it long enough to sow any troublesome seeds of disease; he left a heritage of good family blood and wonderful endurance. That he should have left this form so well adapted for living, at least seems inconceivable, unless it was that he could not use it, sick or well, for any of his own purposes. At any rate it is mine now, but while at first I thought it quite an acquisition there are often times when I wish I had not thus taken another man's frame, but had come into life in the ordinary way.

A COUPLE OF INCIDENTS FOR THE BOOK.

Incident of the letter and picture.

There was a very curious old man (sufficient description to add).

Sent a small cardboard in which was a picture, a head, and over it appeared to be placed a thin sheet of paper, gummed over the sides to the back. He asked if I could tell him anything of the picture which was visible through the thin paper. Having great curiosity, I lifted up the thin paper, and at once there seemed to be printed off from its underside a red circle surrounding the head on the board. In one instance this circle turned black and so did the entire inside space including the head which was then obliterated. In the other the red circle seemed to get on fire inward, and then the whole included portion burned up. On examining the thin paper on underside there were traces of a circle, as if with paste.

He laughed and said that curiosity was not always rewarded.

Took it to several chemists in Paris, who said that they knew of no substance that would do this. The old chemist in Ireland said a very destructive thing called Flourine might be liberated thus and do it, but that it was only a thing with chemists and analysts.

(_Note by the compiler._--In his travels Mr. Judge met many strange people and saw some extraordinary sights. Now and again he would tell one of these to be included in the novel, but just in this unfinished and vague way. When asked to tell more, he would smile and shake his head, saying: "No, No; little brothers must finish it.")

_Another Incident._

The temple on the site of the present city of Conjeveram was about to be consecrated and the regular priests were all ready for the ceremony. Minor ceremonies had taken place at the laying of the cornerstone, but this was to exceed that occasion in importance. A large body of worshippers were gathered not for the gratification of curiosity, but in order to receive the spiritual benefits of the occasion and they filled the edifice so that I could not get inside. I was thus compelled to stand just at the edge of the door, and that was, as I afterwards found out, the best place I could have selected if I had known in advance what was to take place. A few days before a large number of wandering ascetics had arrived and camped on a spot near the temple, but no one thought much of it because used to seeing such people. There was nothing unnatural about these men, and all that could be said was that a sort of mysterious air hung about them, and one or two children declared that on one evening none of the visitors could be found at their camp nor any evidence that men had been there, but they were not believed, because the ascetics were there as usual the next morning. Two old men in the city said that the visitors were Devas in their "illusionary form," but there was too much excitement about the dedication to allow of much thought on the subject. The event, however, proved the old men right.

At the moment when the people in the temple were expecting the priests to arrive, the entire body of ascetics appeared at the door with a wonderful looking sage-like man at their head, and they entered the edifice in the usual formal way of the priests and the latter on arriving made no disturbance, but took what places they could, simply saying: "they are the Devas." The strangers went on with the ceremonies, and all the while a light filled the building and music from the air floated over the awestruck worshippers.

When the time came for them to go they all followed the leader in silence to the door. I could see inside, and as I was at the door could also see outside. All the ascetics came to the entrance but not one was seen to go beyond it, and none were ever perceived by any man in the city again. They melted away at the threshold. It was their last appearance, for the shadow of the dark age was upon the people, preventing such sights for the future. The occurrence was the topic of conversation for years, and it was all recorded in the archives of the city.

IN A BORROWED BODY.