How Discernment Eliminates Esoteric
Delusions
Robert Crosbie
Opening pages of the book “The Friendly
Philosopher”
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An Editorial Note:
All that glitters is not gold. Both popular
tradition and theosophy
say that outer reality
is mayavic, or illusory. As a result, developing
discernment is an
essential factor to anyone who decides
to travel
along the steep
and narrow path to Truth. In order to have discernment,
one needs to be
able to identify - and reject - illusions. Such a task
takes courage.
Appeasement with error - usually done in the name of
brotherhood, forgiveness, tolerance or some other high-sounding
word
- is a temptation to many an honest, and naïve,
student of theosophy.
Attachment to routine
also does not help pilgrims choose the truth,
for truth is
often inconvenient, politically incorrect and personally
uncomfortable. From
this emerge the pseudo-theosophical challenges to
truth-seekers,
as individuals, and to the theosophical movement as a whole.
The following
text is a collection of quotations from the book “The
Friendly Philosopher”, by Robert Crosbie, Theosophy Company, Los
Angeles, 1945/
2008, 416 pp. Subtitles (and two notes) are
added. The
numbers of pages
are indicated in parenthesis at the end of each quotation.
(Carlos Cardoso
Aveline)
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[1. Condemning the Act, Not the Actor]
The most painful experiences I have had in my
Theosophical life have been the witnessing of the negation of Theosophic
principles by those professing them and were it not my duty to put you in
possession of the facts as I know them - facts representing dangers which lie
about us in our quest - I would not have spoken. You asked for the facts; I
have to give them as I know them. It should be said that while we condemn the
act, we never condemn the actor. The Theosophist must recognize that failures
are not irremediable if followed by undaunted struggles upwards, and for
professing Theosophists, who to our eyes appear to have strayed from the Path,
we know that the time will come when the failure will be recognized, and the
struggle back will be hard. Such must necessarily have our pity and sympathy,
if we are true to the spirit of the Teachings.
(pp. 28-29)
[2. The Duty of Correcting Falsities]
It is no doubt true that many people calling
themselves Theosophists have by their folly given false impressions of what
Theosophy stands for and means, but that should induce in all Theosophists more
strenuous effort to correct the falsities and put the philosophy in its true
light. If there were more Theosophists of the latter kind there would not be so
much of false impression; so the moral is to swell the number, instead of
helping the enemy by withdrawal, or retreat, which is the course of the
ill-informed, the coward and the traitor.
(p. 172)
[3. A Bird’s-Eye View of the Movement]
We need to bring again and again to the attention
of all discouraged or bewildered Theosophists what H. P. B. wrote to Judge in
1888:
“Night before last I was shown a bird’s-eye view of
the Theosophical Societies. I saw a few earnest, reliable Theosophists in a
death-struggle with the world in general, and with other - nominal but
ambitious - Theosophists. The former are greater in number than you may think,
and they prevailed, as you in America will prevail, if you only remain staunch
to the Master’s programme and true to yourselves.”
(p. 389)
[4. Opposition to the Efforts of the White Lodge]
Every effort has been and is being made by the Dark
side to impair and deflect the efforts of the White Lodge. And where else can
the Dark Forces work so effectively as on and through the personal weaknesses
of Theosophists, especially on all those who become in any way prominent - individuals
who in their turn affect many. All the many crises in the old Theosophical
Society, all the attacks on H. P. B. and W. Q. J., showed a virulence that
could not have arisen from mere personal opinion or interest.
Time and again have warnings been given, but few have
heeded them; or, if heeded at all, the facts stated have been used against any
opposed, without making sure that those who so used them were themselves right.
The defection of Mrs. Besant from loyalty to the Path
shown, and to H. P. B. and W. Q. J., was due to such Dark side efforts. In her
last message to students, H. P. B. said, “Never is the danger greater than when
ambition, and a desire to lead, dresses itself up in the peacock feathers of
altruism.” She knew; and in that last Message are many prophecies, some of
which have already been fulfilled. She said that the Brahmins are the Jesuits
of India. Mrs. Besant fell under the influence of Brahmins and the Brahmanical
lines, and their influence can be clearly seen in her evolution and in all the
developments in her society. The Dark Ones could not destroy or pervert all the
efforts of the White Lodge, but they could, did, and do minimize and corrupt
them. In a consideration of all this may be found the explanation of many
things that might otherwise be a puzzle. All those who do not follow the lines
laid down by the Messengers are certain to be misled. Yet the way is clear; the
pity of it is that otherwise sincere and devoted persons will not heed the
warnings given; will not study, think, and apply what was recorded for them and
their guidance.
(pp. 35-36)
[5. Charles Leadbeater, Annie Besant and Selfish Magic]
It has been said that he who speaks of seeing and meeting
the Master thereby loses touch. My judgment would be that if, as is said, “Leadbeater
had stood face to face with the ‘Great Initiator’,” it would never have been spoken of by him, and
no other would know the fact. Leadbeater sought to be recognized as a great
teacher and in order to break into other realms of nature used most abhorrent
means - black magic, in fact. One may be sure that anyone claiming Adeptship is
not an Adept, and this in the very nature of things. Apply this to Leadbeater
and Mrs. Besant, who are continually making public claims in this direction.
The question arises: how much is real, how much for effect, how much
self-delusion? The imagination is the image-making power and may create a
glorified image of oneself. I am sorry it all occurred, for in the public mind
Theosophy is connected with it, and many strange things are assumed to be
Theosophy.
(p. 28)
[6. Theosophy, Masonry and “Theosophical” Co-Masonry]
There has never been anything said that I know of by
either of the two Messengers [1] about
Co-masonry.
W. Q. J. is the only one who has spoken specifically
in regard to Masonry as “a great and important part of the Theosophical
Movement.” And the context of his article, “The Theosophical Movement,” as well
as the circumstances of its publication, will give a true idea as to the part
Masonry has played in the past in the work of the Theosophical Movement.
The Theosophical Movement includes all efforts that
lead to human freedom and enlightenment. Masonry has played and is still
playing an important part in the world. For first, its main idea is the
Brotherhood of Man, even though in a limited and restricted sense; second,
Masonry debars from its lodges all considerations of politics or religions,
recognizing those to be the greatest provocatives of dissensions; third, it is
the implacable enemy of religious intolerance, and is at the present day
engaged in a death struggle with the Catholic church of Mexico and South
America. It was through Masonry and Masons that the United States of America
was made possible.
So Masonry was and is a great and important part of
the Theosophical Movement. Yet there are more important things than Masonry. If
it had been sufficient for the needs of humanity, there would have been no need
for Theosophy.
But what has either Masonry or Theosophy to do with
“Co” masonry? Each must answer that question for himself.
(p. 36)
[7. How Masonry Was Infiltrated by Jesuits]
I was looking over the magazine article you mentioned.
(....) The article made me think of the
way the Jesuits side-tracked Masonry. They entered it, obtained its secrets,
invented “higher degrees” to draw attention from what lay hidden in the
original ones, and gradually made it innocuous, and incapable of leading to the
knowledge that they feared. Much that is going on and has gone on in the [. . .
.] society [2] has the appearance of leading into innocuous desuetude. This is
the mode of working of Brahmano-Jesuitical forces, and the ordinary thinker is
unable either to perceive, or credit it if warned. It is not believed that
there are Dark Forces and their agents in the world, and that they war within
that which they would destroy; that they dress themselves up in “sheep’s
clothing” so as to be unsuspected. But it is too true. Every failure to
establish the Wisdom-Religion is to be traced to the work of the Dark ones
among the unsuspecting stupid “sheep,” who are appealed to through their
weakness and led astray. There is no panacea for stupidity and ignorance but
self-knowledge, discrimination; anything that leads away from them leads to
desolation. Would that there might be some way by which eyes could be opened to
a wise and proper consideration of all things. Yet, if one should publicly
point out these things, “untheosophical” would be the least charge laid at his door.
All that we can do is to accentuate the difference between the Eye Doctrine and
the Doctrine of the Heart with full exemplification. The . . . . talk glibly of these, but in the words of
Kipling, “what do they understand?” Those in that society who have the
“heart-desire” may find that doctrine, but the mass have it not, and are kept
from its consideration by every means.
(pp.
161-162)
[8. The Duty of Esoteric Students]
You say that our attitude toward these things seems to
many like “condemning” others. It is the duty of esoteric students to unmask
error and hypocrisy; to face lie with truth; not as personal criticisms but as
facts against misstatements. It is assumed in charity that one who wrongs the
Truth does so in ignorance; but the custodians of Truth voice it in the face of
lie, ignorance and error, and take every opportunity possible to correct
erroneous impressions. Theosophy is in the world for that purpose.
(p. 181)
[9. Lack of Concentration is a Problem to Many]
There are many “good souls” who do not know their own
minds, and hence have no solid basis in Theosophy while accepting it as the
only thing worth knowing. They cannot “stay put” any where. We don’t have to
hunt them up - they come to us right along. If we had to look for them we might
let them go by, as not being of the right kind or from some other ostensible
reason. There are hundreds who have gone off on one wrong track or another.
They all have some good traits - Karmic inheritances; but these do not bring
Wisdom nor Will. They need guidance, not leadership. Study and work is their
only salvation and we can help them all to the degree that our Karma and theirs
permits, if only by example. Our work is with all Theosophists.
(p. 386)
[10. Several Layers of Motives]
Speaking of those who have fallen by the wayside, it
is quite true that “the greater the height the greater the effort to preserve
equilibrium”; but this applies particularly when the height is an intellectual
rather than a spiritual one, and where the motive is tinged with a desire for
self-advancement regardless of the paramount duty to selves. Very often the
ostensible motive is not the real one, and in this we frequently deceive
ourselves. Ambition also comes in; the desire for the approbation of our
fellows may cloud our vision in our effort to maintain it. There are many
temptations, some of which may come disguised as angels of light. Our best
safe-guard is an unselfish desire to benefit others, with no anxiety about our
own progress, while striving all the time to make ourselves the better able to
help and teach others.
There are two doctrines spoken of in the Wisdom
Religion, viz., the doctrine of the Eye (or Head) and the doctrine of the
Heart; the doctrine of the Eye is the intellectual one, the doctrine of the
Heart is spiritual, where knowledge springs up spontaneously within. It is this
latter which you crave, and which I can assure you Theosophy will lead you to.
There is no need to grope, nor stagger, nor stray, for the chart that has led
many to the goal is in your hands in the philosophy of Theosophy. And let me
say here to you: do not be too anxious; abide the time when your own inner
demands shall open the doors, for those Great Ones who I know exist see every
pure-hearted earnest disciple, and are ready to give a turn to the key of
knowledge when the time in the disciple’s progress is ripe.
(p.7)
[11. Confronting Errors of Every Kind]
We need only Loyalty - loyalty to the work, loyalty to
our convictions, loyalty to each other in full faith and confidence that each
is a part of the other and of all. So shall we be united in one thought, one
will, one feeling.
This does not mean indiscriminate acceptance of
everything and everyone. The attitude of “namby-pambyism” is but a
pseudo-tolerance. Carried to its legitimate conclusion, this false idea of
brotherhood” would signify that sin, sorrow, suffering, error, all religions
and all philosophies are all right; that every body is doing the best he can, and
the best he knows how to do, and cannot do any different, and that all are
steps of learning.
Humanity sins, sorrows, suffers and dies a thousand
deaths; because of what? Just IGNORANCE. Theosophy is TRUTH and as such can
have no alliance with any form of error and remain Truth. If partial
philosophies could save the world there would be no need for the sacrifices of
the Masters.
For those who never knew Theosophy, or whose minds are
so crooked in action that they cannot receive it, there should be pity and
compassion. But pity and consideration for their false positions cannot call
for a surrender of our discrimination - for a surrender of what we know, and of
what it is our purpose to live and to know.
I am no believer in diluted Theosophy. The Masters did
not dilute it. We either carry on Their work or we do not; there is no need for
hypocrisy nor self-deception. Others in the world, not able to perceive the
Oneness of Theosophy, nor its bearing at the present time, may and do use
portions of it - some of them, it is to be feared, to their own condemnation
and the further bewilderment of mankind. Are they right, or to be praised or
“tolerated”? Is it not the bounden duty of those who know, to hold aloft the
White Standard of Truth? It must be so, else how could an enquiring one
perceive it? Theosophy has to be held aloft in such a way as to confront errors
of every kind, with their handmaidens of cant and hypocrisy.
(pp. 11-12)
[12. Truth Courts Every Possible Investigation]
Tolerance is good, if understood rightly; but there
are many strange ideas in regard to it. Some think it to be intolerance to
point out to others holding different views any errors of statement or fact.
But Truth never yet agreed with error, nor does error agree with error; Truth
agrees only with Truth. So if we firmly believe, and are convinced by fact and
reason, that we are in possession of Truth, it would be a false tolerance which
would withhold it in the face of error. Truth exists in the world for the
purpose of destroying error. Error is dogmatic and does not court close
investigation. Truth courts all and every possible investigation, and, calm in
its certitude, examines everything upon its merits, tests it by the standard of
Truth.
(p. 124)
[13. Nothing Against Persons]
Yes, it is war; but not against persons. War for the
Truth - the eternal ideas, the eternal thought in the Eternal Mind; war against
error, cant and hypocrisy. When the Eternal Verities are presented to the
world, they are always presented through persons. Some worship or lean on the
persons; others curse, defame or belittle them; none of these look at what is
brought forward and handed on. So, too, when error is pointed out, it has to be
designated and names used to specify; again, the thoughtless see an attack upon
persons. In an age of “personality,” the ordinary mind cannot see beyond it,
unless care is taken on each occasion to explain it. The war is to help
“personalities” to become “living souls.” It is the Mahabharata - the Holy War. Ideas are ideas by whomever written or
expressed; so, they can flow through anyone who is in the right condition.
(p. 148)
[14. Mercy and Justice Cannot Be Separated.]
You have asked me for comment
on the questions sent in by our English brother; particularly, as to “Karma
being as merciless as the Bible-God.” But
does he consider that Mercy is not opposed to Justice, and that the fullest
justice is the same as the fullest mercy? Some take the meaning of Mercy to be
a permitted escape from the results of wrong-doing; but this would not be
Justice, nor would it be merciful to those injured by the wrong-doing. He
should remember the definition of Karma: an undeviating and unerring tendency
in the Universe to restore equilibrium, which operates incessantly. Karma is inherent
law and its operation must therefore be impersonal. Some might take this to be
“merciless,” but that would only be because they desire escape from
consequences that are unpleasant.
(p. 30)
NOTES:
[1] “Two messengers”: Helena P. Blavatsky and W. Q.
Judge. (CCA)
[2] A reference to the Adyar Theosophical Society during
the 1895-1934 period. (CCA)
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In September 2016, after a careful analysis of the state of the
esoteric movement worldwide, a group of students decided to form the Independent Lodge of Theosophists,
whose priorities include the building of a better future in the different
dimensions of life.
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