Or Building the Foundations of a True Civilization
Carlos Cardoso Aveline
If you happen to
know something good and elevated and wish to emit and distribute it among your
fellow human beings, there is a form of illusion you need to avoid.
Do not think that your good-willing thoughts and
idealistic propositions will be received with support and applause. Avoid that
trap and save yourself from the pain of disillusionment.
You may receive solidarity here and there; but as a
rule it is more likely that you will be unjustly attacked, ridiculed and
misunderstood. This will be part of your inner training.
As you emit generosity and truthfulness, you challenge
and irritate the routines of selfishness. Organized ignorance, which exists
within and around each truth-seeker, will attack him into the extent that he
becomes dangerous to it.
The energy and substance of love for truth are
incompatible with the worship of appearances. You have to help build a
different territory in its entirety; a whole atmosphere. As time passes, this
building effort will show you those who can cooperate in the task. Along many
phases and moments, however, each new level of “truthfulness emission” will
provoke renewed reprisal from the blind energies of routine based on ignorance.
This will take place until the tide changes and the
springtime of truthfulness becomes a fact. You have no reasons to count on
that, though. It is not up to you to decide the time of the soul’s victory. You
can build the foundations of the new
age. Once you have started working on that, consider that the letters received
from Mahatmas and Masters of the Wisdom clearly indicate four points, among
others.
1) The first one
is that the sages who help mankind invite through their teachings every human
being of good will to be a world reformer. The Karma of the planet is yours: it
is your responsibility to change it.
2) The second
point says that the reform of the world must begin by the reform of oneself.
Each student is the microcosm of our mankind. The improvement of each part is
the door and the instrument to the improvement of the whole.
3) The third point
is that one’s thought must be firmly concentrated in the ideal of human progression and perfection, if one wants to reform
oneself and the world in successful ways.
4) According to
the fourth item, one’s fundamental strategy ought to include various
incarnations, so that one learns to consciously live in the flow of eternities,
every moment.
This is the best method to attain efficiency as a
self-reformer and world-reformer, in the long and short term.
From the point of view of daily efforts, original
theosophy says that the task of rescuing our civilization from self-destructive
forms of ignorance has little to do with appearances.
Hatred and disrespect for truth disguise themselves
behind the smiling mask of religious devotion, political correctness and
friendly feelings. On a social scale, they do so with the help of expensive
propaganda campaigns and “clever” public relations strategies. They want to
establish hypocrisy as Law and honesty as unbearable.
Such a path leads nowhere.
It is the practice of sincerity and a severe sense of
ethical responsibility that can defend life from the action of the whited
sepulchres who are now rather influential in the banking system, in political
parties and religious corporations. The One Law embraces all things and
regulates the Karma of every community.
Falsehood is short-lived; truthfulness endures.
Civilizations never cease to renew themselves.
The Rule of Constant Improvement
You cannot correct every aspect of your life in one
day or discharge your whole duty in a couple of weeks.
It is within your reach, however, to regularly compare
your actions - and the situations you live - to your highest ideal of human
progression. It is your privilege to daily improve actions, habits, and ways of
decision-making.
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The above article was published on 15
August 2018. An initial version of it, with no indication as to the name of the
author, appeared in the January 2017 edition of “The Aquarian Theosophist”, pp.
4-5.
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