To: Sidney Reilly who wrote (27101 ) 12/18/1998 5:29:00 PM From: Sam Ferguson Read Replies (1) | Respond to of 108807
The entire course of modern education -- to say nothing of modern instruction -- is against accepting the idea that man has within himself unused and usually unawakened faculties by the training and employment of which he may know truths of Nature, visible and invisible, with a depth of intellectual penetration and keen accuracy of instinctive feeling obtainable in no other manner whatsoever. Differing in this from our modern selves, the ancient peoples without exception knew this now forgotten verity; they knew that all proof lies ultimately in the man himself; they knew that judgment and cognition of truth lie within him and not without; and for these reasons they were more largely introspective than we are, who pride ourselves upon, yes, actually boast of, the modern idea that extraspection, or looking without, is the sole highway to truth. This modern conception is all wrong because it is entirely one-sided. The attaining of truth by the individual runs in both directions, in the sense that while we should cultivate the faculty of looking outwards in order to discern the facts of Nature, we can only understand those facts by using the power of understanding, of discrimination, of judgment, of intellectual analysis; and that power of understanding and comprehension is not outside of but within us, as seems obvious enough. It is with a recognition of this inner power of understanding that the Theosophical teachings should be approached. It is indeed a maxim with Theosophists: "Believe nothing that your conscience tells you is wrong, no matter whence it come. If the very divinities came to earth and taught in splendor on the mountain-tops, believe naught that they tell you, if your own spirit-soul tells you that it is a lie." Yet while we teach this rule as an absolute necessity of prudence for inner growth and as an invaluable exercise of the spirit and of the intellect, which by that exercise of attempting to understand have the means thereby to manifest themselves with ever increasing power: nevertheless others of our teachings tell us, and we try to follow these injunctions with equal fidelity because we have proved their merit: "Be of open mind. Be careful lest you reject a truth and turn away from something that would be of inestimable benefit and help, not only to you but to those whom you love and therefore to your fellow-men." For these two rules not only complement each other but balance each other in their functioning, the one avoiding and preventing credulity, the other forestalling and uprooting intellectual egoisms. There is no contradiction or contrariety in sense or of feeling between these two attitudes or intellectual positions. It is the most logical and natural thing in the world for an honest, truth-seeking man or woman to follow both these rules for obtaining knowledge of verity. How can a man honorably teach that which he believes to be false? How can he accept it? How can a man refuse to believe that which he inwardly knows to be true? With these inner faculties awakening within him, should the Ancient Wisdom be approached by every honest man. That sublime System of thought is not based upon blind faith, nor on anyone's 'say-so,' nor again is it based upon the equally blind assurance of our own intellectual self-sufficiency. The Ancient Wisdom of the Gods is kept in the most sacred guardianship of Great Adepts, of Initiates or Masters of Life. It is astonishing that European and American scholars, who are more or less conversant with the various world-literatures, have not themselves discovered, at least intuitively, that this Ancient Wisdom exists as a coherent body of teaching based on inner and outer Nature's structure and operations. The explanation of their necessity in these matters is simple indeed: they have never believed that such a systematic formulation of the Ancient Wisdom of the Gods exists or indeed ever has existed; they do not see the wood, as the old saying goes, on account of the trees. They see so many individual instances of high thinking and noble thought in those old literatures that they have failed to realize that behind these diversities in the various religions and philosophies, as we find them in the literatures, there is likewise a universal system, common to them all and veiled from merely superficial observation by the forms and methods of presentation that each one of these ancient systems is imbodied in.