.
18. “Seek the way by retreating within.”
19. “Seek the way by advancing boldly without.”
Here is another example of the relative and the absolute. "Desire power ardently." And yet power, selfish power, is the greatest curse of the man who possess it. The power of the Spirit, which is "the power which the disciples shall covet," may indeed make him "appear as nothing in the eyes of men" who are striving after material power. For it is the conscious power of which the average man knows nothing—of which he is unable to form a mental image. And he is very apt to regard as a fool the man who possesses it, or who is reaching out for it. The power which is applied to unselfish uses is incomprehensible to the average man who seeks for worldly power
—and yet that worldly power, and all that it is capable of accomplishing, will crumble before the flame of time, as a sheet of tissue before the match, and will he in ashes in the twinkling of an eye, while the real power of spiritual attainment grows stronger and mightier as the ages roll by. The one is the substance—the other the shadow—and yet the world reverses their position because of its imperfect vision, Do not make the mistake of translating this sixteenth precept as meaning that the student should seek to "appear as nothing in the eyes of men." This is not the meaning—the student should avoid seeking to "appear" as anything in the eyes of man, whether that anything be everything or nothing. Let the appearances go—they belong to the world of shadows and the true student has naught to do with them. Let the world attend to its own "appearances"—let it amuse itself with its childish toys and soap bubbles. Do not seek to "appear"—let the world attend to that, it will amuse the world, and will not hurt you. We say this because some have translated this precept as if it were an incentive to assumed humility which is akin to the "humbleness" of Uriah Heep. As if to "appear" as nothing were some particular virtue! The precept really means to point out the only power worth seeking, and at the same time to show the student how lightly the world is apt to regard such power as compared to what it calls "power," but which worldly power is but as the power of the lunatic who, sitting on a soapbox throne, with a pasteboard crown and a toy sceptre, imagines that he is Lord of All. Let the world amuse itself—it concerns you not—seek ye the reai power of the Spirit, no matter how you "appear" to men.
"Desire peace fervently." But that peace is the peace which comes from within, and which you may enjoy even though you be in the midst of the battle of life—though you be commander-in-chief of the worldly army, or its humblest soldier (all one, at the last). This peace of the awakened and conscious soul is indeed "that sacred peace which nothing can disturb, and in which the soul grows as does the holy flower upon the still lagoons." This peace comes only to one who has awakened to the consciousness of his real spiritual existence. This state once attained enables a man to set aside a part of his nature into which he may retire when the troubles and strife of the outer life disturb him, and which immediately surrounds him with a peace "that passeth understanding," because it is beyond the realms of the understanding of the intellect. Such a sanctuary of the soul is a "haven of rest," for the troubled mind, and in which it may seek shelter from the storms which are howling without. When one becomes conscious of what he really is, and is able to see the world of illusions for what they are, he finds this place of peace. And, although, the necessities of his life have placed him in a position in which he must be in the thick of the fight, he really is merely in it, and not of it. For while one part of his nature plays out the part allotted to him, his higher self rises above the tumult, and serenely smi1es at it all. Establish for yourself a sanctuary of the soul, in which Silence reigns, and into which your tired soul may creep to rest, and recuperate. It is this peace to which the Yogis refer, when they say: "Peace be with Thee." And may it be with you all! And abide with you.
"Desire possessions above all." This sounds like queer teaching along spiritual lines, but read on. "But those possessions must belong to the pure soul only, and be possessed therefore by all pure souls equally, and thus be the especial property of the whole only when united. Hunger for such possessions as can be held by the pure soul, that you may accumulate wealth for that united spirit of life which is your true self." These possessions, obviously, are not material possessions, but the possessions of the soul. And what is a soul able to possess. Knowledge only, for all else is unreal, and passeth away, Therefore let the soul desire the possession and attainment of the knowledge which it needs—the knowledge of the Spirit. And this best knowledge may be possessed by the pure soul only—the other kind of souls do not care for it. And the pure soul is willing to hold such possessions in common for all other souls who are able to accept a share in it, or to make use of it, and no attempt is made to claim especial property rights in such possessions, and it is recognized as the property of the "united whole." There can be no "corners" in spiritual knowledge, no matter how vigorously some mortals may claim to possess same—there can be no monopoly upon these possessions, for they are free as water to those who are ready and willing to receive them. Although the most valuable of all possessions, they are literally "without money and without price," and woe unto him who attempts to sell the gifts of the Spirit—far he sells that which cannot be delivered except to. those who are ready for them, and those who are ready fee them have no need to buy—they simply help them selves from the feast. We call your attention to the sentence which says that you should desire to "accumulate wealth for that united spirit of life which is your real self." For when you attain spiritual knowledge you are not merely accumulating for yourself, but for others as well—you are working for the race as well as for yourself. The race is benefited by its individual members attaining spiritual knowledge, and you are making it easier for others of the race—those new living, and those who will come later. You are doing your part to raising the thought of the world. And, as you have enjoyed some of the treasures which have been gathered together by those who have passed on during the ages, so will generations to come be benefited by that which you are accumulating now. We are but atoms in a mighty whole, and the gain of one is the gain of all. Nothing is lost, Therefore "Desire possessions above all."
"Seek out the way." Seek it not by strenuous endeavor, but by opening up yourself to the promptings of the Spirit—by recognizing the hunger of the soul for spiritual bread—the thirst for the draught from the spring of life. Draw knowledge by the Law of At traction. It will come to you in obedience to that law. It is yours for the asking, and nothing can keep it you, or you from it. As Emerson says: "The things that are for thee, gravitate to thee. Oh, believe, as thou livest, that every sound that is spoken over the round would which thou oughtest to hear, will vibrate on thine ear. Every proverb, every book, every by word that belongs to thee for aid or comfort, shall surely come home through open or winding passages."
And this will be your test of the truth: When a message comes to you that seems to awaken a memory of an almost forgotten truth, then that truth is yours—it may not be all of that truth, but as much as you feel is true is yours—the rest will come in time. Emerson is said to have been asked to prove certain statements which he had m de, in a lecture. He is reported as saying, in reply, "I trust that I shall never utter a statement of the truth which will need to he proved." He was right. Truth is self-evident. When the awakening soul hears a statement of what truth it is ready to receive at that time, it instinctively recognizes it as such. It may not be able to explain it to others, or even to itself. But it knows, it knows. The awakening faculties of the Spiritual Mind perceives truth by methods of their own. The Spiritual Mind does not run contrary to reason—but it transcends Intellect—it goes beyond, and sees that which the Intellect cannot grasp. In reading, or hearing, statements of what is claimed to be the truth, accept only that which appeals to this higher reason, and lay aside, temporarily, that which does not so appeal to it. In a lecture, or in a book, there may be only cne sentence that so appeals to you—accept that, and let the rest go. If that which is passed by be real truth, it will come to you when you are ready for it—it cannot escape you. Be not worried if you cannot understand all you hear or read—pass by that which does not awaken the answering ting of the spiritual keynote within you. This is a safe test, and rule. Apply it to all writings and teachings—our own included. Be not disturbed by the apparently conflicting teachings which you hear and read. Each teacher must teach in his own way, and every teacher will reach some that the others will miss. All teachers have some of the truth—none have all of it. Take your own wherever you find it—and let the rest pass you by. Do not be a bigoted follower of teachers—listen to what they say—but apply