AS the world of men in which we
live is not motivated nor operated in conformity to Theosophical teachings, it
is quite the usual thing for students of Theosophy to find themselves at
variance with the thoughts and actions of those about them, while they must
still conform in outward detail at least to established custom. When one is
working with a group whose members think and act as he does his convictions are
apt to be a bit stronger than when he is alone, but it is when surrounded by
those of opposite aim and motive that his real tests come. He may be tempted to
compromise, to seclude himself, or to conceal the nature of the ideas under
which he labors. Excuses for such temptation are matters of every day
occurrence, but excuses for falling into temptation are not to be considered. As
Theosophists are not accountable to any central or local authority, to whom
could such excuses be offered?
When one is in Rome he may be affected by Roman ideas and may outwardly conform
to such practices and customs as do not involve compromise, hypocrisy or deceit;
but if one has obtained at home a reasoned conviction that certain ideas are
true he will know that any change in his location will not alter the truth of
them.
To be in such condition and subject to the pressure of ideas alien to his
convictions is at this time the lot of practically every Theosophist. This
should be cause for rejoicing; it is a golden opportunity. Ideas do rule the
world, but the ideas held by any majority of men are by no means, because of
their majority, a criterion of truth. Yet, when we are alone in conviction on
any certain matter, and opposed by dozens or hundreds who act from a purely
personal and "one life" basis, their very earnestness, the apparent logic of
their arguments and the popular support they enjoy may cause us to ask
ourselves, "Can we be wrong?" And who can answer the question save ourselves,
for who else knows?
We can, indeed, be wrong and frequently we are wrong. We are always wrong when
we ask that question, because we are considering our little selves instead of
the value of the ideas under question. Here is our opportunity -- two of them,
in fact: one, to place ourselves in proper relation to ideas; this done, we are
no longer concerned as to whether we are right or wrong. The other is, by
standing firm to teach a respect for, and possibly agreement with, the ideas we
know to be true, however unpopular. How is it possible for us to find ourselves
in opposition to popular ideas, unless we are either moved by the truth within
us, or are swayed by some emotion or complex? If we know the former to be the
case, we are right; if the latter, we are wrong.
To stand upon our conviction in the face of popular prejudice requires strength;
to make wise use of what we know as right requires discrimination. Every
Theosophist knows why nothing worth while can be gained by argument. Every
Theosophist should know the occult meaning of the saying "Blessed are ye when
men shall revile and persecute you for my sake; rejoice and be exceeding glad
for great is your reward in heaven."
One student, complaining to another that he was treated by his associates as
being "queer" because he was a Theosophist, was told "If you are sure that
Theosophy is right, remember it is their queerness which makes you seem queer to
them," and thus found an intelligent basis upon which to deal with and tolerate
his neighbors.
When arguments are loudest, Truth seems to stop her ears; when we know what is
right we will not argue. Let us remember, if we can, how we acquired the degree
of Theosophical knowledge we possess. In the beginning we heard certain
propositions laid down; they seemed to be logical and the ideas were repeatedly
said to be "universal and without exception." Wanting the truth, we began to
test those ideas, and have been testing them ever since. We will continue to
test them, because our nature is the same as that of those fundamental ideas of
Life, Law, and Being. They have been tested ever since Man became a thinking
being, and have always been found "universal and without exception." Dogmatism?
No, -- fact! All our real knowledge has come about by that testing, along with
practical application.
Having such criterion for the testing of all ideas, we must of necessity stand
alone when false ideas hold sway over men's minds. Yet we are not really alone;
the entire universe is in sympathy with us, for it exists in accordance with the
ideas for which we stand. Let us remember that no major premise or minor detail
of the Theosophical philosophy has ever been found in error, notwithstanding the
many challenges made. We can be wrong -- but only when we fail to act upon such
basis of fact!