WHETHER or not Life has any
definite purpose inherent in it, is something which is pondered to some extent
by every normal human being sometime in the cycle, or rather, in that arc of the
cycle which spans the time from "cradle to grave." It is possible only to a
self-conscious -- a human being to thus ponder, if only for an instant. To the
kingdoms below the man-stage, life is just to be lived, to be preserved at all
hazards, and as long as may be. It is possible only for a human being to ask,
"Why do I live?" "Why do I want to be comfortable?" "Why do I wish to preserve
life as long as possible and at all hazards, even at the expense of my fellow
creatures, man, or beast, or plant?"
Such questions could not arise were there no answers to them. So it is not so
much a matter of going to school again as it is the gaining of some realization
that we are already in school, always have been, and always will be; and that
therefore the whole of Life is a great school, and that "Life is all made up of
learning." Then it remains for each one but to reconcile himself to that fact,
at least as a working hypothesis, if nothing more, and take his rightful place
in the particular class in this school of Life to which he belongs and begin
over again the task in hand, that of assuming in real earnest the role of Human
Being, -- and learn.
Learning is possible through observation and experience on the part of the
would-be-learner. None will gainsay such a statement. The idea implicit in it is
expressed times without number by all men and women, in every walk of life. If
an individual wishes to know something, or all, about anything, he knows it will
be necessary for him to make close observation and check such observation with
past experiences of his own, else he must go through the experience himself, or
place confidence in reliable testimony until such time and opportunity arrive as
to enable him to observe or experience at first hand.
These simple, self-evident rules for learning seem all too often to be ignored
by weary pilgrims when approaching the teachings of Theosophy. They want the
truth about themselves and Nature, surely, but to go to school again after many
years of wandering up and down this, that, and the other avenue, -- each of
which proved in the end to be another blind alley -- well, it is simply asking
too much of poor, foot-sore, mind-weary travelers! Can not some one explain the
whole of the philosophy in a few simple statements, put it in a sort of
nut-shell form, and save them the trouble? When such are told that there is no
easy, royal road to true knowledge, "feathers begin to droop." Such testimony is
not welcomed.
But there is That in man which urges him on to keep up the search for the Holy
Grail, "drooping feathers" not withstanding. Hence the questions, "What shall I
read to gain information?" "What shall I do to reach salvation?" The student of
Theosophy meets these questions from the basis of his own past experiences and
observations, with the aid of the Teachings he has been studying and applying.
He realizes again and again that to render intelligent aid to tired travelers is
what he has been in truth fitting himself for, even as that aid was extended to
him. So, more often than not, the enquirer goes home carrying the book entitled,
"The Ocean of Theosophy", by William Q. Judge. This book is "first aid" indeed.
The very title of the book seems to say to the reader, "Assuredly, in these
pages you will find the science of navigation pertaining to the sea of human,
and all Life". It is enticing in its implication of vast expanses to be
traversed and explored. It bids each and all to venture as did Columbus. To do
away with lurking fear on the part of the would-be-mariner, Mr. Judge draws
attention to the kindly shores of this limitless Ocean, before taking him into
its deeper parts. At the outset, he makes clear that "the understanding of a
child" will not be overwhelmed by the teaching of Theosophy in its lesser
depths; while the greatest minds will find full occupation when sounding of
deeper parts is undertaken. This symbology applied to Life as a great and
adventurous voyage on the great Ocean of conditioned existence, is carried to
lofty heights by Mr. Judge in some of his other writings, wherein he refers to
the Ancient Mariners in high philosophy basing Their calculations on the signs
of the Zodiac, as these follow one the other in their mighty march across the
heavens. They likened these signs, he says, to boats and, by their relative
positions with one another, understood how the "human freight" was faring at any
given time in its transit through endless duration. Surely herein lies
encouragement for all who would sail the Ocean of Life knowingly, to go to
school again rather than to keep on groping in the fogs of one-sided religions,
philosophies, and sciences, with their ever-present danger of leaving the "human
freight" scattered on the rocks of ignorance and despair.
At the start of the voyage, then, this book states clearly and emphatically that
there is true knowledge, and this fact implies still another fact -- that there
must be and are the Knowers of it. These Knowers have sailed the Ocean of Life
for ages; They have plumbed its deepest parts as well as examined its sandy
shores and, for the benefit of Their younger brothers, have made a Chart; so
that these too can navigate in safety. The Chart has been named, for our time,
"Theosophy." The Knowers, our Elder Brothers, thus keep lighted the
beacon-lights of true knowledge for the guidance of mariners on the Sea of Human
Life; and those who steer their ships by that Light, and that alone, will surely
make port safely. In other words, these Elder Brothers of the Race teach that
They have found the basis of all true knowledge to be rooted in service. With
that basis in mind, They themselves at one time in the past became students of
the sciences of navigation and orientation, and then, through experience and
observation, became Teachers to all who will permit.
What greater encouragement, then, is needed for the man who has come to the
point where he asks in the fog of despair, "What's the use?" than the ideals
plainly set forth in the first chapter of this small book! He will find that
there is plenty of "use" in Life; for the perfectibility of man is limned for
the reader in a very few pages by one who himself knew whereof he wrote and
spoke. Perfected Men are not miraculous creations. Perfection is attained by the
process mentioned before: observation and experience; and when this study of the
Science of Life is begun, it calls for trust in one's Teacher and trust in one's
own power to learn. For the fact that all men possess the potentialities of
perfection is stressed near the end of the same chapter of this remarkable
little big book, as wide in scope as its title.
As there is a key by which any chart is to be studied and understood, so it is
with Theosophy. It has a key, given out by one of those perfected Men, thousands
of years ago, which is still on record in these words: "Seek this wisdom by
doing service, by strong search, by questions, and by humility; the wise who see
the truth will communicate it unto thee, and knowing which thou shalt never
again fall into error, O son of Bharata."
So going to school again, with the definite object in view of finding answer to
all of our questioning, is not such a painful process to contemplate when a
possible result is considered -- the obtaining of knowledge of such a degree
that the possessors of it will "never again fall into error." This would seem to
be reward enough in itself. But there is still the greatest reward to be
considered: the joy, the ability and the will to help others.
So let's go to school again!