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Extracts from B.P. Wadia Letters

© 2001 Online Teosofiska Kompaniet Malmö 

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Constant thinking of the Divine has to be by trying to see Divinity in the very jobs we are doing. In the paper we write on and in the ink we write with there is Divinity as our very words carry thoughts within them. The periodic remembrance of this several times a day makes the remembrance permanent. Sacramental deeds, a few every day, produce their effects and one of these is continuity in sacredness. Our work will not suffer if we feel calm – "with calmness ever present."

Metaphysically speaking, every type of action proceeds from and is rooted in an archetype. Every word of ours proceeds from a thought and that thought has an archetypal origin; so also every deed of ours. Routine or "prosaic and worldly" duties are linked up archetypally. Thus daily waking up is the return of the Ego to the body; everyday bathing is cleansing and ought to remind us of Baptisrn, Snan, or the Parsi Nahan. Breaking our fast is like the child's sucking its mother's breast – we suck Mother Nature. Going to sleep and death of body are kindred types to the setting of the sun, which, also is an action rooted in the same archetype; and so on. It is the recalling of the archetype that makes the prosaic poetic, makes the worldly romantic or other-worldly. Sacramental become our secular deeds and events. I am writing this letter to you – body speaking to body but also mind and soul speaking to mind and soul. It comes from the same archetype as my Ego's whispering to my brain. I am using pen and paper, i.e., the king of my body (the brain) directs my pen to make marks on paper; so there is the king consciousness in Nature – Purusha using the media of Prakriti.

Our recalling or remembrance is an act of memory; when it is deliberate we consciously link ourselves up with Akasha  – the Divine Astral. What ordinarily are called evil expressions are not directly connected with  Akasha but come through the Astral Light. But every sin is a dark shadow of a Paramita. On more and more occasions every day we should try to recall this spirit-matter relationiship. Take the correcting of proofs – is it not an art which calls for corretion accordng to the right model or the MS.? Is this not akin to the process employed in self-examination whereby we correct our lower personality by the model-picture of our Inner Ruler? Work it out along these lines; it is a fascinating exercise, the contintious use of it is taxing  but we do get accustomed to it. This is what is implied in the Gita – walking or sitting, remember me, says Krishna.  Judge ends Chapter III of his Notes on the  Bhagavad-Gita with a.quotation where numerous "gods" are mentioned and the list covers many routine acts. Please read those pages once again in the light of what I have said above. Thus the whole of life becomes holy. It is holiness, wholeness or health which we are seeking and attempting to secure.

Morning corresponds to our birth as to the birth of the Cosmos. It is a new emanation and that is Karma, as Krishna points out in the eighth chapter of the Gita, in the very opening verses. Morning, the first day of the week, the bright fortnight of the moon, etc., are indicative of the rising cycle. There cannot but be a meaning hidden in the intimate relationship between Deity and Man, soul and body, and so on. The law of correspondences is a highly important law of knowledge, for it becomes  the language of the developing intuition. May your latent divine intuitions begin to unfold fast and faster!

If within us the heart throbs for the Guru in devotion and without we are concentrated in all we do, a sacred force, the sacramental power, flows. It is not something special but it is using space and time increasingly from the Spirit point of view. We meet the same people but we meet them differently. Conscious living in the Spirit, all the time, is living in the Eternal. Thus we begin to see the immortality aspect of conscious life. This is a profound subject and much can be said, but for today this should suffice. Service of the All, the One Self, in space and time reveals the Servant within the carapace of selfhood.

"Live in the Eternal." Some good points on this subject are to be found in Through the Gates of Gold. We do not truly live in the present, for every time we are thinking of the past or of the future with which what we are doing now is connected. Memory and anticipation all the time engulf the present. Now, when in our acts we forget the past and  the future and are absorbed only in the present, we are touching the Eternal. What kind of acts (be they mental, moral or physical) make us forget memories and anticipations? Unselfish, sacrificial, service-full acts. What do we mean when we say, for example, "One forgets oneself on the platform"? It means the lower personal self. Now, the present which is not joined to the memory-anticipation complex is attached to the Higher. Personal memories, hopes, etc., keep us tied to the lower, the mundane, the temporal. We are called upon to overcome "the personal, the transitory, the evanescent and the perishable." The Temporal and the Eternal are our yokes and our unions. The former moves horizontally: past, present, future – the present joining us to the other two. But when we go up, so to speak vertically, or deep within, we are proceeding towards the Eternal. And sometimes, for a moment or a few minutes, we experience Eternity. "To see a world in a grain of sand ... and eternity in an hour" are space-time correlates. Hope you will find this helpful in your study and cogitations on the subject. May the Eternal sustain you from day to day!


The Theosophical Movement, oktober 1960, Vol 30, # 12, p 474.


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