UNPUBLISHED LETTERS
Extracts from B.P.Wadia Letters

© 2005 Online Teosofiska Kompaniet Malmφ 

LETTER  11

Your valiant stand and your right resolve, as also your desire to tread the Right Path, for which purpose you have sacrificed much, is a force which makes you a member of a Mighty Company. We put ourselves on probation as personalities by such resolve and sacrifice. This means that there is a new orientation in your life; you are on the Bridge which HPB called Antaskarana and which Zoroastrianism calls the Chinvand Bridge. This Bridge bridges the deep waters which separate this from the Occult world. The latter is the world of the Ego. The purification of the personality by life means reverses to it and these naturally produce irritation, non-understanding, depression, suffering, and through them all – Realisation. Each time pain transforms itself into a faculty – a spiritual faculty, and gradually produces Clear Vision. This Clear Vision has a double aspect; it not only is the Vision of the Ego, but he sees the worlds through clarified and purified emotions and feelings as also thoughts and reasonings. Therefore the Ego does not see colours – it sees through colours; it does not hear sounds – it hears through sounds; thus all colours and sounds and their forms and shapes are mere symbols which weave themselves into emblems which the Ego fully understands. 

Now, what are called tests on the Path and trials of the neophyte are as truly self-engendered as the resolve we make or the sacrifices we offer. We put ourselves on the Path and thereby precipitate our own tests and bring forth our own trials. These tests and trials seem to us to be rooted outside of us – but this is due to misunderstanding of the Law of Karma. The Law operates within us and through us on others; within others and though them on us. Think on this and you will gain some illumination. To continue – being what you have made yourself by your noble resolve and beautiful sacrifice, and standing on that Bridge, you must perforce meet your Kurukshetra. You are between the two armies: the abyss of the material world is behind you; you can try to walk back into it, which will be equivalent to a boy of seven trying to make himself an infant of three; he will only disfigure himself if not destroy himself, for it cannot be done. Having passed the abyss, you must be prepared to go through the Yoga of Despondency. Remember, please, it is not the despair of the world; it is a yoga; see the title of the first Discourse of the Gita. Read carefully that first discourse and remember that Krishna is the Ego – your own Real Self – the Charioteer who has placed you in the midst of the two armies because you, Arjuna, the Reincarnating Self-Personality, asked Krishna to take you there. Therefore, Arjuna-like, you have to survey the armies, and which Arjuna during these millions of years has not thrown down his weapon in the despondency caused by that first survey? 

We are all the same and if I write this it is to remind you that Krishna is near – nearer to you today than last year, nearer to you than your friend can ever hope to be, or, for the matter of that, anyone. We all of us become Krishna, are Krishna. Therefore do not delude yourself that your moods are something of s speciality of abomination. There is a danger that lurks in that. Our subtle Ahankara forces itself forward and if we cannot be an especially good someone then we want to be an especially bad someone. Do you see the Personality – how it stealthily comes forth? Remember therefore not to grieve for your mistakes any more than to extol your good deeds. On to the Bridge, in the midst of the two armies, the activities which we pursued in the World of Matter follow us and overwhelm our march forward to the World of Spirit. 

Be wise in living – look not behind, nor far away into the Golden Age, yet to be. Do what is nearest at hand as a real warrior – chivalry, courage, love are our virtues and the sword of knowledge destroys doubt, fear and the binding limitations of matter. 

What a long, grandfatherly sermon! 

B.P. WADIA
The Theosophical Movement,
January 1961, Vol 31, # 3, p 115.

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