The Inner Life, v. I/Third Section/XI

THE CENTRE OF MY CIRCLE Of all the many obstacles that stand in the way of the aspirant who wishes to enter upon the Path, the most serious, because the most far-reaching and fundamental, is self-centredness. Note that by this I do not mean the crude and ugly selfishness, which definitely seeks everything for itself even at the cost of others. I am, of course, supposing that that at least has been left behind long ago. But in those who have left it behind, there still lingers this other evil — so subtle and so deeply-rooted that they do not recognize it as an evil at all — indeed, they are not even aware of its existence. But let a man examine himself honestly and impartially, and he will find that all his thought is self-centred; he thinks often of other people and of other things, but always in their relation to himself; he weaves many imaginary dramas, but he himself occupies always a prominent role in them. He must always be in the centre of his little stage, with the limelight playing upon him; if he is not in that position he at once feels hurt, annoyed, angry, and jealous of any other person who happens for the moment to be attracting the attention of those who ought to be worshipping at his shrine. To change so fundamental a quality is to change for him the root of all things, to make himself into an altogether different man. Most people cannot for a moment face the possibility of such a radical change because they do not even know that the condition exists. Now, this attitude is absolutely fatal to any kind of progress. It must be utterly changed, and yet so few are making any attempt to change it. There is one way out of this vicious circle, and only one; and that is the way of love. That is the only thing in the life of the ordinary man which ever changes this condition for him, which seizes upon him with a strong hand and for the time being alters his whole attitude. For a time, at least, when he falls in love, as it is called, some other person occupies the centre of his circle, and he thinks of everything in all the world in its relation to her, and not in its relation to himself. The divinity at whose shrine he offers this worship may in truth seem to the rest of the world to be but a very ordinary person, but for him she is temporarily the incarnation of grace and beauty; he sees in her the divinity which is in truth hers, because it lies latent in all of us, though normally we do not see it. It is true that in many cases after a time his enthusiasm fades and he transfers it to another object; but nevertheless for the time he has ceased to be self-centred, for the time he has had a wider outlook. Now this, which the ordinary man thus does unconsciously, the student of occultism must do consciously. He must deliberately dethrone himself from the centre of the circle of his life, and he must enthrone the Master there instead. He has been in the habit of thinking instinctively how everything will affect him, or what he can make of it, how he can turn it to is profit and pleasure. Instead of that he must now learn to think of everything as it affects the Master, and since the Master lives only to help the evolution of humanity, that means that he must regard everything from the stand-point of its helpfulness or hindrance to the cause of evolution. And though at first he will have to do this consciously and with a certain effort, he must persevere until he does it just as unconsciously, just as instinctively as heretofore he centred everything around himself. To use the words of a Master, he must forget himself utterly only to remember the good of other. But even when he has dethroned himself and enthroned the work which he has to do, he must be exceedingly careful that he does not delude himself, that he does not return to the old self-centredness in a subtler form. Many a good and earnest Theosophical worker have I known who committed this very mistake, who identified Theosophical work with himself, and felt that anyone who did not exactly agree with his ideas and his methods was an enemy of Theosophy. So often the worker thinks that his way is the only way, and that to differ from him in opinion is to be a traitor to the cause. But this means only that the self has crept skilfully back into its old place in the centre of the circle, and that the work of dislodging it must be begun all over again. The only power which the disciple should desire is that which makes him seem as nothing in the eyes of men. When he is the centre of his circle he may do good work, but it is always with the feeling that he is doing it, even largely with the object that it may be he that does it; but when the Master is the centre of his circle he will do the work simply in order that it may be done. The work is done for the sake of the work and not for the sake of the doer. And he must learn to look upon his own work precisely as though it were that of some one else, and upon the work of some one else precisely as though it were his own. The one thing that is important is that the work should be done. It matters little who does it. Therefore, he ought neither to be prejudiced in favour of his own work and unduly critical of that of another, nor be hypocritically depreciatory of his own work in order that others may praise it. To quote the words of Ruskin with regard to art, he ought to be able to say serenely: “Be it mine or yours, or whose else it may, this also is well.” Another danger there is, too, which is special to the Theosophical worker — the danger of congratulating himself too soon that he differs from the rest of the world. Theosophical teaching puts a new complexion upon everything, so naturally we feel that our attitude is quite different from that of most other people. There is no harm in thinking this obvious truth, but I have found that some of our members are apt to pride themselves upon the fact that they are able to recognize these things. It does not in the least follow that we, who find ourselves able to recognize them are, therefore, better than others. Others men have developed themselves along other lines, and along those lines they may be very far in advance of us, though along our line they may be very far in advance of us, though along our line they lack something which we already have. Remember, the adept is the perfect man who is fully developed along all possible lines, and so while we have something to teach these others we also have much to learn from them, and it would be the height of folly to despise a man because he has not yet acquired Theosophical knowledge, nor even perhaps the qualities which enable him to appreciate it. Therefore, in this sense also we must take care not to be the centre of our own circle. A good plan that you may adopt in order to keep yourself from slipping back into the centre may be to remember, as a symbol of what ought to be your attitude, what I have before explained to you with regard to the occult view of the course and influence of the planets. You remember how I explained to you that each planet is a minor focus in an ellipse, the major focus of which is within the body of the sun. You are like that minor focus; you are going upon your own course and doing the work appointed to you, and yet all the time you are but a reflection of the major focus, and your consciousness is centred within the sun, for the Master of whom you are a part is a member of the Great Hierarchy which is ever doing the work of the LOGOS. While a man is the centre of his own circle he is perpetually making the mistake of thinking that he is the centre of everybody else's. He constantly supposes that in everything which other people say or do they are somehow thinking of him, or aiming their remarks at him, and with many this becomes a kind of obsession, and they seem totally unable to realize that each of their neighbours is as a rule also entirely wrapped up in himself and not thinking of them at all. So the man makes for himself a great deal of totally unnecessary trouble and worry, all of which might be avoided if we would but see things in a sane and rational perspective. Again, it is because he is the centre of his own circle that he is liable to depression, for that comes only to one who is thinking of himself. If the Master be the centre of his circle, and all his energies are centred upon serving Him, he has no time for depression, nor has he the slightest inclination towards it. He is far too eagerly wishing for work that he can do. His attitude should be that indicated by our President in her Autobiography — that when a man sees a piece of work waiting to be done he should say, not as the ordinary man usually does: “Yes, it would be a good thing, and somebody ought to do it. But why should I?” — but rather he should say: “Somebody ought to do this. Why should it not be I?” As he evolves his circle will widen, and in the end there will come a time when his circle will be infinite in extent, and then in a sense he himself will again be its centre, because he has identified himself with the LOGOS, who is the centre of all possible circles, since every point is equally the centre of a circle whose radius is infinite.