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Title: Letters That Have Helped Me
Author: William Quan Judge
Julia Wharton Lewis Campbell Ver Planck Keightley
Release date: October 28, 2017 [eBook #55833]
Most recently updated: October 23, 2024
Language: English
Credits: Produced by David Edwards, Larry B. Harrison and the
Online
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Autonomous and Connected Heavy Vehicle Technology Rajalakshmi Krishnamurthi
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- 6. Autonomous and Connected Heavy Vehicle Technology FIRST EDITION Rajalakshmi Krishnamurthi Associate Professor, Department of Computer Science and Engineering, Jaypee Institute of Information Technology, Noida, India Adarsh Kumar Senior Associate Professor, Department of Systemics, School of Computer Science, University of Petroleum and Energy Studies, Dehradun, India Sukhpal Singh Gill Assistant Professor, School of Electronic Engineering and Computer Science, Queen Mary University of London, UK Series Editor Fatos Xhafa
- 7. Technical University of Catalonia (UPC), Barcelona, Spain
- 8. Table of Contents Cover Title page Copyright Contributors Preface Section 1: Review articles Chapter 1: Lightweight and heavyweight technologies for autonomous vehicles: A survey Abstract 1: Lightweight sensor technology for automated and connected heavy vehicles 2: Lightweight and heavyweight road safety issues for automated vehicles
- 9. 3: Impact of heavy vehicle technologies with industry 4.0 standards 4: Conclusion and future scope References Chapter 2: Cybercrimes and defense approaches in vehicular networks Abstract 1: Introduction 2: Literature review of cybersecurity and cyberattacks in defense networks 3: Methodology for securing data from cyberattacks 4: Data security measures 5: Cybersecurity in defense networks 6: Conclusion and future scope References Chapter 3: Autonomous driving systems and experiences: A comprehensive survey Abstract 1: Introduction 2: Autonomous vehicle’s datasets and features 3: Lane detection system in autonomous vehicles
- 10. 4: Autonomous vehicle movement systems 5: Conclusion References Chapter 4: Applications of blockchain in automated heavy vehicles: Yesterday, today, and tomorrow Abstract 1: Introduction 2: IoT devices and automated vehicles 3: Security verification and analysis process 4: Use case for blockchain-based automated vehicle management 5: Conclusion References Chapter 5: Eco-routing navigation systems in electric vehicles: A comprehensive survey Abstract Acknowledgment 1: Introduction 2: Eco-routing of electric vehicles 3: Survey of literature
- 11. 4: Range determination in electric vehicles 5: Existing eco-routing system prototypes 6: Major challenges 7: Proposed eco-routing system 8: Future scope 9: Conclusion References Section 2: Implementation or Simulation-based study for heavy vehicles technologies Chapter 6: Automatic vehicle number plate detection and recognition systems: Survey and implementation Abstract 1: Introduction 2: Survey of automated vehicle number detection systems 3: Number detection system methodology 4: Distributed computing platform for automated number detection 5: Proposed automated vehicle number detection systems 6: Conclusion and future scope
- 12. References Chapter 7: A secured IoT parking system based on smart sensor communication with two-step user verification Abstract 1: Introduction 2: Existing system 3: EcoSystem: Internet of Things 4: Proposed smart parking system 5: Cloud computing 6: Privacy-preserving smart parking system 7: Networks and security 8: Discussion 9: Conclusion References Further reading Chapter 8: Man-and-wife coupling and need for artificially intelligent heavy vehicle technology in The Long, Long Trailer Abstract 1: Argument and comparative methodology 2: Ethical and moral imperatives
- 13. 3: Film at the intersection of technology, art, and material culture 4: Imaginary characters, real stars 5: Film adaptation of literary biography 6: Marriage as a connected vehicle 7: Rocky Mountain imagery in film art and AI for HVT 8: Missing: A catalytic converter 9: State of the art in artificial intelligence 10: Narratological framework and imagery 11: High technology and middle class daydreamers 12: Connected HVT, disconnected civilians 13: Measuring space and time 14: At the intersection: The artificiality of AI 15: Climbing to the top in a connected heavy vehicle 16: Romantic comedy of descent 17: Collision and disaster at the family reunion 18: Coupling and connectivity 19: Love’s chemistry, life’s gravity 20: Love’s Rocky overload: Dangerous deception 21: Conclusion References
- 14. Further reading Chapter 9: Pulse oximeter-based machine learning models for sleep apnea detection in heavy vehicle drivers Abstract 1: Introduction 2: Literature survey 3: Methodology 4: Experimental setup 5: Results and discussion 6: Conclusion and future scope References Chapter 10: Using wavelet transformation for acoustic signal processing in heavy vehicle detection and classification Abstract 1: Introduction 2: Literature survey 3: Comparison of Morlet, Mexican hat, frequency B-spline wavelets in classification of vehicle sound 4: Conclusion References
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- 16. Chapter 11: Congestion control mechanisms in vehicular networks: A perspective on Internet of vehicles (IoV) Abstract 1: DCC mechanisms 2: Centralized congestion control mechanisms 3: Conclusion References Chapter 12: Smart traffic light management system for heavy vehicles Abstract 1: Introduction 2: Different techniques of traffic management systems for heavy vehicles 3: Literature review 4: Scope of study 5: Proposed methodology 6: Results and discussion 7: Conclusion and future scope References Chapter 13: Smart automated system for classification of emergency heavy vehicles and traffic light controlling
- 17. y g g Abstract 1: Introduction 2: Literature survey 3: Methodology 4: Design and implementation 5: Results and findings 6: Conclusion References Chapter 14: Implementation of a cooperative intelligent transport system utilizing weather and road observation data Abstract Acknowledgment 1: Introduction 2: Related work 3: C-ITS communication and protocol 4: European framework of C-ITS 5: Validation framework and deployment of C-ITS pilot system 6: Results and discussion 7: Summary/conclusion References
- 18. Section 3: Applications and case studies for heavy vehicles technologies Chapter 15: Heavy vehicle defense procurement use cases and system design using blockchain technology Abstract Acknowledgments 1: Introduction 2: Blockchain technology in defense 3: Use cases of defense blockchain 4: Conclusion and future scope References Chapter 16: Cybercriminal approaches in big data models for automated heavy vehicles Abstract 1: Introduction 2: Cybersecurity and cyberattacks in networks (wired and wireless) for automated heavy vehicle movements 3: Data security measures for big data 4: Big data analytics for heavy autonomous vehicles 5: Conclusion and future scope
- 19. References Chapter 17: Modeling fuel economy of connected vehicles using driving context Abstract 1: Introduction 2: Literature review 3: Proposed architecture for estimating fuel efficiency 4: Results and discussion 5: Conclusion References Chapter 18: Conceptual design and computational investigations of fixed wing unmanned aerial vehicle for medium-range applications Abstract 1: Introduction 2: Literature survey 3: Symbols 4: Conceptual design 5: Conclusions References
- 20. Chapter 19: Multi-sensor fusion in autonomous heavy vehicles Abstract 1: Introduction 2: Autonomous heavy vehicle subsystems 3: Communication protocols in autonomous heavy vehicles 4: ECU in autonomous heavy vehicles 5: The sensors used in autonomous heavy vehicles 6: Essential sensors used in ADSs 7: Sensor fusion in autonomous heavy vehicles 8: Multi-sensor data fusion approaches 9: Advantages and challenges in multi-sensor data fusion in AHVs 10: Conclusion 11: Future directions References Chapter 20: Smart vehicle accident detection for flash floods Abstract 1: Introduction 2: Literature review 3: Proposed methodology
- 21. 4: Design and architecture 5: System implementation 6: Result 7: Discussion 8: Conclusion and future directions References Further reading Index
- 22. Copyright Academic Press is an imprint of Elsevier 125 London Wall, London EC2Y 5AS, United Kingdom 525 B Street, Suite 1650, San Diego, CA 92101, United States 50 Hampshire Street, 5th Floor, Cambridge, MA 02139, United States The Boulevard, Langford Lane, Kidlington, Oxford OX5 1GB, United Kingdom Copyright © 2022 Elsevier Inc. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage and retrieval system, without permission in writing from the publisher. Details on how to seek permission, further information about the Publisher’s permissions policies and our arrangements with organizations such as the Copyright Clearance Center and the Copyright Licensing Agency, can be found at our website: www.elsevier.com/permissions. This book and the individual contributions contained in it are protected under copyright by the Publisher (other than as may be noted herein). Notices Knowledge and best practice in this field are constantly changing. As new research and experience broaden our understanding, changes in research methods, professional practices, or medical treatment may become necessary.
- 23. Practitioners and researchers must always rely on their own experience and knowledge in evaluating and using any information, methods, compounds, or experiments described herein. In using such information or methods they should be mindful of their own safety and the safety of others, including parties for whom they have a professional responsibility. To the fullest extent of the law, neither the Publisher nor the authors, contributors, or editors, assume any liability for any injury and/or damage to persons or property as a matter of products liability, negligence or otherwise, or from any use or operation of any methods, products, instructions, or ideas contained in the material herein. Library of Congress Cataloging-in-Publication Data A catalog record for this book is available from the Library of Congress British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library ISBN 978-0-323-90592-3 For information on all Academic Press publications visit our website at https://www.elsevier.com/books-and-journals Publisher: Matthew Deans Acquisitions Editor: Carrie Bolger
- 24. Editorial Project Manager: Rafael G. Trombaco Production Project Manager: Poulouse Joseph Cover Designer: Victoria Pearson Typeset by STRAIVE, India
- 25. Contributors R. Arul Prakash Department of Aeronautical Engineering, Kumaraguru College of Technology, Coimbatore, Tamil Nadu, India Gourav Bathla Department of Informatics; Department of Cybernetics; School of Computer Science, University of Petroleum and Energy Studies, Dehradun, India Priyanka Chawla School of Computer Science and Engineering, Lovely Professional University, Phagwara, Punjab, India J. Darshan Kumar Department of Aeronautical Engineering, Kumaraguru College of Technology, Coimbatore, Tamil Nadu, India Kritanjali Das Department of Electronics and Communication Engineering, Tezpur University, Napaam, Assam, India Sukhpal Singh Gill School of Electronic Engineering and Computer Science, Queen Mary University of London, London, United Kingdom Dhanalekshmi Gopinathan Department of Computer Science and Engineering, Jaypee Institute of Information Technology, Noida, Uttar Pradesh, India Naman Gupta Department of Computer science and Engineering, Jaypee Institute of Information Technology, Noida, Uttar Pradesh, India Sakshi Gupta Department of Computer Science and Engg., Birla Institute of Technology, Mesra, Ranchi, Jharkhand, India
- 26. Visit https://ebookmass.com today to explore a vast collection of ebooks across various genres, available in popular formats like PDF, EPUB, and MOBI, fully compatible with all devices. Enjoy a seamless reading experience and effortlessly download high- quality materials in just a few simple steps. Plus, don’t miss out on exciting offers that let you access a wealth of knowledge at the best prices!
- 27. Exploring the Variety of Random Documents with Different Content
- 31. The Project Gutenberg eBook of Letters That Have Helped Me
- 32. This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. Title: Letters That Have Helped Me Author: William Quan Judge Julia Wharton Lewis Campbell Ver Planck Keightley Release date: October 28, 2017 [eBook #55833] Most recently updated: October 23, 2024 Language: English Credits: Produced by David Edwards, Larry B. Harrison and the Online Distributed Proofreading Team at http://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) *** START OF THE PROJECT GUTENBERG EBOOK LETTERS THAT HAVE HELPED ME ***
- 35. LETTERS THAT HAVE HELPED ME COMPILED BY JASPER NIEMAND Reprinted from "The Path" SEVENTH EDITION THE UNITED LODGE OF THEOSOPHISTS Los Angeles, California 1920
- 36. To Z. L. Z. the Greatest of the Exiles, and Friend of all Creatures, from his Younger Brother, the Compiler. JASPER NIEMAND 1891
- 38. PREFACE "Seeking for freedom I go to that God who is the light of his own thoughts. A man who knows him truly passes over death; there is no other path to go"—Upanishads. In the Path for May, 1887, we find these words: "We need a literature, not solely for highly intellectual persons, but of a more simple character, which attempts to appeal to ordinary common- sense minds who are really fainting for such moral and mental assistance as is not reached by the more pretentious works." The experience of one student is, on the whole, the experience of all. Details differ, however. Some are made more instantly rich than others: they are those who put forth more vigorous and generous effort; or they have a Karmic store which brings aid. What Theosophists know as Karma, or the law of spiritual action and reaction, decides this, as it works on all the planes, physical, moral, mental, psychical, and spiritual alike. Our Karma may be worked out on any one of these planes when our life is chiefly concentrated upon it, no matter upon what other plane any special initiative impulse or branch of it originated. The writer, when first he became a Theosophical student, had the aid of an advanced occultist in his studies. This friend sent him, among others, the letters which, in the hope that they may assist others as they have the original recipient, are here published. They are not exhaustive treatises; they are hints given by one who knew that the first need of a student is to learn how to think. The true direction is pointed out, and the student is left to clarify his own perceptions, to draw upon and enlarge his own intuitions, and to develop, as every created thing must at last develop, by his own
- 39. inward exertions. Such students have passed the point where their external environment can affect their growth favorably. They may learn from it, but the time has also come to resist it and turn to the internal adjustment to higher relations only. The brevity of these letters should not mislead the reader. Every statement in them is a statement of law. They point to causes of which life is an effect; that life arising from the action of Spirit in Nature, and which we must understand as it is manifested within us before we can advance on the Path. There is a scientific meaning within all these devotional or ethical injunctions, for the Wisdom- Religion never relaxes her hold upon Science or attempts to dissever an effect from its cause. Most of these admonitions have their base in the constitution of the Archæus, or World-Soul, and the correlation of its energies; others, still, adhere in the Eternal. No less should the reader guard himself against a slight estimate arising from the exquisite modesty of Z. An occultist is never so truly a man of power as when he has wholly learned and exhibits this truth: "And the power the disciple shall desire is that which shall make him appear as nothing in the eyes of men." The inner eye, the power of seeing, looks deeper into the source of a man's knowledge and takes it at its true value. Those men who are sharers in the Divine, whose first office is to give, are often protected from the demands and curiosity of the careless by a simple exterior which deceives the worldly sense. Some men are great because of the Power which stands behind them, the divine energies which flow through them; they are great through having learned how to receive this celestial influx from higher spheres of Being; they are the appointed ministrants, the true servitors of the Law and pupils of Masters whose office is humanitarian and universal. Such aid is never volunteered; it follows the Karmic behest, and, when given, leaves the student free to follow it or not, as his
- 40. intuitions may direct. There is not a shadow or vestige of authority in the matter, as the world understands the word authority. Those who travel the unknown way send messages back, and he who can receives them. Only a few of the first steps are here recorded and the first impediments surmounted. No hints of magic lore are to be found; no formulas of creed or occult powers; the questions of an awakening soul are answered, and the pilgrim is shown where lies the entrance to the Path. The world at large seeks the facts of occult science, but the student who has resolved to attain desires to find the true road. What may seem to others as mere ethics is to him practical instruction, for as he follows it he soon perceives its relation to facts and laws which he is enabled to verify, and what seemed to him the language of devotion merely, is found to be that of science; but the science is spiritual, for the Great Cause is pure Spirit. Many students must at some time stand where the writer then stood, at the beginning of the way. For all these this correspondence is made public, and they are urged to look within the printed words for their imperishable meaning. They may be cheered to find the footprints of a comrade upon the rugged Path, above which the light of Truth ever shines. Yet even this light is not always a clear splendor. It may seem "in the daytime a cloud, and by night a pillar of fire." We must question every external aspect, even that of Faith itself, for the secret and germ of things lies at their core. Let us purify even our Faith; let us seek Truth herself, and not our preconceptions of Truth. In her mirror we shall never see our own familiar face: that which we see is still ourselves, because our real self is truth. As the Theosophical movement gathers new momentum, fresh recruits may be aided by those letters which so greatly sustained me, or encouraged by some copartnership of thought, and that, too, in the real issue confronting them. We first take this issue to be the acquirement of occult knowledge. Soon we find that the meaning of all really informed occult writers eludes us. We find that books only serve to remind us of what we knew in the long past, perhaps when "journeying with Deity", and the echoes awakened within us are so
- 41. faint that they are rarely to be caught. Whether we study philosophies, metaphysics, physics, ethics, harmony, astrology, natural sciences, astralism, magnetism or what not, we meet with endless contradiction and differentiation; we forever require to strike the balance of our own intuition. We discover that the final word has not yet been written down upon any of the higher subjects (unless it be on mathematics, and scarcely on that), and that all our learning is but a finger-post to that supreme knowledge of Truth which is only found and closely guarded within the human heart. Thrown back upon our inner perceptions for continual readjustment, on every side of experience this warning confronts us: Stand ready to abandon all thou hast learned! Not knowing the one center, we cannot thoroughly know any sub-center. The cause unknown, effects mislead us. Then we turn to that mysterious center whereby the One is manifest in man, and we begin the study of the heart, both in itself and in the life it has instituted about us. To be put into more direct communication with the world of cause is now the student's most pressing need. One thing alone prevents this,—himself. He is of such gross fibre that he cannot be "porous to thought, bibulous of the sea of light". To the refinement and dispersal of this lower self—of the man he now takes himself to be—he then directs his will. Each man has a different mode of doing this, but each who advances at all finds that with every new period of his inner life a new self rises before him. Looking back over a group of weeks or months, he is amazed to see what manner of man he was then, and smiles that pitying smile which we bestow upon the faded letters of our youth. Yet some there be who ossify there in their rut; let them struggle mightily to break up the mass which has resisted all environment, all change, all the conditions of progressive life. They have done for themselves what the enemy strives to do for others; they are the rock in their own path. What our Eastern brothers call "the sheaths of the heart" fall away one by one; when the last bursts open there is a silence, the
- 42. silence of the mystic death. But "the dead shall arise," and from that death springs up the first tender growth of eternal life. Up to this point we shall not travel in the ensuing pages. Yet having realized the real issue so forcibly that his whole strength was at the start directed towards self-knowledge and the right use of Thought, the writer offers a part of his first instructions to those of his comrades who, single-hearted and of royal Faith, hold Truth to be dearer than all material life and seek it on the hidden way. There is no tie in the universe equal to that which binds such comrades together. It has been forged in the fires of unspeakable anguish; it has been rivetted by a dauntless purpose and a unique, because Divine, Love. The fierce hatred of seen and unseen worlds cannot tamper with it so long as a man remains true to himself, for this larger life is himself, and as he grows towards it his self-imposed fetters fall away and he stands, at last, a free soul, in the celestial Light which is Freedom itself, obedient only to the Law of its own divine Being. To reach it, let us obey the law of our own Being, for, truly, Being is One. My comrades, wherever you are, I salute you. Jasper Niemand, F. T. S. LETTERS THAT HAVE HELPED ME
- 43. I. My Dear Jasper: Now let me elevate a signal. Do not think much of me, please. Think kindly of me; but oh, my friend, direct your thoughts to the Eternal Truth. I am, like you, struggling on the road. Perhaps a veil might in an instant fall down from your spirit, and you would be long ahead of us all. The reason you have had help is that in other lives you gave it to others. In every effort you made to lighten another mind and open it to Truth, you were helped yourself. Those pearls you found for another and gave to him, you really retained for yourself in the act of benevolence. For when one lives thus to help others, he is thereby putting in practice the rule to try and "kill out all sense of separateness," and thus gets little by little in possession of the true light. Never lose, then, that attitude of mind. Hold fast in silence to all that is your own, for you will need it in the fight; but never, never desire to get knowledge or power for any other purpose than to give it on the altar, for thus alone can it be saved to you. So many are there around me who are ardent desirers and seekers, devotees; but they are doing it because the possession seems valuable. Perhaps I see in you—I hope I mistake not—a pure desire to seek Knowledge for its own sake, and that all others may be benefitted. So I would point out to you the only royal road, the one vehicle. Do all those acts, physical, mental, moral, for the reason that they must be done, instantly resigning all interest in them, offering them up upon the altar. What altar? Why, the great spiritual altar, which is, if one desires it, in the heart. Yet still use earthly discrimination, prudence, and wisdom.
- 44. It is not that you must rush madly or boldly out to do, to do. Do what you find to do. Desire ardently to do it, and even when you shall not have succeeded in carrying anything out but some small duties, some words of warning, your strong desire will strike like Vulcan upon other hearts in the world, and suddenly you will find that done which you had longed to be the doer of. Then rejoice that another had been so fortunate as to make such a meritorious Karma. Thus, like the rivers running into the unswelling, passive ocean, will your desires enter into your heart. I find all your remarks just; and besides, there seems to be a real spirit behind them. Do not fear nor fail because you feel dark and heavy. The very rage you feel will break the shrine that covers the mystery after a while. No one can really help you. No one can open your doors. You locked them up, and only you can open them. When you open any door, beyond it you find others standing there who had passed you long ago, but now, unable to proceed, they are there waiting; others are there waiting for you. Then you come, and, opening a door, those waiting disciples perhaps may pass on; thus on and on. What a privilege this, to reflect that we may perhaps be able to help those who seemed greater than ourselves! O, what a groan Nature gives to see the heavy Karma which man has piled upon himself and all the creatures of the three worlds! That deep sigh pierces through my heart. How can the load be lifted? Am I to stand for myself, while the few strong hands of Blessed Masters and Their friends hold back the awful cloud? Such a vow I registered ages ago to help them, and I must. Would to great Karma I could do more! And you! do what you can. Place your only faith, reliance, and trust on Karma. Z.
- 45. II. My Dear Brother: Your last long letter came duly to hand and has been read with much pleasure. It is quite rare to find one willing to enter this movement on the basis you have laid down for yourself, and my previous letter was written in order to see what your attitude really was, and also because I then felt from your writing that you were really in earnest. And before yours of to-day, I fell to thinking about you and wondering whether a future of power, a brilliancy of knowledge, was not your aspiration, and what effect certain occurrences would have upon that. Judge, then, my pleasure in reading your words exactly answering my mental inquiries of yesterday and placing you in the right position. It is true, we must aspire ardently, and blessed is the one who, after the first aspiration, is wise enough to see the Truth. Three qualities forever encompass us: Satwa (truth and stability), Rajas (action, war, aspiration, ambition), Tamas (indifference, ignorance, darkness). None may be ignored. So the path lies from Tamas, up through war, ambition, and aspiration, to Satwa, or truth and stability. We are now in Rajasika regions, sometimes lifting our fingers up to the hem of the garment of Satwa, ever aspiring, ever trying to purify our thoughts and free ourselves from the attachment to actions and objects. So, of course, the ardent student naturally aspires for power. This is wise. But he must soon begin to see what he must do for real progress. For continual aspiration for power merely is sure to sow for us the giant weed of self, which is the giant spoken of in Light on the Path.
- 46. As to the Theosophical Society, all should be admitted, for we can refuse no one. If this is a Universal Brotherhood, we can make no distinctions; but we can put ourselves right in the beginning by seeing that people do not enter with mistaken notions of what we have. And yet with all our precautions, how often we find persons who are not really sincere themselves judging us by their standard, unbelieving in our sincerity. They enter; they find that each must study for himself and that no guides are told off to each one; then they are disgusted. They forget that "the kingdom of heaven must be taken by violence." We have also had to suffer from our friends. People who have joined us in secret like Nicodemus; they have stood idly by, waiting for the Cause to get strong or to get fashionable, and leaving all the hard fighting to be done by a few earnest men who defied the hosts of Materialism and of Conventionality. Had they spoken for their Cause, more earnest people would long ago have heard of the movement, instead of being kept away until now, like yourself, for want of knowledge that it existed. You will find that other members care for nothing but Theosophy, and are yet forced by circumstances to work in other fields as well. What moments they have left are devoted to the Cause, and in consequence they have no unoccupied hours; each moment, day and evening, is filled up, and therefore they are happy. Yet they are unhappy that they cannot give their entire working time to the Cause in which some have been from the beginning. They feel, like Claude St. Martin, a burning desire within them to get these truths to the ears of all men. They are truths, and you are in the right path. In America it is as easy to find the Light of Lights as in India, but all around you are those who do not know these things, who never heard of them, and yet many of our fellow members are only anxious to study for their own benefit. Sometimes, if it were not for my reliance on those Great Beings who beckon me ever on, I would faint, and, leaving these people to themselves, rush off into the forest. So many people like Theosophy, and yet they at once wish to make it select and of high tone. It is for all men. It is for the common people, who are ever with us. Others, again, come in and
- 47. wait like young birds for food to be put into them: they will not think, and ages must pass before they will progress. You misunderstood a little the words "Do not think much of me." Underline "much," but not "think." You will please think all the thoughts you will of me, but do not place me on any pinnacle: that's all I meant. A constant endeavor towards perfecting the mere mortal machine is folly. Thereby we sometimes fail to live up to our own intuitions. This habit goes on for some time, but will get weaker as other senses (inner ones) begin to appear. Yet know the new fully before being off with the old. Inasmuch as we learn almost solely from each other—as we are all here for each other—the question of the effect of affinities upon our acts and thoughts is enormous and wide. It anon saves us, and anon damns. For we may meet in our lives a person who has a remarkable effect, either for good or ill, because of the affinities engendered in past lives. And now our eyes are open, we act to-day for the future. That you may pass beyond the sea of darkness, I offer you my life and help. Z.
- 48. III. Say, Brother Jasper, are you tired? I am. Not tired of fate or of the great "Leaders of the World," but with all these people who gape and gape and are (excuse me) so Americanly "independent," as if men were ever independent of each other. You ask about the "moment of choice." It is made up of all moments. It is not in space or time, but is the aggregation of those moments flying by us each instant. It is referred to in Esoteric Buddhism as a period not yet arrived for the race, when it will as a whole be compelled to make choice for good or evil. But any single individual can bring on the period for himself. When it will or has come, the uninstructed cannot tell. For the student of occultism it may come in the next instant, or it may come one hundred lives after. But it cannot come this instant unless all the previous lives have led up to it. Yet as regards the student, even if it be presented to him and he refuse, he will be brought to the choice in future existences, with the whole body of his race. Race influences are insidious and powerful. For instance, my race has its peculiarities deeply seated and inherited from an extraordinary past. I must be under their influence in this body as a necessary part of my experience. In another life I might have been a prosaic Hottentot, or an Englishman, and in a succeeding one I might be under the influence of other race peculiarities. Those influences are, then, guiding me every moment, and each thought I have adds to them now, for either my own future use or for some other person who will come under the power of part of the force generated now by me. As to the sub-conscious mind. It is difficult to explain. I find constantly that I have ideas that internally I thoroughly understand, and yet can find no language for them. Call it sub-conscious if you like. It is there and can be affected; indeed, it is affected every
- 49. moment. It is a nearness to the universal mind. So if I desire to influence—say your mind—I do not formulate your sub-conscious plane, but firmly and kindly think of you and think of the subject I wish you to think of. This must reach you. If I am selfish, then it has more difficulty to get there; but if it be brotherly, then it gets there more easily, being in harmony with the universal mind and the Law. The Psychical Society speaks of it, and says that the influence "emerges into the lower mind" by one or more of the channels. But they do not know what those "channels" are, or even if they do exist. In fact, the whole subject of mind is only faintly understood in the West. They say "mind," meaning the vast range and departments of that which they call mind, whereas there must be a need for the names of those departments. When the true ideas are grasped, the names will follow. Meanwhile we must be satisfied with "mind" as including the whole thing. But it does not. Certainly it is not ordinary mental motion—ratiocination—to grasp in an instant a whole subject, premises and conclusions, without stopping to reason. It cannot be called a picture, for with some it comes as an idea, and not as a picture. Memory. What is that? Is it brain- impression; or similarity of vibration, recognized upon being repeated and then producing a picture? If so, then the power to recognize the vibration as the same as before is separate from the matter which vibrates. And if the power inhere in the brain cells, how is it possible, when we know they are constantly being changed? Yet memory is perfect, no matter what happens. That it is above brain is clear, because a man may be killed by having his brain blown to atoms, and yet his "shell" can give all the incidents of his life, and they are not taken from the brain, for that is dead. Where, then, is the sub-conscious mind? And where are the channels, and how are they connected? I think through the heart, and that the heart is the key to it all, and that the brain is only the servant of the heart, A for remember that there is in it the "small dwarf who sits at the centre." Think it out on that line now for yourself—or any other line that you may choose, but think.
- 50. As ever, Z. A Not the physical heart, but the real centre of life in man.—J. N.
- 51. IV. Dear Sir and Brother: In cogitating lately I thought of you in respect to some of my own thoughts. I was reading a book and looking around within myself to see how I could enlarge my idea of brotherhood. Practice in benevolence will not give it its full growth. I had to find some means of reaching further, and struck on this, which is as old as old age. I am not separate from anything. "I am that which is." That is, I am Brahma, and Brahma is everything. But being in an illusionary world, I am surrounded by certain appearances that seem to make me separate. So I will proceed to mentally state and accept that I am all these illusions. I am my friends,—and then I went to them in general and in particular. I am my enemies; then I felt them all. I am the poor and the wicked; I am the ignorant. Those moments of intellectual gloom are the moments when I am influenced by those ignorant ones who are myself. All this in my nation. But there are many nations, and to those I go in mind; I feel and I am them all, with what they hold of superstition or of wisdom or evil. All, all is myself. Unwisely, I was then about to stop, but the whole is Brahma, so I went to the Devas and Asuras; B the elemental world, that too is myself. After pursuing this course awhile I found it easier to return to a contemplation of all men as myself. It is a good method and ought to be pursued, for it is a step toward getting into contemplation of the All. I tried last night to reach up to Brahma, but darkness is about his pavilion. Now what does all this insanity sound like? I'll tell you what: if it were not for this insanity I would go insane. But shall I not take
- 52. heart, even when a dear friend deserts me and stabs me deep, when I know that he is myself? namastae! Z. I found the above letter still more valuable when I remembered that Brahma is "the universal expansive force of Nature"—from Brih, to expand; and so stated in an article by H. P. Blavatsky in Five Years of Theosophy. In the Dhammapada we are told to think ourselves to be the sun and stars, the wet and dry, heat and cold; in short, to feel all experience, for we can live all out in the mind. J. N. B Gods and demons.—J. N.
- 53. V. Dear Jasper: I wish I could answer your letter as you ought to have it done. But I feel my inability. However, our duty is to never consider our ability, but to do what comes to be done in whatever way we can, no matter how inadequate the work appears to others. When we stop to consider our weakness, we think, by comparison, of how another would do it. Our only right is in the act itself. The consequences are in the great Brahm. So I will just say what comes. I feel the sadness in your letter, but know that you will rebound from that. Do not let the sadness of knowledge create despair; that sadness is less than the joy of Truth. Abstract Truth, even, has necessarily in it all the mercy there is in the whole. Its sternness is only a reflection from our own imperfections, which make us recognize the stern aspect alone. We are not the only ones to suffer upon the Path. Like ourselves, Masters have wept, though They do not now weep. One of them wrote some years ago: "Do you suppose we have not passed through many times worse trials than you now think you are in?" The Master often seems to reject and to hide his (spiritual) face, in order that the disciple may try. On the doors and walls of the temple the word "Try" is written. ("The Brothers" is a better designation than Mahâtmas or Masters.) Along the path of the true student is sadness, but also there is great joy and hope. Sadness comes from a more just appreciation of the difficulties in one's way, and of the great wickedness of the individual and collective heart of man. But look at the great fountain of hope and of joy in the consideration that the Brothers exist, that They were men too; They had to fight the fight; They triumphed, and They work for those left after Them. Then beyond Them are
- 54. "the Fathers," that is, the spirits of "just men made perfect," those Who lived and worked for humanity ages ago and Who are now out of our sphere, but Who nevertheless still influence us in that Their spiritual forces flow down upon this earth for all pure souls. Their immediate influence is felt by Masters, and by us through the latter. Now, as you say, it is all Faith; but what is Faith? It is the intuitional feeling—"that is true." So formulate to yourself certain things as true that you feel to be true, and then increase your faith in them. Don't be anxious. Don't get "maddened." Because in the fact that you are "maddened" (of course in the metaphorical sense) is found the proof that you are anxious. In a worldly sense it is perhaps well to be anxious about a highly important matter, but in occultism it is different, for the Law takes no account of our projects and objects, or our desire to be ahead or behind. So, if we are anxious, we raise a barrier against progress, by perturbation and straining harshly. You wrote to B. that what is his, is his. Then the converse is true; what is not, is not. Why don't you take your own medicine? Yours, Z.
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