Theos-Talk Archives (February 1999 Message tt00071)

Feb 9th 1999

Dear Martin:

I append some notes to your MSG below.	Thanks	Dal

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From:	Martin Leiderman
Sent:	Monday, February 08, 1999 10:46 PM
Subject:	Re: Theos-World Is Brotherhood Unique to Theosophy?

Peter Merriott wrote:
>
> Thus Theosophy teaches that brotherhood encompasses all
kingdoms of nature
> for all are evolving and all will go through the stage of
humanity (where
> spirit and matter are in equilibrium). The Monadic essence
travels through
> all these stages...

Now, Peter, even though I agree with you on the above statement,
I have problem
applying it in the following situation:

If I see a human baby, a puppy, a little plant, etc falling in a
lake at the
same time, even though I know that the Monad is in all of them I
would save the
baby first.  Because of ... I don't have to explain it.
After saving the baby, I may try to save the puppy, and so on.
I don't think that  the above Theosophical statement implies that
rescuing the
plan, animal, baby has the same moral value.  How do you apply
the idea of:    " brotherhood encompasses all kingdoms of nature"

This question is not only for Peter, but to anyone who sincerely
is trying to live theosophical principles and not only talking
about them.  Martin Leiderman


Dallas offers these thoughts:

This seems to be a matter of common sense, Martin - the normal
reaction is to preserve if possible that form in which the
highest manifestation of evolution is present.  So the child
would receive first attention and then in descending order the
rest.  It is a question as usual of our reaction to Karmic
circumstances.

Do we meet the test of brotherliness, self-sacrifice, and are we
able to discern that which is necessary and essential ?  I think
in our own progress in evolution we have to develop owed by
"concentration" and "meditation."  Once we review and figure out
the reason for things we add to our own effectiveness in the
future.

Is this not again an example of studying the moral/ethical
condition ?  If we look inside our own selves, at our possible
motives and knowledge, what do we find as an ideal, a universal
or impartial answer ?

And having decided on such an answer, how do we proceed to verify
it, using the information we already possess ?  Only the Mind can
do this.  Our progress, as I understand Theosophy to teaches
shows us how the moral/ethical aspect of progress (brotherhood in
action) helps develop the whole mind and humanizes the Mind
function.

Yes, as I understand it, the MONAD in each case, has assembled
the monads of lesser experience to frame the "form" in which It
lives, cannot die, any more than those "lesser" monads (or
'skandhas') which were drawn by mutual karmic attraction to help
make up the form - they are dispersed, and then recombine again
under their own karmic programs.  Those are the "carriers" of
"our" Karma-as developing "human" and benevolent natures which
actively desire to cooperate with all Life.

I think this may, as just stated, sound too analytical and
cold-hearted.  But the impartial power of thought does that on
its own.  It is always to be found balanced between two extremes:
the selfish isolation of the "personality" - our present "mask;"
and the unselfish brotherliness of the compassionate Idea. The
important point to grasp, I think is that WE USE THE MIND AS A
TOOL.  WE, are not only the Mind.

 Let me frame two alternative attitudes that I think may answer
the question, using the 7 principles of Man as are to be found
described in THE KEY TO THEOSOPHY.

In alliance with the Kamic nature, it (the Mind) is allowed to
frame visions of the future that sympathize with results that
please the emotional nature, regardless of the effect its actions
may have on others.  It is selfish to that extent.  It expects a
reward.  It often expects to be recognized and exalted among its
peers.  To that extent it is self-centered and does not really
care for brotherhood as an ideal, but only uses that as an
appearance when it suits it to present its motives as acts to
others.  To that extent we could say it is hypocrisy in action.
[ Our modern psychology, taken in a large sense, defends,
justifies and seeks to apologizes for this attitude. ]  [ In
contrast our Laws in most countries, seek to set down a code that
is uniform as a moral base, for a fair degree of impersonal, yet
caring interaction among humans.  Those statutes seek to balance
any selfishness against an ideal behavior involving
self-restraint and regard for other's needs and rights. To the
extent that they succeed, they support brotherhood as a fact of
life to be practiced by all.]

This weeks' US NEWS & WORLD REPORT carries a most interesting
article on animal self-sacrifice and benevolence, which is a
puzzle for those behavioral psychologists who have adopted the
theory of "Natural Selection," by means of "The Survival of the
Fittest."  The examples noticed there contradict, and puzzle
them. In Nature when animals live without human influence the
Kamic principle develops under Natural Impulse as Instinct.  In
the higher animals, Theosophy teaches, it comes almost to the
human point and is ready to be bonded with Mind (which at a
certain point mid-way in a Manvantara, is "lit-up" by advanced
Minds - a process similar to the education of young children in a
family and at school), and this may bring about the alliance and
oversight of a perfected MIND, which will serve it (as THE HIGHER
SELF) as a non-interfering tutor for its further "human"
developmental progress. [see SD II 161-3 102-3 167 176 243  SD I
573]  -- I am putting this in very briefly and perhaps crudely.
I found that HPB explains this in her TRANSACTIONS OF THE
BLAVATSKY LODGE between pages 66 to 76 (ULT edition).

2. 	In alliance with the Buddhic nature (the altruistic,
compassionate and unselfish attitude, based on brotherliness as a
Universal Fact) it, (the Mind) frames visions of an ideal future
in which it has served another aspect of Life (the child, etc. in
peril) in a condition of difficulty.  It does not do this from
the hope for a personal or selfish "reward," but simply because
it was in a Karmic situation in which it could act benevolently
as a matter of course.   It pays no special attention to how
others regard it.  [ The BHAGAVAD GITA teaches this as dispassion
in right action.  And so also does Jesus, Buddha, Lao-Tze and all
great Sages and Prophets say the same.]  It acts because it is
there in a position to act and help.

I hope that this is of help.  It embodies some of what I have
secured from HPB's teachings as to the psycho-mental nature of
man, as to what is evolving in each of us.
In the KEY TO THEOSOPHY (original edition) I have found the
tables that HPB gives on the pages 91-2 135-6 and 175-6 to be
valuable.  In many of the pages before those (the tables
summarize that which was taught just before them) she gives
valuable information concerning the interplay of our cognitive,
emotional, and choosing capabilities.  She also shows that the 7
"principles" were well known in several of the ancient
philosophies and religions.  Modern Theosophy is a representation
of ancient truths.

Best wishes,

Dallas

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