Theos-Talk Archives (February 1999 Message tt00105)

Feb 21st 1999

Dallas offers

The desire to teach is sometimes presented over-enthusiastically.
We all have, as a soul urging, impulses or duties to express what
we feel (or have found) to be true.
Sometimes our wish to help can overwhelm both us and others.  It
may seem to others that we desire to discipline them into
thinking or behaving as we would do - a kind of regimentation.
This produces either a resentment or a submission.  The natural
independence of the spirit is always evoked, I think, by asking
questions that lead to self-reflection.  But why is there in each
human such a "spirit of independence?"  What is the nature of
"man?"  What is the power of the "mind?"  [ see SD II 484 ]
If we are, in effect, mirrors of the infinite Self, [ SD I
570-574 ] then in our limited brain-minds we have to develop a
view of the potential, and then, the actual knowledge of the
"Universal," and, that is:  internal.  I say this because if the
Universal Principle of ALL, is "universal," then each of us has
the same potentials and powers of observation, reasoning and
learning as anyone else.  WE need to develop the "will" to find
and use those.
How can we get people to look inside and to trust their own
powers of reasoning, when they are seen to be swayed by desires?
It is a great puzzle:  how to be a good teacher of anything?  We
can point to principles, which if true, are universal.  Can we
lead pupils to seek for the wisdom that is interior?  Can we
inspire them with examples from their own experience?  Can we
take the time to find out what their own interests, capacities
and talents are and then encourage and challenge them to develop
those potentials?
I think that the greatest barrier is the one which integrates
these two great factors:  Our desire to learn and our desire to
be lazy.
We all have minds but we do not all desire to use them fully.
The problem to me then is:  how do we discipline our desires ?
What shall we adopt as the best in the long run?  This drives me,
the enquirer, to ask which (or who) is the Controller in me:  the
Mind, or the desires?  But I see that I can direct the mind and I
can subdue my desires.  So the "I" in me is different from either
mind or desires.

The "Mind" I use as a tool.  I can blunt it or sharpen it.  The
desires are confusing and often an impediment.  They are most
difficult to confront and control.  I ask myself: which are
valuable and which are self-destructive?  How do I get to isolate
and examine "desire" using the "mind?"

Most people desire a formula or a rite, or something that another
has devised, so they can either memorize it without reasoning it
out, or, if misapplied, they can blame the teacher for.  Few
realize that with knowledge also comes responsibility.  The fact
of "responsibility" or "duty" frightens or annoys many.  Why
should that be so?
The great problem as I see it, is that we, who have some
knowledge of the operations of Nature that integrate all these
questions and problems, have to lead slowly, providing the
information that is essential.  It can be shown to be useful and
something that anyone can control with their own will.
In a school or academy in our present world, as a teacher, with a
curriculum to complete in a set time, the pupils have to be
encouraged to learn (actually, to remember) those formulas which
they can use to solve examples and exercises set to enforce those
theorems.  In life we find that there is no such discipline or
time-agenda.  If we want to laze, or divert ourselves, we can do
so.  If we wish to live disciplined or inquisitive lives, we can
do that also.  There are a million ways in which anyone can
direct their living.  But, is there a certain optimum?  And if
so, how do we define it, and how do we practice living in that
direction?  We can offer information and examples, but no one can
forever enforce their vision or ideals on others without evoking
a reaction, a resentment.  However, everyone instinctively (or
rather intuitionally) recognizes a universal truth when it is
described.
In mathematics there is no leeway between the one true answer and
all the errors.  In logic it is a little more obscure, because
the matter of sentiment arises, and a question of liking or
disliking an answer that we arrive at, internally, may prevent us
from arriving at a universally and true result.  Some results are
unpleasant to our "desire nature."
What shall we do?  Remain ignorant and happy, or try to become
wise, and in the meantime, discipline our own desires and channel
them into the disciplines that lead to a knowledge of the true?
For some this is easier than for others.  But, everyone has the
freedom to make up their own mind, ultimately, regardless of how
others think they ought to behave.
In Theosophy, as in all philosophical systems, there is the
problem of "basis."  How do we establish (or prove the
correctness of) a basis that is fair, just and true, as well as
useful?  How do we test it?  If it is UNIVERSAL and open to all
to seek for verification, the answers are more likely to be true.
Theosophy claims to be a record or a report on the "wisdom of the
Ages." [SD I 272-3]  It has no curriculum outside of our own
living.  It looks at all aspects of individual and collective
life.  It inquires into motive, into the power of thought into
the results fanciful or real of desire, etc.  It does not give
rites, rotes, or formulas.  It encourages a study of all the ways
and laws of nature, and a search for the best way to apply them
to ourselves as members of the world community of interactive
agents.
The basis is (for most) a "belief" about GOD.  Is it a UNIVERSAL
PRINCIPLE, or is it a He, a She or an all-powerful whimsical
being that enjoys being praised and gives or withholds with
neither rime nor reason?  Does one religion or system give better
protection or assistance over others?  Is it a refuge for
thinkers, or for hopeful (but blind) believers who are forever
unsure?  How do we test the rites, creeds, claims, dogmas and
observances of any or all religions?  Does that "religion," or
"belief-system" encourage us to do this?  Or, do they discourage
such search?
Next:  are there rules and laws in the Universe for mathematics,
and for Science in all its many departments where various aspects
of Nature are studied?  Are those rules invariable, useful,
always capable of being proved, or are they (theories, guesses,
hypotheses, constantly changeable?  Is our pursuit of knowledge a
matter of temperament, or a capacity that all have in various
degrees?  If there are impediments to such a desire, what are
they?  Is laziness and a desire for ease such an impediment, and
is it to be encouraged?
Is the evolution of:  1.  the bodily form, 2.  the emotional
nature, and 3.  the mind, subject to rules and laws (ethics,
morals)?  And if so, how are they to be defined, and can
applications be made that are universally fair and just for all?
Should anything be enforce on others?  Do the "rich" have more in
their favor than the "poor?"  If so, why?  (And if so, what does
it say about the condition of our present civilization?)  Should
the "poor" apply unethical methods to become powerful?  Is ethics
a science?  Does psychology, as at present taught in our
academies, a complete answer?  Does ease, happiness, contentment,
etc... depend on an inner attitude or the acquisition of the
power to purchase them?
Does Theosophy present answers to these questions?  If so where,
and how do we verify them?
These are some of the questions that have puzzled us all for many
years.  We have all  found some answers to them that seem to
satisfy, but, when we present them, we do not find that everyone
is eager to listen or talk about them.  So, in many cases, as
constant "seekers for truth" we may find ourselves isolated.  But
there is always, somewhere, a band of such "seekers," who discuss
and work together to prove the value of their search and hope to
spread the pleasure of such search to others.
It is quite rare, but always rewarding to find others engaged in
the same timeless quest.  In spite of many disappointments and
discouragements, if we persevere in dong the best we can we need
not worry about how others react.  Our persistence and example in
the way we live our lives (if they are kind friendly and
"universal" ones) eventually brings us true friendships.
There is a need for weighing all those who approve, against those
who do not.  Then to find out in what areas that disapproval is
shown.  Following that, we need to ask ourselves if we (our
methods of presentation, our attitude), or the subject of study,
have caused that difference.  Is there something in us which is
causing the annoyance of others?  Are we impatient of results,
and is this shown by an urging of others to perform as we think
they ought to?  Then:  How do we make a bridge to draw objectors
in--to seeing our point of view--rather than our resenting their
views as such.  Can we put ourselves figuratively in their place
and look at ourselves with their vision?
I wonder if this is of any help and the questions and
observations you offer?
Best wishes to you,
Dallas
* * * * * * * * * *
* ORIGINAL MESSAGE

I don't know if it was that bad, but a simple misunderstanding
grew out into people assuming I deliberately talked down on them.
The fact is that I am a teacher (math & chemistry) so I am used
to try and help people understand things better. But now the
effort was not appreciated at all, in fact it was interpreted as
an insult. And only because the person did not in fact
misunderstand, so I was answering a question that did not exist.
Perhaps I should become less inclined to help? How is that for a
theosophist, or a person trying to be one?  No, I will continue
to try and explain when I think I have a relevant answer or
comment. Perhaps my skin needs to become more like one from an
elephant.
K  - - - - -
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