Theos-Talk Archives (August 1999 Message tt00064)

Aug 28th 1999

Dear Friends:

In my esteem one ought to consult the OBJECTS of the Theosophical
Society as a prime guide in determining exactly what Theosophy stands
for.  I am going to say a few things on my own responsibility that
have touched me deeply as I consider events around us.

If we desire to be real Theosophists and not merely dilettantes, we
need to think deeply over the implication of some of the following  :

1.  Brotherhood as an active practice.

2.  the acquirement of knowledge and the wisdom of the past; and

3.  an understanding of the invisible man that lies within each of us,
the thinker, the feeler, the perceiver, the witness, the chooser, the
Eternal Pilgrim.  Where are they?  What are they?
Why does the Personality hide them so well?

What do we know about thought and thinking?  What do we know about the
feelings and emotions and our response or non-response to them?  What
are the "psychical powers in Man and nature ?"  How do feelings and
mind interact?  Who controls?  Who is "in charge ?"

Theosophy as a system of study is one thing, as a system of personal
and individual practice it is another.  It is not congregational or
political, as it has no aims at influencing superficially a mass of
people, so that they might call themselves "Theosophists."  It aims at
providing that kind of reliable information which enables every
thinking person to make an impersonal assessment of their natures.  It
provides a stable base of reliable facts from which to evaluate our
life and work.  It does not place this evaluation in other hands, but
asks each of us to do it for ourselves -- there is greater honesty and
understanding in that method.

Therefore HPB wrote books and articles disclosing a great portion of
essential information which if read and studied would change our
mental and emotional outlook and the way in which we direct and live
our lives.  How can we pretend to the use of the word "theosophy" if
we do not know exactly what it is and what it can do?  There is only
one way to achieve this:  Go back to school, read and study.  Use our
own natures, minds and emotional/feeling selves as the laboratory in
which to test our understanding.  We have to "go within."   Going "out
there" is distracting to that kind of intense learning.

Theosophy is NOT for any great expansion of numbers, or for any
political or social reform . It stands for the self-reform of the
individual and invokes the universal MORALITY (ETHOS) of the whole
universe.  It holds that when we understand ourselves we will act on
behalf of others with greater equity.  We will by then fully
understand that we are all self-made.  And, that "the hands that
strike us are our own."

Virtues are not subjects for discussion or of possible adoption when
convenient.  They are realities which are the sole and only "doors" to
the inner life -- the life of the SOUL.  They strike, when understood,
the balance between selfishness and altruism.

There is no vagueness in real Theosophy, nor is there any coercion or
persuasion of others.

The fact is that everyone makes or breaks themselves.  The
opportunities are common.  We can assist others but we cannot force
them to act in some one chosen way, or standard pattern.  Each has to
progress on their own basis and this is always and only determined by
a freely assumed choice.  Every human being as well as every other
living thing in the whole Universe is a free chooser, each at their
own level of intelligence and responsibility.

We, as humans have a wider perception of the world, and of the
Universe, hence our choices are more potent.  Our responsibility is
greater.  It is that particular area that we are developing.

We may observe mass movements, but we, as theosophists, are not
expected to participate in or meddle with them. First we are expected
to reform ourselves and to make ourselves harmless to others and true
brothers to all.  If we deem ourselves separate in any way, to that
extent such an aspiration fails.

The objective of Theosophical Philosophy is to display before all the
facts and parameters of the actual inner Universe -- the causal and
the effect side -- called Karma, that moves the outer range of effects
that we perceive with our senses.

Efforts to amass a large following are not fruitful unless that
following is based on a moral agreement -- not merely lip professions.
We are not dealing with statistics or political balances of power
demonstrated by the strength of mere numbers.  We are offering ideas
that truly "rule the word."  Those who come to Theosophy and stick are
those who sense the force of this do-it-yourself situation -- one that
is common to all.

What are some of the basic ideas that Theosophy offers?

1.  Individual immortality is a fact, not something to be "acquired"
by the use of rote, rite or ritual.  Nothing so superficial, but
rather, a deep perception of our ONENESS with the rest of the
UNIVERSE.  We emanate from the same source, and have as much a
connection with the Sun as with our parents or any other being we hold
in respect.

2.  We have unlimited responsibility for all our motives and choices.
WE cannot blame others for our condition.  We influence and impress
for improvement or debasement everything that our feeling, minds, and
actions affect.  This in operation is called KARMA.

3.  We all evolve together.  Our World and Universe is a cooperative.
Each supports and assists others in some way.  Our physical body is
one of the best illustrations of this.  We do not know enough to
correctly govern and manage it, yet it does this on its own.  Usually
when we try to do something to or for it we make it more difficult for
it to do its own job.  We are tenants to which a marvelous machine is
entrusted.  Do we use or abuse it?  Do we "own" it, or does it "own"
us?  Neither.  We are together a cooperative.

4.  Deity is universal and hence it is interior to us as well as to
every atom.  It is the ONE SOURCE from which life, light and hope are
derived.  Can we, do we recognize this?  Can we develop any certitudes
in regard to this ?  Are we to forever remain ignorant and careless
about this vital point?

5.  The highest worship we can pay is our momentary decisions to
assist others without any hope of a "reward."  The more we give, the
more we receive from Nature. But do we actually believe this is
possible, or that this anything more than "wishful thinking?"  Or the
fancy of some poor deluded soul who is "out of touch with stern
reality?"

6.  Nature is all and contains all.  Every department of life and
Science investigates, relies on, and uses some aspect of Nature.  We
could not live 10 minutes without the gift of air, or 10 days without
the gift of water, or 10 weeks without the gift of food.  Nature
provides these in abundance.  We in our selfishness try to sequester
and deny to others the free use of that which we do not really own.
We create by our own selfishness and lack of charity the  poverty of
others and then decry their inability to "find work and improve
themselves."  What have we done in the way of active assistance?

7.  Our life is transitory -- when the time of death arrives what have
we done?  What do we carry forward to the next life?  What are our
character, our capacities, our hopes and inner ideals?  Who speaks or
writes to this aspect of our lives but Theosophy ?  Is it speaking
truth, or is it a voice lost in the wilderness.  Consider for a moment
the "Sermon of the Mount."  Jesus uttered sublime ethics and offered
injunctions which today are hardly practiced.  Are we honoring Him by
disregarding them?  Do we still expect Him to "save us?"  If we do not
try to save ourselves ----- ?  Why do we expect to have it all done
for us?  (This is only an example, since we can offer similar examples
employing the words and injunctions left to us by great prophets and
figures of other theological groups just as easily.  We hear of and
see examples that inspire -- and what is our response ?  Why is it so
difficult to learn from others?

The rest is a passing phase, a descriptive image of the surrounding
scene.  Do we use it for ill or for gain?  Where does wisdom lie?  How
do we develop thought, consideration and is it our duty to help and
assist others?  If so, how and where?

These are some thoughts I offer after reading the several postings of
the past few days.

best wishes,

Dallas
dalval@nwc.net 


-----Original Message-----
From: owner-theos-talk@pippin.imagiware.com
[mailto:owner-theos-talk@pippin.imagiware.com]On Behalf Of The Clan
Sent: Saturday, August 28, 1999 4:05 AM
To: theos-talk@theosophy.com
Subject: Theos-World Value of Single Issue Coalitions


Here's another concept that I think as Theosophists we should
consider...
being of relatively small size, a way of broadening our influence and
educating others about our goals, would be to enter single issue
coalitions
with larger groups having similar goals. Actually the communists used
this
technique as an organizing strategy for years and were very successful
at
it.

I personally witnessed their capability at a Convention of the
California
Peace and Freedom Party years ago when they were able to coalesce with
a
small but militant band of better organized individuals who then made
a
binding coalition with the larger Party. Worked like a charm! Maybe
you
heard of Fellow Travelers? Our goals of course are totally different,
but
maybe there's something to learn from the reds after all.

What you would do is have a single issue coalition with a larger
organization... say agree to support an agenda of vegetarianism with
one of
the larger Vegetarian movements. Work very hard at this coalition...
Show
the larger organization how valuable you can be ... in the process you
educate them as to your goals...after a time , more people become
sympathetic to the theosophic society and membership will increase.

Earlier historical  models of the above now occur to me. I think there
was
an interesting coalition of sorts between the theosophic society and
Buddhists in Ceylon as well as early Buddhists scholars as Buddhism
spread
the West. Recall when Blavatsky and Olcott took formal vows to become
Buddhists? This was in India... By doing so, they lent their support
which
under colonial rule was important as hitherto Westerners had been more
towards the Christian Missionary sort. This elevated the theosophical
society in the mind of the Buddhists... in some cases lent them
valuable
support.. it provided a bridge for young scholars to study Buddhism
through
the auspices or the generosity of the theosophic movement. As a result
much
of the early scholarly work on Buddhism in the west was done by
theosophists...I'm sure the foreign missionary organizations were
furious
to learn theosophists were supporting Buddhism, but the TS would never
expect any support from evangelists either.

In a somewhat similar vein there was probably an alignment between
early
nineteenth century theosophists and the American Spiritualist
movement.
Again Olcott and Blavatsky made a team in focusing intertest in
theosophy
in a broader movement of Spiritualism thus attracted new interest...

Similarly when Annie Besant aligned herself and hence the TS with the
independence movement in India... I believe she certainly believed in
Indian independence... it also gave the TS an educational and social
focus
that drew support from a hitherto unorganized or brader social
movement in
India ...So what if the British loyalists got upset? The TS never
would
have gotten their support anyway..

By aligning ourselves with Yoga (a broader movement) we can also
influence
a larger more diffuse movement and get potential support.

Just as Buddhism and theosophy had close ties early in this century, I
might suggest that the modern day theosophists consider ties with
Jaina
Dharma. Offer to aid them and support them in their activities...
Jainism
has a lot of redeeming social values and is very rational. It has a
variety
of Yoga that is sensible and balanced.

- Art Gregory


lgregory@discover.net




















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