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Re: Theos-World Re: THEOSOPHY == and TS, ULT, Krishnamurti & Besant, etc...

Oct 28, 2001 08:40 PM

Dear Dallas,
Thank You so much for that reply on Taoism, it was beautiful. What gets me is the simplicity of it all. The relationship some of us have with the ancients is what keeps some of this philosophy alive today. We as hires have to break through the egoism and Sinicism of today's world and be living, breathing examples of this philosophy. Thanks again for such a beautiful reply. Daniel

----- Original Message -----
Sent: Sunday, October 28, 2001 1:05 PM
Subject: RE: Theos-World Re: THEOSOPHY == and TS, ULT, Krishnamurti & Besant, etc...

Sunday, October 28, 2001

Dear friend:

Thank you.

I would venture to say that all true students of Theosophy
understand and approve of the sayings attributed to Lao Tzu --
and even if they have to read them in translations, they would
find them inspiring.

Permit me to respond to your observations with a few notes.
these were made as part of a survey/comparison of Theosophy and
several other Religious philosophies. Some expressions may
appear inaccurate but this may be due to the opinions of several
writers, encyclopedists, etc, from whom the information has been
drawn. I would be grateful if these could be indicated and

I think they will give you an idea of the reverence that
Theosophists ought to place in regard to the nature of Lao Tzu's
teachings and philosophy.

Best wishes,



Lao-Tze and the Tao-teh-Ching.


The philosophical teachings concerning the absolute and
undefinable background of all life were from time immemorial
considered an essential in the philosophies of India and China.
everything started from That. Logically there has to be That as
an eternal but indescribable "background." From It "Spirit" and
"Matter" emanated and into It they will eventually "return."
That from which all differentiation emanates was named "Tao" in
China and "Sat" in India.

HPB in The Secret Doctrine (Vol. I, p. xxv) states that the
Tao-Teh-King is the heart of Lao-Tze's teachings. Today it is
the only book that remains of the thousand books he was said to
have written (70 were said to have been written on "magic," and
the rest were on ethics and religion). It is possible that at a
period of declining spirituality, a descending cycle for a race
or a nation, certain information was withdrawn for safe keeping.
Lao Tze, The "Old Philosopher" is said to have been born in 604
BC at Kwi-te in Honan province. Gautama the Buddha, and
Pythagoras were his contemporaries, teaching similar truths,
adapted to the peoples they came to in that cycle.

Lao Tze was for many years librarian and historian for the Chou
dynasty. His power lies in unobtrusiveness, in the masterful way
in which he quietly performed essential duties. He drew
attention to the balance of all life, thus, the confusion of many
wordy disputes around him were revealed in contrast with his
incisive simplicity.

After many years of work he saw the deterioration of the Empire
of the Chou was inevitable. It was time for him to leave. He
turned his eyes Westward to Tibet where the Great Sages of the
Snowy Ranges dwell. To Them he would return. When he arrived at
the Empire's North West Gate, Yin Hsi, warden of the gate
welcomed him. Knowing he was leaving, he begged Lao Tse to leave
him a record of his wisdom.
Lao-Tze began writing and shortly put into Yin Hsi's hands the
few words of the Tao-Teh-Ching, and with words of mutual esteem
he passed on though the gate.

This last treatise survived the "Burning of the Books" which a
succeeding Chou Emperor ordered. The Tao-Teh-Ching contains
seeds for meditation, and "keys" to moral conduct. The balance
of universal law working through evolution is suggested in terse,
paradoxical statements.

Some of these may be summarized thus : When Tao is immanent it
is the "way of the Universe." It is the One Law of the Universe
and of our World. It is ever active.

"The Tao that is spoken of is not the Eternal Tao.
The Name that can be uttered is not the Eternal Word.
Non-existence is called the antecedent of the Universe."

"How clear, how quiet -- I do not know Its Name --
It must be eternal existence, and non-existence !
I shall call it "Tao"

It emanates the Powers and Process which drive all evolution and
entrusts their supervision to the "Wise Dragons of Wisdom" (the
Dhyani Buddhas -- the primeval "builders"). Tao in one aspect
may be said to "assume 'flesh' and "animate" all things. But
that is not the ultimate Tao. It deputizes the wise to oversee
the causative forces of Life, and the Karma of the past. Lao-Tze

"Not by Its rising is there Light,
Not by Its setting is there Darkness.
Unceasing, continuous it cannot be defined.
It reverts ultimately to nothingness, yet Is."

Thus out of the old, the new Universe is created and built from
materials used before. Tao is "Spirit" rather than "Matter." It
is the ordering principle behind all organized life. "The Tao
that can be told, is not the Absolute TAO."

As the perennial fountain, it adapts its essence to all beings,
it clarifies the universe by its fullness, the more it is drawn
on, the more it flows. It is inevitability, Karma. Ultimately,
it is benign. It is always graceful, not abrupt, flowing not
hesitant, infinitely generous and always compassionate.
Therefore it has been called: "the Mother of the World," and
"the integrating principle of All. Lao-Tze wrote:

"Before Heaven and Earth existed
There was something nebulous; silent,
Isolated, standing alone, changing not at all --
Eternally pulsing, ever revolving, never falling --
It alone is worthy to be named the Mother of all things."

It is instinct without contrivance. It is purposeful deliberate
Lao-Tze says

These two, the Secret and Its manifestations,
Are in their Nature, the same.
We give them different Names when they appear.

If forced to give IT a quality, I shall call it Great !
Being "Great" it reaches for out in Space -- infinite --
Infinite, it implies reversion to its origin.
The Tao never acts, yet through it everything is done.

Deliberate, dispassionate and discriminative inaction is the
height of efficiency for in a world of contrasts and motion it is
the essential harmony of the "part" which melds with full
consciousness with the Whole.

Tao may be looked for, but will never be seen. (yi)
Tao may be listened for, but cannot be heard --(hsi)
Tao may be grasped for, but it escapes being touched, (wei)
Tao is Invisible, Inaudible and Intangible --
These three elude all examination, all isolation --
They blend and are One.

A knowledge of the eternal Tao in every person reduces all
intra-personal and intra-psychic conflicts to a minimum. It can
be made into applied metaphysics and practical philosophy.
Lao-Tze, considering this, offers:

All things emerge without an uttered word of instruction.
They grow, and no one claims their production.
Hence, both results and processes do not disappear.

To return to the Root of All is true Repose.
This is called the fulfilling of one's Destiny.
Embodying one's Destiny, one finds the Eternal Law.
In the Eternal Law is the Enlightenment of all Wisdom.
Not to know the Eternal Law is to invite disaster."

The Tao-teh-Ching to be correctly interpreted, needs the keys of
The Secret Doctrine. Tao, is the Sat of Indian metaphysics. It
indicates the One Source--indefinable--of all Nature. The symbol
for Teh is a "Path"--a way of life, a way of conducting one's
life, taking into account the brotherhood of mankind, his
origins, and the goal of living. Defining these, and practicing
those in daily life is left to each devotee.

In manifestation everything carries the yin on its back,
And in front will be found the yang.

He who knows the Eternal Law is tolerant.
Tolerant, he is Impartial, Kingly.
Being kingly he is fitted to rule all Nature.
In accord with Nature, he is in accord with Tao.
In accord with Tao, he is truly eternal.
Thus is his life preserved from harm.

Taoism has been compared to modern "quietism," the practice of
moderation in living, and with philosophical anarchism. It
advocates individual freedom of decision, each has to set their
own disciplines of thought and action. Says the Tao-teh-Ching:

To become again as a little child, constant in virtue,
a complete and spontaneous life of primitive simplicity
--letting nature manage both processes and results.

Primitive simplicity, the Tao teaches, gives freedom from useless
information and passionate desires. It is humility, a gentle
compassion for all living things. It incorporates close
attention to the causal side of Nature. Wisdom indicates that
law operates in all things, and living a higher life is provable
by philosophic questioning and analysis of the potential future.

Lo ! There is the womb of all Life: transcendent
How clear, how quiet-- It must be eternal existence, and
non-existence !

Three prominent virtues are emphasized: brotherly compassion,
economy--the simple life, and self-effacement:

Not to act from personal motive, to conduct the duties
of life without worry, to enjoy all things but not to
hanker after their flavor, to give to all their rightful
place and to repay any injury with kindness.

The Tao-teh-Ching offers paradoxes. As: the eternal
abstraction, vs. the activity of formal living. As: Moving with
the current of events, yet, attending to their inner meaning;
and, as a careful preview of potential results before choosing
personal duties

Pointing to the "Way" is the duty of the wise. The Tao resolves
all the anxiety of emotional attachment. It recognizes the
immortality of the inner Self, and the transitory nature of
personal achievements. It draws attention to the essential, the
eternal, the permanent, the transcendent and the spiritual
continuity of life. This is the essential part of every man and
woman, as well as that which is the foundation of all existence,
of all creatures. The concept of Karma, the eternal law of
justice, and Reincarnation as a process is implied.

The Sage is known by his actionless activity.
Sitting in the background, yet he is foremost.
Keeping himself uninvolved, yet he is always present.
Striving for no personal end, yet, all
Necessary duties and actions are performed by him.

A Circle indicates the One Source, and, is the symbol of its
practice. Since living is the fine line between the "pairs of
opposites," the circle was divided into two intertwined,
coma-like parts. These are named yang and yin, these are emblems
of the physical and the spiritual ever-present interblended
realities. The power to choose, the exercise of "free-will"
marks man's reason for existence. Since the human Soul
progresses through its embodiment of wisdom, accumulated through
experience and resulting from cooperation as a volunteer in
natures' vast work. The Tao marks one's first vision of wisdom,
its study is Nature, and its final realization through efforts
continued persistently for many incarnations. Said Lao-Tze:

Out of Tao, "One" is born;
Out of One, comes "Two."
>From Two, "Three" springs forth,
And out of the Triangle(3), develops the Cube (4).
Thus is the known Universe created.

As philosophical propositions, these were offered by the wise to
all who, by their Karma, seek a knowledge of the True. It
closely parallels Buddhistic philosophy. When Buddhism was
brought to China in the 2nd century BC by Nagarjuna it found a
ready reception on the field prepared by Lao Tze. The two
philosophies were seen by many to be identical.

The Sage is known by his actionless activity.
Sitting in the background, yet he is foremost.
Keeping himself uninvolved, yet he is always present.
Striving for no personal end, yet, all
Necessary duties and actions are performed by him.

The Tao-teh-Ching is applied psychology based on the metaphysics
of unity and it is a study of the interaction of all creatures in
Nature. In its esotericism, in personal life, it is the
simplicity and diligent but passionless application of Wisdom.
It teaches the devotee to "search for meaning" within himself.
The Tao is there, always present within. It is the "Higher Self."
In that inner, permanent center we can verify truth and develop
confidence in the Eternal Self. These are presented in the
Tao-teh-Ching as: the "Eternal, the Impersonal, and the

In life some reap advantages and some disadvantages
The Law of Tao knows how to conquer without strife.
When it rewards vice or virtue it does it soundlessly.
Without being summoned it appears.
All its results are achieved without obvious design.

The Sage, knowing this virtue of Tao, says:
To those who are good I act in goodness and in sincerity;
To those who are not good I am also good and sincere,
Thus to all I represent only the goodness they desire,
and the sincerity of the honest man they aspire to be.

Since each one bathes in the universal Space of Unity, each of us
is a portion of the Infinite and the Eternal. In essence we
never "die." All wisdom is innate and those who seek certainty
and stability of mind, are offered key ideas by it.

The Sage makes no accumulations. He lives for others.
What riches may flow to him he gives away,
And therefore has ever increasing abundance.
He learns that which many leave unlearned.
He restores to life that which the masses have forgotten.
He assists Nature's course and presumes not to interfere.

Although presented as paradoxes to the ordinary person, the open
the mind of those who are devoted senses deeper meanings. Those
who think deeply on the concepts offered by Lao-Tze grasp the
vision splendid of the Ultimate Man--the Man of Universal and
unbounded vision. Because of this Lao-Tze did not hesitate to
counsel Princes:

This ancient maxim I also teach:
'The man of violence dies violently.'
I regard this as my true guide in action in life.

"He who teaches the Tao may counsel an Emperor:
'Use Non-violence,' he will say, 'To those who use
arms such things rebound in time.'
Where armies pass, there thorns and brambles grow.
The passage of a great host is followed by starvation.

The Sage, therefore embraces the One, the Tao.
He becomes a model before the world.
He does not reveal himself, and is therefore luminous.
He does not justify himself, and is therefore renowned.
He does not boast, and therefore his companions respect him.
He shows no pride, and is therefore the Chief of all men.

Such is the humble but mighty power of Lao-Tze. He shows we can,
even as worldly humans, allow our true Spirit Selves to work
outwardly through us, and treat all beings as our brothers.

Confucius after visiting Lao-Tzu wrote:

"I know a bird can fly, a fish swim, and animals can run. All
can be caught in nets, but the dragon is beyond my knowledge to
trap. Anon it ascends the heavens on a cloud, wind born. Today
I have visited Lao Tzu. He is a dragon."

The history of "Taoism" after Lao-Tze is, as usual, a sad one.
There were many popular "sects" in China that enjoined
ceremonies, rites, rituals, and festivals. Later, many,
recognizing the importance of the Tao-Teh-Ching chose to use the
"umbrella" of Taoist metaphysics as a basis for their continued
operation. Some used alchemical formularies, and searched for
the "Elixir of Life eternal." Others sought to link its
paradoxes to divination. Others used it to explain "spiritism,"
"animism," and "the vital meridians" of the body. Sadly, it also
suffered many alterations and was re-codified in the 17th-18th
century under the Manchus. They attempted to bring it back to
its original writing, but many of the older books had vanished.


LAO TSE (from Encyclopedic sources)

The Chinese, a wonderful and ancient people are said (in The
SECRET DOCTRINE ) to be of only slightly less antiquity than the
Indians. Both countries adopted an almost simultaneous beginning
for their current era, which, the Chinese set 4,700 years back at
2,697 B.C. Their accuracy in science shows they used inventions
thousands of years ago that have been adopted as a base for the
progress of our present civilization, These include: paper,
printing, porcelain, the compass, gun-powder, mathematics,
hydraulics, all phases of engineering and astronomy.

Their legends, traditions and myths go back to the age of the
dinosaurs (dragons) and of the deluge that overwhelmed the
Atlantean continent. In philosophy and Cosmogony they show a
wisdom similar to that of the Hindus. From Lao-Tze down to
Hiouen-Tsang their literature alludes frequently to the wisdom
preserved by the Himalayan adepts, of the "Great Teachers of the
Snowy Mountains," and of the "Sacred Island."
[ HPB Articles III 332-3 ]

It is said that Lao-Tze refocused the ancient teachings
concerning the incommensurable Tao. The Tao stands for
Absoluteness--an essential background of abstract, a life-giving
eternal Existence, from which all manifestation springs. Its
symbol was the Circle, the cipher. All Chinese philosophy and
art is based on the Ten, the perfect symbol that unites heaven
and earth through the soul-mind of understanding.

Lao-Tze is said to have written a thousand books -- now lost to
us. [ The last of the Chou Emperors, c. 221 BC, who succeeded
the era of Lao Tse spent much of his time destroying ancient
records by burning them systematically.]

The only book by Lao Tze that remains, is the last. It was
written when, as a very old man when he paused, at the Western
Gate of the Empire, on the Path to the Himavat. At the request of
Yin-Hsi the Warden, he briefly recorded the essence of the Tao.
The Tao-teh-Ching we now have has passed through the hands of
translators and interpreters of the mystic symbols used by Lao
Tzu. The original text is no longer extant. In the 17-18th
Cent. under the Manchus attempts to restore it from ancient
manuscript were attempted. But the Tao-teh-Ching we have is only
this last attempt at restoration.

In the Tao-teh-Ching each verse is but the brief opening of a
door, whose closing swing gives us a glimpse out upon the eternal
quest. We have a fugitive vision, and that glimpse makes us
visionaries in our turn. The true Sage, in the depths of our
soul, taking its stand upon the timeless beauty and the harmony
of the Universe, pierces in time to the principle of all things.
This was "Taoism."

Its three most Precious Jewels are "weakness, emptiness, and
humility." Their earthly counterparts being "water, space and
flowers." To understand and embody these attributes was to be a
Taoist, a follower of Wu-wei ( the "true way;" the path of
natural life, of least resistance and of the maximum
effectiveness in assisting others). The dragon (symbol of
boldness in wisdom and discrimination) was chosen as the symbol
of the human soul in its divine adventure.

When Tao is immanent it is the "way of the Universe--its Laws.
It is the: "Powers" and "Forces" which intelligently and
cooperatively drive evolution. It "assumes 'flesh' and animates
all things." It is "Life universal and eternal." It is Spirit
but transcends even that. It is also "Matter." But in the
popular mind it is closer to Spirit than to matter, as the
ordering principle, the builder and creator that organizes all
and is "behind" all life.

It is the perennial fountain: it adapts its essence to all
beings, it clarifies the universe by its fullness, the more it is
drawn on, the more it flows, It is inexhaustible. It is
inevitability--Karma. Ultimately it is benign. It is always
graceful, not abrupt. It is flowing not hesitant. It is
infinitely generous and compassionate, and has been symbolized as
"the Mother of the World." It is thought of as: "the
integrating principle of All. It is instinct without contrivance
in its deliberate purposeful movement. It has been symbolized as
"The Great Breath," and that which is behind that Breath the ever
unseen and incognizable Life.

Immanent in the world, it is said to be deliberate, dispassionate
and discriminative. Inaction, is the height of efficiency for in
a world of contrasts and motion. Being inherent in these two, it
is harmonious movement. Considered as the intelligence of any
one of it many "parts," it is supreme in that which is able to
melds with full understanding and consciousness with the Whole.
Grasping the concept that it is the immortal Life in all beings,
in mankind intra-personal and intra-psychic conflicts may be
reduced to a minimum. It is action in which applied metaphysics
and philosophy are made active through the understanding, and the
passions and appetites are subdued and placed under control by
the Divine Spirit within.


TAOISM AS A RELIGION (Encyclopedic sources)

History records that in the course of five centuries the
metaphysical teachings of Taoism became degraded and was
incorporated into existing sects which for long had codified
rituals and practices. Taoism was adopted by older cults as a
kind of legitimizing umbrella, a certain mysterious esotericism,
while they maintained and pursued their own special objectives.
Some are designated:

Alchemical: as the symbols of alchemy were employed to describe
psychological and mental disciplines and their results. The
search for the philosophical "Elixir of Life," was mirrored
exoterically by the search for an elixir that would prolong
physical life. To these were attached some of the principles of
chemistry, manufacture and other practical sciences.

Divination had always been of deep interest, as the ancient
Chinese knew of the astral light, of karma and of the potential
of the future being reflected there. The great text named the
I-Ching, attributed to Emperor Wen, (13th Cent BC) founder of the
Chou dynasty, was as puzzling as are the mysterious verses of
Nostradamus, and that study was incorporated into Taoist sects.
So too was Geomancy, or the orientation of a fixed structure with
relation to the magnetic and pranic lines of force of the area,
and the purpose for which a building was to be used.

A knowledge of the entities (elementals, kama-rupas and
elementary beings, devatas, etc...) that live on the Astral Plane
was a part of Chinese lore. And some sects developed practices
that made use of those astral denizens, and invoked their powers.
Those so fascinated added their practices to Taoist sects and
the "worship" of ancestors was reinforced in popular rituals.

The Chinese had always been aware of the interaction of Nature
spirits who rule the elements from within the invisible Astral
realms, being responsible for certain Natural laws and collective
Karma. This has been compared by Western scholars with aspects
of polytheism and animism. Often and without understanding the
symbolical nature of the designations employed, these scholars
and the various kinds of symbolisms used in the records of which
are to be found in those religions and myths prior to the
Christian unification.


References in Theosophical Literature & Chronology:

Note: Abbreviations used: (T) = THEOSOPHY mag, Los Angeles
H P B Art = H P B Articles (U L T)


3,100 BC c. Fu-H'si - The Krishna of China .. T 308 14
Po H'si - 1st Ruler of China . .. T 1 14
2,700 BC c. Hwang Ti 3rd Ruler T v.15 p.19; T 318 14
Kings of China . T v.14-308; T 258 15
Bamboo Books .[ Glos. 49 SD I xxv fn
2,800 BC c. The Kabbalah of China - Yih King - or the T 318 25
Book of Changes [ Glos. 81-2, 324, 379 ]
2,200 BC c. Shu King SD I xliii, xxvfn, Is I 11; 310 14
1,850 BC c. Chung Ki book . . . .. T 34 14
Chinese Esotericism . .. T 558 47

b. 604 BC c. Lao Tse, Eternal Principles
T v.21-437; v.15-p.18,70; T 261 20
T v.20-351, 395, 491; T 81 5
T v. 45, 46 T series 45, 46
Lao Tse's Tao-teh-king TM 29 22
SD I xxv [ Glos, 186, 320 ]

551-479 BC Confucius, The Codifier v.14-351; . T 393 14
Confucius to his Chelas . TM 135
517 BC Confucius several meetings with Lao Tzu
6-5th Cent. BC Lao Li The first of Lao Tse's disciples (a
contemporary of Confucius) wrote 15
essays on the Tao Teh King
4-3rd Cent. BC Chwang Tzu . SD II 219 T 213 15
disciple of Lao Tzu - commentaries
dialectician - codified and methodologized
philosophical school established
- never become a "governor or administrator"
- consider all contradictions/paradoxes
- developing concentration, discrimination
- abandoning attachment to the senses
- "fasting the mind"
- yielding to natural changes
- acceptance of the death of our personality
371-288 BC Mencius (disciple of Confucius). T 113 15
470-391 BC Mo Tzu on social conduct and moderation
- a critic of Confucianist ritualism
- doctrine of Universal Love
- Karma - the "Will of Heaven"
4th Cent BC Yang Chu (Phil. School of ethical egoism)
300-230 BC Hsun Tzu (Phil. School based on man born with
original sin (Confucianist )
- transform by moral training
- "Heaven" as Karmic laws
- skeptical of "spirits of the dead"
and their worship.
Lieh Tzu . . . T 161 15

dies 122 BC Liu An (Added Alchemical terms and procedures
to Taoism
- circumstances determine man's progress
- search for "elixir of life"
2nd Cent AD Nagarjuna brings Buddhism to China
Buddhism and Taoism shown to have much in
common and both religions co-existed
55 to 18 BC Yang Hsuing (Philos. Man a mixture of good and
evil )
1st Cent AD Thang Tao Ling [ a "magician" Shaman introduced
talismans and magic potions for life-
prolongation. Some parallels with Buddhism
1 AD Lang-Shu - Translation of Nagarjuna [Glos. 186 ]
27 - 97 AD Wang Ch-ung (developed alchemical and
mystical explanations of Lao Tze -
A vital fluid pervaded the body and its
harmonic balance was to be looked after
medicine, herbs, and channels of the
meridians and senses defined )
226-249 AD Wang Pi Commentator on Tao-te-King
- Wu (Non-being) source of all things
"functions" though Yu (beings)
- Ch'ing T'an (Pure speech) - used for
metaphysics and philosophy
1130-1200 AD Chu Hsi [ Confucianist ] (divination by
use of the I-Ching emphasized
[ I-Ching first written by Kung Wen the
founder of the Chou dynasty 1220 BC
1472-1528 AD Wang Yang-ming [ Back to Lao Tzu ]
17th Cent AD Manchu Dynasty Tao-Te-King
--interpretation and revision


Some Articles & Notes in Theosophical Literature

Japanese Sects SD I 173
Esoteric School disappeared SD I xxiii HPB II 81
HPB III 332-3
Mysteries based on 10 SD II 603 301-2 (3rd eye)
Works disappeared S D I xxv xxx1v II 692
Seven Jewels of Taoists SD I 173

Kwan-Yin, Kwan-Shi-Yin .[ Glos. 183 ]
[ Kwan Shi Yin (Logos): SD I 71-2 136 452 471 -3
[ Kwan Yin (Divine Voice); SD I 72 136fn-7 288fn 451-2
SD I 431 ; II 179 HPB Art III 341-44

Hoang Ty "The Great Spirit -- His "sons" are identical
with the reincarnating Egos esoterically Glos 143

About Ancient China - HPB .. TM 36 15
Ancient and Honorable China ... T 306 15
The Six Honored Ones of China .. TM 188 12

Cosmology, Cosmogony Isis II 49 554 SD I 356 658
SD II 54 554
Cycles & Civilizations SD II 280fn 620-1

Antiquity of China SD II 280-1 311-2 364 203 425 603
SD I 366

Philosophy of China Isis I 18 214 323 560
Isis I 571-2 580 602
Isis II 49 239 344 554 576-9
3 Aspects of Universe SD I 128 HPB II 348

Spirit emanates ethereal life SD II 36-7
Circle as Symbol SD I 271 fn II 554
Isis II 159 I 600
Astronomy in China SD II 624 766
Divine Dynasties SD II 365 368
Dragons of China SD I 408-9 II 54 205-6 209-10,
SD II 280fn 364-5 486 713
Magnetism in Ancient China TM 70 51
Chinese Spirits, HPB HPB Art 348
Three-fold Man and Elementaries
Deluge traditions .SD II 365 371-2 425
Writing symbolism .SD I 307 & fn
Lolo aborigines .SD II 280fn 195-6fn 425
Old China and the New T 258 15
China and the Chinese (repr.) . TM 131 171 43


-----Original Message-----
From: D----L J H----S
Sent: Saturday, October 27, 2001 12:50 PM
H P B, K T, G de P, Krishnamurti & Besant, etc...

Dear Dalval14,

I am a toaist, and I consider what you had to
say about recognizing our link to nature, and growing as a
individual within the context of reincarnation which is a part of
nature. The mind behind nature and the way in which nature
nature works is the Toa.

If most people would just recognize that the ego which is
diametrically apposed to the Toa (Nature) is what creates a lot
of the evil we find in this world, the world would be a much
happier and fullfilling place.

Most of the great sages and prophets that have come down from the
ages are in there nature really Toaists.



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