Theos-Talk Archives (November 2001 Message tt00342)

At 10:50 PM 11/17/01 -0500, you wrote:
> To all the fine subscribers-
> Sorry but I just can't keep reading tons of this discussion on whether
> or not
> there exists the possiblilty of any Paranormal-Psychic-Spiritual
> manifestation
> in any past -present- or future member of Mankind.
>
> I have remained silent for over a year now but have read the postings.
>
> In that time to my knowledge none have given reference to that great
> work
> by Geoffrey A Barborka "H. P Blavatsky , Tibet And Tulku"...
John:

Geoffrey Barborka was one of a generation of Theosophists
that grew up at the Point Loma theosophical community.
When the community relocated from the San Diego area to
Covina, California in 1942, and the membership of the T.S.
greatly reduced over the next ten years, he became one of
a band of independent students, not associated with any
society, working independently to promote the philosophy.

He is better known for the book THE DIVINE PLAN, a commentary
on THE SECRET DOCTRINE, with extensive references, presenting
the materials in a different light. One of his generation
included L. Gordon Plummer, who wrote THE MATHEMATICS OF THE
COSMIC MIND. Another was Judith Tyberg, who taught Sanskrit
and founded the East West Cultural Center in Los Angeles.
Another two were Emmett Small and Iverson Harris, who founded
Point Loma Publications, which has published hundreds of
theosophical titles that otherwise would remain out-of-print.
And one more was Elsie (Mrs. Harry) Benjamin, who had the
Corresponding Fellows Lodge of Theosophists out of England,
until her death in the 1970's. A final example was Boris de
Zirkoff, who spend much of his life working on THE COLLECTED
WRITINGS OF H.P. BLAVATSKY.

The most prolific writer out of that branch of the
Theosophical Movement was G. de Purucker, although most
of his writings were actually edited transcripts of talks
that he gave. Although he makes a few points that are hard
to find direct reference to in the original theosophical
literature, the vast majority of his materials fit in
nicely, I think, with the original HPB/Mahatma Letter
theosophical model. Of his writings, my favorite is
FUNDAMENTALS OF THE ESOTERIC PHILOSOPHY, which was based
on a class in THE SECRET DOCTRINE held at Point Loma in
the 1920's which Katherine Tingley still was International
President.

I think that although we need to learn from the original
theosophical materials, we also need to be sufficiently
familiar with them to be able to recognize them wherever
they may be found. We also need to be able to restate the
ideas in our own words, originally thought out, with the
same sense of inspiration and enthusiasm that one has
when first discovering them, with the original "ah ha!"

It is generally agreed among theosophical students that
it's important to study and be familiar with the original
writings, which may include Blavatsky and her Teachers
(as represented in THE MAHATMA LETTERS), and others of
her generation. Apart from them, the Point Loma and ULT
branches would consider Judge as "a source writer"
whereas the Adyar would consider Besant as such; so with
these authors there is not general agreement. All three
would consider Sinnett as supplemental reading, but
"not authoritative," because of various views on the
degree on which each author's writings were overseen by
the Masters or backed by extensive training in the
Mysteries.

Apart from reading and studying the original materials,
to know what they say, it's up to each student to
draw upon any additional available materials --
theosophical or otherwise -- that enhance the process.
What process? It's one of study and self-discovery
leading to a form of spiritual awakening that sets one's
feet firmly on the Path.

One person may take this approach by saying that THE
SECRET DOCTRINE is bottomless in its spiritual depths,
and make a practice out of studying it. Another may
be drawn towards another theosophical author, or some
particular religious or philosophical approach, perhaps
Zen Buddhism or Jungian Psychology. A third may find
expression and fulfillment in art. A fourth may discover
that political reform and meeting the social needs of
some country is the way to find fulfillment and service.

Basically, a successful approach to Theosophy leads
to self-individualization, to a form of self-discovery
that draws one into a life of creative expression and
service to others. It's successful if one has "taken
the next step," moving beyond lower-mind intellectual
study of some books, moving into an awakening inner
spiritual process that results in "the fire of mind"
and an awakened compassion, both of which only find
fulfillment in concrete external expression in the
world about it. -- At least how I see it, and happen
to put it into words this particular time.

-- Eldon