Theos-Talk Archives (February 2002 Message tt00645)

Wednesday, February 20, 2002
Re: Coherence in Theosophical writing


Dear Elton and Steve:


I notice this exchange (below) and offer a few observations,
which can easily be verified.

Concerning H P B.

As I read her writings chronologically, starting with ISIS
UNVEILED (1877), and then, following that, the letters and
articles reprinted in A MODERN PANARION (1875-1878). I find
those were followed by her answers and contributions as articles
in the magazine THEOSOPHIST (1879-1891). From there one can pass
to the next sequence: her correspondence with Mr. A. P. Sinnett
and Mr. A. O. Hume, in the book edited by Barker: THE LETTERS OF
H. P. BLAVATSKY TO A. P. SINNETT (1882-1890)

Following these, there is the grand sweep of the articles she
wrote for LUCIFER magazine (1887 - 1891); we find that H P B as
such "provoked" no one. She did not go out of her way at any time
to do that. This is a fact, and any one who goes to those
sources that I mention can verify that with ease.

The conflict, criticism, doubt and suspicion leveled at her arose
from her exposition of Theosophical ideas, ideals, and facts,
through her writings. Those carry their own "proof" and "mark of
excellence." They open one's eyes to universal verities and
common-sense facts. But they were as unpopular to "authority"
then, as they are today among interested circles that would
rather have humanity continue to live thoughtless, unquestioning,
and morally ignorant lives.

Theosophy opens the view of our minds to the causative aspect of
nature. Among the primary things it states is that we can learn
everything if we will to do so. It also states that we can not
escape the consequences of our choices, and we need not live in
fear of a "vengeful Personal God," because none exists.

What does Theosophy do? It exposes the causative, the "occult"
side of many superficially accepted things taught in most
religions, science and challenges many social values. That is
what "provoked" the reactions from "authority" and the endless
conflicts -- some of which continue to this day. If she was
attacked, it was because of what THEOSOPHY taught. The thesis
is, among those who attack H P B in order to confuse those who
are interested in THEOSOPHY is, that if H P B can be showed to
be fallible in some way, then Theosophy is questionable.

There is to be found, by those who read and study her life and
writings, a consecutive coherence in those writings, which does
not vary in its basics and fundamentals from beginning to end.
Expressions in words are seen to change, but the basics, as ideas
and as ideals, do not.

Let me speak to these, as I see them develop and manifest, so
that others can do the same:

In exposing some of the aspects of Theosophy, she taught:

1. UNIVERSALITY and UNITY.

2. That SPIRITUAL perfection was not only a starting point but
also a goal.

3. That Law or Karma permeated the universe, our earth; and
most importantly, immutable, just and fair natural laws regulate
all our own lives -- so that we received exactly the same results
as the causes we generate by our choices. And finally,

4. that the goal of evolution is a common one for all beings --
Perfection in Mind and knowledge and a beneficence that can only
be expressed by the idea of UNIVERSAL BROTHERHOOD.

We are in essence (spiritual identity) one with the innate
spiritual center of the atom as with the Central Spiritual SUN of
the Galaxy. Each human being is a miniature Universe, a
microcosm. All the powers of the Universe are potentially in
each of us.

The reason why we cannot see or use them yet is explained.
However, as an incentive, as a model, our attention is drawn to
a band, a group, a Lodge of wise Men who have always lived and
taught these truths down the ages in all countries and to all
peoples, seeking to elevate man's aspirations and to confirm
there reasonableness, and from that point, to act and realize his
innate potentials.

As additional evidence we have the book of letters that They sent
to Mr. A. P. Sinnett and Mr. A. O. Hume edited by Trevor Barker
The MAHATMA LETTERS THAT HAVE HELPED ME (1923) . Questions have
been raised, years ago, as to their authorship -- some attributed
them to H P B's pen. But of recent years independent review by
experts using modern technology has conclusively shown that they
were not and could not have been produced by H P B. [ See
monograph: "J'Accuse" by Vernon Harrison, and the official
retraction of the "S.P.R. Report" by R. Hodgson (of Dec. 1884). ]

The SECRET DOCTRINE (1888), the KEY TO THEOSOPHY (1889), and the
VOICE OF THE SILENCE (1889) were produced at the end of her life
by H P B. They represent a continuation of all she had been
writing since 1875.

Any one who desires to learn from them can do so.

If The SECRET DOCTRINE (1888) was written as a review of the
birth, development an evolution of the universe, of our world and
of our race, as a history, then., the KEY TO THEOSOPHY (1889)
was written for the average inquirer who desired to know what
part Theosophy would play in life. And finally, the VOICE OF
THE SILENCE (1889) was written for the mystic, for those who
sensed that there was a goal open to all which would link his
present existence with that of the IMMORTALS. It develops the
ideal concept that innately each human being is morally, a
potential God in his spiritual nature, but each has to will
themselves to bring this forward as a personal discipline, and
make the IDEAL a living power in their lives.

It is important to realize that opinions concerning H P B and
Theosophy, pro and con, have been in existence for over 100
years. They have been drawn together and are available in
various libraries and archives. Those who desire to make
personal assurance of facts have the opportunity to do so. This
is always advisable, since the adoption of others' opinions is
not a reliable way to go. All "proof" has to be self generated.

But to revert to our theme: No "provocation" as such is or was
there. But a great deal of resentment from established
"authorities" who found their basis for existence challenged and
under-mined by facts that any one could examine and verify. What
is so bad about that?

Incidentally H P B did not challenge the British Raj in India at
all. Lord Lytton, then the Governor General was the son of her
old acquaintance Bulwer Lytton, and when the matter of his
subordinates importuning her and Col. Olcott ( who held a
diplomatic passport from the U S A ) came to his attention, he
had the matter quashed. He knew H P B was anything but a "spy."

The scandals in Madras, India, were provoked by the Missionaries
who found Theosophy liberated thoughtful men from their grip.
But the history of this is well known to those who have read, and
studied the documentary evidence spoken of -- for instance --
in the book The THEOSOPHICAL MOVEMENT (1875-1950) which is
available through Blavatsky Net at their bookshop. I believe it
costs around $ 7.00.

Best wishes,

Dallas

==================================


-----Original Message-----
From: Eldon B Tucker [mailto:eldon@theosophy.com]
Sent: Wednesday, February 20, 2002 12:52 PM
To: theos-talk@yahoogroups.com
Subject: Theos-World a path that deserves to be perpetuated


Steve:

>What did work for W Q Judge? He was a sidelined
>character I believe.

His work was more directed towards building up the
American Section of the Theosophical Society,
rather than public work or social reform. And he
was little known for many years in the Adyar T.S.
because of former inter-society rivalries.

Others like Annie Besant focused more on public
work and social reform.

>Theosophy in the 19th century
>got as much attention as it did because of all the
>drama created by Blavatsky and her theatrical
>personality. The wars with the churches did not just
>happen. She provoked them. The wars with the
>Orientalists did not just happen. She provoked them.
>The British Raj did not choose to fight with her. She
>chose to fight with the Raj. There were lawsuits and
>scandals and purported miracles galore.

She was certainly a prominent figure in her time,
and attracted publicity by her activities. My thinking
is that she was both attempting to shake up the way
that people thought at that time and working on
formulating an expression of the timeless philosophy
that might be suitable for western society.

>I am not sure
>that is the right model for the modern TS.

I'd agree that the approach of seeking the limelight
and intentionally provoking controversy, being
identified as "heretic" -- all this is not an effective
approach for theosophical groups.

>The
>masters have completely lost interest in the TS and
>withdrawn their support.

Did they tell you this? <grin> I'm not sure I'd agree. On
this matter, I'd expect that spiritual help is provided
anyone working for the betterment of others. It's not
based upon membership in any particular society (or
church). It doesn't matter what we call that help or
how we describe the mechanism by which it is given. It
can simply be put: it's there for those doing good in the
world, and we can call it by whatever name we like.
Someone may like the term "synchronistic interdependence."
Another may think of it as "help from the Masters."

>Now the rest of the world is doing the same. As it
>becomes more and more irrelevant maybe it is best for
>it to just keel over and die quietly.

Organizational structures that worked in the 1800's may
not be appealing toady. People have different needs and
interests. There are more effective means of information
exchange and ways for self-expression. The ability to
participate in a theosophical mailing list is an example
of something new.

The groups do need to adapt and evolve, or they will fade
away. Some may choose to remain as they are. The idea
would be that they want to preserve the philosophy.
Perhaps changing social trends will someday shift their
way again, bringing their approach into vogue again.
Others will die. Yet others will change and find a wider
appeal.

Some people find a theosophical approach helpful. Others
may want to sit in a zendo, start at the floor in front
of them, and happily bow every time that someone comes
by with a big stick and plans to hit them. Yet others may
prefer grape juice and crackers after a candles and incense
and hymn-singing show at some church.

> An immensely abstruse philosophy is
>never going to appeal to the masses.

Not directly. Nor does psychology, chemistry, mathematics,
or any body of thought that requires learning, study,
reflection, and the use of intuition if one is going to
be successful. People want nice stories that tell things
in myth and metaphor. Movies like "The Lord of the Rings"
have a much stronger appeal that a philosophical treatise.

This is neither good nor bad. It's just that anything a
bit challenging will find a smaller audience that things
designed for mass consumption.

As I see it:

The theosophical approach starts out with a study of
some metaphysics that is said to derive from the Mysteries.
The ideas seem interesting at first, and offer a new way
of looking at things for newcomers. After a certain point
in study, one starts wondering what comes next. There is
a point one might call a "crisis of faith." This is where
a plateau has been reached, and a breakthrough is needed
into a deeper awareness and spirituality if someone is
to continue along this path. Some make it no further,
decide there is nothing to be found here, and leave,
convinced they've found a dead end path. Others look for
that "something more" in different directions, perhaps
in psychical or magical things. Yet others manage to
have a breakthrough experience and continue along this
spiritual path to deeper levels.

Note that this is not making a statement that this is
the only path to the spiritual. And it's not saying that
anyone who takes a different path is necessary going the
wrong way. It's just saying that this is a genuine path
that works for certain people, a path that has value and
deserves to be perpetuated.

-- Eldon





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