Theos-Talk Archives (August 2002 Message tt00004)

Aug 1 2002

As I understand it:

Theosophy demands that every human being (mind) change and
alter itself. There is a wide gap between "ALL-KNOWINGNESS"
and the ignorance of a child. It is the difference between
wisdom (BUDDHI) and un-reason -- mainly uncontrolled desires
and passions (Kama). Our ability to "look at ourselves"
comes from the highest (the immortal Atma-Buddhi Monad) in
us -- which is one with the UNIVERSAL SPIRIT.

Theosophy provides us with the theory, the doctrines, the
disciplines that can be used in practice if we decide they
are worthwhile. Nothing is forced on any one.

It is both a history and a description of the progress of
the Universe, and affords a glimpse into the future -- what
any one of us may progress to, depending on how hard they
try.

But the child grows into the adult and then into old age,
guided by the choices that it makes by using its
understanding and its will. This process is in operation for
all, right now. Most are unaware of it, but they can
ascertain its presence with a little thought about their own
life-progress. The differences in character and capacity we
notice among us, from person to person, are due to our (and
their) past lives, and the choices and training we have
given ourselves then. That, and this present choosing, are
Karma (the universal Law) in operation. It works generally
for vast masses of humans and it also works individually on
every thinking person. Further, Theosophy maintains it
rules and guides every evolutionary process everywhere, and
there is not any spot in the Universe that is without its
purview.

Best wishes,

Dallas.

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

-----Original Message-----
From: Ian
Sent:	Thursday, August 01, 2002 2:37 AM
To:
Subject:	Re: Secret Doctrine


Hello Dallas,

> It has been my suspicion for many years that G R S Mead
> exercised discretion and did not always say all he knew.


This would seem to be the only logical explanation of the
dichotomy between
HPB's statement that Vol III was "entirely ready", and
Mead's lack of
reference to it.


> As a corollary: why not consider that all those who work
> strenuously for THEOSOPHY are so changing there own
personal
> natures so as to attune themselves, gradually to such a
> condition.?


This is precisely the point I tried to make elsewhere,
apparently without
success, the corollary of which would be the eventual
changing of the whole
of humanity over a long time span. The changing of the
individual's
personal nature being the aim of Theosophical teaching. But
unless that is
done first, the rest cannot happen.

Orra Best,
Ian