Theos-Talk Archives (August 2002 Message tt00092)

Aug 10 2002

Re: The THEOSOPHICAL SOCIETY and THEOSOPHY Differences ?

Dear Ian & Friends:


Let look at what H P B was trying to say. You used this
quote


"....but the latter (The Theosophical Society) cannot make a
Theosophist of
one who has no sense of the divine fitness of things, or of
him who
understands Theosophy in his own - if the expression may be
used - SECTARIAN
and egotistic way" HPB (Emphasis her own).

May I offer what I have learned from the study of theosophy:


First the T S as an organization or a body of people who
generally are interested in pursuing the "THREE OBJECTS" can
do nothing.

But every individual can do something because of his or her
independence. Yet "independence " has to be qualified,
since we notice we are interdependent in many things for our
bodies to stay alive. None of us is "an island unto
himself." Sharing appears to be a sine-qua-non of progress,
of living.


A "sectarian way" is personal and isolating. It makes some
unproved assumptions.

Let us see what Theosophy offers on this. Is it narrow and
convoluted, or is it broad and does it rely on some
universal principles which each, and every one of us, can
research and prove or disprove?


Let's look at a broad outline of THEOSOPHY, and its relation
to the THEOSOPHICAL SOCIETY.


1.	The THEOSOPHICAL SOCIETY was established as a society in
which people would have freedom and facility. The freedom
was entirely theirs but the facility was established so that
those of similar interests could more easily contact one
another. Belonging to the society was useful but not a
"gateway to' Heaven.'"


2.	That which gave life to the THEOSOPHICAL SOCIETY was the
fact that The Masters of Wisdom used it by giving a fresh
impetus to very old ideas. H P B was their willing and
trained "messenger." If one really wants to study this
relationship, then a careful reading of the MAHATMA LETTERS
and of H P B's LETTERS TO Mr. A. P. Sinnett, and ISIS
UNVEILED helps.


3.	To describe THEOSOPHY and its doctrines, tenets and
history is one thing. To live the life of a practical
"theosophist" is quite another.


4.	The specific doctrines and tenets of Theosophy are put
forward as information. They draw attention immediately to
SPIRIT, which is ubiquitous and without any qualifications
as present everywhere. There is no "void." There is no
place without "spirit." There is no "devil."

a.	the permanence of the human spirit is directly derived
from that, and

b.	the universal doctrine of reincarnation is to be found
implicit in that..


5.	This arises from the fact of universal evolution.

6.	The ONE SPIRIT is ubiquitous (present everywhere) (Fact
1.)

7.	The universality and impartiality of Law and laws is a
fact. (Fact 2).

8.	Intelligence, acting universally, implies universal
evolution. (Fact 3).

9.	This implies universal sensitivity to thought, motive,
feeling, and action. Every being is electro-magnetically
sensitive to every other, and reacts accordingly. The whole
of Nature in all its aspects records the variations of the
flow of thought, motive, desire and actions. This is Karma.


10.	Evolution, uniform to all, as potential, may be traced
in the areas of:

a	Spirit: as Wisdom (Budhi) -- a true knowledge of past,
present and future, a "knowledge of the facts in nature."

b	Intelligence: Inclusive of the "Mind" and of the "Desires
and passions, or, emotions and feelings."

c	Physical Matter: the development of a physical instrument
as the dwelling house of a Mind.


11.	Universal evolution demands co-existence and
co-operation at every point. It is the "harmony of
discords" that makes for the ultimate "PERFECTION." The
"discords" are voluntarily resolved under and because of a
perception of universal Law.

12.	Brotherhood is based on the spirit base that all share.
We also share matter in common. The "Atom" is
indestructible and is a "perpetual motion machine."

13.	The Evolutionary progress is to be traced (both linearly
and hyperbolically) from the smallest atom to the greatest
Galaxy -- the UNIVERSE in toto. There are no exclusions.

14..	The "human mind" is shown to graduate to "divine mind"
by a process of self learning, self-control and vigorous
study of laws and facts in the Universe. The personal self
and the INDIVIDUAL SELF are harmonized.


We can now seek to make a reasonable and fair application of
these ideals to one's personal life.


1.	It is always an entirely free and independent choice. It
is made by every student-mind. Hence the motive for such a
decision is most important.

2.	Motive for thought, feeling and action is of primary
concern, because, it is either in tune with Nature or it is
at cross-purposes with her. The Mind-chooser is intuitively
aware of this at every choice.

3.	On examination, one finds that motive involves freedom of
choice between selfishness and generosity -- between
self-service, and assistance to others, whom we know are our
brothers and fellow pilgrims. Immortality makes this
association one of permanence and repetition. We are never
entirely separated from one another.

4. The power of the mind (Manas) to imagine, to remember
and to reflect (logically) is significant.

5.	The Power of "desire" (Kama), is distinct from the
powers of the Mind. Our selfish "lower-mind" blurs this
distinction.

6. By itself "Desire" does not have the power to look
forward and envisage all potential results. It ensnares the
mind and employs its semi-hypnotic powers by stunting these.
It deliberately avoids using the power of Universal
Knowledge (WISDOM) to serve as a comparison to the limited
perceptions and aims of its selfish isolation and separation
from the rest of Nature. Since it is self-centered and
careless of the rights and privileges of others, its
conclusions are self-limited, faulty and ultimately the
recoil on it as pain, accidents and suffering. We are to
understand that Nature does not "punish." It educates, and
does this most effectively by placing the "wrong-doer" in
those conditions which he placed others.

7.	Unanimity of potential faces (as an Ideal concept) all,
who desire to become "perfect." The capacity to think, and
to mentally imagine a balance between the potential results
of selfishness, and, those of universality is derived from
The "Higher-Mind" -- the Spirit-inspired Buddhi-Manas." It
is present in all humans. It is precisely here, on the
creative motives for action, that our present and future
evolution is focused.

8.	From the permanence and persistence of a spiritual, an
IDEAL UNIVERSE, is derived the permanence and continuity of
consciousness in every being. Consciousness is always ONE,
Individual Intelligence grows and matures.

9.	Its unbroken nature can be traced from the intelligence
that producers atomic coherence, through all the Kingdoms
of Nature (where progressive stages of intelligence are
acquired), to the stage of humankind (which is mind
endowed). Ultimately it becomes a "Buddha," or a "Christ."

10.	From this, our stage of personal-mind-being, we may look
forward and imagine what may be the ultimate level, the
spiritual level of all-KNOWINGNESS. Ity is perfect
knowledge of the effects that inevitably follow all causes.
It is universal WISDOM (Buddhi).

11.	Theosophy states that the individual, free, spirit-mind
makes itself into an ALL-KNOWING SELF -- and this is an
identity that is at ONE with the ALL. [This concept stagers
the imagination of any embodied mind. But on reflection it
can be perceived as potential and probable.]

I hope that this may be found useful as a review.

Best wishes,

DTB



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

-----Original Message-----
From: Ian
Sent: Friday, August 09, 2002 3:22 PM
To:
Subject: Re Is the 'Clash of Civilizations' Inevitable?

Why should there be such a thing as a "Theosophical view" of
something like
this ?

"....but the latter (The Theosophical Society) cannot make a
Theosophist of
one who has no sense of the divine fitness of things, or of
him who
understands Theosophy in his own - if the expression may be
used - SECTARIAN
and egotistic way" HPB (Emphasis her own).

Orra Best,
Ian