RE: Theism Can't Honestly Be Dismissed
Nov 22, 2002 05:23 PM
Nov 22 2002
Theism and Philosophy
If one tries to secure from Theosophy an outline of the way it views
and teaches the basic concepts of manifestation and evolution, one
also acquires the ability to disentangle special interpretations and
even sectarian definitions from the facts. The accounts of the past,
traditions, legends, mythology and theogonies can be disentangled and
their essence perceived.
If one uses the 7-fold study of the PRINCIPLES of Nature and Man, one
soon realizes that
ATMAN the SUPREME SPIRIT is all-pervasive. Hence it is in NATURE the
basis for the many kinds and types of beings and forms that emanate
infinitely from the ONE UNIVERSAL and all-encompassing FORM. Further
this form does not dissipate, but remains as a "background" to all
existence regardless of space, degree of intelligence, or time.
Therefore the potential "GOD" is always within every individual. That
which separates us from our own inner DIVINITY is the kind and quality
of our ideas about our life and its many restrictions. The existence
of Sages, Rishis, Dhyanis, Buddhas, merely tells us the tale of
successful Monads who have caused their individual
"self-consciousness" to rise to the level of "UNIVERSAL
SELF-CONSCIOUSNESS." They see the Universe and the powers that
motivate evolution, not only as great masses of beings, races, rounds,
globes, sub-races, etc..., but down to the seemingly most
No one being or form or Monad is useless or to be discarded in the
purview of the whole purposive drive of LIFE'S EVOLUTION. DIVINITY AS
A FINAL GOAL IS FOR ALL.
The "Theosophical MONAD" is seen to be SPIRIT / MATTER in indissoluble
combination -- and this is "eternal" in existence, so far as we can
understand. [ The "matter" side is of course BUDDHI, or that "wisdom
acquired through experience" in a myriad of forms by reason of
reincarnation, and the limits we imposed in the past on ourselves by
Its purity allows it to become the "vehicle" of ATMA.
The important thing for us to consider is: "How does Buddhi (matter)
become pure?" What is purity? We then enter the question of ethics,
morals, and self-chosen behaviour. This confronts us now, but it is
the key to the future we choose for ourselves.
ATMA being universal, permeates all, but is 'remote' so to say, from
any limited involvement. BUDDHI as the purest form of "matter," is
deemed wise, because it is the final repository of all experience over
an immensity of years. It is in effect the MONAD in evolution.
With BUDDHI is associated MAHAT, or the "mind faculty." it is
essential to all living things and provides the logical, reasonable
basis for the definition of all "forms." It forms the "bridge"
between the "forms" that change, and the one SPIRITUAL FORM that never
changes: PARAMATMA. The eternal and inscrutable ABSOLUTE.
But what are the "forms?" Why do they constantly change locations?
How is it possible to have an INTELLIGENCE which serves as a point of
aggregation for other living Monads -- monads of lesser experience?
Theosophy states that the whole of the Universe is made up of Monads
in various stages of their own evolution. Those who have less
experience aggregate around those with greater experience that are
consubstantial to them. They then acquire from the "advanced" Monads
more experience as those make choices -- and become subject to Karma.
To us, limited to thought and observation in this present life, of but
a relatively few years, the question of size and of time (space,
area, size, and antiquity, novelty and the potential of a dissolution
of the present for soon to occur) is important. Instead of thinking
about these things, we start emoting and feeling about them. In so
doing we lose our equipoise as immortals, and our detachment, and
impartiality as tinkers.
That these are important is to be seen in the instructions all great
Sages have left us.
The BHAGAVAD GITA is a good example. We see there the "Great God"
Vishnu/Krishna (as Atma/Buddhi, the HIGHER SELF) using a seemingly
physical form. He instructs Arjuna his pupil (the Lower Manas that
aspires to Buddhi-Manas and an understanding of true living and right
choosing). All of us at present are in a condition where the "Lower
Manas" (Kama-Manas) the mind bonded by feeling and emotion, is
The teachings of the Buddha and of Jesus, although framed in a
different language and mode, parallel all that Krishna teaches.
And it will be found that theosophy teaches the same set of
principles, but, in addition provides us with a view of the underlying
purposes and operation of Nature and the Universe as a life-supporting
In regard to every aspect of this wonderful "mechanism" there are
almost endless explanations. Each dove-tails into the rest as the
"mechanism" is living, sentient, and educative.
One of the great differences between all the sectarian and
philosophical apparent differences is that they analyse along their
own chosen lines and selected areas of perception. Inevitably the
lose sight of the WHOLE.
Theosophy on the other hand, uses the power of synthesis, whereby
apparent differences are reconciled in the widest and most
comprehensive views of why the Universe exists, and where each
individual member of it ( and Monad) is going. It further indicates
that for any one period of manifestation there is a common goal which
for lack of some better term may be called THE GOAL OF SUBLIME
From: Steve Stubbs
Subject: Re: Theism Can't Honestly Be Dismissed
--- In theos-talk@y..., "rnewman2003" <robertnewman@e...> wrote:
> own, much less learned angle on the Mahatma Letters and Theosophy
> general, focuses on the denial of the supreme personality of
> in this philosophy. Unlike BAG, I am not an expert in religious
> history, nor am I what would be called a 'practicing' member of my
> faith tradition. I am a seeker of the truth, plain and simple, and
> take it where I find it.
Theosophy does not deny that there are deities. What it denies is
that the supreme reality is personal. This position is also taken by
esoteric Christianity in one of its lineages. I refer to the
Basilidean school which claimed to trace its teachings to the
esoteric teaching of Matthias and Peter. A sp,ewhat different
interpretation, also ultimately non-theistic, is seen in the lineage
which was first disclosed to the public by Valentinus, but which
claims to represent the esoteric teaching of Paul. Paul, being
clearly a Kabbalist, taught an esoteric doctrine which resembles the
modern Kabbalah in many ways, although of course it represented a
historically earlier strata of evolution.
[Back to Top]
Dedicated to the Theosophical Philosophy and its Practical Application