RE: bn-study digest: January 26, 2003
Jan 28, 2003 03:48 AM
Jan 28 2003
Re: Depravity as a barrier to Spirituality ?
Let us consider what Theosophy might offer on this subject:
Would you not say: It involves the struggle of the personality to
become wise, and the karma of decisions and choices -- as they affect
our lives and characters. Does not our "choice" always involve the
will as a creative and regenerative power ?
Depravity is of the personality and may be only for a section of a
There are instances and stories in and around the time when the Great
Buddha taught, of those who had lived depraved lives, and then had a
sudden flash of perception (from the indwelling HIGHER SELF, perhaps)
that showed it the shallowness of that condition. They then, by an
effort of will, stopped that way of life and changed their lives to
spiritual ones. In those cases the words of the Buddha were taken by
them to have induced and made this marvelous change, and opened their
mental eyes to a deeper perception.
Thereafter, if they purify their minds and rid themselves of those
memories, and those kinds of passions and emotions, they can change,
and perhaps after due time, in this same lifetime, they may be able to
offer spiritually inspired writings. But, to do real good in the
future, wouldn't you say: they have to always step side (as a
personality), and never allow their personalities to obtrude. They
have to be completely impersonal and universal in their offerings.
They should always offer their conclusions for testing, and
verification to others.
I would say: The stain of such a condition, will remain powerful for
that personality and it may be stained all the way till its death. If
it pretends to authority and knowledge, and does not put THEOSOPHY
forward, impersonally always, as the source for its statements it will
but compound the error.
It is for this reason the Buddhist Bhikkus say, when they answer, or
put forward a statement that has Buddha's words for base: "Thus have
I heard ...."
In our case we can but say : "Theosophy teaches ...." Who knows what
our past may have been ? But the past, however regretful, is gone and
cannot be altered. Regrets do not alter it. But present good
intentions backed up by good deeds, do.
Take the memory -- if that can be altered and if the individual
refuses to review the scenes of past depravity, and if he or she
remains fast fixed on the spiritual life, the skandhas that have been
affected may be altered and the impress changed.-- it is probable that
the Karma of that past is never entirely mitigated in this lifetime of
effort, and may return in later incarnations to test the resolve of
the REINCARNATING PERSONALITY again.
The key to this answer lies in the teaching of the Monads -- as
eternal Pilgrims -- always living and working to improve their
destinies (and the world around them) under Karma. The Immortal
Manas, in its duality as the link between the erring and mayavic
personality and the immortal INDIVIDUALITY (ATMA-BUDDHI-MANAS), shows
how each human is an evolving intelligence tutored by a CONSCIOUSNESS
that has succeeded in becoming "perfect" and Divine. (see S D II
167, 254-5 )
One ought to constantly recall the ancient Pledge of KWAN YIN, one of
the great Bodhisattvas:
"Never shall I seek nor receive private individual salvation.
Never shall I enter into final Peace alone.
But forever and everywhere shall I live and strive,
For the redemption of every creature throughout the world."
From: Nisk 98
Sent: Monday, January 27, 2003 7:04 AM
Subject: bn-study digest: January 26, 2003
The question then becomes for some people one of the veracity of the
indeed one lives a depraved life and those actions deprive that
higher inspiration and yet that individual still produces works of
spiritual knowledge, then either that depravity is no hindrance to the
spirituality, or the individual is a fraud, claiming spiritual
insight where in fact none exists.
One further set of questions. If depravity is indeed a block to
is it and external or internal block. In other words, is some higher
such as a master withholding knowledge, having judged that individual
unworthy of such spiritual insight? Or is it that ones own feeling of
is the internal block that prevents the link to the spiritual insight?
the latter, then could an individual who felt no guilt, who had
away the wrongdoing, still be "in tune" to the higher spiritual
Any takers on there questions?
[Back to Top]
Dedicated to the Theosophical Philosophy and its Practical Application