Theos-Talk Archives (March 2003 Message tt00177)

Hello All,

Iam namasivayam, , chennai,India
Recently I have learned NEW LIFE REIKI in chennai
I have completed First and Second degree
Daily Iam practicing the following
1. Soham --mind cleansing
2. Reiki meditation
3.Chakra meditation
My master advised me to practice the above for 21 days
Just 7 days are completed
Now i feel young and energetic
As a beginner I need more advise and guidance from you
Previously I have learned Kundalini yoga and shared my
experiences with like minded people


My web sites and Groups


http://photos.yahoo.com/cosmic_travel

http://travel.vsnl.com/meditation/index.html

www.geocities.com/siva_sivam2001/meditation/1.html

http://groups.yahoo.com/group/spiritualneed/

http://groups.msn.com/spiritualneed



e mail id:

nama_sivam@hotmail.com







----- Original Message -----
From: Erica Letzerich <eletzerich@yahoo.com>
To: <theos-talk@yahoogroups.com>
Sent: Sunday, March 09, 2003 7:22 PM
Subject: Re: Theos-World pseudo-theosophists


> Dear friends,
>
>
> I would like to remind some theosophical ideals
> expressed by Blavatsky in the Key to Theosophy. This
> goes specially for those pseudo-theosophists that are
> supporting the war.
> No activity implying violence, murdering, and
> destruction was ever supported for any real
> theosophist and never will be. One day will arrive
> when humanity will be civilized enough to understand
> the endless chain of cause and effect (karmic law),
> the unity of life, and will guided by noble and
> immortal principles of respect, justice and love.
> Below in a excerpt of the Book Key to Theosophy,
> written by Blavatsky.
>
> Erica Letzerich
>
> "ENQUIRER. What do you consider as due to humanity at
> large?
>
> THEOSOPHIST. Full recognition of equal rights and
> privileges for all, and without distinction of race,
> colour, social position, or birth.
>
> ENQUIRER. When would you consider such due not given?
>
> THEOSOPHIST. When there is the slightest invasion of
> another's right -- be that other a man or a nation;
> when there is any failure to show him the same
> justice, kindness, consideration or mercy, which we
> desire for ourselves. The whole present system of
> politics is built on the oblivion of such rights, and
> the most fierce assertion of national selfishness. The
> French say: "Like master, like man"; they ought to
> add, "Like national policy, like citizen."
>
> ENQUIRER. How, then, should Theosophical principles be
> applied so that social co-operation may be promoted
> and true efforts for social amelioration be carried
> on?
>
> THEOSOPHIST. Let me briefly remind you what these
> principles are -- universal Unity and Causation; Human
> Solidarity; the Law of Karma; Re-incarnation. These
> are the four links of the golden chain which should
> bind humanity into one family, one universal
> Brotherhood.
>
> ENQUIRER. How?
>
> THEOSOPHIST. In the present state of society,
> especially in so-called civilized countries, we are
> continually brought face to face with the fact that
> large numbers of people are suffering from misery,
> poverty and disease. Their physical condition is
> wretched, and their mental and spiritual faculties are
> often almost dormant. On the other hand, many persons
> at the opposite end of the social scale are leading
> lives of careless indifference, material luxury, and
> selfish indulgence. Neither of these forms of
> existence is mere chance. Both are the effects of the
> conditions, which surround those who are subject to
> them, and the neglect of social duty on the one side
> is most closely connected with the stunted and
> arrested development on the other. In sociology, as in
> all branches of true science, the law of universal
> causation holds good. But this causation necessarily
> implies, as its logical outcome, that human solidarity
> on which Theosophy so strongly insists. If the action
> of one reacts on the lives of all, and this is the
> true scientific idea, then it is only by all men
> becoming brothers and all women sisters, and by all
> practising in their daily lives true brotherhood and
> true sisterhood, that the real human solidarity, which
> lies at the root of the elevation of the race, can
> ever be attained. It is this action and interaction,
> this true brotherhood and sisterhood, in which each
> shall live for all and all for each, which is one of
> the fundamental Theosophical principles that every
> Theosophist should be bound, not only to teach, but to
> carry out in his or her individual life.
>
> ENQUIRER. All this is very well as a general
> principle, but how would you apply it in a concrete
> way?
>
> THEOSOPHIST. Look for a moment at what you would call
> the concrete facts of human society. Contrast the
> lives not only of the masses of the people, but of
> many of those who are called the middle and upper
> classes, with what they might be under healthier and
> nobler conditions, where justice, kindness, and love
> were paramount, instead of the selfishness,
> indifference, and brutality which now too often seem
> to reign supreme. All good and evil things in humanity
> have their roots in human character, and this
> character is, and has been, conditioned by the endless
> chain of cause and effect. But this conditioning
> applies to the future as well as to the present and
> the past. Selfishness, indifference, and brutality can
> never be the normal state of the race -- to believe so
> would be to despair of humanity -- and that no
> Theosophist can do. Progress can be attained, and only
> attained, by the development of the nobler qualities.
> Now, true evolution teaches us that by altering the
> surroundings of the organism we can alter and improve
> the organism; and in the strictest sense this is true
> with regard to man. Every Theosophist, therefore, is
> bound to do his utmost to help on, by all the means in
> his power, every wise and well-considered social
> effort which has for its object the amelioration of
> the condition of the poor. Such efforts should be made
> with a view to their ultimate social emancipation, or
> the development of the sense of duty in those who now
> so often neglect it in nearly every relation of life.
>
> ENQUIRER. Agreed. But who is to decide whether social
> efforts are wise or unwise?
>
> THEOSOPHIST. No one person and no society can lay down
> a hard-and-fast rule in this respect. Much must
> necessarily be left to the individual judgment. One
> general test may, however, be given. Will the proposed
> action tend to promote that true brotherhood which it
> is the aim of Theosophy to bring about? No real
> Theosophist will have much difficulty in applying such
> a test; once he is satisfied of this, his duty will
> lie in the direction of forming public opinion. And
> this can be attained only by inculcating those higher
> and nobler conceptions of public and private duties
> which lie at the root of all spiritual and material
> improvement. In every conceivable case he himself must
> be a centre of spiritual action, and from him and his
> own daily individual life must radiate those higher
> spiritual forces which alone can regenerate his
> fellow-men.
>
> ENQUIRER. But why should he do this? Are not he and
> all, as you teach, conditioned by their Karma, and
> must not Karma necessarily work itself out on certain
> lines?
>
> THEOSOPHIST. It is this very law of Karma which gives
> strength to all that I have said. The individual
> cannot separate himself from the race, nor the race
> from the individual. The law of Karma applies equally
> to all, although all are not equally developed. In
> helping on the development of others, the Theosophist
> believes that he is not only helping them to fulfil
> their Karma, but that he is also, in the strictest
> sense, fulfilling his own. It is the development of
> humanity, of which both he and they are integral
> parts, that he has always in view, and he knows that
> any failure on his part to respond to the highest
> within him retards not only himself but all, in their
> progressive march. By his actions, he can make it
> either more difficult or more easy for humanity to
> attain the next higher plane of being.
>
> ENQUIRER. Is equal justice to all and love to every
> creature the highest standard of Theosophy?
>
> THEOSOPHIST. No; there is an even far higher one.
>
> ENQUIRER. What can it be?
>
> THEOSOPHIST. The giving to others more than to oneself
> -- self-sacrifice. Such was the standard and abounding
> measure which marked so pre-eminently the greatest
> Teachers and Masters of Humanity -- e. g., Gautama
> Buddha in History, and Jesus of Nazareth as in the
> Gospels. This trait alone was enough to secure to them
> the perpetual reverence and gratitude of the
> generations of men that come after them. We say,
> however, that self-sacrifice has to be performed with
> discrimination; and such a self-abandonment, if made
> without justice, or blindly, regardless of subsequent
> results, may often prove not only made in vain, but
> harmful. One of the fundamental rules of Theosophy is,
> justice to oneself -- viewed as a unit of collective
> humanity, not as a personal self-justice, not more but
> not less than to others; unless, indeed, by the
> sacrifice of the one self we can benefit the many."
>
>
>
>
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