Theos-Talk Archives (April 2004 Message tt00619)

April 20 2004


Dear friend: Robert Corrigan

Someone wrote: "Many of her miracles were the result of her chelas
wandering around in her second hand hashish smoke. According to her own
comments she also quaffed substances in beverage form."

My answer was:

If you have any proof of this please advance it 

I have seen allegations, read news reports from opinionated and
sensational writers, and studied THEOSOPHY for many years. And I know
where to find most of the references concerning HPB and her work. But

-- Have they written anything approaching ISIS UNVEILED or the SECRET
DOCTRINE? 

I believe one ought to take into consideration the whole of THEOSOPHY --
then see if there are any faults inherent in that presentation.

Does anyone really think "magic tricks" of any kind were necessary to
secure attention to these works, then, and since -- I mean, by serious
students?

For contrast, let us take, Sylvia Cranston's Biography on "HPB" -- is
any of this to be found substantiated there?

Is that which the Masters say concerning HPB of no weight?

Let's be reasonable.

Here is one aspect of the situation, as I see it:
Consider with me a study of a field that is not strictly Theosophical.
say, the Arts -- of painting.-- sculpture -- architecture ... (I will
leave literature, drama, music and poetry out of it.) I write this to
serve as an analogy to what might be done for Theosophy by any one, or
all of us.

There are numerous fine albums available to study the progress and the
progress of drawing, painting, perspective, geometry, sculpture,
ceramics, and of great monuments, buildings and city lay-outs, all
architecture.

We can learn the general rules of those arts and we are not concerned
with mysteries and symbology, although in the beginning, and in
antiquity, those were significant and important in conveying knowledge
and science.

They form a kind of underlay, and gave purpose to "sacred art." In fact
a whole science of form and color usage is found to be associated with
the earlier forms of the arts, architecture, music, drama -- and we
find, as we go further into the dawn of history, as we know it, religion
and philosophy as well as science, open and esoteric, were very much
involved. It gets to be quite a mixture. But they are all associated
with one another.

If you take the doctrines of Theosophy on Karma and Reincarnation as
workable, they are based on the assumption of the immortality of the
human Spirit/Soul -- or Ego/Mind. We can only say that we are the same
one consciousness from babyhood to the present. We have talents (or
their lack) that are ours, and constitute what we call our
"personality." Where did they come from? Where were they learned?
Surely in previous lives ?Those who have considered "heredity" from the
physiological point of view try to pin responsibility on our parents
and their history of gene mixtures extending back to an unknown past set
of sources.

In all sciences measurement forms the basis for the derivation and
demonstration of laws. Laws are based on similar repetitions. So too,
in the arts, even if the association seems remote. Measurement depends
on mathematics, and physical mathematics starts with a chosen or
designated base point that is stable, (immovable), in relation to all
others that follow.

Metaphysical or transcendental mathematics, deals with "pure numbers."
Such numbers are dissociated from objects. Those are the mathematics of
rules, laws and interactions -- where the effects of observation, such
as ideas, hopes, aspirations, ignorance, fear, Wisdom and knowledge, are
attempted to be recorded in terms remote from the impact of opinion and
personal, biased emotion. Sometimes an attempt is made to represent
them in graphic form, but those pictures (an art) is always analogetic,
and is far less than the pure idea itself.

And although today, we are more concerned with the surface effects (the
emotional, psychological and mental impact of the Arts, such as
advertising and political values {?} ), their foundation in the purest
of sciences (mathematics) is traceable, and those who really study have
to secure a grasp of those origins and rules handed down from antiquity.

I would say it is the same in Theosophy. In fact ISIS UNVEILED and then
11 years later, the SECRET DOCTRINE trace for us those remote paths and
brings them up to the moment -- showing how our "new Science" is
indebted to the old. In so doing, H P B shows how the information was
concealed in special ways of drawing, coloring and writing, to continue
the analogy of "Arts" with which we began.

Secret codes are traced in the past and right up to the present. They
concealed and transmitted knowledge when secrecy was needed. And danger
was to be avoided. Those codes represent the workings of nature as
traced by ancient research.

Every aspect of theogony (and its systems involve the whole of Nature,
visible and invisible) is shown to have evolved their variants on the
same, common basis. H P B states that Theosophy is that basis and it is
a record of the knowledge, data and WISDOM of the Universe and the
operation of its laws.

She states that modern science merely uncovers, or peels back some of
the obscuration that hides Nature's operations from the sight of the
average "superficial" and materialistic oriented man and woman.

Let us be clear. Nature was here first and she operates now -- without
our interference or "supervision." We are but re-discoverers, all of
us. Nature will always be present in all aspects of the ONE LIFE. We
are parts of Her and she is a part -- the most essential -- of us.

Our "microscopes" see ever the more minute aspects of the vibrating,
gyrating force fields that make up "real mater." But they do not reveal,
yet, the CAUSE. Similarly our telescopes, and other apparatus for
discovery in the depths of Space, show more and more interdependence, so
that the whole vast ONENESS is impressed on our consciousness. The
whirling, gyrating force-fields of the "great" are analogous to those of
the "small."

It becomes clear that in any civilization, old or present, there is
interaction between all the departments of science and art. The masses
and individuals that constitute humanity are considered to be immortal
Pilgrims. Their similar paths all trend towards a perfecting of
knowledge and an application which melds with the areas of others' work
and living.

Supporting, and balancing, and making them possible are the arts of
applied science: technology and engineering. Ultimately ecology,
economy and government are inevitably involved.

Those rest on mathematics as a base. Mathematics, geometry and
schematics are representatives of the universal laws of order,
interaction, proportion and perspective. Just as a computer, no matter
how complex, depends on the four basic laws of arithmetic, so all things
in the universe and in our relations are dependent on a few laws and
concepts of interpretation.

Usually, the basic laws are an "accepted," and held to be pretty well
inarguable. Students in school are now taught these laws relative to
optics, the conductivity of heat, sound, chemistry, balance and
proportion, mechanics, and so forth. Art and Science join, and proceed
ever as before, hand in hand. But who is the Master ? who Knows what
ought to be done by whom, and, where, when and how?

Where argument and opinion emerge, they are in the area of
interpretation. The field is vast, and as it is difficult to secure
agreement and tolerance of opinions, when we find diversion. This can
be traced all down the history of any art, science or government. The
most unwise course is to choose "leaders." Until we are qualified by
learning, and self-discipline, to know who is TRUE, it is better to
follow our own inspiration and intuition.

If anything our responsibility is to keep these great ideas , these
perspectives that integrate positively, alive. We need to know them
well so as to explain with certainty the many ramifications and aspects,
sources and possible finalities.

What is the great finale for all manifestation? Is it not conscious
BROTHERHOOD -- of all the immeasurable components of the ONE NATURE, the
ONE UNIVERSE? Can that be anything less that SUPREME PERFECTION?

One has to know what Theosophy is concerned with -- the whole Universe
-- which only a human mind can encompass. And is not our appearance on
Earth at this time only a phase a passing moment in our own progress of
learning these wonderful truths and facts? And, putting them into
practice as the great virtues?

As is this not also an aspect of inspiration? A combination of Knowledge
and of Hope. But these two alone are insufficient. The third and most
important of all is the Indomitable Will to advance, to succeed and to
do good. Without that, there is stagnation.

Let the writings of H P B and W Q J stand forth, so that all may bathe
in their luminous LIFE -- we are but passers-on. That is our present
duty.


But also consider this brief survey of THEOSOPHY 

Of course there are FUNDAMENTALS and also those who respect them --
"Fundamentalists?" 

If they are true to that as a designation they ought to be able to
provide certain key and basic ideas. 

Let me offer some:

The philosophy of Theosophy as I understand it, begins with the
Spiritual side of things as a model or an ideal. It is the eternal, and
to it is ascribed purity, wisdom, purpose and LIFE. Also, a "goal"
called by some "SUBLIME PERFECTION" is suggested -- some call that
"Nirvana." But all such "labels" need explanations. 

But there is also associated with it [SPIRIT] the antitype the
physical, material "form." This is considered to be potential "Spirit."
Something that is intelligent and can be educated to perceive a wider
horizon than the selfish personal and "limited to this one life" view.
If the bodily form is constantly changing, then, what in it is
permanent?

For these seeming "opposites" to be perceived, an independent Mind, a
free INTELLIGENCE is apparently needed. How do we see "ourselves?" What
is the power of our thinking, of our capacity as an individual who can
use visualization, introspection and anticipation?

The purpose ascribed to the evolutionary process -- which is universal
and includes our Earth -- is the development of an understanding of the
ideal in the self-limited forms. [ see SECRET DOCTRINE Vol. I ]

The interval, between Spirit (ideal) and Matter (form), is the bridge
of intelligence and of consciousness -- reason -- mind and thought.
But even this "bridge" is dual since the desires of the form focused on
itself prove to be an impediment. That impediment is the fact that they
(the "desires") are selfish and not universal in scope. Hence they are
not of themselves IDEAL. Our self-perceptions change all the time. To
be able to "see" these changes there is evidently something in Man's
consciousness that is permanent and changeless. How are we to sort out
these things?

As the immortal Spirit/Soul goes through life experience using form
after form in the process of reincarnation, the intelligence in the form
modifies its outlook. These modifications form the field of memory. But
such memories as we ordinarily have are limited to this life and its
events.

Theosophy claims a permanency to a deathless portion of man,
provisionally called the "Spirit/Soul." Altruism and idealism are the
hallmarks of its presence.

Allow me to include here a survey of Theosophical philosophy and work.

----------------------------


THEOSOPHY SIMPLY STATED


THEOSOPHY, as the Wisdom-Religion, has existed from immemorial time. It
offers us a theory of nature and of life which is founded upon knowledge
acquired by the Sages of the past; and its higher students claim that
this knowledge is not imagined or inferred, but that it is a knowledge
of facts seen and known by those who are willing to comply with the
conditions requisite for seeing and knowing. As the oldest tradition of
human wisdom, Theosophy has been expressed in different ages by such as
Krishna and Buddha in the East, by Pythagoras, Plato and Jesus in the
West. 

Following these teachers, lesser voices have supported the central tenet
of the philosophy - immortality through reincarnation or rebirth. Bruno
van Helmont, Goethe and Schopenhauer, Shelley, Kipling and Masefield,
Emerson and Whitman, to name but a few, have all upheld the doctrine
given its full philosophical import in the Theosophy presented by H. P.
Blavatsky.

Theosophy is not a "Faith," for "Faiths" may be changed; but, being
knowledge which each can make his own, it is not dependent upon dogma or
revelation. Theosophists do not demand acceptance of Theosophy; they
point out its principles and their applications. Theosophy makes certain
statements, but not as statements to be believed. The object of
Theosophy is to teach man what he is, through showing him the necessity
of knowing for himself and becoming his own authority.


THEOSOPHY DEFINED

Although Theosophy contains by derivation the name God and thus may seem
at first sight to embrace religion alone, it does not neglect science.
It is the Science of sciences, for no science is complete which leaves
out any department of nature, whether visible or invisible. Conversely,
that religion which, depending solely on an assumed revelation, turns
away from things and the laws which govern them, is nothing but a
delusion, a foe to progress, and an obstacle in the way of man's
advancement toward happiness. Embracing both the scientific and the
religious, Theosophy is a scientific religion and a religious science.
No new ethics are presented by Theosophy, as it is held that right
ethics are forever the same. But in the doctrines of Theosophy are to be
found the philosophical and reasonable basis for ethics and the natural
enforcement of them in practice. The ideas we entertain of Deity and of
the Self, of Nature's Laws, and of Evolution, govern the actions we
perform. We are now acting, either consciously or unconsciously,
according to the philosophical ideas we hold. Are they the best and
highest possible!

Theosophy is to be explained by reference to the three great principles
which underlie all life, as well as every religion and every philosophy
that ever has been, or ever can be. They may be briefly named: (1) The
Self, as reality in man; (2) Law, as the processes by which man evolves
both in form and soul; (3) Evolution, as the design of life in terms of
meaning and purpose.


FIRST FUNDAMENTAL IDEA

--DEITY

As to Self, and the Source of Life, the great Theosophists, both ancient
and modern, have recorded that there is One Infinite Principle, which is
the Cause of all that was or ever shall be. Thus this causal Self, the
only true "Deity," can be absent from no point of space, and we are
inseparable from it. Each one is a ray from and one with that Absolute
Principle. This is the one realization which immediately sets our minds
in order: we are, in essence, THAT which is unchangeable and unchanging.
Behind all perceiving and knowing and experiencing is the One undivided
Self. The power in us to perceive, to know, to experience - apart from
anything that is seen, known or experienced - is the One Self, the one
Consciousness, shared by all alike, the Power of every being. Herein
lies the true basis of Brotherhood - the unifying bond for all above man
and for all below man.


SECOND FUNDAMENTAL IDEA

- KARMA

The second great principle - law, is referred to in Theosophy as Karma.
Karma is the law of recurring cycles in Nature and the constant tendency
to restore disturbed equilibrium. Applied to man's moral life it is the
law of ethical causation, of justice, reward and punishment, the cause
for birth and rebirth. Viewed from another standpoint it is simply
effect flowing from cause, action and reaction, exact result for every
thought and act. It is act and the result of act; for the word's literal
meaning is action. Theosophy views the Universe as an intelligent whole,
hence every motion in the universe is an action leading to results,
which themselves become causes for further results. We are all reaping
what we have sown, individually and collectively; we never act alone. We
always act on and in connection with others, affecting them for good or
evil, and we get the necessary reaction from the causes set in motion by
ourselves. This presents to us the idea of absolute Justice, in
accordance with which each being receives exactly what he gives - the
essence of free-will.


- REINCARNATION

Indissolubly connected with Karma is another aspect of the law of cycles
- Reincarnation. It means that man as a thinker, composed of soul, mind
and spirit, occupies body after body in life after life on the earth
which is the scene of his evolution, and where he must, under the very
laws of his being, complete that evolution, once it has been begun. In
any one life he is known to others as a personality, but in the whole
stretch of eternity he is one individual, feeling in himself an identity
not dependent on name, form, or recollection. The physical body is
merely the shell of man, made of matter of the earth, from the three
lower kingdoms - mineral, vegetable, and animal - and is being
constantly renewed and worn out from day to day. Man, himself, is that
invisible entity which inhabits the body, which is the cause of its
present construction and development from lower forms of consciousness.
The body is but one instrument of the man within. Other divisions are
the psychic, mental and intuitional natures. Each of these "instruments"
is composed of intelligent "lives," and when the controlling being
withdraws at death, the "instruments" and "lives" separate, only to be
later re-assembled. In this separation of the instruments of man lies
the explanation of "spirit-manifestations" - which are nothing more than
the automatic reflexes of "lives" impressed by the departed soul with
psychic impulses.

The doctrine of Reincarnation is the very base of Theosophy, for it
explains life and nature. It is one aspect of evolution, since evolution
could not go on without reembodiment. Reincarnation was believed in at
the time of Jesus and taught by some of the early Christian Fathers.
According to the view offered by Karma and Reincarnation, each is his
own judge, and his own executioner; one's own hand forges the weapon
which works for his punishment, and each earns his own reward.
Reincarnation banishes the fear and sorrow of death, for as sleep is a
release from the body, during which we have dreams, so death is a rest
and release, after which we are again incarnated in a new body on earth.
We come once more into what we call waking existence, and meet again and
again the various Egos whom we have known in prior births, that the
causes generated in company with them may be worked out. Schopenhauer
once wrote that this doctrine "presents itself as the natural conviction
of man whenever he reflects at all in an unprejudiced manner."


THIRD FUNDAMENTAL IDEA

Reincarnation brings us to the doctrine of Universal Evolution as
expounded by the Sages of the Wisdom-Religion. The third fundamental
principle of Theosophy points to the fact that all beings in the
universe have evolved from lower points of perception into greater and
greater individualization; that beings above man have gone through our
stage; that there never can be a stoppage to evolution in an infinite
universe of infinite possibilities; that whatever stage of perfection
may be reached in any race, on any planet, or in any solar system, there
are always greater opportunities beyond.

Viewing life and its probable object, with all the varied experience
possible for man, one must be forced to the conclusion that a single
life is not enough for carrying out all that is intended by Nature, to
say nothing of what man himself desires to do. The scale of variety in
experience is enormous; every form of evolving intelligence in nature
either is now a man, has been a man, or will become a man. Further there
is a vast range of powers latent in man which may be developed under
lawful conditions. Knowledge infinite in scope and diversity lies before
us, although we perceive that we have no time to reach up to the measure
of our high aspirations. To say that we have but one life here with such
possibilities put before us and impossible of development is to make of
the universe and life a huge and cruel joke.


THE TEACHING OF HOPE

The two teachings that the West is most urgently in need of are those of
Karma and Reincarnation, the doctrines of hope and responsibility.
Karma, the doctrine of responsibility, means that whatever a man sows he
shall also reap. Reincarnation, the doctrine of hope, means that
whatever be is reaping, he may yet sow better seed. The very fact of
suffering is a blessing. Karma and Reincarnation show us that suffering
is brought about by wrong thought and action; through our suffering we
may be brought to a realization that a wrong course has been pursued. We
learn through our suffering.


WHAT THEOSOPHY EXPLAINS

Theosophy is the only system of religion and philosophy which gives
satisfactory explanation of such problems as these:

First. The contrasts and unions of the world's faiths, and the common
foundation underlying them all.

Second. The existence of evil, suffering, sorrow - a hopeless puzzle to
the mere philanthropist or theologian.

Third. The inequalities in social condition and privilege; the sharp
contrasts between wealth and poverty, intelligence and stupidity,
culture and ignorance, virtue and vileness; the appearance of men of
genius in families destitute of it, as well as other facts in conflict
with the theory of heredity; the frequent cases of unfitness of
environment around individuals, so sore as to embitter disposition,
hamper aspiration, and paralyze endeavor; the violent antithesis between
character and condition; the occurrence of accident, misfortune and
untimely death - all of them problems solvable only by the Theosophic
doctrines of Karma and Reincarnation.

Fourth. The possession by individuals of psychic powers - clairvoyance,
clairaudience, etc.

Fifth. The true nature of genuine phenomena in spiritualism, and the
proper antidote to superstition and to exaggerated expectation. Sixth.
The failure of conventional religions to extend their areas, reform
abuses, re-organize society, expand the idea of brotherhood, abate
discontent, diminish crime, and elevate humanity; and an apparent
inadequacy to realize in individual lives the ideal they professedly
uphold.

>From the perspective of Theosophy, life is one grand school of Being,
and we have come to that stage where it is time for us to learn to
understand the purpose of existence; to grasp our whole nature firmly;
to use every means in our power in every direction - waking, dreaming,
sleeping, or in any other state - to bring the whole of our nature into
accord, so that our lower instrument may be "in line" and thus more
fully reflect our divine inner nature.


THE THEOSOPHICAL MOVEMENT

The Theosophical Movement, broadly considered, is to be found in all
times and in all nations. Wherever thought has struggled to be free,
wherever spiritual ideas, as opposed to forms and dogmatism, have been
promulgated, there the great movement is to be discerned, for noble
action is inspired by noble thought, and Theosophy represents the
principles of such thought.

The Theosophical movement begun by Madame Blavatsky in 1875 has passed
through many changes - changes unavoidable in a period of transition and
among people whose heredity and training are obstacles in the way of
right appreciation and application. But out of all these confusions must
come the nucleus of brotherhood among all men and nations, the formation
of which these teachers had in view from the very first.


CENTERS FOR STUDY AND WORK

There are today, in America and elsewhere, lodges of working students
without organizational affiliations of any kind, engaged in obtaining a
Theosophical education and in making Theosophy available to the
community. 

---------------------------------

I hope this may help,

Best wishes,

Dallas

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

-----Original Message-----
From: Robert S. Corrington 
Sent: Monday, April 19, 2004 11:29 AM
To: 
Subject: Re on Blavatsky's supposed trickery: 
Where did the trickery end??

Let me introduce myself. My name is Robert S. Corrington and I joined
this
chat group about a week ago. I have been an "official" member of the TS
for
about three and a half years now--longer in principle. Anyone
interested in
my personal and career information can simply consult my web page:
www.users.drew.edu/rcorring/ 


My immediate reason for posting is to give my
affirmation to the statement below made by Bart (hello) concerning the
reality of fallibility. 


When I lectured on Blavatsky in Europe recently I
encountered a phenomenon that can only be called "Blavatsky
Fundamentalism,"
as if her collected writings and the Mahatma Letters were somehow
perfect
condensations from an infinite source. Many of us are much impressed
with
Blavatsky's wonderful self-deprecating humor and fully understand that
even
she knew that she was a broken vessel, whatever the real or alleged
"purity"
of the source.

Recently I finished reading the just published first volume of HPBs
letters
edited by John Algeo. I was impressed, among many other things, with
her
experience of what in today's lingo we would call "dissociative identity
disorder"-- cf. letters 50 and 51 written when she was forty three years
old. Lest I now be accused of being an evil reductionist let me add
that
recent and extensive work in parapsychology has made it clear that some
form
of dissociation may be a necessary but not sufficient condition for psi
ability and/or vulnerability. My sense is that HPBs dissociation
enabled
unconscious part-selves to become constellated within her, perhaps even
the
Self archetype, further enabling her to gain access to things outside of
the
pale of the controlling ego.

Robert