Theos-Talk Archives (August 2004 Message tt00049)

August 3 2004

Re VEGETARIANISM

Dear R:

You write: "This is not for advocating vegetarianism - but a campaign for
preventing cruelty to animals ..."


BRIEF ANSWER

The two go together under Karma -- if we do no harm to advancing "younger
brothers" we do not kill for any reason. We do not "eat" our children, do
we?  

Animals are in a way a part of our family -- not as advanced intellectually
as we are. But think of them as the "samskaras" we have "cast off." There
are no strangers in the theosophical view of life. All are "Atmas"
(Spiritual souls under development) and have a right to their karma and
living in those bodies where they receive and make that karma. How can we
decide to terminate that? 

Who are we to interfere?

This is a matter of compassion. Pity, and forbearance from harming others.

Ask yourself what in us is pleased in killing and tyranny? -- The
Spiritual Self or the Kamic self of "taste and gluttony?"  

Do we really enjoy seeing others writhe in agony for our pleasure?  

Have you ever watched an animal being killed, or visited a hospital where
there are incoming injured, or seen the inside of a slaughter house? 

"Thou shalt not stay the meanest thing upon its upward way," said one great
TEACHER. 

It was also observed by one thinker: "How many nations of vegetarians have
armies? and proceed on invasions and tyranny?"

Have a look at this short description of Karmic operations

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

"Let me read you a passage from the Visishtadvaita Philosophy. 

This states, as does Patanjali, that there are three kinds of Karma, - 

1.	that which is now inoperative because thwarted by Karma of an
opposite kind, 

2.	that which is now operating, and that which will operate hereafter
when formed.  

Over the first and second we have no control, but the third is largely
within our molding power.  

Now what produces a good Karma?  

Evidently, a good life. But what produces a good life? As evidently, a
good motive. But what produces a good motive?  

Analyze one, and you will see that it springs from two things, - true
conception and a strong aspiration.  

We first see the validity and beauty of spiritual truth; then we desire to
assimilate and exemplify it; from this double experience of the soul comes
the motive towards good. Towards good, observe; not towards reward or
happiness or self-aggrandizement in any form.  

Now what maintains this motive? I should again say, two things.  

1.	First, the steadily increasing sense of the richness of spiritual
attainment as contrasted with all other; 

2.	second, the formation of the habit of offering all acts, even the
most trifling, as voluntary sacrifices on the altar of life.  

This is a matter of growth, slow growth, but a sincere student will find the
growth possible. For if he understands that the real value of deeds is
measured by the spirit prompting them, and not the results they accomplish,
he will see that a small duty discloses that spirit as truly as a large one,
and the Bhagavad Gita says that one's own duty, however small, is that which
we should perform. Further, this habit is helped by fixing in the memory
some pregnant sentence from the Sacred Books. Here is one from the
Upanishads:

"Unveil, O Thou who givest sustenance to the worlds, that face of the true
sun which is now hidden by a vase of golden light! so that we may see the
truth and know our whole duty." [Gayatri]

If you will memorize this, you will find it an invaluable aid to
self-culture. It contains matter for profound thought and the stimulus to
the highest life. Still another thing.  

We need to recall the incessant caution of the Bhagavad Gita against action
with a view to consequences. We are to concern ourselves with the quality
of action, not with the results.  

Once more; the first of the Society's three aims [To form the nucleus of a
Brotherhood of Humanity] seems most important because most enduring.  

Merely intellectual acquisitions cease with death; psychic powers do not go
beyond the astral plane, and are not a permanent possession of the
individuality; but any spiritual gain or power, spirit being indestructible,
continues on unimpaired from one incarnation to another.  

I agree...that he who fully grasps the first aim has really all.  

Adepts acquire their vast domination over physical and astral forces as an
incident in their spiritual course. It is not sought either in or for
itself, but comes naturally, and is picked up, so to speak, on their way to
the higher peaks of knowledge. It is not well to strive for the lesser good,
but for the greater, which includes the less. All our acts, therefore, must
be done without our having an interest in the result."
-------------------------------------------------

Best wishes,

Dal

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

-----Original Message-----
From: Raghu K 
Sent: Tuesday, August 03, 2004 6:59 AM
To: 
Subject: RE: Theos-World RE: Vegetarianism & Religions !

Dallas

This is not for advocating vegetarianism - but a campaign for preventing
cruelty to animals - other atmas, which are very much, created by God, and
are meant to be.

Regards

Raghu

-----Original Message-----
From: Dallas TenBroeck [mailto:dalval14@earthlink.net]
Sent: Tuesday, August 03, 2004 6:13 PM
To: theos-talk@yahoogroups.com
Subject: Theos-World RE: Vegetarianism & Religions !


Aug 3 2004

Dear Friend:

QUESTION; Why vegetarianism?

BRIEF ANSWER

1.	As I understand it because it is a benevolence due to the animal
kingdom and the level of intelligence those forms represent.

2.	The whole of Nature (the Universe in toto) exhibits a continual
improvement in the quality of material and other forms used by Intelligence.

3.	It is posited in THEOSOPHY that every Unit of Consciousness -- (The
atom-life, or "monad") -- each is an immortal Pilgrim -- struggling through
an enormous period of time to eventually become a "human THINKER," (this is
the freedom to think and act of itself as a unit) and then (a deva) or
"God" -- a "super-human" (in mind, and in spiritual perception and action)
-- as acquiring (through self-effort) the wisdom of
universal-self-consciousness.

4. Human diet does not need animals as food to maintain itself.