Theos-Talk Archives (August 2004 Message tt00272)

August 15 2004

RE: Dogmatism and Heresy -- Free Will

Dear M N O and Friends:


I read your question:

"So do you then consider a good number of Theosophists
as being dogmatic theosophical Pharisees or Heretics ?"


I would offer as a line of thought the following:

If you want to know what THEOSOPHY teaches you cannot find that unless you
are sure of its basic propositions.  

You have to study and know Theosophy to apply it accurately.

It is unimportant how we consider each other. We ought to have a single
concern: studying and testing THEOSOPHY. And we do not meddle in the lives
or actions of others. We do not have the wisdom to know their motives. In
any case, what they do makes their Karma and not ours, unless we meddle. 

That which we do inside ourselves involving our own mind and psychic nature
matters primarily and only to us. How we act outwardly will inevitably
affect others.

Theosophy offers universal propositions from which impersonal guidance can
be attained each for themselves. [For the source of those propositions,
please refer to S D I 272 ....]

What others may be doing is their affair. As brothers, living and working
together we can not frame any accurate opinion of another's life and
motives.

If you mean by "Pharisees" those who dogmatize, then the basis for their
dogmatism has to be obtained. THEOSOPHY is not dogmatic it merely exposes
the laws (Karma) and workings (monadic evolution) of Nature (the Universe,
our earth, and that includes ourselves) -- and much of that is still
unknown to us. But we can make a beginning to study them. Theosophy offers
the basic ideas and a method of approach.  

So, to "dogmatize" is dangerous, as most of us are usually unaware of the
magnitude of knowledge and selflessness (compassion, and benevolence)
required for any individual spiritual development.

If you mean by "Heretics," a questioner, or one who has opinions that are
different from those who are orthodox, either in religion or in science, we
can but refer to Webster's Dictionary, which says this word is derived from
the Greek "hairesis" (taking, choice), and relates to "holding an opinion
in opposition to authorized doctrinal standards." In other words a
"heretic" is a free thinker, a questioner, One who dares to inquire into
the accuracy and truthfulness of any dogma or doctrine. He / she may, by
this method, place themselves outside the "congregation," or "church." He
exchanges "faith" and "belief" for his own research.

In this regard all true Theosophists and students of THEOSOPHY are
"heretics."

We fearlessly question dogma and doctrines. We demand that truth, if
available, or if concealed, be made known to ourselves and to everyone else.
Seeing the original teachings or statements of a teacher, a reformer or a
prophet, we deem ourselves able to decide what we shall do. 

We need not conform to any social "norms." Yet to live in "society," we do
not violate its common rules of brotherly relationships. We have
discovered, to some extent that the general rules all observe, are based on
the original rules of friendly and neighborly coexistence, that which are
commonly called the "virtues," and which are detailed in all religions. It
then becomes clear that the very existence of any being shows that nature
needs and desires it to be there. We have no right to interfere in that,
And so, we take into account and tolerate the peaceful and the progressive
growth of every being of any level of intelligence, in our environment, near
and far. 

Consider the following:

We might attribute certain powers to our "Spiritual Nature." Let us call
it for the moment the "Higher Manas," and say, for example, that the
Mahatmas [Those who are Great Souls] - in whom Manas has fully flowered -
are free because, in the process of their self-development, and because of
their compassionate and dispassionate living, have been trusted by Nature
with a knowledge of the operation of many powers of a spiritual nature. 

But we have to also consider what They say of themselves and those "Powers."
Those are locked away, and held inoperative by Them. For example, they have
a greater choice than the average human being over which vehicle of
consciousness they use at any one time, (see S D I 157-8] but this choice
is bound by the Karma of the time, cyclic needs, the people they are
helping, and the environment they are in.

If we read the "Mahatma Letters" to A.P.Sinnett, we find over and over again
that the Mahatmas (Adepts) state They are not free to do what they choose.
They are often limited by the wisdom and greater vision of their own revered
superiors and, more importantly, by Universal Law (Karma) as to what they
can do to help humanity at large, or individuals in particular. 

The Masters wrote:

"But you must know and remember one thing: we but follow and servilely copy
nature in her works." -- K H (Mahatma Letter No 12, chronological
edition; MAHATMA LETTERS 6, Barker Ed., p. 22 )

"We cannot alter Karma, my "good friend." -- M (M L 137, Chron,
edition; MAHATMA LETTERS 97, Barker ed. p. 280... )

A "candidate for Adeptship" may be considered to be "Lower Manas." It can,
when the final "Moment of Choice" comes, choose "bliss deferred" and work to
help humanity, or he can choose "bliss immediate," as do the Pratyekha
Buddhas. 
(see Voice, pp 76-79.)

Of course, we all make choices of various kinds. Potentially we can choose
between a life based on the material values, or a life based on spiritual
values. But to what extent we are really FREE to choose -- even this is an
interesting question when there are repercussions following every choice.
One can't help feeling there is a greater WILL that inevitably bends our own
to ITS purpose. And if the lesser will irrevocably decides not to bend to
the Greater its days are numbered. But regardless of these considerations
the process of self-analysis here related shows that 

1.	We are an independent Mind-entity

2	We recognize alternatives and their consequences.

3	We can picture and anticipate the results of our choices.

4	We intuitively know the difference between virtue and selfishness
(or vice).

5.	There is in us a Spiritual Self who serves as a friend and tutor,
and will respond to our serious inquiries. Is that not the ATMA, and the
associated wisdom of past experience, named BUDDHI? 

6.	Our link as mind beings living in this chaotic society we call
earth-life, has a link to the Spiritual Self through the channel inside of
the Higher Manas (Mind). 

It seems to me, that which is born of time, i.e., anything in manifestation
(no matter how subtle), is not really free. There are always limits and
some of these limits may even seem grand, to us. That alone is free which
is timeless and formless, the unborn and uncreated, the limitless SELF.

HPB writes :

"Know at once and remember always, that true Occultism or Theosophy is the
"Great Renunciation of SELF," unconditionally and absolutely, in thought as
in action.  

It is ALTRUISM, and it throws him who practices it out of calculation of the
ranks of the living altogether. "Not for himself, but for the world, he
lives," as soon as he has pledged himself to the work. Much is forgiven
during the first years of probation. But, no sooner is he "accepted" than
his personality must disappear, and he has to become a mere beneficent force
in Nature.  

There are two poles for him after that, two paths, and no midward place of
rest.  

He has either to ascend laboriously, step by step, often through numerous
incarnations and no Devachanic break, the golden ladder leading to
Mahatmaship (the Arhat or Bodhisattva condition), or - he will let himself
slide down the ladder at the first false step, and roll down into Dugpaship.
. . ." "Occultism versus the Occult Arts," H. P. B Arts., Vol. II, p. 104

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

"...This desire for a sentient life shows itself in everything, from an atom
to a sun, and is a reflection of the Divine Thought propelled into objective
existence, into a law that the Universe should exist...." [see S D II 176,
578]	SD I 44


"The ancient philosophy affirmed that in consequence of the manifestation of
that Will--termed by Plato the Divine Idea--that everything visible and
invisible sprung into existence.  

As that Intelligent Idea, which, by directing its sole will-power toward a
center of localized forces called objective forms into being, so can man,
the microcosm of the great Macrocosm, do the same in proportion to the
development of his will-power.  

The imaginary atoms...are like automatic workmen moved inwardly by the
influx of that Universal Will directed upon them, and which manifesting
itself as force, sets them into activity.  

The plan of the structure to be erected is in the brain of the Architect,
and reflects his will; abstract as yet, from the instant of conception it
becomes concrete through these atoms which follow faithfully every line,
point and figure traced in the imagination of the divine Geometer. "	ISIS
I 61-2


"...the Force which we call the divine Free-Will (is) represented by the
Dhyani Buddhas..." TRANSACTIONS, p. 129.

You ask about "Brainwash." How can that be, since the study of THEOSOPHY
awaken man's mind to intense activity and the vital consideration of the
best way to make independent choices? The moral sense is to be developed
independently, so that an active harmlessness and brotherhood to all beings
becomes the main motive for his life.


Best wishes,

Dallas

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


 

-----Original Message-----
From: Mort N. O
Sent: Sunday, August 15, 2004 12:25 PM
To: 
Subject: Re: ham,

Then I have an opportunity to ask a sort of insider questions:

So do you then consider a good number of Theosophists as being dogmatic
theosophical Pharisees or Heretics ?

And what about the Brainwash issue ?