Theos-Talk Archives (August 2004 Message tt00449)

Aug 23 2004

Re: Discovering theosophy

Dear Friend:

Glad you are interested, and inquire  

No doubt like all of us you are now meeting old friends in ideas
from the immemorial past -- we reincarnate with them, and they
may take time to come to the front in any one incarnation.

The “forum” effect is because of the free investigation and the
exchange of views, questions, answers, statements, etc… -- which
give everyone a chance to read, watch, and listen for what is
interesting to them. It any case it is eclectic, wide-open and
usually practical.

We are all “students.” None of us are “teachers,” or “leaders,”
nor do we bear any “titles.” Associates of the many Theosophical bodies
work together and conference together so that the work of promulgation
of THEOSOPHY may continue.  

But what is Theosophy? Why should we be so interested in it? Has it any
value?

Theosophy (as a Greek word said to have been used by Pythagoras -- “Theos”
= divinity, and “Sophia” = wisdom) is a very ancient system of research into
the philosophy of first causes and from that it has derived a knowledge of
the workings of Nature (a word that includes the whole of the Universe, our
Earth and ourselves). 

It has definite expressions and propositions drawn from ancient wisdom
expressions, and has also proved some facts to be constant. It says that
wisdom is no one’s property. Nor can be sold by the “lesson.” [If those
who offered had it, they would not “sell” it.]

The unknown and nameless Deity that all worship under various
names, is metaphorically, the “Father Who Is Perfect” -- and is
known today around the World, and in the Past under many “names.”

As a concept it ALWAYS UNITES.  

The UNIVERSE is a WHOLE -- whether visible or invisible. It quite evidently
runs under, and is supported in all its aspects by, LAW and Laws. Its
purpose is educational and as a goal it sets “Supreme Perfection.” A wisdom
(or practical Knowledge) of everything. This is available to
every one of its components and units (whether human or of other
types) -- which are deemed to be as eternal as IT is.

Whenever anyone claims specialties or uniqueness, you can be sure
they are erring in understanding -- they are “wrong.” Wisdom and
knowledge are equal for everyone. Neither can be sold, nor are
they withheld from any one. Everyone can acquire them by study
and hard work. There are no “short-cuts.” We are all engaged in
a common endeavour -- to improve ourselves and share our
abilities within others.

As to presentation in modern English --- the discussions and
question ”chat” groups do that. Ideas are only concretized into
words, and in the world besides modern tongues there are ancient
records of the same languages as they were used hundreds and
thousands of years ago. Our English usage has changed
substantially in barely a hundred years, and there is a movement
in formal education to further reduce its effectiveness by
“dumbing us down” (using less words, and closing off IDEAS).

But to give good answers one has to be familiar with the old
teachings, and their language, which to us verges on the
“classical” as we do not always today commonly use those terms.
But if you try studying engineering, chemistry, music, business
management, or biology and medicine, you will soon find that each
of those subjects has a kind of “short-hand” used by all those
who know the subject well -- it helps them say things quickly --
but it also keeps the average person at as distance. They have
to make the effort to learn those “languages.”

There is a danger in this: Those who are kept at a distance find
they have to learn that language to be able to verify for
themselves what is being offered. Not everyone is self-impelled
to take the time and effort to do this -- hence they rely on
ill-chosen and unverified “authorities” to represent and explain.

This demands from those who want to understand for themselves,
and in turn, to be accurate and give faithful answers, an entry
into that “past,” a knowledge of languages used, as well as the
“roots” (or history) of all religions, philosophies and sciences.
And, in addition, specific information about any one that is
particularly asked for. The real problem is that we either prove
things for ourselves, or we begin to accept “authorities.” There
is the danger: who to trust ?

In my experience, I respect those who refer us back to their
sources and let us see what they think they have discerned, and
how they did it. They do not prevent us from such inquiry, but
recommend it. They protect our freedom to seek and to ask. But
many are impatient and the enquirers are also not always
persistent. So ignorance prevails and grows.

Of course no one can learn everything in a single life time. Yet
we sometimes have to make decisions based on what we remember,
or, innately sense is true -- we think we: “know.” That’s why I
say we have to learn the patterns of truths and facts -- and
their sincere and honest expression. What we need to be careful
of is any attempt to “keep us in our place (of ignorance).” When
we hear (“but that is too difficult for you to understand”) --
beware.

No one knows it all. Hence, 

(1) reincarnation of the “Thinking EGO in Man -- the “REAL MAN,” is a
reasonable proposition. Also since this is probable, 

(2) the existence of an underlying lattice work of LAW, and laws in the
whole cooperative field of the UNIVERSE seems reasonable, whether we call it
KARMA or not. The third proposition is that  

(3) the whole Universe is in fact a ‘school.” The objective of which is
to produce wise individuals who can assist others (brotherhood) and cause
the
process of “perfectibility” to continue, to develop in every one,
and to exist right inside of each of us, and in front of us, so
to say.  

We can see it as we remove the blinders of prejudice,
self-indulgence, and selfish lassitude that education, and
customary attitudes have laid on most of us. We need to increase
and feed “the need to know” we all have.

But the nearest thing in real self-help, is to find out, if in
the world and universe of information available, are there any
repeating patterns which on examination are found to be logical
and useful.  

Those patterns (cycles and laws or rules) relate to the virtues of life :
sincerity, honesty, diligence, unselfishness, logical perception and the
power to think independently on the data provided: “IS THIS TRUE?” Ifnot,
“Where do I find ‘TRUTH.” [ The antithesis is selfishness in all itsmany
degrees -- leading to ignorance, untruth, dissimulation, distortion, and
selfishness -- the ultimate end of such a condition is confusion for all
concerned. It also leads to “authoritarianism” of the compulsive type,
where others who are less favored in ability, are made the victims of the
slyer,
basely clever, and more selfish few.]

Hence, the nearest thing we can think of doing is to find out
where we can go to secure good advice, references we can check,
and honest answers. But we have to make the time and do the work.
It won’t be done for us. There is no other reliable way.

To claim “intuition” or “gut feeling -- this is right” are shaky
positions, for we do not know with accuracy if those answers are
basic, invulnerable and factual. Again, we are forced to
evaluate them on their merits. After doing this a while it
become a rapid process. But to assist us now, we need to
establish some parameters. That is why I suggested impartiality,
universality, and the gift of freedom to research and prove any
statement for ones’ self.

[ Did man arise from the ape? Do we know anything about skeletal
anthropology and paleontology? The words and ideas are
frightening. We rarely meet specialists in such a field. But
they do exist. Yet if we are to scrutinize the current and
accepted applications made of Darwin’s Theory of the “descent of
man” we need to know if it is possible for man to have
“descended” from ape bodies. As to mind, that is an entirely
different matter. There is a complete difference in the ape-like
intelligence ruled by fleeting passions, and the human mind which
is capable of ruling those passions with impersonality and
rationality.]

Its like being a librarian. and being asked about zoology when we
have never studied it. We can look up the word and the field in
reference books and acquire a superficial view. But to be useful
and accurate, we need to know where and how to secure basic
information that is reliable. Then we can direct enquirers to
the source books and the basic information needed.

The reliability will always fall on our shoulders, even when we
quote “authorities.” How do we know they are honest
“authorities?” Note that usually “authority” is claimed when one
is unsure, but, desires to be seemingly wise and fully
knowledgeable.

Priests claim on behalf of their religions to be such, so do
scientific authorities. But how many times have they proved to be
ignorant of the ramifications of their science or creed, and its
inter-relation with others and with the original sources of
information they use? Also, can they be short sighted?

Sorry if this is long, but I hope my meaning is now clear.

As to finding those interested in Theosophy locally. The best
way found so far is to put in a short advertisement in the
classifieds of the local paper -- and see if any respond to your
phone number. Then gather and meet on a selected convenient day
and hour, read from some basic text like the EPITOME OF THEOSOPHY
by Judge, ask questions, and see what is known and what is to be
discovered. That which is unanswered can be referenced in an
interval, say in a week, when the group can re-convene. It is
always better to be pre-equipped with some knowledge of
Theosophical philosophy -- as found, for instance, in the KEY TO
THEOSOPHY (HPB) There is long section on “Applied Theosophy”
therein.

Theosophy is a definite set of propositions and embodies the best
rules of free-thought and research. That ought to be respected.
Let it do the answering, and not offer our speculations.

Best wishes,

Dallas

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

Some notes

THE IMPORTANCE OF STUDY

In all lodges and study classes, it is recognized that the
great need of the world is for a wide dissemination of the
fundamental teachings of Theosophy. It is understood that people
come to chat groups or to meetings to hear about Theosophy—what it is,
where does it comes from, what does it teach on the great subjects of birth
and death, ethics and morality, Karma and Reincarnation, good and
evil, and the mysteries of Deity.

Successful work in and for Theosophy must engage both mind and
heart. The high ethical objectives of the Movement need the
support of mental growth and understanding. This was made clear
in the beginning by H.P.B., through the books she wrote and in
her Prefaces.

By means of study inquirers come to recognize and try to avoid
repeating the tragic failures of great religious movements of the
past. Serious moral reform requires the light of understanding on
the processes of self-regeneration, and an awareness of how human
weakness combines with ignorance to produce partisanship and
sectarianism.

The high ends of altruism and brotherhood cannot be realized
without deep insight into the laws of human development and a
grasp of where the major obstacles to these ideals lie. Study
helps to bring this understanding, and it also enables students
to foster in themselves habits of impersonality.

Study of Theosophy, however, is far more than an intellectual
activity, although intellectual disciplines are to some extent
involved. The temper of the undertaking has been well put by Mr.
Judge:

“It is not high learning that is needed, but solely devotion to
humanity, faith in Masters, in the Higher Self, a comprehension
of the fundamental truths of Theosophy and a little, only a
little, sincere attempt to present those fundamental truths to a
people who are in desperate need of them.”


Chat Groups and Class Methods

While there are no hard and fast methods to be followed in the
conduct of study classes, certain general views have resulted
from the experience of many classes over a period of some
hundred years. 

In a study group, for instance, best over-all results for the work are
obtained by having two chairmen who function, not as teachers, but as
students who
undertake responsibility for the planning and general mechanics of the class
work.

The real teachers are the Theosophical books or study materials.

The role of the chairmen is nevertheless of great importance in
guiding the use made of these materials. The common practice of
chairmen in all study groups is to meet in conference
before each class for a planning session and to agree upon
procedure. This method of conference is characteristic of all
sound lodge activities and is largely responsible for the
impersonal spirit of the work.

There may be what is conventionally called “leadership” in the
sense of enthusiasm and devotion, contributing to an esprit de
corps, but a true working place and study center has NO LEADERS in the sense
of “authorities,” since decisions arise from conference consensus rather
than individual judgment alone. Too much emphasis cannot be laid upon this
principle of cooperative work.

Classes usually begin with a few words of introduction. These
opening remarks are intended to place the meeting in context as a
part of the THEOSOPHICAL MOVEMENT work generally.

Finally, it lies with the wisdom of the temporary chairmen to decide when
any extended discussion becomes unfruitful and should be
terminated or suspended. The preservation of balanced proportions
in all the activities of the study class is obviously desirable.

Following the opening remarks at a meeting, the Fundamental Propositions of
the Secret Doctrine are presented. These are found in Secret
Doctrine ( Vol. I, pp. 13-20).

The entire success of the study group as an educational endeavor rests upon
the general understanding of these Fundamentals. It is by means of this
discipline and the resulting grasp of first principles that students acquire
the
philosophical self-reliance which makes them effective, and independent.

Only philosophical understanding and independence can bring emancipation
from “authority.”

The study class (or a chat list) is the laboratory in which students work
to
develop their own independent convictions concerning these
all-important questions. The common fruit of this work, be it
noted, is that students find themselves made free in mind and
cosmopolitan in outlook. H.P.B. helps the individual to develop
in himself the habit of thinking spontaneously in terms of basic
conceptions as his own progressive discovery of the very roots of
all knowledge proceeds.

In class study the general rule is to answer the question, without notice of
idiosyncrasies, if any, of the questioner. Frivolous questions, of course,
need not be encouraged.

Answers given should not be in the form of “personal opinions,”
but drawn from the text or from some portion of the Theosophical
literature, either directly or as an inference. No answer, of
course, need be regarded as authoritative or “final.” The object
of study classes is to develop and sustain the temper of serious
inquiry, not to reach settled conclusions or elicit final or
dogmatic utterances of any sort.
`
Various texts may be used by study classes, such as H.P.B.’s KEY
TO THEOSOPHY or Judge’s OCEAN OF THEOSOPHY. The Ocean is often found
especially useful for beginning classes. Its author,
William Q. Judge, was H.P.B.’s colleague and co-worker from the
very beginning, and this book is a brief but quite substantial
outline of the contents of The Secret Doctrine. The main part of
the class usually consists of reading aloud from the text
selected, going through the book in this way from start to
finish. Everyone in the class is invited to read. Often the class
reads two or three pages in this way, this to be followed by ten
or fifteen minutes of discussion of what has been read.

Other books used as texts in the study classes include Mr. Judge’s EPITOME
OF THEOSOPHY, and his ECHOES FROM THE ORIENT. 
In general, care should be taken to plan and orient the class work
with due consideration for the newcomer, so that one who attends
for the first time will not feel overwhelmed by an excess of
technical terms.

Usually, the classes are brought to an end by one of the chairmen, who will
make a few words of summary or speak of what is to take place at the next
meeting.

The available literature is described, with emphasis on the
source materials by H. P. Blavatsky and William Q. Judge, and the
value of “devotional books” such as THE BHAGAVAD-GITA, THE VOICE OF THE
SILENCE OF THE SILENCE, LIGHT ON THE PATH, or THE LIGHT OF ASIA by Edwin
Arnold, is explained as evidence of the Theosophy of antiquity.

The question period is most important and is for consideration of Theosophy,
and only in this respect is it an “open forum.”

Another type of meeting (illustrated in the format of a chat-group) is known
as a “Question-and-Answer Meeting.” It is always pointed out that the
speaker endeavors to reply out of the teachings of Theosophy, rather than
with his own ideas.

While individual minds of course make their contribution, the point of this
policy is to direct the inquirer to the books, which are the only
“authority” in Theosophy. The purpose of the meetings is to stimulate
individual study, not to develop a “following” for speakers, however
impressive.


IN GENERAL

It will be seen that the general object of all these Theosophical
and educational activities is to bring about more enduring,
philosophical conceptions of the brotherhood of man.

Instruction in the Theosophical teachings is important, but the
importance lies in the study and assimilation of Theosophy which
enable the individual to see and to understand for himself.

Unity among Theosophists lies in the self-reliant and growing
capacity to understand, and in recognition that it is Theosophy
which brings this individual growth into being.

The bond among Theosophists is thus a philosophical, not an
organizational bond. It depends upon perception that Theosophy
leads to inner freedom, and therefore to independent moral
strength. All lodges, or study groups and chat groups are laboratories for
the
practical demonstration of this worth in Theosophy and for the
development of avenues for the spread of Theosophical ideas.

Reasoning of this sort lies behind a resolve to keep all organizational
apparatus at a minimum: the books, a place to meet, a magazine— these, plus
the longing to know and understand are all that is needed. Altruism and the
ideal of a universal brotherhood are the deep-lying motives for
the work, giving it a quality which helps individuals to surmount
personal differences and to develop impartial and open minds.

Problems arise, of course, and have to be met on the basis of
principle and out of regard for the reason that students have
associated together to do Theosophical work. In the final
analysis, no problem can be referred to “authority” in Theosophy.
The authority may exist, but it has to be recognized as a matter
of inward perception.

Unity in Theosophy, therefore, depends upon a commonalty of
perception, and upon nothing else. The work of the Theosophical
Movement stands or falls with this principle. One great end of
the Movement is the progressive demonstration of the reality of
soul and the power of soul-knowledge. This means the progressive
exhibition of harmony among individuals, arising naturally out of
their own growing freedom of mind, and their will to understand
both the philosophy and one another.

The undertaking of a study group takes place in the general contemporary
environment of miscellaneous conceptions of philosophy, religion,
and politics which often have little in common with Theosophical
ideas of human values, ends, and the means to progress.

The problem, then, for working Theosophists, is to give what
evidence they can that, in time, Theosophy proves itself to all
serious inquirers, and that the methods of self-reliance,
independent study, and friendly cooperation work to create an
effective alliance of workers for brotherhood and human
understanding.

Tact, skill, patience, and warmth are of course desirable in the
conduct of all meetings. At the same time it is well to make
clear that any meetings are held for the sole purpose of
presenting Theosophical teachings. Those who wish to pursue other
objectives will have to go elsewhere.

Ideally, Theosophists do not attempt to “convert” people to Theosophy. No
one is really interested in accumulating a large number of devoted but
essentially, ignorant “members.”

Theosophical work is carried on under the assumption that all human beings
are souls in evolution, that all are capable of making decisions for
themselves, and that, sooner or later, they will come to a study of the
great truths of Theosophy. The Study Class (or chat-group) is a place for
those who have decided to begin now.
 
“Theosophists” are not concerned with building a big, centralized
organization, but with the spread of emancipating ideas and spiritual
independence, and the policies of any promulgation activity have been shaped
with this ideal in mind. 

Each Associate records his identification with the purposes of Theosophical
work, as an independent and self-reliant individual, not as the member of a
group. And, is devoted to securing and diffusing a general education in
Theosophy, regardless of organizational affiliations or attachments.


WHAT OF THE FUTURE?

We can do no better than to quote from H. P. Blavatsky, the chief
Founder of the Theosophical Movement, a portion of the closing
section of her work, THE KEY TO THEOSOPHY. In this volume,
published in 1889, she wrote:

”The future of the Theosophical Movement will depend almost
entirely upon the degree of selflessness, earnestness, devotion,
and last, but not least, on the amount of knowledge and wisdom
possessed by those members, on whom it will fall to carry on the
work.

I do not refer to technical knowledge of the esoteric doctrine,
though that is most important; I speak rather of the great need
of unbiased and clear judgment. Every such attempt has hitherto
ended in failure, because, sooner or later, it has degenerated
into a sect, set up hard-and-fast dogmas of its own, and so lost
by imperceptible degrees that vitality which living truth alone
can impart.

But if this danger be averted, then the Society will live on,
into, and through the twentieth century. It will gradually leaven
and permeate the great mass of thinking and intelligent people
with its large-minded and noble ideas of Religion, Duty, and
Philanthropy.

Slowly but surely it will burst asunder the iron fetters of
creeds and dogmas, of social and caste prejudices; it will break
down racial and national antipathies and barriers, and will open
the way to the practical realization of the Brotherhood of all
men.

Through its teaching, through the philosophy which it has
rendered accessible and intelligible to the modern mind, the West
will learn to understand and appreciate the East at its true
value.

Further, the development of the psychic powers and faculties, the
premonitory symptoms of which are already visible in America,
will proceed healthily and normally. Mankind will be saved from
the terrible dangers, both mental and bodily, which are
inevitable when that unfolding takes place, as it threatens to
do, in a hot-bed of selfishness and all evil passions.

Man’s mental and psychic growth will proceed in harmony with his
moral improvement, while his material surroundings will reflect
the peace and fraternal good-will which will reign in his mind,
instead of the discord and strife which is everywhere apparent
around us today.

If the present effort succeeds better than its predecessors have
done, then it will be in existence as an organized, living and
healthy body when the time comes for the effort of the 20th
century.

The general condition of men’s minds and hearts will have been
improved and purified by the spread of its teachings, and, as I
have said, their prejudices and dogmatic illusions will have
been, to some extent at least, removed.

Not only so, but besides a large and accessible literature ready
to men’s hands, the next impulse will find a numerous and united
body of people ready to welcome the new torchbearer of Truth. He
will find the minds of men prepared for his message, a language
ready for him in which to clothe the new truths he brings, an
organization awaiting his arrival, which will remove the merely
mechanical, material obstacles and difficulties from his path.

Think how much one, to whom such an opportunity is given, could
accomplish. Measure it by comparison with what Theosophy actually
has achieved without any of these advantages and surrounded by
hosts of hindrances which would not hamper the new leader.
Consider all this, and then tell me whether I am too sanguine
when I say that if the Theosophical Society survives and lives
true to its mission, to its original impulses through the next
hundred years—tell me, I say, if I go too far in asserting that
earth will be a heaven in the twenty-first century in comparison
with what it is now!”
--H P B

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


==============================================
-----Original Message-----

From: Walter Davis 
Sent: Monday, August 23, 2004 8:47 AM
To: 
Subject: [bn-study] Re: freedom

Hi, 

I just take this opportunity to introduce myself as being new to the list. 
My name is Walter Davis and I am also new to Theosophy.  I suspect that I
will mostly be listening for a while.  So far it has been quite
fascinating.  

thanks, 

Walter