RE Can THEOSOPHY look at the world?
Sep 27, 2004 05:20 AM
by W.Dallas TenBroeck
Sept 27 2004
RE: Can THEOSOPHY look at the world?
Dear Friends and D:
We are all living in our world which is a member of a single Universe guided
by protective, just and interactive laws on all planes of being. I this
only natural that we would inquire as to how we happen to be here, what are
our duties and relationships with others, and where, finally, are we all
destined to go.
The great regulations in the world, guard the rights and privileges of the
smallest components of Nature, as well as the greatest bodies and structures
of the Universe -- the Uttampurusha. This Uttampurusha (All-Spirit or
ATMAN) naturally requires uttamprakriti - a universal diversity of
cooperative and intelligent forms.
In the BHAGAVAD GITA Sri Krishna describes Himself in various ways - but
highest of all, as the "Spirit of the Universe." To Arjuna (Nara-man) He
presented himself as the "preceptor," the Divine Teacher. And in one place
he says that he exists inside Arjuna (Chapters 9 and 10) - as He does in all
other things. In other words the closest place to "God" is within
ourselves if we would only realize this important fact.
The progress of all beings is both "linear" and "spherical." It involves
the intricacies of material construction and regulation as well as the
depths of thought and consciousness, reaching back to the beginnings of
"time." And as this is a remote period from the outset, Sri Krishna speaks
of reincarnation - the Spirit in Man returns to rebirth again and again -
guided by the Karma he is continually generating.
THEOSOPHY (the true ancient wisdom - Sanatana Dharma) antedates all sects,
creeds, philosophies and religions. It is the basis of them all, and every
prophet, seer or reformer in any country or nation of the past knew and
taught the same doctrines. They all belong to one and the same "School."
THEOSOPHY teaches the REALITY of the Kosmos and of all the many
intelligences therein. But it also draws attention to the fact that this
"reality" is based on spiritual "oneness" (Brotherhood as an active reality
as well as an ideal). It is not based on forms (Matter), even though many
forms resemble each other. This similarity comes from the fact of the
fragments of the One Spirit which animates them all. Each of us has such a
fragment at our core-essence - the Immortal Monad (Atma/Buddhi). Thus, we
are all brothers.
It recognizes the diversity and continuous alteration of forms. [Example:
our own physical bodies, which are continually being refined, altered,
repaired and replaced by innumerable atoms, molecules, cells, and other
structures as we (the central Intelligence/MIND) continue to live in and use
And THEOSOPHY explains that these forms are actually at their core,
individual intelligent entities (Monads), which are a vital part of the
"pilgrimage" and their many positions reflect both their own progress and
that of the "host" which employs them and gives them a place to work or rest
for any particular time.
This explains the concept of "Maya" as a necessary condition of such many,
many individual pilgrims - all working together -- within the many forms
needed in Nature (the Universe) for their joint total progress.
The cause for this vast program and the pilgrimage of each immortal Monad,
is that each of such Intelligences will gradually rise (as forms inspired by
an immortal Intelligence), from "elemental force," to mineral, to
vegetable, to animal and finally to human stages. Beyond the human, we are
given a glimpse of the regions of wisdom and the generous beings - the
Rishis and the Buddhas -- who ever extend the gift of thinking, mind and
knowledge to each of us.
All the wise sages: gurus, rishis, mahatmas, avatars, sages, buddhas, etc,
are titles given to degrees of wisdom and responsibility which such wisdom
entails. The ultimate goal is said to be (for all, us included) Universal
Self-Consciousness, or "Supreme Perfection." [Keval-gnyan]
It ought to be noted that with increasing wisdom there is always increasing
responsibility - and thus the Universe, our world and all that is in
evolution governs itself. Each entity from Monad to Mahatma is a tried,
trusted and true part of the unshakable and ever-sensitive active Karma. In
that concept we have the secret of the presence we have secured here, and of
our to be made futures.
The concept of Karma is based on this fundamental fact of impartial and
universal fairness and justice. You cannot have the gift and freedom of the
Intelligence of MIND without Karma as an automatic "check and balance." The
whole of Nature cooperates in this. Hence there cannot be any "remission of
The 'victims' have to recompensed by the 'abusers' in all cases.
However great the present (and past) tragedies, one can see in them either a
result of past causes or the creation of future effects. The force, strength
and necessity of these depends on the emotion that individuals put into
doing their acts. Actions are moved by thought and thought by desire.
Sri Krishna says: (p. 19-20)
"He who attendeth to the inclinations of the senses, in them hath a concern;
from this concern is created passion, from passion anger, from anger is
produced delusion, from delusion a loss of the memory, from the loss of
memory loss of discrimination, and from loss of discrimination loss of all!
But he who, free from attachment or repulsion for objects, experienceth them
through the senses and organs, with his heart obedient to his will, attains
to tranquility of thought. And this tranquil state attained, therefrom shall
soon result a separation from all troubles; and his mind being thus at ease,
fixed upon one object, it embraceth wisdom from all sides.
The man whose heart and mind are not at rest is without wisdom or the power
of contemplation; who doth not practice reflection, hath no calm; and how
can a man without calm obtain happiness?
The uncontrolled heart, following the dictates of the moving passions,
snatcheth away his spiritual knowledge, as the storm the bark upon the
Therefore, O great armed one, he is possessed of spiritual knowledge whose
senses are withheld from objects of sense. What is night to those who are
unenlightened is as day to his gaze; what seems as day is known to him as
night, the night of ignorance. Such is the self-governed Sage!
"The man whose desires enter his heart, as waters run into the unswelling
passive ocean, which, though ever full, yet does not quit its bed, obtaineth
happiness; not he who lusteth in his lusts.
"The man who, having abandoned all desires, acts without covetousness,
selfishness, or pride, deeming himself neither actor nor possessor, attains
to rest. This, O son of Pritha, is dependence upon the Supreme Spirit, and
he who possesseth it goeth no more astray; having obtained it, if therein
established at the hour of death, he passeth on to Nirvana in the Supreme."
The universal process of evolution sees all beings start from the "monadic
essence" (or the unitary combination of SPIRIT and MATTER (ATMA and
PRAKRITI). [The BHAGAVAD GITA teaches this fully.]
Sent: Sunday, September 26, 2004 5:11 PM
Subject: Re: Can Theosophy look at the world?
Similar tragedies (genocide, tyrannies) have taken place in the past. The
only difference now is the role played by instant communication; which
focuses world's attention to the sufferings.
Do we have an immediate solution? Probably not. Like to hear other views.
At 02:12 AM 09/26/04 -0700, Pedro Oliveira wrote:
>Unprecedented developments are taking place in the
>world today, bringing suffering and death to millions
>of people, animals and the planet.
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