RE: Theos-World Re: CORRECTION: Can theos-talk look at the world?
Sep 28, 2004 05:12 AM
by W.Dallas TenBroeck
Sept 28 20004
Dear Friends and Erica:
Calling "politics" a "science' is stretching the definition, in my esteem.
Like psychology, it is not definite and does not have any specific rules --
only notions, statistics of mass opinions, and the desire of some people to
rule, dominate and force others to do as they wish by any means fair or foul
-- thus forming governments -- which no one really needs -- if we were to
actually live in a viable brotherhood -- where virtue alone prevailed..
If one studies religions comparatively and the laws of many countries one
discovers that all religions and all fair laws trust and regard with the
highest appreciation VIRTUE.
What are virtues?
The Six Virtues
"Try; try; ever keep trying."
"Realization comes from dwelling on the things to be realized."
Following such injunctions of Those Who Know, a constant gain will appear.
Ups and downs there will be, in accordance with the swing of the pendulum,
or, more properly, the turn of the spiral. Knowing the law of action, we can
keep on, whether we are at the highest or lowest point of the cycle. As time
goes on and the right attitude is maintained, we shall grow less and less
subject to the high or the low.
To realize, at the beginning, the continuous effort required, would be
discouraging; but as the greatness of the task we have set before ourselves
becomes more and more real, we grow into the condition represented in the
six glorious virtues as that of being constitutionally incapable of
deviating from the right path.
We have in the past generated, or created by thought, and reinforced by
action, numerous elemental beings of the nature of Prakriti. As long as our
thought is in keeping with their natures, no great friction is observed; but
when our thoughts fail to provide them with sustenance, the struggle for
life begins, and must continue until these creatures of ours die, or are so
changed as to cause no hindrance.
It is a new Manvantara in our little solar system, 'the guiding spirit'
ruling, controlling, or sweeping away all entities connected with the old
evolution, in accordance with the key-note of the new. So, in the concrete
state of the old, and the nebulous state of the new, we have to go through
the preparatory Rounds. Great Nature repeats her action in accordance with
Law, in the small as well as the great. . . .
One of the results of wisdom is the ability -- in degree, at least -- to do
the right thing, at the right time, and in the right place. The object of
all right doing is to help others who are seen and known not to be right.
Our seeing and knowing their present condition gives us the clue to the kind
and manner of helping. If we judge them incapable of help, we shall afford
them none. So we judge not, but like the Sun and Nature treat all alike --
shine for all, work for all, irrespective of presently held ideas, or
presumable qualifications in any. Such has been the course of all great
Teachers. They come to call "not saints, but sinners to repentance."
There is no pretense of personal virtue or knowledge in handing on for the
benefit of others what one perceives to be good for them. A claim, even a
thought of personal virtue, is detrimental -- because it is personal. The
Egoic perceptions on this plane are limited by this very thing.
"Thy body is not self, thy Self is in itself without a body, and either
praise or blame affects it not."
"Deliverance of mind from thralldom by the cessation of sin and faults is
not for 'Deva-Egos' (reincarnating egos). Thus says the 'Doctrine of the
"The Dharma of the 'Heart' is the embodiment of Bodhi (True, Divine Wisdom),
the Permanent and Everlasting."
"To live to benefit Mankind is the first step. To practice the six glorious
virtues is the second."
The six glorious virtues are:
ONE -- 'Sama.' It consists in obtaining perfect mastery over the mind (the
seat of emotions and desires), and in forcing it to act in subordination to
the intellect which had been strengthened by attaining -
(a) 'Right knowledge of the real and the unreal' (Right Philosophy).
(b) 'Perfect indifference to the fruits of one's actions, both here and
hereafter.' (Renunciation of the fruits of actions.)
TWO -- 'Dama.' Complete mastery over bodily acts.
THREE -- 'Uparati.' Renunciation of all formal religion, and the acquirement
of contemplation of objects without being in the least disturbed in the
performance of the great task one has set before oneself.
FOUR -- 'Titiksha.' Cessation of desire and a constant readiness to part
with everything in the world.
FIVE -- 'Samadana.' That which renders the student constitutionally
incapable of deviating from the right path.
SIX -- 'Shradda.' Implicit confidence on the part of the pupil in his
Master's power to teach, and his own power to learn.
SEVEN -- One other, and the last accomplishment required, is an intense
desire for liberation from conditioned existence and for transformation into
the One Life.
While some of these may be beyond us, we can 'practise' in these directions;
in fact, we have been so doing, and we know that practice makes perfect.
[ From The Friendly Philosopher, 78-81 Robert Crosbie ]
In terms of "politics" -- HPB says we are to avoid them.
If you want a definitive statement then go to The KEY TO THEOSOPHY
And to other of HPB's writings.
POLITICS AND SOCIAL REFORM
"Unconcerned about politics; hostile to the insane dreams of Socialism and
Communism, which it abhors--as both are but disguised conspiracies of brutal
force and sluggishness against honest labor; the Society cares but little
about the outward human management of the material world."
HPB -- "What are the Theosophists ?" Theost. Oct 1879, p. 7
"...Work, therefore, to bring about the moral regeneration of the cultured
but far more immoral classes before you attempt to do the same for our
ignorant younger Brethren. The latter was undertaken years ago, and is
carried on to this day, yet with no perceptible good results. It is not
evident that the reason for this lies in the fact that [except] for a few
earnest, sincere and all-sacrificing workers in that field, the great
majority of the volunteers consists of those same frivolous, ultra-selfish
classes, who 'play at charity' and whose ideas of the amelioration of the
physical and moral status of the poor are confined to the hobby that money
and the Bible alone can do it." HPB -- "The Tidal Wave" Lucifer, Nov.
THE RELATIONS OF THE T. S. TO POLITICAL REFORMS.
ENQUIRER. The Theosophical Society is not, then, a political organization?
THEOSOPHIST. Certainly not. It is international in the highest sense in that
its members comprise men and women of all races, creeds, and forms of
thought, who work together for one object, the improvement of humanity; but
as a society it takes absolutely no part in any national or party politics.
ENQUIRER. Why is this?
THEOSOPHIST. Just for the reasons I have mentioned. Moreover, political
action must necessarily vary with the circumstances of the time and with the
idiosyncracies of individuals. While from the very nature of their position
as Theosophists the members of the T. S. are agreed on the principles of
Theosophy, or they would not belong to the society at all, it does not
thereby follow that they agree on every other subject. As a society they can
only act together in matters which are common to all -- that is, in
Theosophy itself; as individuals, each is left perfectly free to follow out
his or her particular line of political thought and action, so long as this
does not conflict with Theosophical principles or hurt the Theosophical
ENQUIRER. But surely the T. S. does not stand altogether aloof from the
social questions which are now so fast coming to the front?
THEOSOPHIST. The very principles of the T. S. are a proof that it does not
—or, rather, that most of its members do not— so stand aloof. If humanity
can only be developed mentally and spiritually by the enforcement, first of
all, of the soundest and most scientific physiological laws, it is the
bounden duty of all who strive for this development to do their utmost to
see that those laws shall be generally carried out. All Theosophists are
only too sadly aware that, in Occidental countries especially, the social
condition of large masses of the people renders it impossible for either
their bodies or their spirits to be properly trained, so that the
development of both is thereby arrested. As this training and development is
one of the express objects of Theosophy, the T. S. is in thorough sympathy
and harmony with all true efforts in this direction.
ENQUIRER. But what do you mean by "true efforts"? Each social reformer has
his own panacea, and each believes his to be the one and only thing which
can improve and save humanity?
THEOSOPHIST. Perfectly true, and this is the real reason why so little
satisfactory social work is accomplished. In most of these panaceas there is
no really guiding principle, and there is certainly no one principle which
connects them all. Valuable time and energy are thus wasted; for men,
instead of co-operating, strive one against the other, often, it is to be
feared, for the sake of fame and reward rather than for the great cause
which they profess to have at heart, and which should be supreme in their
ENQUIRER. How, then, should Theosophical principles be applied so that
social co-operation may be promoted and true efforts for social amelioration
be carried on?
THEOSOPHIST. Let me briefly remind you what these principles are --
universal Unity and Causation; Human Solidarity; the Law of Karma;
Re-incarnation. These are the four links of the golden chain which should
bind humanity into one family, one universal Brotherhood.
THEOSOPHIST. In the present state of society, especially in so-called
civilized countries, we are continually brought face to face with the fact
that large numbers of people are suffering from misery, poverty and disease.
Their physical condition is wretched, and their mental and spiritual
faculties are often almost dormant. On the other hand, many persons at the
opposite end of the social scale are leading lives of careless indifference,
material luxury, and selfish indulgence. Neither of these forms of existence
is mere chance. Both are the effects of the conditions which surround those
who are subject to them, and the neglect of social duty on the one side is
most closely connected with the stunted and arrested development on the
other. In sociology, as in all branches of true science, the law of
universal causation holds good. But this causation necessarily implies, as
its logical outcome, that human solidarity on which Theosophy so strongly
insists. If the action of one reacts on the lives of all, and this is the
true scientific idea, then it is only by all men becoming brothers and all
women sisters, and by all practising in their daily lives true brotherhood
and true sisterhood, that the real human solidarity, which lies at the root
of the elevation of the race, can ever be attained. It is this action and
interaction, this true brotherhood and sisterhood, in which each shall live
for all and all for each, which is one of the fundamental Theosophical
principles that every Theosophist should be bound, not only to teach, but to
carry out in his or her individual life.
ENQUIRER. All this is very well as a general principle, but how would you
apply it in a concrete way?
THEOSOPHIST. Look for a moment at what you would call the concrete facts of
human society. Contrast the lives not only of the masses of the people, but
of many of those who are called the middle and upper classes, with what they
might be under healthier and nobler conditions, where justice, kindness, and
love were paramount, instead of the selfishness, indifference, and brutality
which now too often seem to reign supreme. All good and evil things in
humanity have their roots in human character, and this character is, and has
been, conditioned by the endless chain of cause and effect. But this
conditioning applies to the future as well as to the present and the past.
Selfishness, indifference, and brutality can never be the normal state of
the race— to believe so would be to despair of humanity— and that no
Theosophist can do. Progress can be attained, and only attained, by the
development of the nobler qualities. Now, true evolution teaches us that by
altering the surroundings of the organism we can alter and improve the
organism; and in the strictest sense this is true with regard to man. Every
Theosophist, therefore, is bound to do his utmost to help on, by all the
means in his power, every wise and well-considered social effort which has
for its object the amelioration of the condition of the poor. Such efforts
should be made with a view to their ultimate social emancipation, or the
development of the sense of duty in those who now so often neglect it in
nearly every relation of life.
ENQUIRER. Agreed. But who is to decide whether social efforts are wise or
THEOSOPHIST. No one person and no society can lay down a hard-and-fast rule
in this respect. Much must necessarily be left to the individual judgment.
One general test may, however, be given. Will the proposed action tend to
promote that true brotherhood which it is the aim of Theosophy to bring
about? No real Theosophist will have much difficulty in applying such a
test; once he is satisfied of this, his duty will lie in the direction of
forming public opinion. And this can be attained only by inculcating those
higher and nobler conceptions of public and private duties which lie at the
root of all spiritual and material improvement. In every conceivable case he
himself must be a centre of spiritual action, and from him and his own daily
individual life must radiate those higher spiritual forces which alone can
regenerate his fellow-men.
ENQUIRER. But why should he do this? Are not he and all, as you teach,
conditioned by their Karma, and must not Karma necessarily work itself out
on certain lines?
THEOSOPHIST. It is this very law of Karma which gives strength to all that I
have said. The individual cannot separate himself from the race, nor the
race from the individual. The law of Karma applies equally to all, although
all are not equally developed. In helping on the development of others, the
Theosophist believes that he is not only helping them to fulfil their Karma,
but that he is also, in the strictest sense, fulfilling his own. It is the
development of humanity, of which both he and they are integral parts, that
he has always in view, and he knows that any failure on his part to respond
to the highest within him retards not only himself but all, in their
progressive march. By his actions, he can make it either more difficult or
more easy for humanity to attain the next higher plane of being.
ENQUIRER. How does this bear on the fourth of the principles you mentioned,
THEOSOPHIST. The connection is most intimate. If our present lives depend
upon the development of certain principles which are a growth from the germs
left by a previous existence, the law holds good as regards the future. Once
grasp the idea that universal causation is not merely present, but past,
present and future, and every action on our present plane falls naturally
and easily into its true place, and is seen in its true relation to
ourselves and to others. Every mean and selfish action sends us backward and
not forward, while every noble thought and every unselfish deed are
steppingstones to the higher and more glorious planes of being. If this life
were all, then in many respects it would indeed be poor and mean; but
regarded as a preparation for the next sphere of existence, it may be used
as the golden gate through which we may pass, not selfishly and alone, but
in company with our fellows, to the palaces which lie beyond. "
Key pp 231 -7
Sent: Tuesday, September 28, 2004 12:36 AM
Subject: Re: [ Can we look at the word "politics" ? ]
The second object of the T.S. is the comparative studies of religion,
philosophy and science, politics are also a science, so any discussion
related to politic systems are in perfect accordance with the objects of the
T.S. Also the first object of the T.S. Universal Brotherhood is also close
related to the society, so to discuss about social problems and politics
under the light of the perennial philosophy it seems to me to be in perfect
harmony with the objects of the T.S.
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