Theos-World Re: On changing headers, toxicity, etc.
Nov 13, 2004 01:26 PM
--- In email@example.com, Jerry Hejka-Ekins <jjhe@c...>
> Can you give me some examples of absolutistic statements in the SD
> the Mahatma Letters?
Thanks, Jerry. Here they are:
"Our doctrine knows no compromises. It either affirms or denies, for
it never teaches but that which it knows to be the truth. Therefore,
we deny God both as philosophers and as Buddhists. We know there are
planetary and other spiritual lives, and we know there is in our
system no such thing as God, either personal or impersonal. Parabrahm
is not a God, but absolute immutable law, and Iswar is the effect of
Avidya and Maya, ignorance based upon the great delusion." (ML 88,
HPB seemed to take a less absolutistic stance in The Key:
"ENQUIRER. Then you make of man a God?
THEOSOPHIST. Please say "God" and not a God. In our sense, the inner
man is the only God we can have cognizance of. And how can this be
otherwise? Grant us our postulate that God is a universally diffused,
infinite principle, and how can man alone escape from being soaked
through by, and in, the Deity? We call our "Father in heaven" that
deific essence of which we are cognizant within us, in our heart and
spiritual consciousness, and which has nothing to do with the
anthropomorphic conception we may form of it in our physical brain or
its fancy: "Know ye not that ye are the temple of God, and that the
spirit of (the absolute) God dwelleth in you?" Yet, let no man
anthropomorphise that essence in us. Let no Theosophist, if he would
hold to divine, not human truth, say that this "God in secret"
listens to, or is distinct from, either finite man or the infinite
essence -- for all are one."
In the SD, for example, we read:
"The Secret Doctrine establishes three fundamental propositions:—
(a) An Omnipresent, Eternal, Boundless, and Immutable PRINCIPLE on
which all speculation is impossible, since it transcends the power of
human conception and could only be dwarfed by any human expression or
similitude. It is beyond the range and reach of thought—in the words
of Mandukya, "unthinkable and unspeakable.""
Although I have no qualms with the universal truth expressed in it,
the statement above seems to suggest that the One Reality is beyond
the field of human experience. This seems to contradict, for example,
one of the Mahavakyas ("Great Utterances") of the Upanishads which
says that Atman is Brahman. This utterance suggests that when one
reaches the knowledge of one's true Self (Atman), one realises one's
identity with the Supreme Reality, for the two are really one.
My above comments are tentative, very tentative.
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