To Pedro - Biggest Contradiction in Theosophy
Nov 19, 2004 02:17 PM
by Anand Gholap
ML 88 says there is no God personal or impersonal and Key say people
are "soaked" in God, inside out.
Even if one takes absolutistic stance, according to Vedas and
Upanishats parabramha is omnipresent reality. Perhaps there is
fundamental difference between idea of God in Hinduism and Buddhism.
How would you explain the statement "there is no God personal or
impersonal" My life is happy because I don't read much what was
written before 1880. That always presents big contradictions. Dallas
studied and discussed for decades that writing but could not reach
conclusion. Writing done after 1880 is quite consistent.
--- In firstname.lastname@example.org, "prmoliveira" <prmoliveira@y...>
> --- In email@example.com, Jerry Hejka-Ekins <jjhe@c...>
> > Can you give me some examples of absolutistic statements in the
> > the Mahatma Letters?
> Thanks, Jerry. Here they are:
> "Our doctrine knows no compromises. It either affirms or denies,
> it never teaches but that which it knows to be the truth.
> we deny God both as philosophers and as Buddhists. We know there
> planetary and other spiritual lives, and we know there is in our
> system no such thing as God, either personal or impersonal.
> is not a God, but absolute immutable law, and Iswar is the effect
> 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
> 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
> 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
> spiritual consciousness, and which has nothing to do with the
> anthropomorphic conception we may form of it in our physical brain
> 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
> 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
> human conception and could only be dwarfed by any human expression
> similitude. It is beyond the range and reach of thought—in the
> 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
> 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
> identity with the Supreme Reality, for the two are really one.
> My above comments are tentative, very tentative.
> Warm regards,
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