Theos-Talk Archives (March 2005 Message tt00106)

March 6 2005


RE: Eastern and Western Approach to wisdom and learning


Dear Doss:

I find it difficult, having lived extensively in both "East" and "West" to
distinguish nowadays either one trend of thought from the other.  

If one considers past history, of course there are differences, and "Western
thought" (mostly physical based materialism) is virtually a new-born babe of
barely 350 years age -- compared to the thousands of years of "Eastern"
thought and experimentation, as preserved historically -- but, has that been
used recently?  

But, has that been used recently? It is remembered and treasured, but who
is USING and benefiting form it? 

Has the THEOSOPHICAL MOVEMENT not been largely responsible for its
re-introduction? In what way is it "different" from "Western thought?"

More importantly, now that we have THEOSOPHY (Sanatana Dharma) at hand, who
among us is seriously studying it (even for a small time daily) and testing
it for accuracy and usefulness? 

Wisdom is wisdom, and that is neither Eastern nor Western. It is universal
and extends way beyond the confines of our small Earth -- when we consider
the affairs that occupy INTELLIGENCES (the truly WISE) that moderate and
oversee the spatial depths that transcend the great VOIDS of SPACE -- to the
limits of the UNIVERSE. 

I do not think any one of us is qualified to place any writer or teacher of
wisdom into any levels of excellence, or categories. We do not yet have the
power to discriminate concerning their ability and stature. If we did, we
would not speak about it. 

But since we are 7-fold beings (with a wide horizon from matter to spirit)
with the ATMA inside of us (as have all others) -- we will only be sure if
the universal ideas and practises are made clear and obvious:  

Our BUDDHI-MANAS capacity (the Higher Mind allied indissolubly to ATMA) will
serve us when appealed to interiorly as a true friend and advisor. It never
sleeps and is always available, even if we may not 'like' its advice. 

But there is a way: 

We have to study and read what these great men say, meditate on it, and see
if it is -- here are some of the testing points I have found useful for me:


Is what is proposed: 

1	Universally true, at all times and places and for everyone?

2	Impersonally a fact for all beings regardless of time or space?

3	Benevolent, compassionate and harmless to all who might use the
advice given?

4	Has it as basic quality: THERE IS NO RELIGION HIGHER THAN
TRUTH ?

5	Does it advocate UNIVERSAL BROTHERHOOD ?

When there is personal selfishness, personal advantage, and any benefit for
isolated persons involved, you can be sure it is NOT spiritual in the least.


As an experiment: Use as touch-stones the principle of wisdom to be found
in: (for instance) the BHAGAVAD GITA, the SERMON ON THE MOUNT, the
DHAMMAPADA, or The VOICE OF THE SILENCE as a test of the value of all such
things.  

If we try (using our Lower Minds only) to find some kind of a "short-cut"
and place our unthinking and, in effect, "blind" reliance, on some chosen
"teacher" we delay the time when we become competent and able to determine
for ourselves (with the help of the ATMA inside) such questions. There can
be no snap-judgments in such matters, but mature search and time is needed
to secure adequate proof of value. 

Please also believe me, I do not in any way diminish my own or anyone's
respect for the valuable advice and teachings of such great ones as you
mention. You will note that we all instinctively are attracted by the true,
the good, and the beautiful -- as they make it clearer for us to see and
grasp. But in all this the final work of decision is always ours and they
cannot assume any part of our Karma in that process. 

One might ask at this stage: Are we able to select a true "teacher" as a
"guru?"  

Where shall we place our aspirations and faith? Why are we shy of trying to
contact the ATMA within ourselves? Or are we convinced we are somehow
exempt form that universal SPIRITUAL ELEMENT ?   

I am reminded of a phrase used in an old song, or perhaps it is a hymn:
"There's no hiding place down there." I think we often forget this, or try
to act as though we had discovered a personal "hiding place."  

Have you ever wondered how, round the world, the many kinds of religions and
sects flourish? Perhaps one of the offerings made by priests and padres is
that which seems to provide a "hiding place." 	

But, does it? Our heart always says: NO -- and we may sometimes set that
verdict aside, as many do for the inconvenient "Voice of Conscience." But
that is precisely what the "voice" of the Buddhi-Manas says -- the "Voice of
the Silence." 

In a Universe said to be pervaded by "God's grace" -- his omnipresence, his
omniscience, and his omnipotence, then, logically, we ought to behave as
"God's agents" -- each for themselves. And always for the brotherly
assistance of all others. We are not asked to look over our neighbour. We
are to work in and on ourselves and our own "lower nature."

As immortals, (Monads) we have already lived together a very long time, and
even though we are only half way through our pilgrimage, we will continue to
do so. So why not be true friends, now and forever?

Best wishes always,

Dallas

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

-----Original Message-----
From: MKR 
Sent: Sunday, March 06, 2005 
To: 
Subject: Eastern and Western Approach

Here is a question that has been asked by students.

"Why is it that modern theosophy came through a disciple or student such as 
HPB, Besant, Bailey, CWL etc. etc. whereas in the East the teachings stand 
or falls on the teacher or on its own merits alone as in the case of 
individuals such as Ramakrishna, Ramana Maharishi or Aurobindo?"

What is your take on this?

mkr