Re: PART I -- RE: Theos-World RE: Jerry HE: Does GdP actually teach this view given by Frank?
Aug 28, 2005 11:34 AM
by Jerry Hejka-Ekins
Dear Dallas,
Of course, if the teachings of THEOSOPHY in the S D are to you only one of
many traditions, then it may useless to continue and let us both be
satisfied that there are in the Universe adequate room for many approaches
to TRUTH.
It appears that you are not tracking with me. Traditions are social
constructions created by people acting in common interests over a period
of time and handed down. Those social constructions include beliefs,
opinions, customs, rites etc. The SD is not a tradition, but a book.
As a book, it plays a part in all of the Theosophical traditions that I
know of.
I do not like labeling or being labeled. It has the disadvantage of being
too cursory. It may be fair to a collection of personalities, but it is too
gross a net to include Individualities.
Fair enough. But, you labeled yourself. You wrote:
One gets lost in detail and as you suspect my "essentialist approach" is one
that strives to use the pure BUDDHI-MANAS and not the KAMA-MANAS.
So, apparently you also see yourself as preferring an essentialist
approach. While all approaches have their advantages and limitations, I
find it interesting that people do find themselves favoring one or
another. I think it is partly a generational thing. Recently two
writers, Strauss and Howe came out with a book called generations. It
is a fascinating study on this subject. It shows, for instance, the
common characteristics of the neo-conservatives and the hippies of
George Bush's generation.
Theosophical inter-communication will be of great importance, but every care
must be taken to keep it impersonal, non-partisan, non-proselytizing, while
at the same time a dependable source of information on Theosophical history
as well as philosophy.
I would say that inter-communication is now and always has been of great
importance. Personal or impersonal? I think that depends upon the
circumstances. I agree that inter-communication is best when non
partisan and non-proselytizing. However, to do that, one must be aware
of when one is partisan and/or proselytizing. To do that, each
Theosophist must learn to step outside of the box, the tradition, from
which he/she came. It reminds me of the story of the American that
goes to France, and, finally in frustration, yells out, "Isn't there
anyone here who can speak English!" It is only after we are exposed
to, immerse ourselves in other traditions that we come to recognize that
we are also a product of tradition. Sadly, there are some who never
see it--even then.
It must be so conducted that it will never drift into any kind of a
controlling force. This can always be obviated and guarded against by
continual reiteration and application of the principle of union. "Mental
control" of any kind is contrary to the letter and the spirit of our
Declaration, and that, while Lodges and individuals may seek information,
advice and suggestion, they are not in any way bound in so doing.
This is interesting. You speak of the "spirit of our Declaration..."
It sounds here that you are part of the ULT tradition, which you have
been active for the last 60 years. Yet, yesterday, you wrote:
DTB There we go again: You assume I have adopted a "tradition." I say
I am independent, but use any "tradition," to the extent that it is fair,
free of bias, and true to reason and logic.
Which is it? Do you see yourself as a product of ULT tradition or not?
We did not invent it. It was given to us; we stand in line and pass it
along, as people used to do at fires in passing the buckets of water.
Yes, that is what is called a tradition.
People are grateful to the one who passes the "water of life" along to them,
but the "passer" knows where gratitude belongs, and says: "don't thank me;
thank Theosophy-as I do. It enables me to help others; it will also enable
you."
They indeed are happy. However, it is better that they learn to find
their own "water of life."
Best wishes,
Jerry
W.Dallas TenBroeck wrote:
8/27/2005 5:06 PM
PART I
Thanks Jerry:
Again let me do some answering by insertion (below).
Of course, if the teachings of THEOSOPHY in the S D are to you only one of
many traditions, then it may useless to continue and let us both be
satisfied that there are in the Universe adequate room for many approaches
to TRUTH.
The search is valuable so long as it is unremittingly pursued.
My verbiage is agreeably the result of my own long study in THEOSOPHY and in
other scriptures and especially oriental writings. But I would resist
strenuously being characterized by them, as you seem to be inclined to do.
I do not like labeling or being labeled. It has the disadvantage of being
too cursory. It may be fair to a collection of personalities, but it is too
gross a net to include Individualities.
I like to deal with things as presented. Agreeably, no two persons have had
identical training or achievements. But, we can all learn from each-other.
This one fact implies to me a common origin and a set of potentials which
each Individuals develops at will.
What we need, said a good friend, to be on our guard against in working
theosophically, is not our mistakes-but our avoidable mistakes."
He added: "It is a mistake to allow the impression to grow in anyone's mind
that he is of importance to Theosophy. Theosophy was restored to the world
for the sake of those who are looking for light, not for those who are
satisfied with things as they are and life as they find it. So, to try to
interest special persons is not worth the effort expended. The very effort
made prevents by arousing either opposition or erroneous notions. To let as
many as possible know about Theosophy, but to seek out no one in particular,
is the wiser course.
The Karma of many is such as to leave no mental or physical doors open
directly, yet even they may be reached indirectly through the efforts of
others in affinity with them, who may take hold and find the way.
What we should do is rather to convey the information that the opportunity
to understand and apply Theosophy comes under Karma to the very few, not
because it is withheld from anyone, but because their prevailing tendencies
are not of a nature to leave the mind open to the consideration of new
truths, or to enable them to take advantage of the ways and means afforded.
This comes from neglect or misuse of opportunities in former lives, in many
cases. Especially is this true in this age when so much of the ancient
Wisdom is once more made available to all who will. All get this chance,
some more favorably than others. It is the height of un-wisdom to neglect
the opportunity again, most especially in those cases where it is brought
home to them without effort. In our daily lives we mingle with people as
they are. This enables us to show human sympathy with their life, to
understand their conditions, without getting involved in either, while in
indefinable ways giving the impression of the serious side of life and the
necessity of real knowledge as to its meaning.
We are Karma, for we are the cause of all we do. Our trouble is that we do
not realize the extent to which the causes go which we set in motion, either
for good or evil. Hence the necessity for knowing our pedigree, spiritual,
intellectual, and physical. Our heredity is our own, the present effects of
causes set going by us in the long past.
Although all that we can say is but a re-statement, there is a different
light cast sometimes by a word or an application, which will be helpful and
useful to some.
The two things that hinder effectiveness are our own failure to give as good
an impression as might be, and the failure of the listener to appreciate the
meaning of what is said. Most minds cannot look beyond the person, with his
faults and limitations, beyond the giver to the gift itself and all that it
implies, and so, expect too much of the personality in that it does not
fully embody what is handed on.
Let me add this in regard to U L T as I understand it: Its "basis for
union" is purposely left undefined from the exoteric, the personal, point of
view, in order to make more prominent the true and lasting basis for unity
among all who call themselves Theosophists.
Theosophical inter-communication will be of great importance, but every care
must be taken to keep it impersonal, non-partisan, non-proselytizing, while
at the same time a dependable source of information on Theosophical history
as well as philosophy.
It must be so conducted that it will never drift into any kind of a
controlling force. This can always be obviated and guarded against by
continual reiteration and application of the principle of union. "Mental
control" of any kind is contrary to the letter and the spirit of our
Declaration, and that, while Lodges and individuals may seek information,
advice and suggestion, they are not in any way bound in so doing.
Those who are true to this principle will always remain in union, even on an
agreement to differ, if the older students take that position and set the
example themselves.
It should never at any time, nor should any of our policies and practices,
degenerate into hard and fast conclusions as to men, things, or methods of
work.
If we stand true and steadfast as to our aim, purpose and teaching, we will
afford such aid and guidance as is in our power to all who may inquire.
We have but to keep continually in mind and heart the original lines laid by
H. P. B. and W. Q. J., namely UNITY first, as a focus for spiritual growth
and mutual strength; STUDY, that a knowledge of the Movement, its purpose,
its Teachers and its Message, may be had; WORK, upon ourselves in the light
of that study, and for others first, last, and all the time.
All that any of us can give is Theosophy.
We did not invent it. It was given to us; we stand in line and pass it
along, as people used to do at fires in passing the buckets of water.
People are grateful to the one who passes the "water of life" along to them,
but the "passer" knows where gratitude belongs, and says: "don't thank me;
thank Theosophy-as I do. It enables me to help others; it will also enable
you."
Thus he helps them and helps himself to get rid of the personal idea. The
fight against the "personal idea" is a long one and a strong one. It has to
be guarded against that it does not take to itself what it has no claim to.
What others think we are serves as an object lesson for them, but our ideal
is beyond all personality and personalities. It does not matter what people
think of "us," as long as they come and get Theosophy straight.
The Messengers have left all that is necessary-for us and for others-in the
way of direction; it is for us and for them to apply the right things at the
right times and in the right way. Some may think this discouraging; so, many
are looking for "orders and instructions" from Masters in ways and means.
This would not do any good, even if it were possible, for if directed in
every thing, how could we grow in discrimination, judgment and power?
We would be but automata, and would never fill the necessary place. No doubt
They help all sincere men by adjustment rather than direction; so we should
not look for the latter, but using our own best Theosophical judgment move
forward, feeling sure that if our understanding of the nature of the task is
good, and our motive pure, the right way will appear to us.
In the meantime we live and learn, and should not forget that They and we
are working in the present for the future, and for the same great end. It is
a "bumpy" road that we are traveling-because the Karma of our race has
constructed that kind of a road; there is no other way to get help to the
race but by traveling it as best we can.
Masters do not direct; They adjust. There have been and there are those who
think and say, in effect: "the Master will do everything."
All such are bound to go wrong, by not considering what is the right thing
and the right way, by not using all the powers they have to determine the
right procedure and conduct. We trust to the great Lodge and to the Law, but
use the powers we have to the best of our ability: what we cannot do, we
know They will do when necessary.
Best wishes,
Dallas
====================================
-----Original Message-----
From: Jerry Hejka-Ekins
Sent: Saturday, August 27, 2005 3:38 PM
To:
Subject: RE: Jerry HE: Does GdP actually teach this view ?
Where can we find TRUTH ?
Jerry writes:
Dear Dallas,
JHE
As for TRUTH, if you mean an ultimate Truth, its very existence is a
matter of debate.
------------------------------------------------------------
DTB Who debated it? Why ?
JHE
Oh, Plato, Aristotle, Aquinas, Comte, Kant, Nietzsche, Pierce, Popper,
Russell, Tarski, Tolstoy, Wittgenstein etc. etc. all argued the issue in
different ways. Why? Why not?
DTB I am fairly familiar with these and others' writings.
To use a very crude analogy (?) its like a group of pilgrims at camp in the
wilderness sitting around a fire at night. They look at it, and talk to
each other. and beyond its warmth and light they know nothing (or very
little) of its intrinsic nature. But there is a lot of speculation going on,
and comparison of theories. No one disputes its use, but its NATURE is
unclear. [Same for electricity, magnetism, or any force or energy one can
think of. Where do they originate? What is their function? How are we and
the surrounding Nature related to them? Einstein was right.]
-------------------------------------
DTB
Are Minds incapable of encompassing and assimilating it?
JHE
HPB postulates an absolute Truth. However, I have never seen a statement by
her that ABSOLUTE TRUTH can be encompassed by the human mind. Have you?
-----------------------------------------------
DTB In the S D I find that our human mind is apparently derived from
the Universal Mind -- MAHAT.
"Ideation and Substance" are aspects of the ABSOLUTE S D I15, 326-9.
"Man can become one with the ABSOLUTE" S D II 78-9fn.
"Monads are 'rays' of: S D I 135, 167, 175, 247.
"ABSOLUTE TRUTH" S D I 48, 53, 297-8, II 640, 711,
Esoteric truths never change: S D I xxvi-vii, 285, 312,
The WHOLE / ABSOLUTE is visible to the eye of the seer: S D I xxxvi.
The Dhyan Chohans [Lords of Wisdom - Mahatmas] are primordial minds:
S D I 452, 570-575.
To me this is evidence (logic) of the human mind being able to encompass and
grasp TRUTHS after due training, and learning self-control.
---------------------------------------------
DTB Here are some views:
"...Occult truth cannot be absorbed by a mind that is filled with
preconception, prejudice, or suspicion. It is something to be perceived by
the intuition rather than by the reason; being by nature spiritual, not
material.
Some are so constituted as to be incapable of acquiring knowledge by the
exercise of the spiritual faculty; e.g. the great majority of physicists.
Such are slow, if not wholly incapable of grasping the ultimate truths
behind the phenomena of existence.
There are many such in the Society; and the body of the discontented are
recruited from their ranks. Such persons readily persuade themselves that
later teachings, received from exactly the same source as earlier ones, are
either false or have been tampered with by chelas, or even third parties.
Suspicion and inharmony are the natural result, the psychic atmosphere, so
to say, is thrown into confusion, and the reaction, even upon the stauncher
students, is very harmful.
Sometimes vanity blinds what was at first strong intuition, the mind is
effectually closed against the admission of new truth, and the aspiring
student is thrown back to the point where he began. Having jumped at some
particular conclusion of his own without full study of the subject, and
before the teaching had been fully expounded, his tendency, when proved
wrong, is to listen only to the voice of his self-adulation, and cling to
his views, whether right or wrong...."
("Lodges of Magic" (Lucifer, October, 1888), HPB Art I 290-1
-----------------------
What is Truth? Is it an endless quest ?
Let me say: If considered metaphysically, then indeed you have an almost
irresolvable paradox.
If you take Karma and Reincarnation into account and the concept
that the REAL MAN is an eternal Monad the paradox unravels:
An immortal being is not concerned with time as he uses many bodies in which
to become "perfect" in Wisdom. He seeks to help Nature equilibrate
existence and assist in the process of general evolution. This is
brotherhood in action. I effect he is like a "tutor" residing in an
instrument of flesh, substances and matter. These he changes periodically
and gradually during life and drastically after the death of any one
"personality." [See THE ELIXIR OF LIFE, p. 1, FIVE YEARS OF THEOSOPHY.]
It is also service. An example of this kind of sublime SERVICE is offered to
us to consider in SECRET DOCTRINE, Vol. I, pp. 207-210. There the nature,
function and devotion of a Planetary Spirit is described.
The "Pledge of Bodhisattva Kwan Yin" says the same:
Never shall I seek nor receive private individual salvation;
never will I enter into final peace alone;
but forever, and everywhere, will I live and strive
for the redemption of every creature throughout the world.
As I understand it:
The SPIRIT (ATMA) which is universal (as MAHATMA implies) already
exists as a basis in every smallest aspect of Nature and also in Man as the
ATMA is the base for the 6 other principles which extend between SPIRIT and
the MATTER of which our physical body is a representative.
Our Consciousness is ONE and it pierces up and down through the 7 planes of
being and serves to uphold the memory of the Souls' experience on any plane
and in every state. The vehicle for the consciousness on any plane or any
state of matter depends on the effort made by the Individual to refine and
purify the matter that he uses there in each state or plane. This effort
marks the evolution and progress of Nature and the important service that
each human performs in this process. It is the process of lifting the whole
mass of "matter" up to the condition, nature and stature of CONSCIOUS
GOD-HOOD.
One of the problems is now identified. How does an embodied Mind, forced
to use a brain of matter, view the period and condition of living beyond the
birth and death of this personality it is now living in.? It becomes clear
that the Personality of this present existence has limits to its present
views, but no limits to its potentials.
It is also clear (to me) that theoretically, the INDIVIDUALITY
(ATMA-BUDDHI-MANAS) periodically illuminates with its wisdom the
Personality when this latter seeks for the Light of DIVINE WISDOM. All true
wisdom comes from within. It (ATMA) is one with the UNIVERSAL
WISDOM or the great LAWS of KARMA, EVOLUTION and ETERNAL LIFE.
H.P.Blavatsky wrote an article WHAT IS TRUTH ? in which she makes
clear many things. Let me extract a few quotations from that to illustrate:
===================================================
WHAT IS TRUTH ? (some extracts)
HPB
Truth is the Voice of Nature and of Time--
Truth is the startling monitor within us--
Naught is without it, it comes from the stars,
The golden sun, and every breeze that blows. . . .
--W. THOMPSON BACON
WHAT is Truth?" asked Pilate of one who...must have known
it. But He kept silent... But the same question stands open from
the days of Socrates and Pilate down to our own age of wholesale
negation: is there such a thing as absolute truth in the hands of
any one party or man? Reason answers, "there cannot be."
There is no room for absolute truth upon any subject whatsoever,
in a world as finite and conditioned as man is himself. But there
are relative truths, and we have to make the best we can of them.
In every age there have been Sages who had mastered the absolute
and yet could teach but relative truths. For none yet...has, or
could have given out, the whole and the final truth to another
man, for every one of us has to find that (to him) final
knowledge in himself. As no two minds can be absolutely alike,
each has to receive the supreme illumination through itself,
according to its capacity, and from no human light.
The greatest adept living can reveal of the Universal Truth only
so much as the mind he is impressing it upon can assimilate, and
no more... The sun is one, but its beams are numberless; and the
effects produced are beneficent or maleficent, according to the
nature and constitution of the objects they shine upon.
Polarity is universal, but the polarizer lies in our own
consciousness. In proportion as our consciousness is elevated
towards absolute truth, so do we men assimilate it more or less
absolutely. But man's consciousness again, is only the sunflower
of the earth:... its roots keep it fast to the soil, and half its life is
passed in the shadow. . . .
Still each of us can relatively reach the Sun of Truth even on
this earth, and assimilate its warmest and most direct rays,
however differentiated they may become after their long journey
through the physical particles in space. To achieve this, there
are two methods. On the physical plane we may use our mental
polariscope; and, analyzing the properties of each ray, choose
the purest.
On the plane of spirituality, to reach the Sun of Truth we must
work in dead earnest for the development of our higher nature. We
know that by paralyzing gradually within ourselves the appetites
of the lower personality, and thereby deadening the voice of the
purely physiological mind--that mind which depends upon, and is
inseparable from, its medium or vehicle, the organic brain--the
animal man in us may make room for the spiritual; and once
aroused from its latent state, the highest spiritual senses and
perceptions grow in us in proportion, and develop pari passu with
the "divine man." This is what the great adepts, the Yogis in the
East and the Mystics in the West, have always done and are still
doing.
But we also know, that with a few exceptions, no man of the
world, no materialist, will ever believe in the existence of such
adepts, or even in the possibility of such a spiritual or psychic
development. "The (ancient) fool hath said in his heart, There is
no God"; the modern says, "There are no adepts on earth, they are
figments of your diseased fancy." ...
Such articles as our editorials, ....are addressed to Theosophists, or
readers who
know in their hearts that Masters of Wisdom do exist: and, though
absolute truth is not on earth and has to be searched for in
higher regions, that there still are, ...some things that are not
even dreamt of in Western philosophy.
It thus follows that, though "general abstract truth is the most
precious of all blessings" for many of us, as it was for
Rousseau, we have, meanwhile, to be satisfied with relative
truths. In sober fact, we are a poor set of mortals at best, ever
in dread before the face of even a relative truth, lest it should
devour ourselves and our petty little preconceptions along with us.
As for an absolute truth, most of us are as incapable of seeing
it as of reaching the moon on a bicycle.
Firstly, because absolute truth is as immovable as the mountain
of Mahomet, which refused to disturb itself for the prophet, so
that he had to go to it himself. And we have to follow his
example if we would approach it even at a distance.
Secondly, because the kingdom of absolute truth is not of this
world, while we are too much of it. And thirdly, because
notwithstanding that in the poet's fancy man is ... in reality a
sorry bundle of anomalies and paradoxes, an empty wind bag
inflated with his own importance, with contradictory and easily
influenced opinions. He is at once an arrogant and a weak
creature, which, though in constant dread of some authority,
terrestrial or celestial, will yet...
. . . like an angry ape,
Play such fantastic tricks before high Heaven
As make the angels weep.
Now, since truth is a multifaced jewel, the facets of which it is
impossible to perceive all at once; and since, again, no two men,
however anxious to discern truth, can see even one of those
facets alike, what can be done to help them to perceive it?
As physical man, limited and trammeled from every side by
illusions, cannot reach truth by the light of his terrestrial
perceptions, we say--develop in you the inner knowledge. From the
time when the Delphic oracle said to the enquirer "Man, know
thyself," no greater or more important truth was ever taught.
Without such perception, man will remain ever blind to even many
a relative, let alone absolute, truth. Man has to know himself,
i.e., acquire the inner perceptions which never deceive, before
he can master any absolute truth.
Absolute truth is the symbol of Eternity, and no finite mind can
ever grasp the eternal, hence, no truth in its fullness can ever
dawn upon it.
To reach the state during which man sees and senses
it, we have to paralyze the senses of the external man of clay.
This is a difficult task, we may be told, and most people will,
at this rate, prefer to remain satisfied with relative truths, no
doubt. But to approach even terrestrial truths requires, first of
all, love of truth for its own sake, for otherwise no recognition
of it will follow.
And who loves truth in this age for its own sake? How many of us
are prepared to search for, accept, and carry it out, in the
midst of a society in which anything that would achieve success
has to be built on appearances, not on reality, on
self-assertion, not on intrinsic value? ...The fair heavenly
maiden descends only on ...the soil of an impartial, unprejudiced
mind, illuminated by pure Spiritual Consciousness; and both are
truly rare dwellers in civilized lands...
Where on earth is TRUTH the honoured guest, and LIE and SHAM the ostracized
outcasts? YOU
CANNOT. Nor can any one else, unless he is prepared and
determined to add his mite to the mass of falsehood that reigns
supreme in every department of national and social life.
"Truth!" cried Carlyle, "truth, though the heavens crush me for
following her, no falsehood, though a whole celestial Lubberland
were the prize of Apostasy." Noble words, these. But how many
think, and how many will dare to speak as Carlyle did...? Does
not the gigantic appalling majority prefer to a man the "paradise
of Do-nothings,"... of heartless selfishness? It is this
majority that recoils terror-stricken before the most shadowy
outline of every new and unpopular truth...
SELFISHNESS, the first-born of Ignorance, and the fruit of the
teaching which asserts that for every newly-born infant a new
soul, separate and distinct from the Universal Soul, is
"created"--this Selfishness is the impassable wall between the
personal Self and Truth. It is the prolific mother of all human
vices, Lie being born out of the necessity for dissembling, and
Hypocrisy out of the desire to mask Lie. ...
SELFISHNESS kills every noble impulse in our natures, and is the one deity,
fearing
no faithlessness or desertion from its votaries. Hence, we see it
reign supreme in the world and in so-called fashionable society.
As a result, we live...in this god of darkness under his
trinitarian aspect of Sham, Humbug, and Falsehood, called
RESPECTABILITY. Is this Truth and Fact, or is it slander? Turn
whichever way you will, and you find, from the top of the social
ladder to the bottom, deceit and hypocrisy at work for dear
Self's sake, in every nation as in every individual.
...Nevertheless, Selfishness, whether it breeds desire for
aggrandizement of territory, or competition in commerce at the
expense of one's neighbour, can never be regarded as a virtue.
We see smooth-tongued DECEIT and BRUTE FORCE... called Diplomacy,
and we call it by its right name. ......Every class of Society lives on LIE,
and
would fall to pieces without it...
Even Science, once the anchor of the salvation of Truth, has
ceased to be the temple of naked Fact. Almost to a man the
Scientists strive now only to force upon their colleagues and the
public the acceptance of some personal hobby, of some new-fangled
theory, which will shed lustre on their name and fame.
A Scientist is as ready to suppress damaging evidence against a
current scientific hypothesis in our times, as a missionary in
heathen-land, or a preacher at home, to persuade his congregation
that modern geology is a lie, and evolution but vanity and
vexation of spirit....
Lie has spread to such extent--supported as it is by custom and
conventionalities--that even chronology forces people to lie...
Where then is even relative truth to be found? If, so far back as
...Democritus, she appeared to him under the form of a goddess
lying at the very bottom of a well, so deep that it gave but
little hope for her release... However it may be, [the theosophist]
will hold to fact, pure and simple, trying to proclaim truth whensoever
found, and under no
cowardly mask. Bigotry and intolerance may be regarded as
orthodox and sound policy, and the encouraging of social
prejudices and personal hobbies at the cost of truth, as a wise
course to pursue in order to secure success ...
...Theosophy is divine knowledge, and knowledge is truth; every
true fact, every sincere word are thus part and parcel of Theosophy.
One who is skilled in divine alchemy, or even
approximately blessed with the gift of the perception of truth,
will find and extract it from an erroneous as much as from a
correct statement. ... As has been said, it is often as useful to
know what a thing is not, as to learn what it is.
[The theosophical philosophy] offers as many facets of the One
universal jewel ...and says...: "Choose you this day whom ye will
serve: whether the gods that were on the other side of the flood
which submerged man's reasoning powers and divine knowledge, or
the gods ...of custom and social falsehood, or again, the Lord of
(the highest) Self--the bright destroyer of the dark power of
illusion?" Surely it is that philosophy that tends to diminish,
instead of adding to, the sum of human misery, which is the best...
Theosophy allows a hearing and a fair chance to all. It deems no
views--if sincere--entirely destitute of truth. It respects
thinking men, to whatever class of thought they may belong. Ever
ready to oppose ideas and views which can only create confusion
without benefiting philosophy, it leaves their expounders
personally to believe in whatever they please, and does justice
to their ideas when they are good...
To sum up the idea, with regard to absolute and relative
truth...Outside a certain highly spiritual and elevated state of
mind, during which Man is at one with the UNIVERSAL MIND--he can
get nought on earth but relative truth, or truths, from
whatsoever philosophy or religion....
This, however, only ...as regards the merely intellectual aspect
of philosophical truths. Concerning the deeper spiritual, and one
may almost say religious, beliefs, no true Theosophist ought to
degrade these by subjecting them to public discussion, but ought
rather to treasure and hide them deep within the sanctuary of his
innermost soul. Such beliefs and doctrines should never be rashly
given out, as they risk unavoidable profanation by the rough
handling of the indifferent and the critical.
Nor ought they to be embodied in any publication except as
hypotheses offered to the consideration of the thinking portion
of the public. Theosophical truths, when they transcend a certain
limit of speculation, had better remain concealed from public
view, for the "evidence of things not seen" is no evidence save
to him who sees, hears, and senses it.
It is not to be dragged outside the 'Holy of Holies," the temple
of the impersonal divine Ego, or the indwelling SELF. For, while
every fact outside its perception can, as we have shown, be, at
best, only a relative truth, a ray from the absolute truth can
reflect itself only in the pure mirror of its own flame--our
highest SPIRITUAL CONSCIOUSNESS. And how can the darkness (of
illusion) comprehend the LIGHT that shineth in it?
[ Extracted from H P B'S article: WHAT IS TRUTH ?
"Lucifer" Feb 1888 ]
=========================
DTB
-----------------------
DTB
I thought "Manas" was described as a fragment of MAHAT -- the Universal
Mind -- the "soul" and the "intellectual understanding" as a manifested
reflection of "All-Wisdom," and the first aspect of Parabrahm, and Pradhana
[S D II 81, 230, 378 ; S D I 75, 110, 256, 335, 373, 420, 451, 572 ]
Our globe is said to be a progeny of Mahat S D I 260 -- and we, the
"Manasa-putras" are its "sons" [ S D II 58-9, 103, 167, 230 ]
----------------------------------------
JHE
Well, this can be taken as a statement of Absolute Truth in Theosophical
teachings. By Absolute Truth, I mean, that which is true in all cultures
in all times. Other expressions of Absolute Truth may be found in other
religions and philosophies. For instance, in Islam: "God is Great." In
conservative Christianity: "God hates homosexuals."
--------------------------------------
DTB I HAVE NEVER FOUND AN ORIGINAL SAYING THAT !
--------------------------------------------
JHE
For Kant: "Act only according to the maxim by which you can at the same
time will that it should become a universal law."
Outside of philosophy and religion, Truth is also sought in mathematics,
science and law. Each discipline uses different methods to achieve
different goals, and their truths are presupposed by the assumptions
which underlie each discipline. For instance, 2+2=4 is a mathematical
truth based upon our notions of counting. 100 divided by 0 equals 0 is
also a mathematical truth, but less intuitively evident.
------------------------------------------------------------------
DTB 100 DIVIDED BY 0 IS STILL 100. IT IS NOT ANNULLED.
-----------------------------------------------------------------
end Part I
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