Re: Theos-World Regeneration in the aspect of astrology( 8 house)
Oct 10, 2005 01:14 PM
--- In email@example.com, "W.Dallas TenBroeck"
Hi Dallis, I don't know which strange bible you have in America, but
here I don't know the story of giving the coat to a robber.
Well the story of The sameritan.There one give his coat to a poor man
which has few clothes on and carched cold.So the Sameritan on his
horse give the man his coat, while the poor was of other not
Also the bull story we don't have.
> 10/9/2005 1:06 PM
> Dear Christinalee and friends,
> Thanks, look at this, seems interesting also:
> JUSTICE and LAW
> > "Abolish the Courts themselves, for if you would follow the
> Christ, you have to give away your coat to him who deprives you of
> cloak, and turn your left cheek to the bully who smites you on the
> Key on p. 55.
> "Enq: But if by so doing, he risks to injure, or allow others to be
> What ought he to do then?
> Theo: His duty; that which his conscience and higher nature
> him; but only after mature deliberation. Justice consists in doing
> injury to any living being; but justice commands us also never to
> injury to be done to the many, or even to one innocent person, by
> the guilty one to go unchecked." Key, p. 251
> "A man has no right to starve himself to death that another man may
> food, unless the life of that man is obviously more useful to the
> is his own life." Key, p. 239
> [H P B In SECRET DOCTRINE, Vol. II]
> "Shall we be answered to this, in Congreve's words: --
> "But who shall dare to tax Eternal Justice?"
> Logic and simple common sense, we answer: if we are made to believe
> "original Sin," in one life, on this Earth only, for every Soul,
and in an
> anthropomorphic Deity, who seems to have created some men only for
> pleasure of condemning them to eternal hell-fire (and this whether
> good or bad, says the Predestinarian), why should not every man
> reasoning powers condemn in his turn such a villainous Deity? Life
> become unbearable, if one had to believe in the God created by
> fancy. Luckily he exists only in human dogmas, and in the unhealthy
> imagination of some poets, .
> Truly a robust "faith" is required to believe that it
is "presumption" to
> question the justice of one, who creates helpless little man but to
> "perplex" him, and to test a "faith" with which that "Power,"
> have forgotten, if not neglected, to endow him, as happens
> Compare this blind faith with the philosophical belief, based on
> reasonable evidence and life-experience, in Karma-Nemesis, or the
> This Law -- whether Conscious or Unconscious -- predestines nothing
> one. It exists from and in Eternity, truly, for it is ETERNITY
> as such, since no act can be co-equal with eternity, it cannot be
> act, for it is ACTION itself. It is not the Wave which drowns a
man, but the
> personal action of the wretch, who goes deliberately and places
> under the impersonal action of the laws that govern the Ocean's
> Karma creates nothing, nor does it design. It is man who plans and
> causes, and Karmic law adjusts the effects; which adjustment is not
> but universal harmony, tending ever to resume its original
position, like a
> bough, which, bent down too forcibly, rebounds with corresponding
> it happen to dislocate the arm that tried to bend it out of its
> position, shall we say that it is the bough which broke our arm, or
> own folly has brought us to grief?
> Karma has never sought to destroy intellectual and individual
> the God invented by the Monotheists. It has not involved its
> darkness purposely to perplex man; nor shall it punish him who
> scrutinize its mysteries. On the contrary, he who unveils through
> meditation its intricate paths, and throws light on those dark
ways, in the
> windings of which so many men perish owing to their ignorance of the
> labyrinth of life, is working for the good of his fellow-men. KARMA
> Absolute and Eternal law in the World of manifestation; and as
> only be one Absolute, as One eternal ever present Cause, believers
> cannot be regarded as Atheists or materialists -- still less as
> for Karma is one with the Unknowable, of which it is an aspect in
> effects in the phenomenal world.
> Intimately, or rather indissolubly, connected with Karma, then, is
> of re-birth, or of the re-incarnation of the same spiritual
> a long, almost interminable, series of personalities. The latter
> the various costumes and characters played by the same actor, with
> which that actor identifies himself and is identified by the
public, for the
> space of a few hours.
> The inner, or real man, who personates those characters, knows the
> time that he is Hamlet for the brief space of a few acts, which
> however, on the plane of human illusion the whole life of Hamlet.
> knows that he was, the night before, King Lear, the transformation
> turn of the Othello of a still earlier preceding night; but the
> visible character is supposed to be ignorant of the fact. [ see
Key, p. 34]
> In actual life that ignorance is, unfortunately, but too real.
> the permanent individuality is fully aware of the fact, though,
> atrophy of the "spiritual" eye in the physical body, that knowledge
> unable to impress itself on the consciousness of the false
> S D II 304 - 6
> HOW SHOULD WE TREAT OTHERS
> The subject relates to our conduct toward and treatment of our
> including in that term all people with whom we have any dealings. No
> particular mode of treatment is given by Theosophy. It simply lays
> law that governs us in all our acts, and declares the consequences
> acts. It is for us to follow the line of action which shall result
> harmony now and forever, and second, in the reduction of the
general sum of
> hate and opposition in thought or act which now darkens the world.
> The great law which Theosophy first speaks of is the law of karma,
> is the one which must be held in view in considering the question.
> called by some the "law of ethical causation," but it is also the
> action and reaction; and in all departments of nature the reaction
> to the action, and sometimes the reaction from the unseen but
> world seems to be much greater than the physical act or word would
> warrant on the physical plane.
> This is because the hidden force on the unseen plane was just as
> powerful as the reaction is seen by us to be. The ordinary view
takes in but
> half of the facts in any such case and judges wholly by superficial
> If we look at the subject only from the point of view of the person
> knows not of Theosophy and of the nature of man, nor of the forces
> knows to be operating all the time, then the reply to the question
> just the same as the everyday man makes.
> That is, that he has certain rights he must and will and ought to
> that he has property he will and may keep and use any way he
pleases; and if
> a man injure him he ought to and will resent it; that if he is
> word or deed he will at once fly not only to administer punishment
> offender, but also try to reform, to admonish, and very often to
> offender up to the arm of the law; that if he knows of a criminal
> denounce him to the police and see that he has meted out to him the
> punishment provided by the law of man. Thus in everything he will
> is the custom and as is thought to be the right way by those who
> the Mosaic retaliatory law.
> But if we are to inquire into the subject as Theosophists, and as
> Theosophists who know certain laws and who insist on the absolute
> karma, and as people who know what the real constitution of man is,
> whole matter takes on, or ought to take on, a wholly different
> The untheosophical view is based on separation, the Theosophical
> absolute and actual. Of course if Theosophists talk of unity but as
> or a mere metaphysical thing, then they will cease to be
> be mere professors, as the Christian world is today, of a code not
> If we are separate one from the other the world is right and
resistance is a
> duty, and the failure to condemn those who offend is a distinct
> propriety, of law, and of duty. But if we are all united as a
> psychical fact, then the act of condemning, the fact of resistance,
> insistence upon rights on all occasions - all of which means the
> of charity and mercy - will bring consequences as certain as the
> the sun tomorrow.
> What are those consequences, and why are they?
> They are simply this, that the real man, the entity, the thinker,
> back on you just exactly in proportion to the way you act to him,
> reaction will be in another life, if not now, and even if now felt
> still return in the next life.
> The fact that the person whom you condemn, or oppose, or judge
seems now in
> this life to deserve it for his acts in this life, does not alter
> fact that his nature will react against you when the time comes. The
> reaction is a law not subject to nor altered by any sentiment on
> He may have, truly, offended you and even hurt you, and done that
> the eye of man is blameworthy, but all this does not have anything
> with the dynamic fact that if you arouse his enmity by your
> judgment there will be a reaction on you, and consequently on the
> society in any century when the reaction takes place.
> This is the law and the fact as given by the Adepts, as told by all
> as reported by those who have seen the inner side of nature, as
> our philosophy and easily provable by anyone who will take the
> examine carefully.
> Logic and small facts of one day or one life, or arguments on lines
> down by men of the world who do not know the real power and place
> nor the real nature of man cannot sweep this away. After all
> logic it will remain. The logic used against it is always lacking
> premises based on facts, and while seeming to be good logic,
> missing facts are unknown to the logician, it is false logic. Hence
> appeal to logic that ignores facts which we know are certain is of
no use in
> this inquiry. And the ordinary argument always uses a number of
> which are destroyed by the actual inner facts about thought, about
> about the reaction by the inner man.
> The Master "K.H.," once writing to Mr. Sinnett in the Occult World,
> speaking for his whole order and not for himself only, distinctly
> the man who goes to denounce a criminal or an offender works not
> and harmony but against both, and that such act tends to
> of construction.
> Whether the act be large or small, whether it be the denunciation
> criminal, or only your own insistence on rules or laws or rights,
> alter the matter or take it out of the rule laid down by that
Adept. For the
> only difference between the acts mentioned is a difference of
> the act is the same in kind as the violent denunciation of a
> Either this Adept was right or wrong. If wrong, why do we follow the
> philosophy laid down by him and his messenger, and concurred in by
> sages and teachers of the past? If right, why this swimming in an
> current, as he said himself, why this attempt to show that we can
> karma and act as we please without consequences following us to the
> time? I know not. I prefer to follow the Adept, and especially so
when I see
> that what he says is in line with facts in nature and is a certain
> conclusion from the system of philosophy I have found in Theosophy.
> I have never found an insistence on my so-called rights at all
> They preserve themselves, and it must be true if the law of karma
> truth that no man offends against me unless I in the past have
> against him.
> In respect to man, karma has no existence without two or more
> considered. You act, another person is affected, karma follows. It
> on the thought of each and not on the act, for the other person is
> thought by your act. Here are two sorts of karma, yours and his,
> are intermixed.
> There is the karma or effect on you of your own thought and act,
> on you of the other person's thought; and there is the karma on or
> other person consisting of the direct result of your act and his
> engendered by your act and thought. This is all permanent.
> As affecting you there may be various effects. If you have
> instance, we may mention some:
> (a) the increased tendency in yourself to indulge in condemnation,
> will remain and increase from life to life;
> (b) this will at last in you change into violence and all that
> condemnation may naturally lead to;
> (c) an opposition to you is set up in the other person, which will
> forever until one day both suffer for it, and this may be in a
> the other person in any subsequent life to do you harm and hurt you
> million ways possible in life, and often also unconsciously.
> Thus it may all widen out and affect the whole body of society.
> matter how justifiable it may seem to you to condemn or denounce or
> another, you set up cause for sorrow in the whole race that must
> some day. And you must feel it.
> The opposite conduct, that is, entire charity, constant
> out the opposition from others, expends the old enmity and at the
> makes no new similar causes. Any other sort of thought or conduct
is sure to
> increase the sum of hate in the world, to make cause for sorrow, to
> continually keep up the crime and misery in the world. Each man can
> himself decide which of the two ways is the right one to adopt.
> Self-love and what people call self-respect may shrink from
> Adept's view I give above, but the Theosophist who wishes to follow
> and reduce the general sum of hate will know how to act and to
think, for he
> will follow the words of the Master of H.P.B. who said: "Do not be
> thinking of yourself and forgetting that there are others; for you
> karma of your own, but the karma of each one is the karma of all."
> And these words were sent by H.P.B. to the American Section and
> her words of wisdom, as they seem also to me to be, for they accord
> law. They hurt the personality of the nineteenth century, but the
> personality is for a day, and soon it will be changed if
Theosophists try to
> follow the law of charity as enforced by the inexorable law of
> We should all constantly remember that if we believe in the Masters
> should at least try to imitate them in the charity they show for our
> weakness and faults. In no other way can we hope to reach their
> for by beginning thus we set up a tendency which will one day
> us near to their development; by not beginning we put off the day
> William Brehon, F.T.S.
> PATH, February, 1896 [W Q J Articles, Vol. II, p. 357]
> K A R M A
> K A R M A - W.Q.Judge Judge Art. I, p. 112
> PAGE KEY WORD COMMENTS SUMMARY
> 112 JUSTICE - measure for measure
> - as ye sow, so shall ye reap : of
> QUESTIONS 1.- How do past life's acts affect this one ?
> 2.- Does "Nemesis" ever relent ?
> 3.- Does the eternal law of cause and effect.
> by sorrow or regret, always deal out
> based on the past? - see ANUGITA
> 4.- Must yesterday's sin darken today ?
> 5.- Is Karma fate ?
> 6.- Does the child unfold the "Book of Life"
> fully written
> without any escape possible ?
> 7.- How does Karma interact with our present
> 8.- Can man do better than use the already
> threads of past
> lives in this one ?
> 112 GOOD RESOLVES & EVIL TENDENCIES - can sweep over our
> with resistless force: Is this true ?
> KARMA OF VARIOUS KINDS: 1- good - bad -
> 112-3 2- old Karma can be exhausted
> 113 3- new Karma can be
> 4- HIDDEN and MANIFEST
> EACH ACTION - is a cause from which evolve countless
> ramifications of effects in time and
> KARMA = CONTINUANCE OF THE NATURE OF THE ACTION
> PAST and FUTURE - are
> every act
> . TIME is illusory.
> EFFECT - IS THE NATURE OF THE ACT and cannot be distinct
> its cause
> 113 THAT WHICH ALREADY EXISTS is brought out by the action of
> - the same action from another point of view
> ML 29 193-4 SD I 224
> - Karma relates solely to the individual who
> generated it is
> that of another EGO. (Each Ego is
> responsible for their own Karma.)
> 113 DEFECTS - which are realized from an act must be implicit
> - is the source of all acts ( Thought comes
> act )
> 113 DESIRE - is the basis of all acts ( Plane of desire or
> egotism is itself action and the basis of all acts.
> 114 - both act and consequences are effects.
> CAUSAL PLANE - the plane of desire is causal.
> [ MOTIVE -Then "motive" is to be found in "desire ?" ]
> DESIRE - determines the continuation of the act in its karmic
> relation to the individual
> PLANES - of cause/effect and of non-manifestation
> EFFECTS - effects are limited by the boundaries when there is
> longer a base or medium in which they can
> inhere. (Ex.: ripples DO NOT affect side of
> 114 LIMITS - although Karma begins by a personal act it is not
> limited by that personality, nor dependent upon the
> present personality for the effect to
> full. EXAMPLE: seed needs cooperation from
> soil and culture to germinate and fructify.
> seed, no plant. The other three need the
> 114 INCARNATION - first product of "held-over" Karma
> TENDENCIES - Ruling tendencies determine this ( desires,
> tendencies, affinities, etc...) fresh birth
> the entity Ego
> FAMILY - surroundings most in harmony with KARMIC tendencies
> selected = PLACE OF BIRTH
> LIMITATIONS - governed are: station in life, sex,
> years of personal
> of irresponsibility, constitution
> with diseases inherent in it,
> "heredity," and "national characteristic."
> 115 LAW OF LEAST RESISTANCE - operates in selecting family and
> nation of birth - special characteristics
> 115 NATIONAL KARMA - the resultant of masses of individuals with
> similar Karmic characteristics and tendencies into
> one time
> 115 FAMILY & CASTE KARMA - similar on a reduced scale
> 115 END OF KARMIC TENDENCY - may abruptly occur after any special
> set of conditions mandated by past causes are
> - the life then takes an entirely fresh bent
> 115 END OF KARMA - after observing personal life taking such a
> - occasionally there are lingering effects that may be
> observed, giving obstacles and obstructions to
> progress or success in the rest of the life.
> 115-6 INJUSTICE - to be accounted for demands understanding
> Karma is unerring. The sequence to the original cause
> is true, "streaks of fortune" are the result of such
> changes (but the source remains unknown in this
> 116 AFFECTING ONE'S OWN KARMA
> - the Karma of action works through many planes:
> PLANES OF KARMIC ACTION -
> 1. PHYSICAL PLANE - body, senses and organs,
> 2. INTELLECTUAL - memory which binds and unites
> impressions into one organized whole
> - reason puts in order its storehouse
> of thoughts.
> 3. EMOTIONAL PLANE- preferences of one, over others
> - 4th principle of man [KAMA-DESIRE ]
> These 3 planes deal with objects of perception
> - the great battle field of Karma
> 4. ETHICAL PLANE - "To do, or "Not to do."
> 5. DISCRIMINATION- harmonizes the intellect & emotion
> the MIND as the basis for desire
> 6 MIND - alone initiates actions on the various
> - alone through Mind can effects of rest or
> be received.
> ENTERING INCARNATION Karmic energy from past existences
> enters intact - awaiting development as effect
> 117 KARMA ON EACH OF THE 3 PLANES - is always in harmony with
> basis of the original nature of the act.
> continuity with the past.
> 117 KARMIC ENERGY AT BIRTH - is a definite quantum -
> 1. cause of rebirth environment
> 2. It awaits period of life when new Karma can begin.
> MOMENT OF RESPONSIBILITY - THE FRESH PERSONALITY
> THEN BECOMES RULER
> [ around age 7-14 ]
> KARMA CAN BE AFFECTED ACTIVELY
> UPPER and LOWER NATURE OF MAN
> 117 LOWER DESIRE/PLANE GRATIFICATION
> - debases the higher energy from the superior planes
> - a "fire" or center of attraction
> LOWER PLANE is established and superior energy is exhausted
> trying to
> UPPER PLANE CENTER OF ATTRACTION
> = all the needed energy goes there,
> resulting in an increase of spirituality
> 117 TRANSMUTATION
> - if detached from plane of sense gratification by
> a constant effort to fix the mind on the
> of the highest ideal, karma will have no
> fix in
> the physical, and manifesting in harmony with
> 118 the desire plane it exhausts itself in a
> plane and thus becomes transmuted in its
> NO ATTACHMENT - for objects not thought of.
> IDEALISM - cleanses the mind and the desire principles
> - when thought-interest ceases the link
> karmic attachment between an "object" and the
> individual ceases.
> REPENTANCE AN ERROR. Thought returns to error or sin and
> maintains the links.
> SIN - originates in the mind as an idea-desire
> KNOT OF THE HEART = MANAS
> MIND ATTITUDE - draws links of desire to the "soul" (Kama-
> aspirations imprisoned by difficulties and
> DESIRE - causes reincarnation, building of
> NON-ATTACHMENT - allows the soul to burst through the walls
> of pain
> CHANGE OF MIND - enables Karmic burden to be lifted.
> FREE WILL - WHEN ASSERTED MAKES MAN HIS OWN SAVIOR
> KARMA - to the Worldly man - a stern Nemesis
> 119 - to the Spiritual Man - unfolds in harmony with his
> highest aspirations
> EQUAL MINDEDNESS - is thus achieved
> Some additional articles on Justice, Karma & Reincarnation
> The first two are in "Setting the Stage" in the 12-part
> "Arguments on Reincarnation" series:
> (41) Arguments on Reincarnation--VIII: Law and Justice
> (42) Arguments on Reincarnation--IX: Memory and Justice
> The third article is found alphabetically listed
> on the "Collated" articles index page:
> REINCARNATION AND JUSTICE:
> Best wishes,
> -----Original Message-----
> From: christinaleestemaker
> Sent: Saturday, October 08, 2005 4:11 AM
> To: firstname.lastname@example.org
> Subject: Re: Regeneration in the aspect of astrology( 8 house)
> Dear Dallis,
> Thanks for this expound again.
> To this part many European and American and maybe more
> manly Theosophist needed to read and make clear in their lives
> very well.
> Also look very objectively to which kind ONE belongs.
> Here are namely many man in theosophy the greatest example of the
> Only have a mask of to look kindly, but behind that, they are
> in sheep cloths.
> Examples too much !!!
> Also for woman will serve this.
> WE ALL NEEDS TO JUDGE OURSELVES IN THE FIRST PLACE TO SHOW A GOOD
> THEOSOPHIST AND TO BE A PERFECT EXAMPLE AND NOT A THEOSOPHICAL
> HYPOCRITE OR A VEGETARIAN "WOMANS' AUNT ( NICE WORD USED FROM
> Maybe then Theosophy gives to turning point in this world.
> And close to the opinion of HPB Theosopgy not to be used for
> collecting workshops, without any service of Universal Love.
> Cause UNIVERSAL LOVE is NOT for SALE !!!
> Best Wishes Christina Leestemaker.
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