Theos-Talk Archives (October 2005 Message tt00051)

--- In theos-talk@yahoogroups.com, "W.Dallas TenBroeck" 
<dalval14@e...> wrote:



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 
appreciated kind.

Also the bull story we don't have.
greetings Christina.
>
> 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 
Commandments of 
> Christ, you have to give away your coat to him who deprives you of 
your 
> cloak, and turn your left cheek to the bully who smites you on the 
right."
> Key on p. 55.
>

 
> 
> "Enq: But if by so doing, he risks to injure, or allow others to be 
injured?
> 
> What ought he to do then?



> 
> Theo: His duty; that which his conscience and higher nature 
suggests to 
> him; but only after mature deliberation. Justice consists in doing 
no 
> injury to any living being; but justice commands us also never to 
allow 
> injury to be done to the many, or even to one innocent person, by 
allowing 
> the guilty one to go unchecked."	Key, p. 251
> 
> 
> "A man has no right to starve himself to death that another man may 
have 
> food, unless the life of that man is obviously more useful to the 
many than 
> 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 
in the
> "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 
the
> pleasure of condemning them to eternal hell-fire (and this whether 
they are
> good or bad, says the Predestinarian), why should not every man 
endowed with
> reasoning powers condemn in his turn such a villainous Deity? Life 
would
> become unbearable, if one had to believe in the God created by 
man's unclean
> 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," 
moreover, may
> have forgotten, if not neglected, to endow him, as happens 
sometimes. 
> Compare this blind faith with the philosophical belief, based on 
every
> reasonable evidence and life-experience, in Karma-Nemesis, or the 
Law of
> Retribution. 
> 
> This Law -- whether Conscious or Unconscious -- predestines nothing 
and no
> one. It exists from and in Eternity, truly, for it is ETERNITY 
itself; and
> as such, since no act can be co-equal with eternity, it cannot be 
said to
> 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 
himself
> under the impersonal action of the laws that govern the Ocean's 
motion. 
> 
> Karma creates nothing, nor does it design. It is man who plans and 
creates
> causes, and Karmic law adjusts the effects; which adjustment is not 
an act,
> but universal harmony, tending ever to resume its original 
position, like a
> bough, which, bent down too forcibly, rebounds with corresponding 
vigour. If
> it happen to dislocate the arm that tried to bend it out of its 
natural
> position, shall we say that it is the bough which broke our arm, or 
that our
> own folly has brought us to grief? 
> 
> Karma has never sought to destroy intellectual and individual 
liberty, like
> the God invented by the Monotheists. It has not involved its 
decrees in
> darkness purposely to perplex man; nor shall it punish him who 
dares to
> scrutinize its mysteries. On the contrary, he who unveils through 
study and
> 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 
is an
> Absolute and Eternal law in the World of manifestation; and as 
there can
> only be one Absolute, as One eternal ever present Cause, believers 
in Karma
> cannot be regarded as Atheists or materialists -- still less as 
fatalists:"
> for Karma is one with the Unknowable, of which it is an aspect in 
its
> effects in the phenomenal world. 
> 
> Intimately, or rather indissolubly, connected with Karma, then, is 
the law
> of re-birth, or of the re-incarnation of the same spiritual 
individuality in
> a long, almost interminable, series of personalities. The latter 
are like
> the various costumes and characters played by the same actor, with 
each of
> 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 
whole
> time that he is Hamlet for the brief space of a few acts, which 
represent,
> however, on the plane of human illusion the whole life of Hamlet. 
And he
> knows that he was, the night before, King Lear, the transformation 
in his
> turn of the Othello of a still earlier preceding night; but the 
outer,
> visible character is supposed to be ignorant of the fact. [ see 
Key, p. 34]
> 
> In actual life that ignorance is, unfortunately, but too real. 
Nevertheless,
> the permanent individuality is fully aware of the fact, though, 
through the
> atrophy of the "spiritual" eye in the physical body, that knowledge 
is
> unable to impress itself on the consciousness of the false 
personality. "
> S D II 304 - 6
> 
> =============================================================
> 
>  
> HOW SHOULD WE TREAT OTHERS
> 
> 
> The subject relates to our conduct toward and treatment of our 
fellows,
> including in that term all people with whom we have any dealings. No
> particular mode of treatment is given by Theosophy. It simply lays 
down the
> law that governs us in all our acts, and declares the consequences 
of those
> acts. It is for us to follow the line of action which shall result 
first in
> 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, 
and this
> is the one which must be held in view in considering the question. 
Karma is
> called by some the "law of ethical causation," but it is also the 
law of
> action and reaction; and in all departments of nature the reaction 
is equal
> to the action, and sometimes the reaction from the unseen but 
permanent
> world seems to be much greater than the physical act or word would 
appear to
> warrant on the physical plane.
> 
> This is because the hidden force on the unseen plane was just as 
strong and
> 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
> observation.
> 
> If we look at the subject only from the point of view of the person 
who
> knows not of Theosophy and of the nature of man, nor of the forces 
Theosophy
> knows to be operating all the time, then the reply to the question 
will be
> just the same as the everyday man makes. 
> 
> That is, that he has certain rights he must and will and ought to 
protect;
> 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 
insulted by
> word or deed he will at once fly not only to administer punishment 
on the
> offender, but also try to reform, to admonish, and very often to 
give that
> offender up to the arm of the law; that if he knows of a criminal 
he will
> 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 
proceed as
> is the custom and as is thought to be the right way by those who 
live under
> 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 
sway of
> karma, and as people who know what the real constitution of man is, 
then the
> whole matter takes on, or ought to take on, a wholly different 
aspect.
> 
> The untheosophical view is based on separation, the Theosophical 
upon unity
> absolute and actual. Of course if Theosophists talk of unity but as 
a dream
> or a mere metaphysical thing, then they will cease to be 
Theosophists, and
> be mere professors, as the Christian world is today, of a code not 
followed.
> 
> 
> 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 
breach of
> propriety, of law, and of duty. But if we are all united as a 
physical and
> psychical fact, then the act of condemning, the fact of resistance, 
the
> insistence upon rights on all occasions - all of which means the 
entire lack
> of charity and mercy - will bring consequences as certain as the 
rising of
> the sun tomorrow.
> 
> What are those consequences, and why are they?
> 
> They are simply this, that the real man, the entity, the thinker, 
will react
> back on you just exactly in proportion to the way you act to him, 
and this
> reaction will be in another life, if not now, and even if now felt 
will
> 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 
the other
> 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 
your part.
> 
> He may have, truly, offended you and even hurt you, and done that 
which in
> the eye of man is blameworthy, but all this does not have anything 
to do
> with the dynamic fact that if you arouse his enmity by your 
condemnation or
> judgment there will be a reaction on you, and consequently on the 
whole of
> 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 
sages,
> as reported by those who have seen the inner side of nature, as 
taught by
> our philosophy and easily provable by anyone who will take the 
trouble to
> examine carefully. 
> 
> Logic and small facts of one day or one life, or arguments on lines 
laid
> down by men of the world who do not know the real power and place 
of thought
> nor the real nature of man cannot sweep this away. After all 
argument and
> logic it will remain. The logic used against it is always lacking 
in certain
> premises based on facts, and while seeming to be good logic, 
because the
> missing facts are unknown to the logician, it is false logic. Hence 
an
> 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 
assumptions
> which are destroyed by the actual inner facts about thought, about 
karma,
> about the reaction by the inner man.
> 
> The Master "K.H.," once writing to Mr. Sinnett in the Occult World, 
and
> speaking for his whole order and not for himself only, distinctly 
wrote that
> the man who goes to denounce a criminal or an offender works not 
with nature
> and harmony but against both, and that such act tends to 
destruction instead
> of construction. 
> 
> Whether the act be large or small, whether it be the denunciation 
of a
> criminal, or only your own insistence on rules or laws or rights, 
does not
> 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 
degree alone;
> the act is the same in kind as the violent denunciation of a 
criminal. 
> 
> 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 
all the
> sages and teachers of the past? If right, why this swimming in an 
adverse
> current, as he said himself, why this attempt to show that we can 
set aside
> karma and act as we please without consequences following us to the 
end of
> 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 
necessary.
> They preserve themselves, and it must be true if the law of karma 
is the
> truth that no man offends against me unless I in the past have 
offended
> against him.
> 
> In respect to man, karma has no existence without two or more 
persons being
> considered. You act, another person is affected, karma follows. It 
follows
> on the thought of each and not on the act, for the other person is 
moved to
> thought by your act. Here are two sorts of karma, yours and his, 
and both
> are intermixed.
> 
> There is the karma or effect on you of your own thought and act, 
the result
> on you of the other person's thought; and there is the karma on or 
with the
> other person consisting of the direct result of your act and his 
thoughts
> engendered by your act and thought. This is all permanent. 
> 
> As affecting you there may be various effects. If you have 
condemned, for
> instance, we may mention some: 
> 
> (a) the increased tendency in yourself to indulge in condemnation, 
which
> will remain and increase from life to life; 
> 
> (b) this will at last in you change into violence and all that 
anger and
> condemnation may naturally lead to; 
> 
> (c) an opposition to you is set up in the other person, which will 
remain
> forever until one day both suffer for it, and this may be in a 
tendency in
> the other person in any subsequent life to do you harm and hurt you 
in the
> million ways possible in life, and often also unconsciously. 
> 
> Thus it may all widen out and affect the whole body of society. 
Hence no
> matter how justifiable it may seem to you to condemn or denounce or 
punish
> another, you set up cause for sorrow in the whole race that must 
work out
> some day. And you must feel it.
> 
> The opposite conduct, that is, entire charity, constant 
forgiveness, wipes
> out the opposition from others, expends the old enmity and at the 
same time
> 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 
for
> himself decide which of the two ways is the right one to adopt.
> 
> Self-love and what people call self-respect may shrink from 
following the
> Adept's view I give above, but the Theosophist who wishes to follow 
the law
> 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 
ever
> thinking of yourself and forgetting that there are others; for you 
have no
> 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 
called by
> her words of wisdom, as they seem also to me to be, for they accord 
with
> 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 
karma. 
> 
> We should all constantly remember that if we believe in the Masters 
we
> 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 
high estate,
> for by beginning thus we set up a tendency which will one day 
perhaps bring
> us near to their development; by not beginning we put off the day 
forever.
> 
> 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	
REFERENCES
> ===================================================================
> 
> 
> 112	JUSTICE	- measure for measure
> - as ye sow, so shall ye reap : of 
well or
> ill
> 
> 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.
> unmoved
> by sorrow or regret, always deal out 
its
> measures
> based on the past?	- see ANUGITA 
Ch.
> III
> 4.- Must yesterday's sin darken today ?
> 5.- Is Karma fate ?
> 6.- Does the child unfold the "Book of Life" 
already
> fully written
> without any escape possible ?
> 7.- How does Karma interact with our present 
lives ?
> 8.- Can man do better than use the already 
marked
> threads of past 
> lives in this one ?
> 
> 
> 112	GOOD RESOLVES & EVIL TENDENCIES	- can sweep over our 
natures
> 
> 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 
accumulated
> 4- HIDDEN and MANIFEST
> 
> 
> EACH ACTION	- is a cause from which evolve countless 
> ramifications of effects in time and 
space.
> 
> 
> KARMA	= CONTINUANCE OF THE NATURE OF THE ACTION  
	
> PAST and FUTURE - are 
contained in
> every act
> . TIME is illusory.
> 
> 
> EFFECT	- IS THE NATURE OF THE ACT and cannot be distinct 
from 
> its cause
> 
> 
> 
> 113	THAT WHICH ALREADY EXISTS is brought out by the action of 
Karma
> - the same action from another point of view 
in time
> ML 29 193-4 SD I 224
> 
> - Karma relates solely to the individual who
> generated it is 
not
> that of another EGO. (Each Ego is
> responsible for their own Karma.)
> 
> 113	DEFECTS - which are realized from an act must be implicit 
in it
> MIND	
> - is the source of all acts ( Thought comes 
before
> 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 
no
> longer a base or medium in which they can
> inhere. (Ex.: ripples DO NOT affect side of 
pond.)
> 
> 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 
manifest in
> full. EXAMPLE: seed needs cooperation from 
water, 
> soil and culture to germinate and fructify.  
If no
> seed, no plant. The other three need the 
seed.
> 
> 114	INCARNATION	- first product of "held-over" Karma
> 
> TENDENCIES - Ruling tendencies determine this ( desires, 
	
> tendencies, affinities, etc...) fresh birth 
of 
> the entity Ego
> 			
> FAMILY - surroundings most in harmony with KARMIC tendencies 
is
> selected = PLACE OF BIRTH
> 
> LIMITATIONS	- governed are: station in life, sex, 
childhood's
> 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 
life at
> 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 
satisfied
> 
> - the life then takes an entirely fresh bent
> 
> 115	END OF KARMA - after observing personal life taking such a 
change:
> - 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 
that
> 
> 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 
	
> life.)
> 
> 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 
(Kurukshetra)
> 
> 4.	ETHICAL PLANE - "To do, or "Not to do."
> 
> 5.	DISCRIMINATION- harmonizes the intellect & emotion 
with
> the MIND as the basis for desire
> 116
> 6	MIND	- alone initiates actions on the various 
planes
> 
> - alone through Mind can effects of rest or 
action
> be received.
> 
> ENTERING INCARNATION	Karmic energy from past existences 
also
> enters intact - awaiting development as effect
> 
> 
> 
> 117	KARMA ON EACH OF THE 3 PLANES	- is always in harmony with 
the
> basis of the original nature of the act.  
Unbroken
> 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.
> 117
> 
> 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 
attainment
> of the highest ideal, karma will have no 
basis to
> fix in 
> the physical, and manifesting in harmony with 
	
> 118	the desire plane it exhausts itself in a 
higher 
> plane and thus becomes transmuted in its 
effects.
> 
> NO ATTACHMENT - for objects not thought of.
> 
> 
> IDEALISM	- cleanses the mind and the desire principles
> 
> - when thought-interest ceases the link 
breaks and
> 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-
Manas)
> aspirations imprisoned by difficulties and 
> obstructions
> 
> 118
> DESIRE	- causes reincarnation, building of 
personality
> 
> NON-ATTACHMENT	- allows the soul to burst through the walls 
> of pain
> 
> CHANGE OF MIND	- enables Karmic burden to be lifted.
> 
> 118
> 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
> http://www.wisdomworld.org/setting/justice.html
> 
> (42) Arguments on Reincarnation--IX: Memory and Justice
> http://www.wisdomworld.org/setting/memoryjustice.html
> ======================================================
> 
> The third article is found alphabetically listed
> on the "Collated" articles index page:
> 
> REINCARNATION AND JUSTICE:
> 
http://www.wisdomworld.org/additional/ListOfCollatedArticles/Reincarna
tion-J
> ustice.html
> 
> 
http://www.wisdomworld.org/additional/ListOfCollatedArticles/index.htm
l
> 
> http://www.wisdomworld.org/additional/index.html#12
> 
> ====================================================
> 
> 
> Best wishes,
> 
> Dallas
> 
> ==============================
>  
> -----Original Message-----
> 
> From: christinaleestemaker
> Sent: Saturday, October 08, 2005 4:11 AM
> To: theos-talk@yahoogroups.com
> 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 
bad 
> man.
> 
> Only have a mask of to look kindly, but behind that, they are 
wolves 
> 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 
FRANK)".
> 
> Maybe then Theosophy gives to turning point in this world.
> 
> And close to the opinion of HPB Theosopgy not to be used for 
personal 
> collecting workshops, without any service of Universal Love.
> Cause UNIVERSAL LOVE is NOT for SALE !!!
> 
> Best Wishes Christina Leestemaker.
> 
> CUT
>