Theos-Talk Archives (May 2006 Message tt00859)

5/29/2006 8:21 AM

Dear Gopi:

Promulgation of THEOSOPHY to me implies that the basis of its philosophy
(FACTS ABOUT NATURE AS A WHOLE) ought to be made known to all.

Let me point to some statements made by Mr Judge  (Forum Answers pp 124,
127)

"This is in fact a request to formulate and promulgate a dogmatic statement
of Theosophy as we understand it. That is, to go completely back on the
genius of the Theosophical movement, which is for the destruction of
dogmatism. 

The strength of Theosophy lies in the fact that it is not to be defined. It
is the wisdom of the gods, or of nature. This means, that evolution, slowly
progressing will bring out new truths and new aspects of old truths, thus
absolutely preventing any dogmas or “unequivocal definitions.” 

Were we to make and declare a definition of Theosophy it would be only the
words of those who participated in drawing it up, and not acceptable to all.
And were it possible that all would accept, then would be sounded the doom
of the movement. Hence the reply to the question, “What is the criterion of
Theosophy?” is that it is found in each man’s perception of the Truth;
therefore there is no single criterion.

If any persons regard H.P.B.’s writings as the infallible oracles of
Theosophy, they go directly against her own words and the works themselves;
they must be people who do not indulge in original thinking and cannot make
much impression on the times.

As for the Theosophical Society, the moment it makes a hard and fast
definition of Theosophy it will mark the first hour of its decay.

Inasmuch as Theosophy is the whole body of truth about man and nature,
either known now or hereafter to be discovered, it has the “power of growth,
progress and advancement,” since every new truth makes it clearer. But among
the truths will not be reckoned at any time the definitions, dogmas, creeds
or beliefs laid down by man."	F A.  p. 124


"While branches have the right to have any sort of discussion they please,
it has been found that those which import into the meetings subjects not
such as we call theosophical, have a quarrelsome or precarious existence. 

Special topics, such as Socialism or Single Tax, always lead to friction and
away from Theosophy, because they create partisan strife. And again, members
should not attempt to make special applications of Theosophy to such topics
unless they know both so well as to be able to instruct their hearers. And
do members in general know Theosophy, even, so well as to be qualified to
apply it to anything but daily life and conduct? I do not think so. If a
Socialist ... or rabid Spiritualist is asked to speak on any one of those
subjects, he will be found to be a partisan or extremist, and most likely,
if well up in his particular topic, he will not be versed in Theosophy.

Theosophy is so new, and its adherents so few, and all reformatory questions
(as specialities) are so changeable and evanescent, it is far wiser for a
branch to go on studying Theosophy and propagating it together with the idea
of Universal Brotherhood than to offer particular explanations on empirical
topics. Were Theosophy understood and practised everything needing reform
would be at once reformed.

I think the time to settle this question is later, because as yet the mass
of members in general are not versed in Theosophy. They are unwilling to go
to school though they need schooling in Theosophy. When they can thoroughly
and at the word explain the doctrines we promulgate they will then be
competent to touch other matters."	F A.,  p. 127


THEOSOPHY takes into account the SPIRITUAL ASPECT OF EVOLUTION, and studies
this and the evolution of all material "forms."


	It thus covers:

1 Immortality of the Monad  [Spirit-Matter-Mind]

2 Reincarnation  [into Material "principles / sheaths]

3 Virtue and Vice  -- KARMA  [free choice between brotherly cooperation or
selfish isolation]

4 Total evolution under an equable universal Plan of all Monads.


	As to "SPIRITUAL DEVELOPMENT" and on the subject of "Man's
evolution" it teaches:


1 That each spirit is a manifestation of the One Spirit, and thus a part of
all. It passes through a series of experiences in incarnation, and is
destined to ultimate reunion with the Divine.

2 That this incarnation is not single but repeated, each individuality
becoming re-embodied during numerous existences in successive races and
"globes" of our chain, and accumulating the experiences of each incarnation
towards its perfection. [see S D   I  200]

3 That between adjacent incarnations, after the grosser elements are  purged
away (from the "monads of lesser experience" that accompany as skandhas, and
provide the "Monad" with the 'sheaths' of the Soul") , comes a period of
comparative rest and refreshment, called Devachan—the soul being therein
prepared for its next descent into material life.


	7-FOLD MAN   ACTUALITY  AND  PURPOSE


The constitution of man is subdivided in a septenary manner, the main
divisions being those of Spirit [ATMA & BUDDHI], Soul [MANAS  -- another
trinity, as there is (1) pure Manas,  (2) [Buddhi-Manas, and (3)
Kama-Manas], and Body [(1) physical, (2) astral, (3)Life Energy (Prana),
and, (4) Desire & Emotion or KAMA]. These 7 divisions and their relative
development govern his subjective condition after death.

Note:  Spirit is not a seventh principle. It is the synthesis, of the whole,
and is equally present in the other six. It pervades all space and the whole
Universe.

The present various divisions (principles - consisting of 'skandhas') can
only be used as a general working hypothesis, to be developed and corrected
as students advance and themselves develop in understanding their continual
interaction.

The nature of each incarnation depends upon the balance struck between the
merit and demerit of the previous life or lives —upon the way in which the
man has lived and thought; and this law is inflexible and wholly just.

"Karma"— a term signifying two things, (1)   the law of ethical causation
("Whatsoever a man soweth, that shall he also reap"); and (2) the balance or
excess of merit or demerit in any individual, determines the main
experiences of joy and sorrow in each incarnation, so that what we call
"luck" or "accident" is in reality "that which is deserved"—desert acquired
in past existence.

Karma is not all exhausted in a single life, nor is a person necessarily in
this life experiencing the effect of all his previous Karma; for some may be
held back by various causes.

The principle cause is the failure of the Ego to acquire a personality, or
'body'  which will furnish the instrument or apparatus, in and by which the
meditation or thoughts of previous lives can have their effect and be
ripened.

Hence it is held that there is a mysterious power in the man's thoughts (and
desires) during a life, sure to bring about its results in either an
immediately succeeding life, or in one many lives distant; that is, in
whatever life the Ego obtains a body capable of being the focus, apparatus,
or instrument for the ripening of some particular kind of past Karma.

The vast period and process of evolution up to reunion with the Divine is
and includes successive elevation from rank to rank of power and usefulness.
The most exalted beings still in the flesh are known as Sages, Rishis,
Prophets, Elder Brothers, Buddhas, Masters of Wisdom.

Their great function being the preservation at all times, and when cyclic
laws permit, the extension of spiritual knowledge and influence.  Theosophy,
to day, is one aspect of this, and we all are in such a period during which
such facts are revealed.

When conscious union (after purification) of the embodied mind [Kama-Manas]
with the Divine {BUDDHI-Manas} is effected, all the events and experiences
of each incarnation are known.  The records in the akasa are visible to it.


	Theosophy teaches SPIRITUAL DEVELOPMENT


1 That the essence of the process lies in the securing of supremacy, to the
highest, the spiritual, virtuous elements of man's nature.

2 That this is attained along four lines, among others,—

(a)  The entire eradication of selfishness (or any selfish separative vice)
in all forms, and the cultivation of broad, generous sympathy in, and effort
for the good of others.  [ see Jataka tales of the Buddha ]

(b)  The absolute cultivation of the inner, spiritual man by meditation, by
reaching to and communion with the Divine, [the Inner HIGHER SELF:  SPIRIT -
ATMA - which is all-pervasive]  and by exercise of the kind described by
Patanjali, i.e., incessant striving through close attention, to embody an
ideal end.

(c)  The control of fleshly appetites and desires, all lower, material and
selfish interests being deliberately subordinated to the behests of the
Ideals of the Spirit.

(d)  The careful performance of every duty without desire for reward,
leaving results to the Universal and just Law.


3 That while the above is incumbent on and practicable by all religiously
disposed men, a yet higher plane of spiritual attainment is conditioned upon
a specific course of training, physical, intellectual and spiritual, by
which the internal faculties are first aroused and then developed.

4 That an extension of this process is reached in Adeptship, Mahâtmâship, or
the states of Rishis, Sages and Dhyan Chohans, which are all exalted stages,
attained by laborious self-discipline and hardship, protracted through
possibly many incarnations, and with many degrees of initiation and
preferment, beyond which are yet other stages ever approaching the Divine.


	As to the RATIONALE OF SPIRITUAL DEVELOPMENT it asserts:


1 That the process takes place entirely within the individual himself, the
motive, the effort, and the result proceeding from his own inner nature,
along the lines of self-evolution. [In other words, the effort made by each
maturing Monad is to assist all the 'skandhas' -- monads of lesser
experience around it -- towards their own individual perfection.  Thus each
Great Being, or Buddha has an enormous train of devotees and chelas who form
the "sangha" around and following him. ]

2 That, however personal and interior, this process is not unaided, being
possible, in fact, only through close communion with the supreme source of
all strength.  [The members of the Great Lodge assist.  See ISIS UNVEILED,
II. Pp. 92-4,  98-103.]


	As to the DEGREE OF ADVANCEMENT In Incarnations it holds:


1 That even a mere intellectual acquaintance with Theosophic truth has great
value in fitting the individual for a step upwards in his next earth-life,
as it gives an impulse in that direction.

2 That still more is gained by a career of duty, piety and beneficence.

3 That a still greater advance is attained by the attentive and devoted use
of the means to spiritual culture heretofore stated.

4 That every race and individual of it reaches in evolution a period known
as "the moment of choice," when they decide for themselves their future
destiny by a deliberate and conscious choice between eternal life and death,
and that this right of choice is the peculiar right or appanage of the Free
Soul -- Monad.


	BUDDHI-MANAS  --  the DIVINE SOUL

It cannot be exercised until the man has realized the Divine Soul
[BUDDHI-MANAS] within him, and until that Divine Soul has attained some
measure of self-consciousness in and through a "purified personality" or,
the body.


	MOMENT OF CHOICE


The "moment of choice" is made up of all moments. It cannot come unless all
the previous lives have led up to it. Any individual can hasten the advent
of this period for himself under the previously stated law of the ripening
of Karma. Should he then fail to choose right he is not wholly condemned,
for the economy of nature provides that he shall again and again have the
opportunity of choice when the moment arrives for the whole race.

After this period the race, having blossomed, tends towards its dissolution.
A few individuals of it will have outstripped its progress and attained
Adeptship or Mahâtmâship.

There is also a fate that comes to even Adepts of the Good Law which is
somewhat similar to a loss of "heaven" after its enjoyment for incalculable
periods of time.


	PRATYEKHA BUDDHA


When the Adept has reached a certain very high point in his evolution he may
by a mere wish, become what the Hindus call a "Deva"—or lesser god. If he
does this, then, although he will enjoy the bliss and power of that state
for a vast length of time, he will not at the next Pralaya partake of the
conscious life "in the bosom of the Father," but has to pass down into
matter at the next new "creation," performing certain functions that could
not now be made clear, and has to come up again through the elemental world;
but this fate is not like that of the Black Magician.


	NIRMANAKAYA


And again between the two he can choose the middle state and become a
Nirmânakâya—one who gives up the bliss of Nirvâna and remains in conscious
existence outside of his body after its death; in order to help Humanity.
[see Voice, pp. 44-47, 78-9] This is the greatest sacrifice he can do for
mankind. By advancement from one degree of interest and comparative
attainment to another as above stated, the student hastens the advent of the
moment of choice, after which his rate of progress is greatly intensified.
[see S D  I  207-8]


	PROBLEMS EXPLAINED BY THEOSOPHY 


It may be added that Theosophy is the only system of religion and philosophy
which gives satisfactory explanation of such problems as these:

1 The object, use, and inhabitation of other globes than this earth, which
globes serve to complete and prolong the evolutionary course, and to fill
the required measure of the universal experience of all Souls.  It takes
advantage of no one and encourages free study and search.  It warns against
all "Authority."  It always offers assistance if available. [S D   I  200]

	

	KARMA & EVOLUTION


2 The geological cataclysms of earth; the frequent absence of intermediate
types in its fauna; the occurrence of architectural and other relics of
races now lost, and as to which ordinary science has nothing but vain
conjecture; the nature of extinct civilizations and the causes of their
extinction; the persistence of savagery and the unequal development of
existing civilizations; the differences, physical and internal, between the
various races of men; the line of future development.  



	PRIMORDIAL,. ANTIQUE THEOSOPHY


3 The contrasts and unisons of the tenets of the world's faiths, and the
common foundation underlying them all.  



	EVIL


4 The existence of evil, of suffering, and of sorrow— a hopeless puzzle to
the mere philanthropist or theologian.  [Does "modern psychology" identify
and consider that ?  Is that made its primary basis ? ]



	SOCIAL INEQUALITIES  --  ACCIDENTS  --  LUCK


5 The inequalities in social condition and privilege; the sharp contrasts
between wealth and poverty, intelligence and stupidity, culture and
ignorance, virtue and vileness; the appearance of men of genius in families
destitute of it, as well as other facts in conflict with the law of
heredity; the frequent cases of unfitness of environment around individuals,
so sore as to embitter disposition, hamper aspiration, and paralyze
endeavor; the violent antithesis between character and condition; the
occurrence of accident, misfortune and untimely death —all of them problems
solvable only by either the conventional theory of Divine caprice or the
Theosophic doctrines of Karma and Reincarnation.



	ABNORMAL TALENTS,  GENIUS,  SENSITIVITY


6 The possession by individuals of genius or of abnormal sensitivity and
psychic powers—clairvoyance, clairaudience, etc., as well as the phenomena
of psychometry.

7 The true nature of genuine phenomena in spiritualism, and the proper
antidote to superstition, fancy and to exaggerated expectation.


	FAILURE OF RELIGIONS


8 The failure of conventional religions to greatly extend their areas,
reform abuses, reorganize society, expand the idea of brotherhood, abate
discontent, diminish crime, and elevate humanity; and an apparent inadequacy
to realize in individual lives the ideal they professedly uphold.

{extracts drawn from Epitome)
		
Best wishes,

Dallas

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-----Original Message-----
From: Gopi Chari 
Sent: Saturday, May 27, 2006 7:46 PM
To: 
Subject: 

Re: How our THEOSOPHICAL MOVEMENT can possibly reach the whole world

There is no such thing as anyone trying to spread the information about
Theosophy. That is typical Christian Missionary attitude. Only false
religious notions can be spread by Missionaries. Theosophical ideas and
Masters come to people when the students are ready. Still the Lodges
should be kept open for those that are ready or almost ready. Thinking
that I am going to spread the teachings is simply ego driven idea and not
Ego driven!

I do not mean to break the bubble of hope and teacher syndrome.

Gopi