RE: Origin of Evil
Jun 25, 2006 01:55 PM
by W.Dallas TenBroeck
Sunday, June 25, 2006
RE: Origin of Evil
Thanks Elaine and friends:
Belief to me implies ignorance and ceasing to discover. But Knowledge is
impersonal and universal.
If you look at the preface to THE KORAN as edited, and then published by
Oxford University Press one finds that the text has been rewritten a number
of times. So which is true ?
The same can be said of the texts we now have that claim to embody a good
translation of all other basic religious texts -- so we are forced to rely
on our own ?common sense? and sense of justice. Are we not ?
I am of the opinion that THEOSOPHY teaches this?
EVIL -- ORIGIN OF..DOC
====================
?The Magians accounted for the origin of evil in their exoteric teachings in
this way. "Light can produce nothing but light, and can never be the origin
of evil"; how then was the evil produced, since there was nothing co-equal
or like the Light in its production? Light, say they, produced several
Beings, all of them spiritual, luminous, and powerful. But a GREAT ONE (the
"Great Asura," Ahriman, Lucifer, etc., etc.) had an evil thought, contrary
to the Light. He doubted, and by that doubt he became dark.
This is a little nearer to the truth, but still wide of the mark. There was
no "EVIL thought" that originated the opposing Power, but simply THOUGHT per
se; something which, being cogitative, and containing design and purpose, is
therefore finite, and must thus find itself naturally in opposition to pure
quiescence, the as natural state of absolute Spirituality and Perfection. It
was simply the law of Evolution that asserted itself; the progress of mental
unfolding, differentiated from spirit, involved and entangled already with
matter, into which it is irresistibly drawn. Ideas, in their very nature and
essence, as conceptions bearing relation to objects, whether true or
imaginary, are opposed to absolute THOUGHT, that unknowable ALL of whose
mysterious operations Mr. Spencer predicates that nothing can be said, but
that "it has no kinship of nature with Evolution" (Principles of Psychology,
§ 474) ? which it certainly has not. ?.
---------------------------- FN
`---------------------------------------------
§ It is suggestive of that spirit of paradoxical negation so conspicuous in
our day, that while the evolution hypothesis has won its rights of
citizenship in science as taught by Darwin and Haeckel, yet both the
eternity of the Universe and the pre-existence of a UNIVERSAL CONSCIOUSNESS,
are rejected by the modern psychologists. "Should the Idealist be right, the
doctrine of evolution is a dream," says Mr. Herbert Spencer. (See foot note,
pp. 1 and 2, Book II.) ?..
How truly esoteric and consonant with the Secret Doctrine is "PYMANDER the
Thought Divine" of Hermes, may be inferred from its original and primitive
translations in Latin and Greek only. On the other hand how disfigured it
has been later on by Christians in Europe, is seen from the remarks and
unconscious confessions made by de St. Marc, in his Preface and letter to
the Bishop of Ayre, in 1578. Therein, the whole cycle of transformations
from a Pantheistic and Egyptian into a mystic Roman Catholic treatise is
given, and we see how PYMANDER has become what it is now. Still, even in St.
Marc's translation, traces are found of the real PYMANDER ? the "Universal
Thought" or "MIND." This is the verbatim translation from the old French
translation, the original being given in the foot-note* in its quaint old
French: ?
"Seven men (principles) were generated in Man." "The nature of the harmony
of the Seven of the Father and of the Spirit. Nature [492 ]
produced seven men in accordance with the seven natures of the Seven
Spirits" "having in them, potentially, the two sexes."
Metaphysically, the Father and the Son are the "Universal Mind" and the
"periodical Universe"; the "Angel" and the "Man." It is the SON and the
FATHER at one and the same time; in Pymander, the active IDEA and the
passive THOUGHT that generates it; the radical key-note in Nature which
gives birth to the seven notes ? the septenary scale of the creative Forces,
and to the seven prismatic aspects of colour, all born from the one white
ray, or LIGHT ? itself generated in DARKNESS. ? S D II 490-2
-------------------------------------------
?Evil has no existence per se and is but the absence of good and exists but
for him who is made its victim. It proceeds from two causes, and no more
than good is it an independent cause in nature.
Nature is destitute of goodness or malice; she follows only immutable laws
when she either gives life and joy, or sends suffering (and) death, and
destroys what she has created. Nature has an antidote for every poison and
her laws a reward for every suffering. The butterfly devoured by a bird
becomes that bird, and the little bird killed by an animal goes into a
higher form. It is the blind law of necessity and the eternal fitness of
things, and hence cannot be called Evil in Nature. The real evil proceeds
from human intelligence and its origin rests entirely with reasoning man who
dissociates himself from Nature. Humanity then, alone is the true source of
Evil.? K.H., The Mahatma Letters, pp. 56-7
-----------------------------------------------
DUALITY IN EVOLUTION
Mme. Blavatsky in her writings makes it quite clear that THEOSOPHY does not
deal with evil or black magical practices of any kind.
There are in the universe and our world two divergent streams of life.
One builds and constructs. It is SPIRITUAL. In fact the whole of
manifestation is built on the one law of universal brotherhood -- a
spiritual brotherhood..
The other destroys because it is self-centered selfish and treats all
others as strangers to be either feared or despised.
The great duality of Nature (the UNIVERSE, DEITY) is the great MONAD:
SPIRIT and MATTER. These two are combined most intimately at all times,
places and in all actions.
Associated with this duality is the one universal INTELLIGENT POWER called
MAHAT or the Universal MIND. It is the one factor that combines both SPIRIT
and MATTER, and always is present as coexistent with the ONE MONAD.
This third factor is for us most important. As humans we are learning the
think and discriminate between right and wrong, between good and evil in
term of impersonal LAW. That is the perception of the true nature of
cooperative and interactive rules, regulations and laws that harmonize all
diversity. The immortal nature of all Monads and their right to evolve has
to be considered basic to all organized life. THEOSOPHY states that Man is:
Manas -- a free thinker . He represents the stage in evolution where the
MIND, the WILL, and the power of MOTIVE (choice) is being developed. This
is the WISE MIND, associated with SPIRITUAL WISDOM, LAW, EVOLUTION and
KARMA.
In response to this Cosmic fact of the Monad being SPIRIT / MATTER, man's
"mind" is dual. Spirit is LAW and fairness to all. Matter is selfish,
isolated and seeks to secure unfair advantages for itself as a form. Thus
we may see this aspect is associated with the selfish "personality" -- the
"mask we wear during each incarnation.
Black magic and ?devil? practices (so-called) are destructive, and bring
pain and sorrow to those who employ them.
THEOSOPHY is the complete opposite of black magic. Hence no details can
be given concerning this.
However a warning can be issued and that is: All evil eventually recoils
on those who choose to use it. The abuse and selfish use of knowledge is
EVIL.
EVIL (Passions and Desires ? KAMA)
KAMA (Sk.). Evil desire, lust, volition; the cleaving to existence
[tanha]. Kama is generally identified with Mara the tempter." (See SD II
578-9) GLOS, 170 ; see also: MARA -- GLOS, 206
"...the word KAMA...means "desire,"...the 4th principle was the "body or
mass of desires and passions." [GITA NOTES 197: -- "Western psychology in
classifications refers solely to mental states...[Eastern} and the ancient
sages classifies the moral states, treating the mental states as mere
effects produced by moral conditions...It lays bare unsuspected bases of
error; it discloses the most subtle forms of self-delusion; it marks out
the true course so painstakingly that the dullest mind cannot fail to grasp
a clear perception of the path to true knowledge."]...The west divides man
into intellect, will and feeling, but it is not understood whether the
passions and desires constitute a principle in themselves or are due
entirely to the body..."desires of the flesh"..."fleshly appetites."
The OCEAN OF THEOSOPHY, p. 45
"The passions and desires are not produced by the body...on the contrary,
the body is caused by the former. it is desire and passion which caused us
to be born, and will bring us to birth again and again in some body on this
earth...[it] is the balance principle of the whole 7. It stands in the
middle, and from it the ways go up or down. It is the basis of action, and
the mover of the will..."Behind will stands desire." OCEAN 46
"...the brute in us is made of the passions and the astral body. The
development of the germs of Mind made man because it constituted the great
differentiation. The God within begins with Manas or Mind, and it is the
struggle between this God and the brute below which Theosophy speaks of and
warns about. The lower principle is called "bad" because by comparison with
the higher it is so, but still, it is the basis for action. We cannot rise
unless self first asserts itself in the desire to do better. In this aspect
it is called rajas or the active and "bad" quality, as distinguished from
tamas, or the quality of darkness and indifference...rajas [gives] the
impulse, and by the use of this principle of passion all the higher
qualities are brought to at last so refine and elevate our desires that they
may be continually placed upon truth and spirit...Theosophy does not teach
that the passions are to be pandered to or satiated, for a more pernicious
doctrine was never taught, but the injunction is to make use of the activity
given by the 4th principle so as to rise and not to fall under the dominion
of the dark quality that ends with annihilation, after having begun is
selfishness and indifference..." The OCEAN OF THEOSOPHY pp. 49-50
GOOD and ?GOD?
The best definition of "God" and Deity, and the "Universe" is that they are
one and the same.
GOD IS THE LIVING UNIVERSE.
We are all a part of GOD. No being is without GOD. Hence THEOSOPHY
advocates Universal Brotherhood. This is a act and not a dream or fiction.
God is to be considered the SPIRITUAL SELF in all beings. The central
interior ?life-spark.?
A better term to use is ATMA -- SPIRIT. It is universal and impersonal.
Regardless of the word that various religions have adopted to designate
DEITY (God), the ONE SPIRIT covers them all.
The BHAGAVAD GITA is your best source for definitions and it ought to be
read carefully and every word weighed for its INNER MEANING. It ought never
to be read in a hurry.
MAYA means illusion. Everything changes (maya) except the ONE UNIVERSAL
SPIRIT.
But, we each carry a "ray" of the ONE SPIRIT in our hearts.
EVOLUTION ? GOOD and EVIL
Man is the miniature of the universe. As above, so below.
Ancient teachings on ?creation,? or rather the reincarnation of the
Universe, feature the ?sundering of the ONE.?
The ABSOLUTE emanates that aspect of itself engaged in the development of
introspection and sensitive perception. ?:KNOW THYSELF?: being the key
idea. But for the meantime we EXIST, and we have work to do ? and an
eternity in which to accomplish that.
Thereafter LIFE, MOTION, ENERGY, PURPOSE, and THE POWER OF INDEPENDENT
SELF-CHOICE, being universally diffused (no limits) in the ?PLENUM (?),? it
was filled with the returning to life of the armies (?) of immortal MONADS,
each under KARMA-UNIVERSAL, each, resuming its position and work from the
place and area where Pralaya had overcome it.
LOVE and COMPASSION UNIVERSAL
KAMADEVA (THEOSOPHICAL GLOSSARY, pp. 170-1), signifies an emblem that
illustrates HARMONY and COOPERATION hence compassion and care for all of
one?s brother MONADS, wherever they may be and in whatever avenue of service
they (and we) may be. The theogonical and theological ?Kamadeva? as ?God of
Love? was reduced to his primal invisible spiritual SELF, by the Ascetic of
all ascetics, Siva, (the Maha-Yogi) and (called by the Mahatma) the Patron
of all Adepts, who, sensing an attempt by the ?God? to induce in him an
emotion of human love (which he had already conquered).
It is to be understood that KARMA is to be considered far greater and more
potent than most (who personalize it) have imagined -- it causes the
reincarnation of universes, it is an indissoluble aspect of the ABSOLUTE.
It is like a ?super-accountant.? It keeps a living and continuous record of
everything. It is the ?master? of all the ?skandhas? (those Monads impressed
with the qualities of motive that humans can impose using their will for
good or evil. So much so, that we may look on MAHAT, the ?Universal Mind,?
as an aspect of Karma (Universal). It is that which brings into being
again: universes, worlds and men ? the products of their past lives moral
condition.
MORAL RESPONSIBILITY and LAW.
All the roots for ethical responsibility are inherent in these ideas.
Deviations from the laws of brotherhood, compassion and assistance, are
immediately noted by Karma, and their effects into the future traced.
Remedial actions are also immediately triggered.(There is no ?hiding place.?
There is no ?absolution? other than reparation offered voluntarily by the
offender for the victim.).
What we think of as SPIRIT and MATTER are aspects of Karma, and since they
neutralize each other. As they are together the ?building blocks of
Nature,? they are called the eternal MONADS. They may be considered
?married? or eternally united. (Not sexually, but electro-magnetically --
as an illustration).
[Alchemically we are given as an emblem the concept of the union of the ?Red
Virgin? and the ?Philosopher?s Stone.? -- If one can accept the idea that
the ?Red Virgin? symbolizes KAMA, (or selfish desire being in fact the
densest ?MATTER?) and the ?PHILOSOPHER?S STONE? (that dissolves any and all
?containers? is a symbol for the ONE SPIRIT which is universal, and also,
?individual? -- as a ?ray? present at the root of every ?form? -- cannot be
?contained? by any material limits or boundaries).
This leads one to the concept of the (our) MONAD (whether:
1) universal as an infinitude of infinitesimal living vibrant points of
intelligent life (string theory?) -- or
2) Personal: the limits of personalized and selfish ?desire? are to be
continually contrasted with the universality and impersonality of the ONE
SPIRIT (a ?ray? of which is said to inhere in each human).
For the purpose of understanding ourselves as intelligent and free MONADS in
evolution, we use the words ?Matter? and ?Spirit? ? and those need further
definition. One of these will be found in S D I 167, on the 2 EGOS in
Man.
In considering the evolution of Humanity a fact emerges -- apparently some
of the Divine MONADS ( Kumaras ?) who first delayed, but later agreed to
?create,? actually took up residence (as a kind of overseeing but
non-meddling TUTOR in each human lower Mind that was approaching
individualization and the trials and tasks relative to such a condition
(ours at present). [ see TRANS p 62 to 67]
KARMA (Action and Reaction ? Morally)
[KAMA]...the 4th principle in the classification of man's
constitution...[is] are not merely inherent in the individual nor are they
[are] due to the body per se. While man is living in the world the desires
and passions--kama--have no separate life apart from the astral and inner
man, being...diffused throughout his being. But...they coalesce with the
astral body after death and thus form an entity with its own term of life,
though without soul...
During mortal life the desires and passions are guided by the mind and soul
[Higher Manas]; after death they work without guidance from the former
master; while we live we are responsible for them and their effects, and
when we have left this life we are still responsible, although they go on
working and making effects on others while they last as the sort of
entity...without our direct guidance. In this is seen the continuance of
responsibility. They are a portion of the skandhas...which are the
aggregates that make up man.
The body includes one set of the skandhas, the astral man another, the kama
principle is another set, and still others pertain to other parts. In kama
are the really active and important ones which control rebirths and lead to
all the varieties of life and circumstances upon each rebirth, They are
being made from day to day under the great law that every thought combines
instantly with one of the elemental forces of nature, becoming to that
extent an entity which will endure in accordance with the strength of the
thought as it leaves the brain, and all of these are inseparably connected
with the being [man] who evolved them...all we can do is to have thoughts of
good quality...the Masters are not exempt from this law, but they "people
their current in space" with thoughts powerful for good alone."
OCEAN 101-102
The ASTRAL PLANE and ASTRAL BODY of Man
?The existence, nature, power and function of the ASTRAL LIGHT and its place
as a register in Nature. That it contains, retains, and reflects pictures
of each and every thing that happened to anyone, and also every thought;
that it permeates the globe and the atmosphere around it; that the
transmission of vibration through it is practically instantaneous, since the
rate is much quicker than that of electricity as now known.
The existence in the astral light of beings not using bodies like ours, but
not human in their nature, having powers, faculties, and a sort of
consciousness of their own; these include the elemental forces or nature
sprites divided into many degrees, and which have to do with every operation
of Nature and every motion of the mind of man. That these elementals act at
seances automatically in their various departments, one class presenting
pictures, another producing sounds, and others depolarizing objects for the
purposes of apportation. Acting with them in the astral sphere are the
soulless men who live in it. To these are ascribed the phenomenon, among
others, of the "independent voice," always sounding like a voice in a barrel
just because it is made in a vacuum which is absolutely necessary for an
entity so far removed from spirit...
To attempt to acquire the use of the psychic powers for mere curiosity or
for selfish ends is also dangerous for the same reasons as in the case of
mediumship. As the...present day is selfish to the last degree and built on
the personal element, the rules for these powers in the right way have not
been given out, but the Masters of Wisdom have said that philosophy and
ethics must first be learned and practiced before any development of the
other department [psychism] is indulged in...
Equally improper is the manner of the scientific schools which...indulge in
experiments in hypnotism in which the subjects are injured for life... For
this reason, those who know all about the psychical world, its denizens and
laws, are proceeding with a reform in morals and philosophy before any great
attention will be accorded to the strange and seductive phenomena possible
for the inner powers of man."
"...the intermediary between mind and body--the astral body--is thrown off
at death and left in the astral light to fade away; and...the real man goes
to Devachan.? OCEAN 150 - 152
KAMA or Selfish Desire
Theosophy speaks of the ?body of desire.? All humans have this ? it is
named Kama rupa.
It is a composite -- partly the past (Karmic chain links, that we forged in
past incarnations through our choices) and partly, what we have added to or
subtracted from that "past balance" by our choices and actions in this life.
Using the doctrine of the 7 Principles
1. LINGA SARIRA ?Physical? body (a condensation or
crystallization of the "Astral Body")
2 STHULA SARIRA "Astral" Body ( a sphere (?) of
electro-magnetic force centers (Monads ?) that give shape (like an
electro-magnetic lattice work) among other things, to the physical body and
its interior structures. Source of healing. It has a set of senses
(Siddhis) of more refined nature than the physical five senses known to us.
3 PRANA / JIVA ?Life principle? in Man (prana =
"breath") and in Nature (jiva). Source for the formation of the
electro-magnetic "Astral body" in man and nature. Related to individual and
distributive Karma, and therefore, serve as plane in which the lines of
force" lead the Monads (skandhas) to their appropriate places in the astral
and physical bodies of man and Nature.
4 KAMA RUPA, [Principle or plane of desire, passion,
emotion -- Lower Self, ANIMAL Soul] that relates to the emotional and
passionate impressions we lay on the Monads around us, particularly on those
assembled to form our "personality." Therefore, a primary factor in
brotherhood or enmity (polarity) and cooperation, or non-cooperation of
forms, intentions, emotions, feelings and thoughts.
It consists of "SKANDHAS" (Monads of lesser experience that we have
impressed in the past )?they form our "entourage" -- they are dispersed at
the "Second Death" of the Kama Rupic remains (the "shell") and left to fade
out on the astral plane after the EGO (Buddhi-Manas) ascends to the
condition of Devachan, following physical and astral death.
They are dispersed at that time, says Theosophy, and cannot (as a coherent
form) reincarnate (as the Alain Kardec School averred) to find lodging in
other locations where they have affinities.
But on the cyclic and Karmic return to incarnation of the EGO
(Buddhi-Manas), they reassemble under the attractive power of personal
Karma, to provide the first link to the re-formation of the necessary
vehicles for that "return to physical rebirth" each time we (the EGO)
require a physical body to reincarnate into,
They begin that essential sensitive link between the Higher Manasic EGO and
the Lower Manas under reconstruction (the "antaskarana") for that fresh
incarnation in the astral man and his material form in Nature.
We could broadly say: It is "Kamic" baggage (or unfinished business) from
the past -- it is karmic -- and of course we add or subtract from that
"luggage" (which is embodied in our personality), in this life. But it is
essential as a Karmic link to our past lives, on the "personality" side of
the "Ledger." It, as a mass, and, whether condensed o dispersed, has
continuity -- since we "created" the impressions (emotional or manasic)
that started the attraction they now have for us.
Actually the skandhas (Monads) are not entirely localized around the
physical form but are strewn far and wide, we might say, through Nature --
as a "drop" is UNITED, yet its components may be distributed in the "ocean."
As Karma demands they are reattracted and join up. "E'en wasted smoke
remains not traceless." Says the Voice.
[ see also: Key: pp. 91, 118, 128, 143-4, 176, 180, 190]
5 MANASA RUPA, [Principle or plane of thought, memory,
anticipation, the seat of our "sense of self,? of "selfishness" in the
Lower Manas, and also, on the ?good? side, of selflessness (altruism and
compassion) in the Higher Manas ? it is essentially, the Free and
Independent Thinking Self, the HUMAN Soul]. Example: a mind studying
mathematics, astronomy, physics, chemistry, engineering, etc.
Manas is a part of our reincarnating Ego (or the Monad). In our MONAD it is
to be understood as an aspect as well as a part of ATMA-BUDDHI. It was
formed as a bridge or link from the Spiritual Man (called in this case the
?antaskarana? thread) to the "Personality," consisting of Lower Manas,
kama, prana, astral and physical forms.)
[ see: Key: pp. dual: 92-3, 120, 178-81; 121, 135, informs Kama-rupa 144,
united to Buddhi: 158-9, 164-5, 174, 180-4, 188-90]
6. BUDDHI RUPA [Principle and plane of spiritual
knowledge], and has been described as the total of all experience that our
MONAD had -- covering an infinitude of past experiences -- as an eternal
Pilgrim. These "memories," HPB explains, are stored in the (individual and
universal) Akasa. They are the source of intuition and the "Voice of
Conscience" -- also, EGO, Wise Self, Higher Ego, SPIRITUAL Soul,
Buddhi-Manas)
[see Key: pp. 106, causal body 121, 135-6, 159, 174, 184, 189-90]
7. ATMA [THE ONE SPIRIT . It is the PERCEIVER, the
WITNESS, and it is the Ruler of thought. It is also truly universal,
impersonal, THE ONE SELF OF ALL (as "ocean," and the HIGHER SELF of each
Human Thinker as "drop in the ocean." ) In Man it is pictured as a ?Ray?
that focuses then entire wealth of wisdom and purpose in his Highest
Principle. It is the only truly IMMORTAL SELF.
The lower Mind (as most of us are now, when awake) in its aspirations, and
when seeking to purify and spiritualize itself, approaches ATMA (The HIGHER
SELF) nightly during Sushupti (deep sleep) [see TRANSACTIONS, pp.
64-5-6-7-8]
The MONAD in incarnation (man in his physical body) is ATMA-BUDDHI-MANAS.
-------------------
SKANDHAS - THE VEHICLES OF KARMA
The SKANDHAS are Monads impressed by human motives, and therefore they are
the ?carriers? of personal Karma. This implies a dual, a two faced
situation.
1 Personal building blocks of our lower nature and
2 as individuals they are each an eternal MONAD but of lesser
experience than our MONAD. They have "attached themselves" to us, and we
have modified them in the past by the force of either our selfish personal
desire (Kama) or, by Higher Manasic (Buddhi-Manas ) impersonal aspiration
for good.
1 Every MONAD as an ?Eternal Pilgrim,? is an aspiring candidate for
independent "mind-hood" to come, thus our ?personal Karma? is bound to us
(our Buddhi-Manas) if we employ Kama-Manas (Lower personal mind) to do this.
2 The ?personal entity (Kama-Manas) is then assisted in its own
purification if we chose to employ ideals and aspirations for beneficent and
compassionate work. The method of reform works both ways. But we are always
the free choosers. This illustrates the chain of pupil-teacher-pupil which
is endlessly present in the Universe. (See S D I 570 - 575)
HPB wrote
"Nothing of the "Kama-Rupa" reincarnates. As well imagine that a locket and
chain we had worn all our life, or our reflection in the
mirror-reincarnates. Such is not the teaching we believe in." BCW 9 342
As a RUPA it cannot as it is dispersed after the reincarnating EGO passes
into 'devachan.' [Second Death.] As individual skandhas they are dispersed
to other karmic loci of attraction, but when the EGO reincarnates it needs a
"body of desires and passions" to do this -- as a link between Manas and the
astro-physical body -- and the Karmic magnetic attraction works to summon
those dispersed skandhas (Monads) back to the Karmic whirlpool of forces
that represents the center of an incoming LIFE, returning to physical
incarnation.
One might say that the Kama-rupa is the energy basis for the Pranic body and
in turn, the Pranic body is the basis for the Astral Body -- which itself
concretizes into the physical form we see and contact all the time when
awake, and call "ourselves" in the here and now. But we ought to even so,
see that our feelings and thoughts are not PHYSICAL but live within that
shell we call "myself."
---------------------
Dallas
-----Original Message-----
From: Elaine Bitterman [mailto:laneomeara2@hotmail.com]
Sent: Friday, June 23, 2006 1:57 PM
To: study@blavatsky.net
Subject: [bn-study] RE: Origin of Evil
Well, we could say there is Moral law, But....I suspect that fundamental
Muslims Believe they are operating on the teachings and following Moral Law
- the laws and teachings of the Koran - the Only word of God as they believe
it.
Elaine Bitterman
Elaine
_____
From: "lohan" <lohan@sc.rr.com>
Reply-To: study@blavatsky.net
To: study@blavatsky.net
Subject: [bn-study] Origin of Evil
Date: Mon, 19 Jun 2006 19:31:10 -0400
My take on it is creative forces have been described as good while
destructive forces are evil. Perhaps cooperative and non-cooperative is a
better, more apt designation rather than good or evil.
There is an old Chinese proverb that says,' Nothing is either good or bad.
It just depends upon how you look at it."
There is Law....Moral Law. Work with it and I suppose that could be
described as good. Work against it.....evil.
Fred
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