Re: Theos-World Blavatsky, Theosophy and God
May 30, 2008 09:53 PM
by Morten Nymann Olesen
Perhaps she meant that we were better of if we got rid of Christianity.
----- Original Message -----
From: Jokela Petri
Sent: Friday, May 30, 2008 12:03 AM
Subject: Re: Theos-World Blavatsky, Theosophy and God
She said: "We act, instead of talking." Maye she meant that
she pray, not talk and pray. :-)
From one point of view praying and meditating
are pretty much same, if praying is not just talking.
I wonder what is the origin of word pray.
Morten Nymann Olesen kirjoitti:
> My views are:
> I think H. P. Blavatsky most clearly spoke out on the issue of God.
> So I see no reason to pray in any Church what so ever.
> "The Key to Theosophy by H. P. Blavatsky
> Section 5
> THE FUNDAMENTAL TEACHINGS OF THEOSOPHY
> ON GOD AND PRAYER
> ENQUIRER. Do you believe in God?
> THEOSOPHIST. That depends what you mean by the term.
> ENQUIRER. I mean the God of the Christians, the Father of Jesus, and
> the Creator: the Biblical God of Moses, in short.
> THEOSOPHIST. In such a God we do not believe. We reject the idea of a
> personal, or an extra-cosmic and anthropomorphic God, who is but the
> gigantic shadow of man, and not of man at his best, either. The God of
> theology, we say -- and prove it -- is a bundle of contradictions and
> a logical impossibility. Therefore, we will have nothing to do with him.
> ENQUIRER. State your reasons, if you please.
> THEOSOPHIST. They are many, and cannot all receive attention. But here
> are a few. This God is called by his devotees infinite and absolute,
> is he not?
> ENQUIRER. I believe he is.
> THEOSOPHIST. Then, if infinite -- i. e., limitless -- and especially
> if absolute, how can he have a form, and be a creator of anything?
> Form implies limitation, and a beginning as well as an end; and, in
> order to create, a Being must think and plan. How can the ABSOLUTE be
> supposed to think -- i. e., to have any relation whatever to that
> which is limited, finite, and conditioned? This is a philosophical,
> and a logical absurdity. Even the Hebrew Kabala rejects such an idea,
> and therefore, makes of the one and the Absolute Deific Principle an
> infinite Unity called Ain-Soph. (1) In order to create, the Creator
> has to become active; and as this is impossible for ABSOLUTENESS, the
> infinite principle had to be shown becoming the cause of evolution
> (not creation) in an indirect way -- i.e., through the emanation from
> itself (another absurdity, due this time to the translators of the
> Kabala) (2) of the Sephiroth. "
> "IS IT NECESSARY TO PRAY?
> ENQUIRER. Do you believe in prayer, and do you ever pray?
> THEOSOPHIST. We do not. We act, instead of talking.
> ENQUIRER. You do not offer prayers even to the Absolute Principle?
> THEOSOPHIST. Why should we? Being well-occupied people, we can hardly
> afford to lose time in addressing verbal prayers to a pure
> abstraction. The Unknowable is capable of relations only in its parts
> to each other, but is non-existent as regards any finite relations.
> The visible universe depends for its existence and phenomena on its
> mutually acting forms and their laws, not on prayer or prayers.
> ENQUIRER. Do you not believe at all in the efficacy of prayer?
> THEOSOPHIST. Not in prayer taught in so many words and repeated
> externally, if by prayer you mean the outward petition to an unknown
> God as the addressee, which was inaugurated by the Jews and
> popularised by the Pharisees.
> ENQUIRER. Is there any other kind of prayer?
> THEOSOPHIST. Most decidedly; we call it WILL-PRAYER, and it is rather
> an internal command than a petition.
> ENQUIRER. To whom, then, do you pray when you do so?
> THEOSOPHIST. To "our Father in heaven" -- in its esoteric meaning.
> ENQUIRER. Is that different from the one given to it in theology?
> THEOSOPHIST. Entirely so. An Occultist or a Theosophist addresses his
> prayer to his Father which is in secret (read, and try to understand,
> ch. vi. v. 6, Matthew), not to an extra-cosmic and therefore finite
> God; and that "Father" is in man himself.
> ENQUIRER. Then you make of man a God?
> THEOSOPHIST. Please say "God" and not a God. In our sense, the inner
> man is the only God we can have cognizance of. And how can this be
> otherwise? Grant us our postulate that God is a universally diffused,
> infinite principle, and how can man alone escape from being soaked
> through by, and in, the Deity? We call our "Father in heaven" that
> deific essence of which we are cognizant within us, in our heart and
> spiritual consciousness, and which has nothing to do with the
> anthropomorphic conception we may form of it in our physical brain or
> its fancy: "Know ye not that ye are the temple of God, and that the
> spirit of (the absolute) God dwelleth in you?" (3) Yet, let no man
> anthropomorphise that essence in us. Let no Theosophist, if he would
> hold to divine, not human truth, say that this "God in secret" listens
> to, or is distinct from, either finite man or the infinite essence --
> for all are one. Nor, as just remarked, that a prayer is a petit ion.
> It is a mystery rather; an occult process by which finite and
> conditioned thoughts and desires, unable to be assimilated by the
> absolute spirit which is unconditioned, are translated into spiritual
> wills and the will; such process being called "spiritual
> transmutation." The intensity of our ardent aspirations changes prayer
> into the "philosopher's stone," or that which transmutes lead into
> pure gold. The only homogeneous essence, our "will-prayer" becomes the
> active or creative force, producing effects according to our desire.
> ENQUIRER. Do you mean to say that prayer is an occult process bringing
> about physical results?
> THEOSOPHIST. I do. Will-Power becomes a living power. But woe unto
> those Occultists and Theosophists, who, instead of crushing out the
> desires of the lower personal ego or physical man, and saying,
> addressing their Higher Spiritual EGO immersed in Atma-Buddhic light,
> "Thy will be done, not mine," etc., send up waves of will-power for
> selfish or unholy purposes! For this is black magic, abomination, and
> spiritual sorcery. Unfortunately, all this is the favourite occupation
> of our Christian statesmen and generals, especially when the latter
> are sending two armies to murder each other. Both indulge before
> action in a bit of such sorcery, by offering respectively prayers to
> the same God of Hosts, each entreating his help to cut its enemies'
> throats. "
> M. Sufilight
> [Non-text portions of this message have been removed]
[Non-text portions of this message have been removed]
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