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Re: Rare Pamphlet Account by WT Brown on HPB & the Master KH

Apr 15, 2012 12:20 PM
by Mark

--- In, "Daniel" <danielhcaldwell@...> wrote:

Thanks Daniel, for posting this.

Very interesting.

As I read it, these things jump out at me:

> . . . There was nothing `divine' about it, in the usual acceptation of the term, nor did it bear any resemblance to the spiritual manifestations of Christ - the latter always being attended by an evident and beneficial moral purpose.

This is the mark or evidence of the generated intent of Great Compassion.
> Koot Hoomi speaks of the inability of ordinary men of science to discern the different qualities of two given amounts of expended mental energy: "Every thought of man", says Koot Hoomi, upon being evolved passes into the inner world and becomes an active entity by associating itself, coalescing we might term it, with an elemental - that is to say, with one of the semi-intelligent forces of the kingdoms.  It survives as an active intelligence - a creature of the minds begetting - for a longer or shorter period proportionate with the original intensity of the cerebral action which generated it.  Thus a good thought is perpetuated as an active beneficient power, an evil one as a maleficent demon.  And so man is continually peopling his current in space with a world of his own, crowded with the offsprings of his fancies desires impulses and passions, a current which reacts upon any sensitive or nervous organization which comes in contact with it, in proportion to its dynamic intensity."

This is a BIG c/Clue as to the practical utility of Upaya.

It also is a good incentive to continue with discrimination and discernment practice, a la x/X or (+ . -) as well as the exploration of and practical experience with the outgoing creative faculty concerning the same: re: (+ . -) and it's results, actions and effects.

This quote is also, IMO, another apt and interpretive description of what I have been referring to variously as the "human psychocosm", also the torus or hypersphere of each one's own respective "worldviews" viz the psychology of ego consciousness and it's rootedness and relationship to the unconscious (unknown and unseen inner world(s)).

We are the creators of all the heavens and hells, angels and demons that populate our experience. They derive from us. All the Gods, demons, etc. are projections of our own mind-energy or mind-stuff. We are the moral arbiters of our respective individual and collective fates and as such have the moral obligation to be able to judge and discriminate, re: ( + . - ), in both encountering the potentials of our experience, as well as in issuing forth our own personal creation for good or ill.

Individual, personal, human responsibility. Duty. Dharma. Moral obligation in the field of creative action.
I also couldn't help but take notice of this statement of Olcott's:
> I tell you I am so dead in earnest that I would be ready to die any day for my society."

Which to me sounds potentially dangerous and perhaps even a tad fanatical. Cultic, I might even say.
Subtle Mind Control indeed. Would any of us here, die for our list? I doubt it. But that said, I also believe that we need to or perhaps might or should decide for ourselves to positively live for something, apparently.

Hopefully intending some creation and formation of beneficence and morality as we see it: "altruism" as Morten says.

To me, this is one of the meanings of upaya from a subjective viewpoint.
> As the best mode whereby to test the efficacy of the Theosophical movement, let us here again ask a few questions.  How far does it succeed in promoting its first object, viz, the cultivation of the principle of Universal Brotherhood?  Before answering this question however it is well to explain that the cultivation of humanitarian views, Universal in their application, does not mean the cultivation of Sentimentality.  Well, in reply, we may state that there are men of all shades of opinion, members of the Organization.  There are Brahmins, Parsees, Buddhists, Christians and Mahomedans.  There are Materialists and Spiritualists.  A well known member is a Jew.  There are members in San Francisco, St. Louis, Chicago and new York, in Edinburgh, in London, in Paris, in Germany, in Australia, and in all the Cities of India, all recognizing the great principles of Common Humanity and Freedom of Thought.


Common humanity and freedom of thought.

Differences being acknowledged and accommodated: relatively so.

The "society" is a formation of sankhara in each of our "auras" or psychocosms, so to speak. We carry it within us and extend it out as bond potential in our relationships with others as our own respective senses of "brotherhood and humanitarianism".

> Then how far is the movement a success as regards its second object, viz, the study of Aryan literature and science?  The answer is to be found in the Theosophist, the most advanced metaphysical periodical in the world, and in the contributions to literature by prominent members.  Does the study of Sanskrit receive due prominence?  There is a number of Sanskrit schools under the superintendence of the Society.  Can the members of the Organization be said to have average intelligence?  There are members from the Indian, English, Scotch and American Universities.

Continung that work with the beneficent gains and researches and discoveries that have occurred since then as well. Assimilating and incorporating them into our respective views.

> Then how far has the Society succeeded as regards the third object, viz, the exploration of the hidden mysteries of nature and the psychical powers latent in man?  The success in this direction is indicated by the number of students devoting themselves to self development.

Yes. Self development or IOW, from the Jungian perspective: ego's individuation, from the Buddhist's: realizing anatman, arnica and dukkha as ther basis for generating compassionate intent and developing skill in means to express and communicate it in the field of action.
> The general metaphysical teaching of the Theosophical Society is that in the realm of relativity knowledge is a growth, that there are latent powers in man applicable to hyper-physical and spiritual planes.

Love the acknowledgement given to the "realm of relativity" (+ . - ) or dualism, as well as the implication of knowledge and a companionate unknowingness as a potential for growth and development. This is again a mention of the relation of consciousness to the unconscious, IMO, as is the phrase "latent powers" in man  and the implication of hidden or unseen, unknown and as yet unexperienced "planes".

>  One finds these ideas inherent in the Indian mind - in the blood, so to speak.  Whether the object of admiration be a Buddhist Arhat or Brahmin Rishi, he is one who has risen to heights in Spiritual Science by the force of his will, and Indians will tell you plainly enough that the reason why there are no Rishis visible to the ordinary world today is that the world is in a state of spiritual darkness.  "This is Kali Yug", they say, "the age of Iron".

Here is the admission of the relative state of cultural difference at the time, East to West. Campbell talks a lot about this too and it is a key to understanding much, IMO.

And this:
> "We leave each man to exercise his own judgment and manage his affairs as he thinks fit.  Every man is the maker of his own Karma and the Master of his own destiny.  Every human being has his own trials to get through and his own difficulties to grapple with in this world; and these very trials and difficulties assist his self development by calling his energies into action, and ultimately determine the course of his higher evolution.

To me this sums up as : Independent action vis a vis hirerarchy. We need our men to be men and our women to be women.Part play their roles but also function in harmony with and to the general health and well being (happiness) of the humanitarian whole.

> I am not prepared to say that Blavatsky's life is a blameless one.  I am not convinced that all the phenomena ascribed to the Adepts were performed by them.  I believe that some of them had a much humbler origin, but however much on certain occasions Blavatsky may have given herself over to deception, it must be borne in mind she was the best instrument for genuine phenomena available in the circumstances.

Noted without comment.

> Arriving in Freiburg in the early part of August 1885, I settled down to write an account of my life. . . . 

Interesting life. Must have been an extraordinary trip to take.

> . . . When in India I was informed that Koot Hoomi was known among the Initiates as "The Door" of Buddha.  I am now satisfied that to the Transcendental Temple every known religion has its "Door."  



> For my part I may say I prefer to enter by the Christian "Door".  My training thoughts and feelings all tend towards Esoteric Christianity.  I was shocked when in India to find how neglected were the inner truths of this religion.  Blavatsky and Olcott did not known them; for Christianity of any sort was only talked of with a scoff and jeer.  This leads me to the reflection that the Theosophical Society is essentially an Oriental movement.  

Interesting again.Maybe that's a clue to why Besant and Leadbeater later emphasized Christian esotericism so much. Greatfuly, we also now have the comparative work of Campbell and Jung to join these Western mythos together with those of he East.

> I have passed through various phases of Thought in my search after Truth, and for three weary years have been fighting `the Shadow.'  I have knocked at "The Door."  

Jung would probably have smiled hearing that.

Mauri, I also couldn't help noticing Daniels colophon when he posted:

"...Contrast alone can enable us to appreciate things at
their right value; and unless a judge compares notes and
hears both sides he can hardly come to a correct decision."
H.P. Blavatsky. The Theosophist, July, 1881, p. 2

This is, IMO, relevant to your use and practice with the x/X vajra as a tool of discrimination, differentiation.

Thanks for sharing this letter, Daniel.


-- M

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