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RE: Theosophy as a whole -- Consider its scope and intent

Sep 12, 1999 01:03 PM
by W. Dallas TenBroeck

Sept 7th

Dallas observes:

It is interesting to read the exchange of various opinions concerning
the value of Theosophy (whether current or 100 or 1,000,000,
100,000,000 etc. years ago ...)  It does not limit us to this life
span, nor does it try to tie us to any -ism or set of observances of
any kind.

Theosophy directs the mind to consider the existence and the fact of
its freedom.  It is a freedom that depends on the One Consciousness
which each Individual has and which makes up his INDIVIDUALITY.  It is
this Individuality which is the "Eternal Pilgrim."  It is our present
"Personality" which is the pupil, and the "Experiencer," and the

One thing that shines out is the fact that looking at the past, we
deal with history.  It is the history of the recording of principles
and ideals.

I do not see that there is any change in fundamental philosophical
values when one refers to the moral and ethical life described by
ancient systems, when these are compared with Theosophy.  Modern
Theosophy is designed to assemble as many of those as possible and
throw the light of spiritual wisdom on them.  This is what makes
Theosophy universal in scope.

The methods of used in older systems explanation differ from person to
person, authority to authority, and always there emerges some factors
that are common.  Perhaps our ability to recognize those leads to a
perception of, not only truth generally -- as an expression of facts
in Nature -- but also that there is something that we all share in
them.  Theosophy draws constant attention to the fundamental
principles of living Nature and of the opportunities that our lives
offer us.

THE VOICE OF THE SILENCE says in one place:  "Look inward, thou art

The Monad which is our Selves, is our CORE, is the Eternal Pilgrim, is
ATMA-BUDDHI.  We (as points of consciousness) are, at present, mainly
living, working, thinking on the plane/level of Kama-Manas -- the
embodied mind that is broadly and almost entirely linked to and with
the "principles" named "DESIRES AND PASSIONS," or the
"Personality"  -- the "mask."  It is this that is you and me and all
of us here and now -- we are all "masks" of the Divine Being -- of the
potential "Buddha" in us.

Yet withal, this concern with the "externalities of our lives," and
that which we value as currently important, we sense that there is a
deeper and more consistent SELF in our natures that does not live "for
the moment"  but, rather, for the ETERNAL.  ---  From THAT comes our
sense of immortality.  Instinctively, the Personality recognizes this,
occasionally as flashes of intuitive light.  It is the REAL SELF, (the
Monad) that is the IMMORTAL in us.

Literature (new or old) that offers us insight into the nature of our
Universe, into the functionings of NATURE, is of many kinds, and is
apparently framed by those who are able to Teach in a way that is/was
suitable for the minds and hearts of peoples at various stages of
their progress in space and time, both in the past and present.
Theosophy does not insist on any of these as being superior to the
rest, but explains how the same fundamental ideas are to be seen
present in all.  It eschews all authority, ritualism and dogmatism.
It points to principles,  It points incessantly to the free-will in
every human being.  Like Krishna, at the end of the Bhagavad Giuta, it
says :  "Here is information that you can use, act as seems best to

We are reincarnating beings.  So on return to each life we meet with
what remains of early systems of our earlier instruction,  We look
back at the principles, ideals and concepts offered by a great parade,
a succession of wise individuals:  Boehme, Paracelsus, Pico, Plotinus,
Iamblichus, Hypatia, Ammonius Saccus, Pythagoras, Plato, Jesus,
Krishna, Odin, Gautama Buddha, Lao Tzu, Confucius, Manco Capac,
Hiawatha, Tirthankara, Zarathustra, Kwan Shi Yin, and all the
Prophets, Mages, Sages, Rishis and Mahatmas of antiquity.

The literature of modern Theosophy stands in line with all of these
and in this age of rapid information it serves to unite thinking
humanity into a united consideration of the great ideas that have
ruled all the various philosophies and religions of the past.  It
looks to, and identifies, ideals and suggests that each one does the
same for themselves, using it as a tool as a method of ascertaining
what and where those items that are really useful are.

In the literature of more modern Theosophy we find that these various
systems are brought together so that they can be grasped, correlated,
and used.

It does not place them dried and desiccated on display in a museum.
The "Living Power of Theosophy" lies in its availability, its
discussion, its possible applications on an individual basis.

It does not offer a series of rites or rituals but rather it speaks of
points which an intelligent and independent mind, that is desirous of
growing in itself, as well as assisting humanity, can mull over,
meditate on, analyze for accuracy and reasonableness, and then, as a
culminating act of free-willed decision, decide to use or reject.

As I see it, the advantage that a study of Theosophy offers is not to
drive us into shallow and dry thought, not into any special
compartmentalized system of study or meditation, but rather to free
the mind and give it unlimited horizons to look at and value.  It
therefore points to universals, and ideals, and to those ethics that
truly unite humanity in an understanding of the "Family of Man."

We are given the past as a whole, and shown how it may be correlated
in terms of essential truths that ought to be grasped and currently
applied when we are assured of their accuracy, harmlessness, and
benefit to all.  Hence the primary concept of a universal Brotherhood
of humanity and of all Nature is offered.

This, BROTHERHOOD,  is a rallying point.  A living Key Ideal.  It is a
uniting, and not the dispersal of individuals into units, but the
drawing together of those who desire to exchange their experiences and
see if there are common bonds of sympathy that will reinforce as
ideal, a noble and altruistic concept of life and living.

Theosophy does not invite the dry and fruitless study of history
alone, but shows how a living thread links the past of humanity at its
best, with the future that we are all so industriously trying to
frame, each for themselves, using the best methods, and ethics we can

Instead of trying to force its devotees to unify under some one
teacher, or any single method, it speaks of the UNIVERSAL TEACHINGS of
all the Wise, ancient and modern.  It identifies to us the QUALITIES
of truth, as its universality and versatility with which it can be
used in the independent, thinking man's life.  In all humility we can
declare that we owe our present opportunity to the sacrifice of
H.P.Blavatsky and to the Mahatmas, her Masters, who stand behind her
and desired that this information be made available.  It is only
reasonable to suggest that as we are all reincarnating beings, neither
HPB, nor the Masters are "dead and gone." They are very much alive,
and are constantly with us on the invisible planes of spiritual
nature, those planes which are represented by our Monad within.

Rites, ritualism, mediation painting, drawing, dance, etc ... these
are all "externalities."  What is there of "soul Wisdom" in them?
Distractions, deviations on the Path to the Self.

That is not what living Theosophy is concerned with.  Theosophy is
concerned with the INDIVIDUALITY, with the life of the
Never-Dying-SOUL.  That is the eternal Monad (the Atma-Buddi-Manas) or
our own inner self -- consisting of  Spirit, Wisdom and Mind.  And it
speaks of this Monad as that which is progressing, ever progressing
from life to life -- our present "Personal" being is only a
way-station into the future that we are creating all the time.

So theosophy will be found by those who are astute and attentive, to
be not only a review of the past that has continued value for us, but
of our present as a devotee aiming at self-improvement.  But it is not
a selfish limitation but rather an generous and wide compassion that
is encouraged at all times.

I hope some of these ideas will be of help.


-----Original Message-----
> From:
> []On Behalf Of M K Ramadoss
> Date: Sunday, September 05, 1999 2:24 PM
> Subject: RE: Theos-World Meetings, encounters

At 12:55 AM 09/05/1999 -0700, The Clan wrote:
>The deeper question I have is what direction the TSA should take in
>future... and what I gather from the past responses in the past week
or so,
>is a TSA that may be without HPB and the body of Theosophic
literature that
>has grown around her writings... One that is still sensible to the
>issue of the Ancient Wisdom found in a variety of religions and
>documents, but sans the Masters and HPB...except as a nodding
>But the thrust of the organization would be vegetarian, non-violent,
>experimenting with new social forms to present an alternative to the
>current mass society, an experiment that would foster deeper study of
>Ancient Wisdom as well as a nonviolent and more cooperative, and
>model of society.
>- Art Gregory


You have rightly pointed out what can be done here and now so that
theosophy and TS will have a bright future. We do not need to throw
baby with the bath water. Nor do we want to replace SD to replace the
or some other scripture and want blind followers (of course in the in
interest of political leaders that a group of sheep is easy to manage
10 independent thinkers whose responses to any situation would be most

Once we recognize the fundamental truths, it is very easy to see them
every religion even though cloaked in allegory and symbol. So a
mixture of topics can be tied together by theosophy.

Ultimately it is the challenging of the eager and enthusiastic student
is going to bring a great future.  While we are all trying to do this,
has to be careful to avoid followers of other sects or cults from
over the use of the assets of the branch.


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