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Jul 19, 2006 05:24 PM
by W.Dallas TenBroeck

7/19/2006 4:42 PM



I looked up “Heretic” in the dictionary and find it means a “questioner of
religious doctrine.”

Now that is a fine and useful designation for a Theosophist, providing he or
she puts into continuous activity the great virtues --  

They can be found in every religion, but their rationale is not always made
clear.  Their REASON for existence is most important, I opine.


This is a practical age, and every system or theory is challenged to give
proofs of what it may accomplish in action. How very little is gained by
mere belief is the standing reproach to Churches. Their diversified Creeds
have been steadily evolving through the centuries as new problems in
theology or science arose, and today the separated sects have an outfit of
every possible belief on every possible theme. 

No small proportion of these themes are in regions remote from practical
life, as also from any means of proof. They concern such questions as the
number and nature of Divine Beings, the character and bearing of the Divine
Will, the fixedness of the future life, the best form of ecclesiastical
sacraments, etc. --  all of them with little facility of demonstration and
with no utility when demonstrated. 

Moreover, it is quite evident that, whether there be One God or Three,
whether He predestinates or not, whether evil-doers are damned eternally or
temporarily, whether Baptism is efficacious towards pardon, the various
sects have not made this earth more worthy of the Divine care or diminished
the evils which religion should cure. 

As conservators of morals, abaters of sin, regenerators of society, Churches
[Temples, etc…] are assuredly a lamentable failure. It is not merely that
society remains unregenerated, but that nobody now expects them to
regenerate it. A copious provision of minute creeds has clearly done nothing
to extirpate evil. 

This being so, it is just as certain that the addition of another creed will
not do so. The two classes interested in human progress are the
philanthropic and the devout, and both, when any unfamiliar scheme for such
progress is submitted to them, are sure to point out that mere beliefs have
wholly failed. They say, with entire correctness, that not a new platform or
Church is needed, but something with an object and an impulsion hitherto

If Theosophy has no better aim than have the sects, if it imparts no motive
stronger than do they, if it can show no results more distinct and valuable,
it may as well be rejected now as after a futile trial. But, on the other
hand, if it holds out a better prospect and a finer spur, if it can prove
that these have actually operated where conventional ones have failed, it is
entitled to a hearing. The doctrinal question is subordinate, though, of
course, an ethical system is more hopeful if upon a rational basis. 

Let us see if the unfamiliar system known as "Theosophy," and which has
lately received so much attention from the thinking world, possesses any
qualities warranting its substitution for the religions around it. 

They have not reformed mankind; can It? 

Now 1st. -- Theosophy abolishes the cause of all of the sin, and most of the
misery, of life. 

That cause is selfishness. Every form of dishonesty, violence, outrage,
fraud, even discourtesy, comes from the desire to promote one's own ends,
even if the rights of others have to be sacrificed thereby. All aggression
upon fellow-men, all attempts to appropriate their comfort, possessions, or
plans, all efforts to belittle, outshine, or humiliate them, express the
feeling that self-gratification is to be sought before all else. 

This is equally true of personal vices, as well as of that personal contempt
for “Divine authority” which we may call "impiety." Hence the root of all
evil conduct towards God, towards other men, or towards ones self is
self-love, self-love so strong as to sacrifice everything rather than its
own indulgence. 

>From this indulgence follow two things. 


FIRST, the pains of envy, disappointment, jealousy, and all the mean and
biting passions which attend the ever-present thought of self, and the utter
loss of all those finer, gentler joys which are the fruit of beneficence and


SECOND, the restraining measures which society, for its own protection, is
obliged to put upon aggression in its coarser forms, -- the workhouses,
jails, and gibbets from which no land of civilization and churches is free. 

And if we wish to realize what would be the effect of a universal reign of
unselfishness among men, we may picture a land without courts, prisons, and
policemen, a society without peculation, chicanery, or deceit, a community
whereof every heart was as vacant of envy and guile as it certainly would be
of unhappiness and pain. 

The root of universal sorrow would be eradicated, the stream dried at its

Now this is what Theosophy enjoins. Its cardinal doctrine is THE ABSOLUTE
neighbor's possessions -- of feeling, property, happiness, what not -- are
as much to be regarded as are mine, and if I feel that, I shall not invade

Still more. If I perceive THE TRUE FRATERNITY OF MAN, if I am in accord with
the law of sympathy it evokes, if I realize that the richest pleasure comes
from giving rather than receiving good, I shall not be passively
unaggressive. I shall be actively beneficent. In other words, I shall be a
true philanthropist. And in being this I shall have gained the highest reach
of happiness to self, for "he that loseth his life, the same shall save it."
You say that this is a Christian text? Very well; it is also the epitome of

Then 2nd. -- Theosophy sounds ceaselessly the truth that EVERY ACT OF RIGHT

Most religious systems say otherwise. Usually they provide a "vicarious"
plan by which punishment is to be dodged and unearned bliss secured. 

But if awards may be transferred, so may duties, and thus chaos is
introduced into the moral order of the universe. Moreover, the palpable
injustices of human life, those injustices which grieve the loving heart and
sting the bitter one, are unaccounted for. All the inequalities,  paradoxes
and uncertainties, so thick around us, are insoluble. Why evil flourishes
and good withers may not be known. Night settles down on the most important
of human questions. 

Theosophy illuminates it at once. 


There is no escape, no loss, no uncertainty; the law is absolutely
unflinching and irresistible. Every penny of debt must be paid, by or to the
individual himself. Not by any means necessarily in one life, but somewhere
and somehow along the great chain is rigorous justice done; for the effect
of causes generated on the moral plane may have to exhaust themselves in
physical circumstances. 


If unselfishness constitutes the method towards social regeneration, KARMA
-- for such is the name of this doctrine of justice -- must constitute its
RESULT OF A DEED IS AS CERTAIN AS THE DEED. How can a system be unpractical
when it abolishes every bar to the law of causation, and makes practice the
key to its whole operation? 

Then 3rd. -- Theosophy holds that EVERY MAN IS THE FRAMER OF HIS OWN

All the theological apparatus of "elections," "predestinations" and
"foreordinations" --  it breaks indignantly to bits. 

The semi-material theories of "luck," "fate," and "chance" fare no better.
Every other theory which shifts responsibility or paralyzes effort is swept

Theosophy will have none of them. It insists that we can be only that which
we have willed to be, that no power above or below will thwart or divert us,
that OUR DESTINY IS IN OUR HANDS. We may perceive the beauty of that
conception of the future which embodies it in a restoration to the Divine
fullness through continuous purgation of all that is sensuous and selfish,
and belittling. And, so perceiving, may struggle on towards that distant

Or self-besotted, eager only for the transient and the material, we may hug
closely our present joys, heedless alike of others and of Karmic law; but,
whatever be the ideal, whatever the effort, whatever the result, it is ours
alone. No Divinity will greet the conqueror as a favorite of Heaven; no
Demon will seize the lost in a predestined clutch. What we are we have made
ourselves; what we shall be is ours to make. 


Here comes in the fact of REINCARNATION. No one life is adequate to a man's
development. Again and again must he come to earth, to taste its quality, to
lay up its experience and its discipline, each career on earth determining
the nature of its successor. 

Two things follow: 

1st, our present state discloses what we have accomplished in past lives; 

2nd, our present habits decide what the next life shall be. 

The formative power is lodged in us; our aspiration prompting, our will
effecting, the aim desired. Surely it is the perfection of fairness that
every man shall be what he wishes to be! 

Of all the many schemes for human amelioration which history has recorded
and humanity tried, is there one so rational, so just, so impartial, so
elevating, so motived, as that presented by Theosophy? 

Artificial distinctions and conceptions are wholly expunged. Fanciful
ambitions have absolutely no place. Mechanical devices are completely

The root of all separations and enmities -- SELFISHNESS -- is exposed and

The inflexibility of moral law is vigorously declaimed. THE REALIZATION OF

Thus sweeping away every artifice and annulling every check devised by
theologians, opening the path to the highest ideal of religious fervor,
insuring that not an item is lost in the long account each man runs up in
his many lives, handing over to each the determination and the acquirement
of his chosen aim, Theosophy does what no rival system has done or can do,
-- affirms the moral consciousness, vindicates the moral sense, spurs the
moral motive. And thus it is both practical and practicable. 

Thus, too, it becomes a guide in life. 

Once given the aim before a man and the certainty that every act affects
that aim, the question of the expediency of any act is at once determined.
Is an act selfish, unfraternal, aggressive? It is then untheosophical. 

Is it conducive to unselfishness, spirituality, progress? Then Theosophy
affirms it. The test is simple and uncomplicated, and, because so, feasible.

He who would be guided through the intricacies of life need seek no priest
or intercessor, but, illuminated with the Divine Spirit ever present in his
inner man, stimulated by the vision of ultimate reunion with the Supreme,
assured that each effort has its inseparately-joined result, conscious that
in himself is the responsibility for its adoption, may go on in harmony,
hope, and happiness, free from misgivings as to justice or success, and
strong in the faith that he who has conformed to Nature and her laws shall
be conformed to the destiny which she predicts for Man. 

by W. Q. Judge

[Issued as a FREE  TRACT in 1889, 
See PATH 4, p. 154  (mentioned) ]




-----Original Message-----
From: Cass Silva
Sent: Wednesday, July 19, 2006 
Subject: Re: Theos-World WW II NOT QUITE FINISHED

Now you are suggesting that HPB was a Liberal Catholic! It was her words I
quoted, not mine. I am starting to think that you are perhaps a
fundamentalist theosophist, as you take what you want from the teaching and
abandon what doesn't fit your personal point of view.
For the record, I get the innuendo, group me as a liberal catholic and you
have the moral justification for tearing me and everyone else who opposes
your opinion, to the rank of heretic.


carlosaveline <> wrote: 

I guess Liberal Catholic people find it difficult to understand the WW II. I
wonder why. Perhaps they see "God" in Hitler, as the Pope Pius XII seemed to


Data:Tue, 18 Jul 2006 20:29:06 -0700 (PDT)

> carlosaveline wrote: Friends,
> Who said the WWII is no longer important? 
> I did, Cass.
> Neo-Nazism, as a wide phenomenon, and the Middle East challenges, are
among hundreds of evidences that not all of WWII has finished at the Occult,
or at the Sociological, level.
> Cass: Men have not changed. As far as the Occult goes, even the Masters
cannot interfere in the lives of men to change the situation.
> Far from it. Its outer forms have changed, but the occult War is still on
between Diversity and Uniformity, Confidence and Fear/Hatred, Democracy and
> Cass: "The Fifth's race intellectual spiritual evolutionary development
has been retarded, principally to the heavy karmic burden to the heavy
karmic burden or heritage, on physical, mental, moral and spiritual lines,
brought over from the Lemurian and Atlantean civilizations. This is so
because the beings forming the present race are the same beings (monads) who
constituted those ancient races."
> "As a Root Race we are ascending on the spiritual side; but some of our
sub-races still find themselves on the shadowy descending arc of their
respective national cycles, while others again - the oldest - having crossed
their crucial point, which alone decides whether a race, a nation or a tribe
will live or perish, are at the apex of spiritual development as sub-races."
S.D. II  300.1
> Cass
> Best regards, Carlos. 
> C�pia:
> Data:Mon, 17 Jul 2006 19:59:04 -0700 (PDT)
> > So what Carlos, the whole world is about to explode, people are loosing
their lives and you want to dwell on something that is no longer important.
Living in the past prevents people from seeing what's in the present.
> > Cass
> > 
> > carlosaveline wrote: Dear Friends, 
> > 
> > During the 1930s and 1940s, Adolf Hitler controlled and used the Vatican
and the German Catholics as he pleased. 
> > 
> > British Historian Paul Johnson writes on the Second World War (1): 
> > 
> > �During the war, the churches� attitude to Hitler became, if
anything, more servile. There was whosale confiscation of church property of
all kinds, each ministy taking what it wanted. There was anti-Christian
propaganda in the armed forces. But the churches continued to greet Nazi
victories by ringing their bells, until they were taken away to be melted
down for war effort. Only seven Catholics in the whole of the German Reich
refused to perform military service; six were executed, the seventh was
declared insane. The sacrifices of the Protestants were more considerable,
but still insignificant. (...) Hitler, whom [Pope] Pius XII saw as the
indispensible bastion against [Communist] Russia, himself equated true
Christianity with communism.�
> > 
> > And more:
> > 
> > �In the end [Hitler] intended to exterminate the Christians. But first
he wanted to deal with the Jews. Here he rightly believed he could get
German Christian support, or at least acquiescence. �As for Jews�, he
told Bishop Berning of Osnabruch in April 1933, �I am just carrying on
with the same policy which the Catholic church had adopted for 1500
> > 
> > Nazism and Neo-Nazism have nothing to do, therefore, with Theosophy, or
the divine wisdom which teaches non-violence, universal brotherhood and
respect for all life. 
> > 
> > Of course non-violence is not a mechanistical principle. We also know
that H. P. Blavatsky tried to fight in the battle of Mentana (1867) on the
side of Garibaldi and against the Vatican forces. That was a strong and
disastrous evidence of her personal impulsiveness. It was far from being the
happiest episode in her life, as she was hurt, considered dead. She was
probably brought back to life by occult means, and 
> > Had to suffer physical pains all her life as a consequence of that youth
incident, when she was only 36. She created the theosophical movement eight
years later. 
> > 
> > The stern rules for disciples include harmlessness. Although individual
independence is granted to everyone, the consequences of harmful actions
belong to each one and won�t fail to reach him or her. The karma of that
particular episode in HPB�s life was deadly quick for her. 
> > 
> > 
> > Yet, wrong as that violent attitude was, one has to admit that bravely
fighting a popular war against powerful and militarized tyrants is one
thing. On the other hand, conquering and ruling nations through the use of
Fear and Terror, or promoting state-organized mass-killings of innocent and
defenseless people, including millions of women and children -- it is...
well, it is NAZISM. 
> > 
> > We should not forget that. 
> > 
> > Best regards, Carlos Cardoso Aveline
> > 
> > NOTE: 
> > (1) �A History of Christianity�, Paul Johnson, Penguin Books,
copyright 1976, 556 pp.; see p. 490. 
> > 
> > [Non-text portions of this message have been removed]
> > 
> > 
> > 
> > 
> > 
> > 
> > ---------------------------------
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> > 
> > 
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> > 
> > 
> > 
> > 
> > 
> > 
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