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Mark Forums Read |
| Spirituality & Occult :: Discuss supernatural phenomena, meditation, aromatherapy, divination (i.e. tarot cards, pendulum, tea leaves) , metapsychics, feng shui, homeopathic (natural) healing, etc. "subjects/topics about what is beyond the physical world" |
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#31
07-04-2009, 12:21 PM
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You want the real deal. "If the student is ready the teacher will appear." If you are ready and prepared to die from your old belief system, then you will begin to appreciate and be reborn anew to the UNLIMITED WISDOM therein not only found in your religion but also found in other religions as well." Even a Stone Can be a teacher!  Now, what is your PERSONAL INSIGHT AND WISDOM that you learned from your experience? 
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#33
07-04-2009, 12:23 PM
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tell this to the evolutionist, not me. You are telling the wrong person. Again Cut the crap... |
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#34
07-04-2009, 12:24 PM
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 BTW, I am serious if you are SINCERE in SEEKING about ANSWERS in THEOSOPHY! Are you Sincere in your QUEST for TRUTH? Do you want to really know THEOSOPHY? I AM SERIOUS!
Last edited by regnauld; 07-04-2009 at 12:31 PM.
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#35
07-04-2009, 12:26 PM
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I am serious or else I will MOCK you!
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#36
07-04-2009, 12:29 PM
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Last chance brad... if you want trash i can give you landfill of trash... |
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#37
07-04-2009, 12:30 PM
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#38
07-04-2009, 12:37 PM
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Then that settles it. Silent means something... you want to imply but you don't want to admit...
Accusation STILL stands. Take time to research brad... I know its a very difficult question... Lets continue when you are ready... I don't want to mock you... I know serious ka ani imo faith... We don't possess all the knowledge right... You know what I should ask this to your author not you... But, if you can answer, then it will be better so we wont mislead people to think my accusation is TRUE... Take your time brad... I keep reading your THEOSOPHY and will keep asking more questions later on... Your audience is waiting FYI. So, don't take too long... or just say it you don't know... then lets stop asking questions... |
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#39
07-04-2009, 12:44 PM
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ka alegre! Ask all major religious leaders what they can say about THEOSOPHY and not just me! For sure they will tell you that THEOSOPHY is not even religion. Desperado naka manoy?
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#40
07-04-2009, 12:48 PM
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IS THEOSOPHY "LOGICAL"?
MOVED by the desire to gain new adherents to Theosophical philosophy, students are sometimes at pains to formulate what might be called a "Theosophical Dialectic," which would be, in effect, a syllogistic presentation of the major tenets of the teaching. Such an endeavor, while springing from a worthy resolve, rarely bears the fruits so hopefully anticipated; there are, however, other benefits which flow in proportion to the energy expended. One is bound, for example, to obtain a better understanding of the psychological obscurities for which "logic" is a label; to find, in fact, that instead of being an infallible means of arriving at final conclusions, it is rather a source of differences and endless uncertainties, the latter increasing with the number of logicians. But this is by no means to imply that Theosophy is a non-logical solution of philosophical problems. On the contrary, its sole appeal to the intellect is on the basis of its inherent reasonableness. Simply to regard The Secret Doctrine impartially from the academic point of view is to realize that here is an unparalleled example of the use of logic. Why, then, is not Theosophy recognized as the Truth? The fundamental issue, it will be perceived, is: Is Logic a way of knowing, or an instrument of knowledge? But before this question can be decided, others demand attention. What is there to be known? In other words, Does Truth exist? How can we tell that what we think of as knowledge is nothing more than a bundle of changing relativities which have their sole validation in the act of our thinking them? Many men believe this, and except for the ironic fact that their own scepticism is subject to the same criticism, logic, as such, can do little to refute the argument. We may recognize that such complete agnosticism is a blind alley of thought, and for practical purposes acknowledge that there is truth. How, then, is logic related to knowledge? A simple illustration will help: Major premise: All men are brothers. Minor premise: Nero is a man. Conclusion: Nero is my brother. All logic is based on this method of proceeding from the known to the unknown. By placing together established facts, further facts are demonstrated. Now if we grant the truth of the first two statements, the conclusion is irresistible. Of course, the premises are not completely stated, for one might say that the major premise does not make it clear that each man is a brother to all the rest. It is conceivable that every man might have a brother, etc. It would then be necessary to amplify by pointing out the special significance in which this term is used. Then another premise is required to the effect that "I" am a man, to make the syllogism complete. These, however, are technical details. The important objections which might arise are those which would question the actual truth of the statements made. Why should we assume that all men are brothers? Moreover, Nero was more of a beast than a man. What is meant by "man"? And so on. Logic can deal with facts; it cannot provide them. Nor can logic demonstrate the truth of its initial facts. The business of logic is to make thought orderly. It can neither give thought content nor lead it in a desired direction. These functions require a thinker. Logic is a tool which the thinker may use to make clear his own conceptions. The student who attempted to deal in his own mind with the objections raised to the premises of the syllogism used above as an illustration soon found himself stating the Fundamental Propositions of Theosophy. He was unable to get "behind" these ideas for the simple reason that there is nothing (no-thing) which supports them. They are, for the Theosophist, self-sustaining. In any Theosophical discussion, or, for that matter, any discussion concerned with real problems, the sooner the issues are reduced to these fundamental ideas, the more "logical" have been the thought processes of those engaged in conversation. These are the common terms for the presentation of Theosophy, the premises which must be seen or granted if any progress in the comprehension of the philosophy is to be attained. One habituated to the forms of logic, who is given to reliance on its method and its categories, may strain mightily to "prove" the fundamentals of Theosophy. He cannot do it. The universe was not argued into being, and it, its laws, its composition, will not be understood by argument. Either the essentials of this knowledge are present in every man, or they will remain forever unknown and unknowable. We are not without evidence that the basic Theosophical ideas are at the root of all our knowledge. Moreover, the fact that they are almost always incorrectly conceived is itself evidence that we can know them truly. There is not a human being but has some conception of Deity. That is, he regards himself insome way or other, and he recognizes a universal power of some sort. He may think he is a member of the animal kingdom, a fortuitous development on this planet brought about by wholly inexplicable concurrences of blind force. Nevertheless, he thinks of himself and of primary causes. This form of thought, correctly directed, is the contemplation of the First Fundamental. Equally inevitable is it that a man must think of his relations with other beings. All his practical knowledge is in terms of the order in which these relations occur. Whatever we may hold with respect to the idea of universal law, the fact is that our understanding of life increases only with our knowledge of law. To deny law, therefore, is to refuse to think. This is the second of the Theosophical principles. Finally, no man lives without a motive. He may deny that he knows where he is going, or why; he may even deny the existence of progress of any kind; yet the very composition of his being forces him to strive on. This law of evolution completes the trinity of premises which are at the basis of every conscious thought. Logic is a process, not a meeting ground for philosophers. For there to be an identity of conclusions, or ideas of truth, there must be an identity of assumptions to begin with. It is simply because every great teacher in history founded his doctrines, either explicitly or implicitly, on the three fundamentals, that the student of comparative religions is able to discover that one common truth pervades them all. Misunderstanding or misconception of these axioms has been the sole cause of all the differences among men in their religious and philosophical ideas. The whole of western speculative philosophy, with all its erudition, its interminable nomenclature and its metaphysical subtleties, can be reduced to these three factors: The idea of God, the idea of Law, the idea of Progress. The variants of this triple theme are in most cases expressed with admirable logic, but the western world is no closer to truth than it was hundreds of years ago. The controversy in modern thought as to the priority and respective merits of deductive and inductive reasoning illustrates the artificiality of the problems with which the philosophy of the day is concerned. No one can think at all without some kind of a generalization to begin with. He needs, in fact, three. And were it not for "experience" -- which provides the material for induction -- there would be nothing to think about. Where do we get our generalizations, our "universal" ideas? We don't "get" them at all; we bring them with us. They are the fundamental characteristics of Self-Consciousness, which have been subjected to the modifications of past action -- Karma. How, then, does one come to see the truth of Theosophical first principles or generalizations? The eye of Wisdom is not opened by logic. The man who loves his fellow men does so for better than a syllogistic reason. He feels himself at one with them. His heart tells him this. Logic may confirm the structure of philosophy, but it cannot postulate those elements of reality which are prior and superior to thought of any kind. This is the reason why H. P. Blavatsky talked, wrote, and lived Altruism. She knew that Brotherhood is the Key of Keys. Is Theosophy "Logical"?
Last edited by regnauld; 07-04-2009 at 12:57 PM.
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#41
07-04-2009, 12:51 PM
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THEOSOPHY, Vol. 26, No. 6, April, 1938
(Pages 260-262; Size: 10K) VEILS OF TRUTH ALL men profess to pay homage to Truth as above all. To fail of such acknowledgment would be equivalent to a confession of basic dishonesty, so, perforce, men present, uphold and defend their respective religious creeds and philosophies as being the truth and alone the truth. The motto of the Theosophical Movement, "There is no religion higher than Truth," the churches, East and West, paraphrase to read: "There can be no truth higher than our beliefs." This latter attitude eliminates free inquiry at the very outset, while Theosophy invites and encourages the most searching inquiry at all times. But it may be asked: "Conceding that Theosophy's approach to the problem clears the atmosphere for unbiased inquiry, why should I give greater credence to the declaration that Theosophy is Truth than to the same assertions made by the various sects?" This is a fair question. The answer is that, whereas the various religions demand blind belief in their dogmas, Theosophy does not and never will appeal for the blind acceptance of its doctrines and tenets. Its appeal is based on the inherent reasonableness of its teachings and their power to offer a rational explanation of all the problems and mysteries of existence. Theosophy points out that the heart and spirit of all its tenets are contained in a few fundamental principles, the truth of which is axiomatic. This recognition depends upon the direct perception of the Spirit in man, once he has rid himself of the biases and personal desires which veil the eye of the Soul. The physical eyes and the other senses apprehend only the external aspect of things; the eye of soul can look directly upon ideas and penetrate into the very kernel of matter. This distinction between the consciousness in the body or the lower brain-mind, and the Consciousness of the Soul, indicates two methods for the acquisition of knowledge. These methods are verily a pair of opposites, and the same gulf exists between them as exists between that primary pair of opposites, Spirit and Matter. One method, which we may designate as the method of matter, is based on the five physical senses and their intelligent synthesis, the terrestrial mind. By its very nature this mode of consciousness can perceive only the surface aspect of things. The limitations inherent in this method, which is relied upon by the scientific world, act as a complete bar to the discovery of the absolute truth or the ultimate reality behind and within appearances. External investigation of the world around us can, at best, provide only relative and partial truth, which ought to be called "information" rather than knowledge. The method which leads to absolute Truth is the one used and taught by the Great Teachers of Theosophy in all ages. It may be stated in three words: "Man, Know Thyself." It is the method of Spirit, proceeding on the axiom that the whole manifested Kosmos, visible and invisible, is embodied consciousness, which can be known only through the state of consciousness within man himself. The process of knowing is one of ever greater self-realization, or a series of progressive awakenings, culminating in complete self-realization. As stated in The Secret Doctrine: Whatever reality things possess must be looked for in them before or after they have passed like a flash through the material world; but we cannot cognize any such existence directly, so long as we have sense-instruments which bring only material existence into the field of our consciousness. Whatever plane our consciousness may be acting in, both we and the things belonging to that plane are, for the time being, our only realities. As we rise in the scale of development we perceive that during the stages through which we have passed we mistook shadows for realities; and the upward progress of the Ego is a series of progressive awakenings, each advance bringing with it the idea that now, at last, we have reached "reality"; but only when we have reached the absolute Consciousness, and blended our own with it, shall we be free from the delusions produced by Maya(1). (I, 39-40.)The contention that knowledge of Reality is to be found only by looking within the depths of our own Consciousness may meet with the objection that such a method is not unknown outside of Theosophy. It may be urged that abstract reflection and introspection have always been employed by the speculative philosopher and metaphysician, and that they have not heretofore resulted in the discovery of Truth, as witnessed by the differing philosophical systems and theories extant in the world. It is not contended that introspective search is peculiar to Theosophy. To be a man means to be a thinker, and it is as natural for the mind to look within as for it to look without. The turning of the consciousness away from the objective universe and towards one's subjective self is practiced more or less by all men. The Theosophical or occult method which leads to the acquisition of direct and certain knowledge is a particular kind of contemplation known as concentration or Yoga, and this involves immeasurably more than what is commonly regarded as introspection. In The Bhagavad-Gita, Krishna defines yoga as "skill in the performance of action" and as "equal-mindedness." Yoga requires the adoption of a certain attitude towards life and the performance of action on the basis of that attitude. The attitude is the recognition of the spiritual unity of all Beings and complete resignation to the supreme law of harmony governing the universe. The actual life must then conform to this recognition, resulting in a life devoted to the welfare and progress of all souls. Without leading the life, no amount of "looking within" will cause Nature to open the portals of her secret chambers. The intellectualist finds it difficult to understand why this method of acquiring spiritual knowledge should depend on purity of motive and a life dedicated to altruism. Why, he reasons, can not the same results be obtained by anyone willing to follow the directions given, as in the ordinary scientific modes of inquiry. Part of the answer lies in pointing out that in even the so-called "inductive" method great care is taken to minimize every possibility of error in observation and experiment. Errors may arise from a number of causes, from the instruments employed, changes in the object observed, and impediments and unknown factors in the medium between the observer and the object studied. Theosophy, while recognizing the mechanical and exterior possibilities of error, goes further and declares that the senses are by their very nature deceptive. The admonition to the disciple is: "Mistrust thy senses; they are false." This is followed by the directions: "But within thy body -- the shrine of thy sensations -- seek in the Impersonal for the 'Eternal Man'; and having sought him out, look inward: thou art Buddha." If the method of looking outward is surrounded by constant inaccuracies and errors, even more so is the method of looking inward. Mistakes in introspection arise in the psychic, mental and moral departments of our being. The body is the vehicle of the "Eternal Man," but it is also "the shrine of our sensations"; the latter must be overcome before the Divine Ego and Knower can enlighten the mind. Many are the inner obstacles to meditation. After the coarser psychic impediments are removed, obstacles of a subtler nature such as pride, vanity, doubt and ambition are encountered. Every obstacle is like a center around which the thought and meditation revolve in a rigid orbit, barring further penetration into the depths of consciousness. The most serious obstacle to success in concentration is meditation with the seed of separateness embedded in the heart. Such a seed is really the source and parent of all other "mental deposits." This is why the unremitting practice of Brotherhood is a sine qua non to the attainment of knowledge, of TRUTH. Veils of Truth
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#42
07-04-2009, 01:02 PM
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My conscience tell me "its suicide to join you", simple question. Tinood ni ang SATANIC CEREMONY BRAD? why did they call it satanic? is it fair to call it that way? Just answer this simple question brad... I dont have to mock you... Im waiting...
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#44
07-04-2009, 01:45 PM
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brad kebz.. wa na kay lain na substantial jud against Theosophy? ipagawas dayon landfill brad.. na-curious jud ko.. 
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