David M. Grossman – USA
Photo © the author
How does a study of the metaphysics presented by H.P. Blavatsky in The Secret Doctrine help one to live a more humane, a more meaningful and fulfilling life?
Theosophy presents a vision of the unity and oneness of life in spite of all the division and friction among human beings at the local as well as the national and international levels, not to mention a sense of isolation that many feel within themselves.
We all too often show no sense of responsibility towards the planet with its life sustaining nutrients such as air, water and vegetation.
The earth has been and is a horn of plenty, a cornucopia on all fronts, not only does it supply us with food and materials for shelter and transportation but even things like rare minerals and metals that have almost magical capacities and functions on the atomic level which allow such technologies as computers, cameras and smart phones to perform actions where they seem to have minds of their own.
Rare earth elements have magnetic, optical, and electrical properties that are essential for the amazing transformation of AI's lightening fast processing, capabilities that render an almost conscious human quality to AI technologies. Science is further pushing our knowledge into the invisible side of life, at least in some ways.
But unfortunately, the earth’s resources are not unlimited. Indigenous peoples seem to have often had a greater respect and sense of stewardship regarding the planet than modern civilizations.
We have lost a real sense of reciprocity and vital interconnectedness. Many of the unhealthy conditions humans find themselves in, as well as many of the recent extreme weather conditions in certain areas around the world, seem connected to human actions at least to some degree.
Science explores how nature works through the accepted law of cause and effect which is an aspect of the greater law known as Karma which metaphysicians point out works on the mental and moral ethical planes also.
Our mental and moral states of consciousness reflected in the actions that emanate from them individually and collectively have a direct effect on the general human condition.
W.Q. Judge hypothesizes in his Aphorisms on Karma that:
(5) Karma operates on all things and beings from the minutest conceivable atom to Brahma. Proceeding in the three worlds men, gods, and the elemental beings, no spot in the manifested universe is exempt from its sway.
(9) The Karma of this earth is the combination of the acts and thoughts of all beings of every grade which were concerned in the preceding Manvantara or evolutionary stream from which ours flows.
(30) Karma operates to produce cataclysms of nature by concatenation through the mental and astral planes of being. A cataclysm may be traced to an immediate physical cause such as internal fire and atmospheric disturbance, but these have been brought on by the disturbance created through the dynamic power of human thought.
As a general philosophical principle Theosophy presents the idea that:
All is life
That we as self-consciously active beings affect ourselves individually and together collectively as the karmic aphorism says, that the whole planet is effected by the dynamic power of human thought, and action, we might add; Karma, with its twin doctrine of Reincarnation, has the mechanism to fulfill itself and keep balance and true justice as reliable expressions keeping with the symmetry, and finally the underlying unity, of life.
HPB says:
The universe is the combination of a thousand elements, and yet the expression of a single spirit — a chaos to the sense, a cosmos to the reason.
Isis Unveiled, Before the Veil, pg. XVI
Addressing the idea of the practicality of metaphysics HPB says:
To the masses, who need only practical guidance and support, they (Metaphysics) are not of much consequence; but for the educated, the natural leaders of the masses, those whose modes of thought and action will sooner or later be adopted by those masses, they are of the greatest importance. It is only by means of the philosophy that an intelligent and educated man can avoid the intellectual suicide of believing on blind faith; and it is only by assimilating the strict continuity and logical coherence of the Eastern, if not esoteric, doctrines, that he can realize their truth.
The Key to Theosophy, Section XII, Theosophy for the Masses
When we see, due to instant global communications, the extent to which human beings treat each other with such extreme disregard and inhumanness it is difficult not to get angry and want to stop those that perpetuate this kind of behavior, but when we act out of anger as our driving force we actually fuel and turn up the flame of that we wish to extinguish.
HPB councils us in this regard that not punishment but restraint of another may be necessary if that person or persons is a real threat to the welfare of others:
Human Law may use restrictive not punitive measures; but a man who, believing in Karma, still revenges himself and refuses to forgive every injury, thereby rendering good for evil, is a criminal and only hurts himself. As Karma is sure to punish the man who wronged him, by seeking to inflict an additional punishment on his enemy, he, who instead of leaving that punishment to the great Law adds to it his own mite, only begets thereby a cause for the future reward of his own enemy and a future punishment for himself.
The Key to Theosophy, pg. 200, XI, Periodical Re-Births
The grand metaphysical laws presented in Theosophy give a structure that we and all living things function within. We learn about the law of `periodicity, the great cycles known as Yugas and Kalpas, the rounds and races and seven fold chains of the earth and previously the moon and the progression and expression through form of individuating consciousness; on and on until it can make the ratiocinating human mind a bit dizzy. It can also create a sense of emptiness if we loose site of the beating heart of life within all the intellectual dynamics within the Manasic or mental experience.
W.Q. Judge referring to pg 169, last paragraph in the SD vol.1:
…. or outside of metaphysics no occult philosophy, no esotericism is possible. It is like trying to explain the aspirations and affections, the love and hatred, the most private and sacred workings in the soul and mind of the living man, by an anatomical description of the chest and brain of his dead body.
Judge then comments on this in his article, Hidden Hints in the SD:
ESOTERIC METAPHYSICS must be understood. S.D.V. I, p. 169 last para. “This rule is laid down by the Adepts and is therefore of greater weight than if formulated by a student. It is useless to attempt to master the system on the lines of modern research, which at best are empirical, very faulty, and leading almost always to a materialization of the whole system. Metaphysics deal with the real because the ideal, and physical science with the phenomenal and therefore illusory and changeable.
This is why throughout her writings HPB reminds us that “Actions speak louder than words,” “That Real Theosophy is Altruism,” that we keep the channels open for being “conscious co-workers with nature” by getting in touch with ourselves and fulfilling, as W.Q. Judge points out so often, our own particular karmic duties.(Svadharma)
All actions have karmic effects, general and particular and although there are circumstances where no choice of action is perfect, some will be for the greater good.
The metaphysics behind these ideas of universal unity and karma act as a kind of compass for orientation in our lives but not as a map per say telling us what to do or where to go.
Metaphysics, only approached as abstract ideas, that is as concepts and principles, and then applied with logic, are interesting and useful to the degree they expand our thinking concerning what is the purpose of life on this planet. When left only to themselves they will not inspire an inner aliveness with an accompanying inspiration to act with that livingness that comes from a higher octave of desire that is an expression of the universal impulse referred to as the “Great Breath,” that radiance which the Vedantists call Kama Deva or universal love.
As a case in point, after becoming the 2nd president of the Theosophical Society in 1908 Annie Besant founded The Theosophical Order Of Service, giving members a practical avenue to serve others in the spirit of the 1st object of the Theosophical society, “To form a nucleus of Universal brotherhood.
We need to cultivate a metaphysics of the heart, that unfolding from within outwards, a slow progressive awakening, igniting our spiritual perceptions, our intuition, that inner voice we call conscience which in turn ignites compassion, all active qualities of the spiritual person within.
The question becomes how do we practically go about this transformation in ourselves, by ourselves, that will eventually allow us to be more effective representatives of what a human being is meant to be in his or her fullest expression according to Theosophy?
The simple answer is that we must look openly and honestly at ourselves in terms of our thoughts and actions, our desires and ambitions in life. Then it seems we must overlay what we see upon our vision of the highest. We look to others we respect and finally to those great teachers of humanity, those who remain in human memory over time like Kuan Yin, Gautama the Buddha, Jesus the Christ the wonderful self help principles Krishna presents in the Bhagavad Gita and other human luminaries.
And how does that get accomplished without falling into the divisive illusion that I am higher, better, more evolved than my neighbor?
The idea that we are “Gods in the making” can have an arrogant ring to it if you believe we are merely physical entities, born once, to live a short time and then vanish from existence, (“dust to dust”) or unless we are spared by an exterior god. The concept that “With the Universe Grow I” is a beautiful expression of the fact that human beings are “Self Evolvers” yet not separate from each other; We help each other along the way; through our actions in life we uplift or at times hinder our fellow travelers.
Another question might be how do we unfold with a humility and modesty that reflects the fact that the horizon is always receding and whatever we know or accomplish though it may be worthy will always be overshadowed by a greater vision or possibility? So not to get stultified by the illusion that I or we we have a “corner on truth” all the great teachers have suggested that humility is a mandatory quality needed not to get lost in what sometimes is referred to as the metaphysical labyrinth?
The writer who has worked for many years in photographic journalism has experienced along the way the tendency to think of himself as the objective observer, not having to take a stand in relation to what he is observing, only to report it so to speak. As a student of Theosophy or anyone really walking what he or she considers a spiritual path is not afforded the luxury of total detachment from taking a stand when injustice or an opportunity is observed to declare oneself on a subject especially one that has consequences of a moral and ethical nature, that is, one that effects the lives of human beings. We are challenged by our beliefs and general understanding of who we are and how actions affect others individually and collectively to take a stand, a position based on the highest principles we can embrace. In other words, we must declare ourselves not only by our thoughts, because our real declarations in life are finally defined through our actions.
But the fact that our actions are not always in concert with others, demands conviction to act from principles that, at least, as far as we can perceive, are of the highest order, that is unselfish, inclusive and respectful of others.
As Krishna relates to Arjuna in the final chapter of the Bhagavad Gita:
There dwelleth in the heart of every creature, O Arjuna, the Master — Isvara (Supreme Self)— who by his magic power causeth all things and creatures to revolve mounted upon the universal wheel of time. Take sanctuary with him alone, O son of Bharata, with all thy soul; by his grace thou shalt obtain supreme happiness, the eternal place.
Thus have I made known unto thee this knowledge which is a mystery more secret than secrecy itself; ponder it fully in thy mind, act as seemeth best unto thee.
Bhagavad Gita, ch. XVlll, W.Q. Judge rendition.
What lies behind us and what lies before us are tiny matters compared to what lies within us.
Ralph Waldo Emerson
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