Extracts from B.P. Wadia Letters
© 2000 Online Teosofiska Kompaniet Malmö
Wisdom is an aspect of Compassion. You will get it a little more quickly if you train your memory to remember and to retain ideas in pairs; i.e., to discern in every teaching both the metaphysical and the moral aspects. You will find that the strong point in Judge's articles and in Crosbie's letters. Do not consider only your mental capacities but also your heart-sight. This is very.important for you. Study should not remain an external thing. In fact, if it so remains, then it is not real study. Application, leading to assimilation, is the true learning by heart. Promulgation is the test-tube in which our application-assimilation has to be evaluated. The practice of ethics without a study of metaphysics is not practicable. Why did H.P.B. write on Cosmogenesis and Anthropogenesis? Why did the Masters take the time and the trouble to give the teachings not only about the seven principles but also about Rounds, Races, etc?. The Voice came the very last. How can anyone seek the Inner Ruler within without a proper and very careful study of (1) the seven principles; (2) their interrelationship; (3) their macrocosmic source; and (4) the Divine Ethics underlying this teaching? Study-application-promulgation are the three sides of an equilateral triangle. The study of books is highly important. We are apt to become speculative without a proper check-up by consulting the texts. Thinking and assimilation imply application. Of course we should preach what we are able to practise; but do not overlook that promulgation draws our attention to our lack of application. Because we advise and preach, it soon strikes us what we ourselves need to apply. Also, promulgation reveals gaps in our knowledge and it does not take long for us to infer that unless more application is made rnore knowledge cannot come.
The metaphysical and Moral aspects of Theosophy are intimately connected. They are Hligher Manas and Buddhi, correspondentially speaking. Buddhi, the moral aspect, has to be activated; students of the S.D. go to the mental aspect. But Buddhi-Manas is latent and aloof from our personalities. We are Kama-Manasic; so lower-Manas mentality, joined to human desires and passions, functions prominently. When we speak of morality we mean human-personality morality to be good in contradistinction to being spiritual. Similarly our mental efforts at, let us say, grasping the Three Fundamentals are mechanical, not truly metaphysical. The sevenfold man is a robot, not a living, vibrating Antahkaranic entity. Study of the Stanzas of the Book of Dzyan and of The Voice of the Silence should and would produce at least temporarily an Antahkarana state, during which the world of the senses and the sensuous falls away and that of the Soul and Spirit, of Ideation and Imagination, is brought into activity. We might return to the world of pelf from the world of power, but then we would remember and aspire not to have the world too much with us.
B. P. WADIA
The Theosophical Movement, June 1960, Vol 30, # 8, p 313.
| till toppen av sidan | till B P Wadia Online huvudindex | till ULTs hemsida |
Copyright © 1998-2014 Stiftelsen Teosofiska Kompaniet Malmö