How One Must Combine Thought
And Sentiment Along the Spiritual Path
Carlos Cardoso Aveline
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The following text was originally
sent to the Yahoo e-group E-Theosophy .
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The blog TheosophyWatch issued a text in 2010 which discusses the importance of emotions along the path of esoteric philosophy.
The author of the article says:
“Students of metaphysics and Theosophy are sometimes called to task for being too ‘intellectual.’ Some prefer the force of thought to hammer out truth, dismissing feelings and emotions as emanating from the ‘lower nature.’ But as W. Q. Judge wrote in The Ocean of Theosophy: ‘intellect alone is cold, heartless and selfish.’ This is shown today by studies of neurological correlates in the brain. Materialistic, intellectual concepts can build dendrites in the brain, but do not stimulate areas such as the pineal gland - known by occultists to host spiritual impulses like feelings of compassion. We are spiritual beings at our core, but our behaviors on this physical plane - just like the actions of rider and horse -are solely governed by how we have entrained our psychic and physical instrument.” [1]
The topic raised by TheosophyWatch is probably of the essence for any serious form of spiritual path. True theosophy does not suppress emotions: it rescues them.
Esoteric philosophy or theosophy is put into action especially through the so-called “theosophical movement”. The word “movement” implies that something must move; and emotions are at the root - etymologically and otherwise - of the very concept of motion. Emotions move things; they put things in motion. Him who is not in real contact with his own true feelings gets paralyzed. And this may happen to a group or association, too.
When any “intellectual” student of philosophy thinks he is too clever to have emotions, he is but hiding his selfish and narrow emotions from himself and from others.
One of the gravest dangers and disasters which occur in Occultism is a real separation between emotion and intellect.
In Theosophy, therefore, emotions are undeniably significant, and they must be respected. But it must be seen that they can gravitate around Earth-related and merely material matters, and thus produce blindness, or they can gravitate around Sun-related and transcendent matters, and thus produce Light - and a clear vision.
The question is not having or not having feelings. The question is how to have feelings which produce happiness, and not suffering - for they relate to Truth, and not to Illusion.
The student of Theosophy is not supposed then to amputate his 4th principle, Kama . He is invited instead to link his fourth, emotional and kamic principle in a more direct way to his own Buddhic and sixth principle, his higher self, his spiritual soul, his source of universal love - and love for truth.
The concept of Universal Brotherhood contains in itself as much of Emotion as it contains of the higher Intellect; and true intellect never separates from (noble) emotions.
The word Philo-Sophy or Philo-Sophia means “Love for Wisdom”.
Theosophists are Philaletheiens, as Helena Blavatsky explains in the opening pages of her masterpiece “The Key to Theosophy”. Theosophists are, literally and etymologically, friends of truth.
Instead of suppressing emotions, Theosophy rescues them from the illusions of the blind sections of lower self. It links the wiser portions of lower self to the higher self. Hence, in the ancient mythological descriptions of Discipleship we have Heroes. And heroes have emotions, as they fight illusions. The old accounts about heroes’ lives and the lives of Initiates inevitably speak to one’s feelings.
What theosophy does, though, which may appear unkind to some, is to challenge emotional attachment to lies, falsehood, routine, or the acceptance of slander and treason under the cover of brotherhood.
As William Judge wrote:
“A disposition not to interfere in any way with beliefs which are illusions prevails with many who dislike the pain caused by such tearing away of the veil. (…...) But experience does not prove the position to be correct.”
And he adds:
“Shall it be worse or better, or kind or harsh, to tear away the veil as quickly as possible? And if the iconoclastic attack should be made, for what reason ought one to hesitate because the operation and the attack may result in mental pain? The only reason for hesitation lies in this fear to give pain; there can be nothing but good results from the change from an untrue and illogical, and therefore debasing, creed, if a system that is complete and reasonable be furnished in its place.” [2]
It is also easy to see that challenging erroneous notions cannot result from any lack of emotion. There is always a generous feeling in defending those who are unjustly attacked, and in showing up the mechanisms of treason to a noble ideal. The same applies to the exposure of blind religious dogmas.
In order for theosophy to be able to appeal to the higher emotions of its students, it has to inevitably demonstrate the falsehood of emotional life in its selfish variety, which often disguises itself under the kind appearance of altruism and even spirituality.
Theosophy stimulates an emotional shift from the narrow horizons of ignorance, toward a more universal love for truth and for all beings.
Yet one must remember that selfish emotions can never be artificially “killed”. They must die a natural and gradual death, which results from true understanding. Theosophists can only give elements and tools for each one to liberate himself.
NOTES:
[2] From the article “Iconoclasm Towards Illusions”, in “Theosophical Articles”, William Q. Judge, Theosophy Co., Los Angeles, 1980, volume II, p. 355.
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Always visit www.esoteric-philosophy.com and www.filosofiaesoterica.com/english .
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If you want to have access to a daily study of the original teachings of Theosophy, there is an E-Group you can join. Write to lutbr@terra.com.br , with copy to lutportugal@gmail.com and ask for information on the e-group E-THEOSOPHY.
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