Theos-Talk Archives (March 2007 Message tt00134)

Hi Anton,
I agree historical context helps give perspective.

In my case my history,as I have mentioned here before, was being 
raised in the Jehovah's Witnesses which I left when I was 23.

The meme that is constantly reinforced in that cult is `beware of 
critical thinking' this I now know is classic cult thinking and 
brainwashing technique.

So when I discovered the aversion to critical thinking in the TS a 
red flag instantly went up.
This would be the same reaction from anyone who has escaped a cult.

Criticizing someone for the sake of meanness or personal gain is of 
course outrageous behavior, this is quite a different thing from 
asking valid questions in order to access the veracity of 
information, very different.

Best Wishes

Perry

PS you may be interested in this article :
http://www.escapefromwatchtower.com/mind.html




--- In theos-talk@yahoogroups.com, "Anton Rozman" <anton_rozman@...> 
wrote:
>
> Hi Perry,
> 
> I am aware that putting the message in historical context you 
mention 
> it can mean: Let's not talk about the problems, let's sweep them 
> under the carpet. But nevertheless there are in my opinion some 
good 
> points in it, especially those two enumerated.
> 
> So, in my view the question is, how to use the positive charge of 
> critical perspective for the betterment of work.
> 
> Best regards,
> Anton
> 
> 
> --- In theos-talk@yahoogroups.com, "plcoles1" <plcoles1@> wrote:
> >
> > Hello Anton, 
> > This is interesting especially when taken in context of the time 
> > (1933) which was not long after the disbanding of the Order of 
the 
> > Star. 
> > 
> > Cheers
> > 
> > Perry
> > 
> > --- In theos-talk@yahoogroups.com, "Anton Rozman" <anton_rozman@> 
> > wrote:
> > >
> > > On Criticism 
> > > 
> > > I can recall no criticism of myself which, even though 
> > substantially 
> > > true, took into account those extenuating circumstances ever 
> > > following in the wake of all mistakes, those saving graces 
> bearing 
> > > witness to the sunshine however thickly enveloped by the 
darkness 
> > of 
> > > intervening clouds. I can recall no criticism of myself which, 
> even 
> > > though in a measure erring on the side of leniency, envisaged 
the 
> > > whole of the cause as it sought to demonstrate the effect. I 
can 
> > > recall no criticism of myself, in other words, which was not 
> > partial. 
> > > I am no less sure that any criticism I may make of others must 
> > > equally be no less partial, no less oblivious of extenuating 
> > > circumstances. No less unmindful of the sunshine while intent 
> upon 
> > > the clouds. I am not saying that criticism is never expedient, 
> > never 
> > > justifiable. I do not say that criticism may not be on occasion 
a 
> > > matter of duty. But I do say that criticism is a dangerous 
> > > occupation, for almost without exception it is composed of 
> untruth 
> > as 
> > > well as of truth. I also say that ninety-nine criticisms out of 
a 
> > > hundred are both unnecessary and inexpedient, and that in the 
> > > majority of the ninety-nine there is more of untruth than of 
> truth. 
> > > 
> > > I therefore say that we should all be infinitely chary of 
> > criticism, 
> > > infinitely chary, holding ourselves back from criticism at all 
> > times, 
> > > save most emergently, and then observing two rules of 
criticism: 
> > (1) 
> > > making the criticism to the individual who is the subject of 
the 
> > > criticism, (2) making the criticism to the individual whose 
duty 
> we 
> > > conceive it to be to know it for the sake of the work. 
> > > 
> > > Casual criticism is intolerable. Criticism which is not certain 
> to 
> > > reach the individual criticized is intolerable. Complaint 
against 
> > an 
> > > individual which we have no intention of making to his face is 
> > > intolerable. 
> > > 
> > > Can we not minimize criticism (1) by indulging in it most 
> sparingly 
> > > ourselves, and not communicating it to a third party save as we 
> > also 
> > > communicate it to the party himself, (2) by refusing to listen 
to 
> > it 
> > > from others, save as a matter of urgent duty? And in all cases 
> > might 
> > > we not, as a matter of noblesse oblige, always declare with our 
> > > criticism that we are well aware, and would wish taken into 
> > > consideration, that our criticism must at the most be partial 
and 
> > > neglectful of circumstances which may go far to justify the 
> matter 
> > of 
> > > the criticism, or at least to make it intelligible and not 
> > unnatural? 
> > > We know this is true in our own case. We know we are so often 
the 
> > > subject of misunderstanding. Let us have the grace to recognize 
> > that 
> > > in our own criticisms of others this ingredient of 
> misunderstanding 
> > > is likely to be present to no small degree. 
> > > All this means a minimum of criticism, practically none at all; 
a 
> > > maximum of understanding and appreciation; understanding in 
place 
> > of 
> > > misunderstanding. It also means that most criticism is 
> > > misunderstanding in greater or in smaller measure; that when on 
> the 
> > > verge of criticism we stop, we look, we listen, and then 
refrain. 
> > > Who is there strong enough to remember to stop when on the 
verge, 
> > > when on the edge, or the precipice of criticism? The tongue is 
a 
> > > rebellious member of the body, and so often runs away with all 
> > other 
> > > members. Who will keep a rein on the tongue at all times, 
> maintain 
> > it 
> > > in servitude and restrain it from its habitual tyranny? Who 
will 
> > call 
> > > attention to the sunshine instead of to the clouds? Who will 
> > restrain 
> > > the ear, another unruly member of the body, from hearing that 
> which 
> > > it is hurtful to others to utter? Who has the courage and the 
> > > brotherhood for this? 
> > > 
> > > G. S. Arundale
> > > Condensed from The Theosophist, April 1933.
> > > 
> > > I will not judge my brother until I have walked two weeks in 
his 
> > > moccasins.
> > > Sioux Indian Saying 
> > > 
> > > Scanned from the Theosophical Digest, 1st Quarter, 1992.
> > >
> >
>