Independent Theosophical Magazine ­ Electronic Edition ­ 3rd Qtr 2013 Moving Theosophy ahead in the 21st Forward century Main theme in this issue Our Unity On Theosophical Unity The Yoga of Compassion Why Not Study What H. P. B. Taught? Character is Destiny Friendship Theosophy Forward This independent electronic magazine offers a portal to Theosophy for all those who believe that its teachings are timeless. It shuns passing fads, negativity, and the petty squabbles of sectarianism that mar even some efforts to propagate the eternal Truth. Theosophy Forward offers a positive and constructive outlook on current affairs. Theosophy Forward encourages all Theosophists, of whatever organizations, as well as those who are unaligned but carry Theosophy in their hearts, to come together. Theosophists of any allegiance can meet and respectfully exchange views, because each of us is a centre for Theosophical work. It needs to be underscored that strong ties are maintained with all the existing Theosophical Societies, but the magazine's commitment lies with Theosophy only and not with individuals or groups representing these various vehicles. Theosophy Forward ­ 3rd Quarter 2013 Regular Edition of Theosophy Forward Published by Theosophy Forward Produced by the Rman Institute Copyright © Theosophy Forward 2013 All rights reserved. Contents Page THEOSOPHY 6 Practical Occultism ­ by H. P. Blavatsky 7 Our Unity ­ by Betty Bland 15 Our Unity ­ by Dara Eklund 18 Our Unity ­ by Jacques Mahnich 21 Our Unity ­ by Vicente Hao Chin Jr. 23 Between Brotherhood and Occultism ­ by James LeFour 27 East West discovering Dharma ­ From a Student 37 H. P. B. and the Altruistic Heart ­ by Ananya Rajan 43 The Voice of the Silence 9 ­ by John Algeo 51 In the Light of Theosophy 63 Silence ­ by Alvin Ochanda 67 The Yoga of Compassion ­ by Ramu Sudarsan 75 Why Not Study What H. P. B. Taught? ­ by Daniel Caldwell 84 A Dynamic Movement ­ by Boris de Zirkoff 89 THEOSOPHY AND THE SOCIETY IN THE PUBLIC EYE 92 Character is Destiny ­ by Marty Bax 93 Besant, Séances, and Grammar 102 Habits of the House 103 Theosophy, Fantasy, and Mary Poppins ­ by John Algeo 104 MISCELLANY AND TRIVIA 108 Anecdote about an elephant 109 Anecdote about a gorilla 110 Page Anecdote about a Watusi calf 111 Anecdote about a cat 112 Anecdote about dolphins 113 Anecdote about a dog 114 THE SOCIETY 116 The Editorial ­ by Jan Nicolaas Kind 117 Theosophical Leadership 123 MINI INTERVIEWS 130 GOOD NEWS 154 Good News from Bhubaneswar, India 155 Good News from Switzerland and Italy 161 Good News from ITC 163 Good News from New Zealand 164 Good News from Portugal 169 Good news from the EFTS 172 Good News from the IPF 176 THEOSOPHICAL ENCYCLOPEDIA 178 Maria Montessori 179 Anna Kingsford 180 Charles James Ryan 183 Ianthe Helen Hoskins 184 Johannes Jacobus van der Leeuw 186 Page Theosophy in Uruguay 187 Bahmanji Pestonji Wadia 199 MEDLEY 192 Friendship ­ by David Bruce 193 Christians Tweet More Happily, Less Analytically Than Atheists 201 Focus ­ by Leo Babauta 203 Karma and Calder 209 Notes on the Number Seven 213 NOTABLE BOOKS 216 The Esoteric Tarot ­ by Ronald Decker 217 Death at the Movies ­ by Lyn and Tom Genelli 218 LENGUA ESPANOLA~ 220 / LINGUA PORTUGUESA 220 Visit Archives of all Theosophy Forward issues 221 About this electronic edition 222 TIP In order to go DIRECT to the article of your choice, make use of THUMBNAILS option, both in pdf as well as in flipping e­book. Theosophy Page Practical Occultism ­ by H. P. Blavatsky 7 Our Unity ­ by Betty Bland 15 Our Unity ­ by Dara Eklund 18 Our Unity ­ by Jacques Mahnich 21 Our Unity ­ by Vicente Hao Chin Jr. 23 Between Brotherhood and Occultism ­ by James LeFour 27 East West discovering Dharma ­ by a Student 37 H. P. B. and the Altruistic Heart ­ by Ananya Rajan 43 The Voice of the Silence 9 ­ by John Algeo 51 In the Light of Theosophy 63 Silence ­ by Alvin Ochanda 67 The Yoga of Compassion ­ by Ramu Sudarsan 75 Why Not Study What H. P. B. Taught? ­ by Daniel Caldwell 84 Theosophy: The Need Of The Hour ­ by Boris de Zirkoff 89 Practical Occultism by H. P. Blavatsky [This article was published in Lucifer 2.8 (April, 1888): 150­154, and reprinted in Collected Writings 9:155­162.] Important to students As some of the letters in the CORRESPONDENCE of this month show, there are many people who are looking for practical instruction in Occultism. It becomes necessary therefore, to state once for all: (a) The essential difference between theoretical and practical Occultism; or what is generally known as Theosophy on the one hand, and Occult science on the other, and: (b) The nature of the difficulties involved in the study of the latter. It is easy to become a Theosophist. Any person of average intellectual capacities, and a leaning toward the meta­physical; of pure, unselfish life, who finds more joy in helping his neighbour than in receiving help himself; one who is ever ready to sacrifice his own pleasures for the sake of other people; and who loves Truth, Goodness and Wisdom for their own sake, not for the benefit they may confer is a Theosophist. But it is quite another matter to put oneself upon the path which leads to the knowledge of what is good to do, as to the right discrimination of good from evil; a path which also leads a man to that power through which he can do the good he desires, often without even apparently lifting a finger. Moreover, there is one important fact with which the student should be made acquainted. Namely, the enormous, almost limitless, responsibility assumed by the teacher for the sake of the pupil. From the Gurus of the East who teach openly or secretly, down to the few Kabalists in Western lands who undertake to teach the rudiments of the Sacred Science to their disciples those western Hierophants being often themselves ignorant of the danger they incur one and all of these Teachers are subject to the same inviolable law. From the moment they begin really to teach, from the instant they confer any power whether psychic, mental or physical on their pupils, they take upon themselves all the sins of that pupil, in connection with the Occult Sciences, whether of omission or commission, until the moment when initiation makes the pupil a Master and responsible in his turn. There is a weird and mystic religious law, greatly reverenced and acted upon in the Greek, half­ forgotten in the Roman Catholic, and absolutely extinct in the Protestant Church. It dates from the earliest days of Christianity and has its basis in the law just stated, of which it was a symbol and an expression. This is the dogma of the absolute sacredness of the relation between the god­parents who stand sponsors for a child. [So holy is the connection thus formed deemed in the Greek Church, that a marriage between god­parents of the same child is regarded as the worst kind of incest, is considered illegal and is dissolved by law; and this absolute prohibition extends even to the children of one of the sponsors as regards those of the other.] These tacitly take upon themselves all the sins of the newly baptised child (anointed, as at the initiation, a mystery truly!) until the day when the child becomes a responsible unit, knowing good and evil. Thus it is clear why the Teachers are so reticent, and why Chelas are required to serve a seven­years probation to prove their fitness, and develop the qualities necessary to the security of both Master and pupil. Occultism is not magic. It is comparatively easy to learn the trick of spells and the methods of using the subtler, but still material, forces of physical nature; the powers of the animal soul in man are soon awakened; the forces which his love, his hate, his passion, can call into operation, are readily developed. But this is Black Magic Sorcery. For it is the motive, and the motive alone, which makes any exercise of power become black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator. For, unless the intention is entirely unalloyed, the spiritual will transform itself into the psychic, act on the astral plane, and dire results may be produced by it. The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all­forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart and this is DIVINE MAGIC. What are then the conditions required to become a student of the Divina Sapientia? For let it be known that no such instruction can possibly be given unless these certain conditions are complied with, and rigorously carried out during the years of study. This is a sine qua non. No man can swim unless he enters deep water. No bird can fly unless its wings are grown, and it has space before it and courage to trust itself to the air. A man who will wield a two­ edged sword, must be a thorough master of the blunt weapon, if he would not injure himself or what is worse others, at the first attempt. To give an approximate idea of the conditions under which alone the study of Divine Wisdom can be pursued with safety, that is, without danger that Divine will give place to Black Magic, a page is given from the private rules, with which every instructor in the East is furnished.