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The Secret Doctrine Symposium
The Secret Doctrine Symposium Compiled and Edited by David P. Bruce THE THEOSOPHICAL SOCIETY IN AMERICA P.O. Box 270, Wheaton, IL 60187-0270 www.theosophical.org © 2011 Introduction In creating this course, it was the compiler’s intention to feature some of the most com- pelling and insightful articles on The Secret Doctrine published in Theosophical journals over the past several decades. Admittedly, the process of selecting a limited few from the large number available is to some extent a subjective decision. One of the criteria used for making this selection was the desire to provide the reader with a colorful pastiche of commentary by respected students of Theosophy, in order to show the various avenues of approach to Mme. Blavatsky’s most famous work. The sequence of the articles in the Symposium was arranged, not chronologically, nor alphabetically by author, but thematically and with an eye to a sense of balance. While some of the articles are informational, there are also those that are inspirational, historical, and instructional. It is hoped that the Symposium will encourage, inspire, and motivate the student to begin a serious and sustained exploration of this most unusual and important Theosophical work. Questions have been added to each of the articles. When referring to a specific quote or passage within the article, the page number and paragraph are referenced. For instance, (1.5) indicates the fifth paragraph on page one; (4.2) indicates the second paragraph on page four. A page number followed by a zero, i.e ., (25.0) would indicate that something is being discussed in the paragraph carried over from the previous page, in this case, page 24. -
“History of Education Society Bulletin” (1985)
History of Education Society Bulletin (1985) Vol. 36 pp 52 -54 MONTESSORI WAS A THEOSOPHIST Carolie Wilson Dept. of Education, University of Sydney, New South Wales, Australia In October 1947 Time magazine reported that world famous education- ist Dr. Maria Montessori, though 'almost forgotten', was none the less very much alive in India where she was continuing to give lectures in the grounds of the Theosophical Society's magnificent estate at Adyar on the outskirts of Madras. 1 Accompanied by her son Mario, Montessori had gone to India at the invitation of Theosophical Society President, George Arundale, in No- vember 1939 and had been interned there as an 'enemy alien' when Italy en- tered the Second World War in June 1940. The Dottoressa was permitted however, to remain at Adyar to continue her teacher training courses and later to move to a more congenial climate in the hills at Kodaikanal. 2 At the end of the War she made a short visit to Europe but returned to India to undertake the first teacher training course at the new Arundale Montessori Training Centre.3 The Centre was established as a memorial to former Theosophi- cal Society President, Dr. Annie Besant, whose centenary was being celebrat- ed at Adyar in October 1947.4 In view, no doubt, of her continued residence at Adyar and the gener- ous support the Theosophical Society extended to Montessori and Mario during the War years, the Dottoressa was asked on one occasion under the shade of the famous giant banyan tree at Adyar, whether she had in fact become a Theosophist. -
One 1 Mark Question. One 4 Mark Question. One 6 Mark Question
10. Rukmini Devi Arundale. One 1 mark question. One 4 mark question. One 6 mark question. Content analysis About Rukmini Devi Arundale. Born on 29‐02‐1904 Father Neelakantha StiSastri Rukmini Devi Arundale Rukmini Devi Liberator of classical dance. India’s cultural queen. Rukmini Devi Fearless crusader for socilial c hange. Champion of vegetarianism. Andhra art of vegetable-dyed Kalmakari Textile crafts like weaving silk an d cotton a la (as prepared in) Kanchipuram Banyan tree at Adyar Rukmini Devi The force that shaped the future of Rukmini Devi Anna Pavlova Anna Pavlova Wraith-like ballerina (Wraith-like =otherworldly) Her meeting with Pavlova. First meeting : In 1924, in London at the Covent Gardens. Her meeting with Pavlova. Second meeting: Time : At the time of annual Theosophical Convention at Banaras. Place : Bombay - India. The warm tribute of Pavlova Rukmini Devi: I wish I could dance like you, but I know I never can. The warm tribute of Pavlova Anna Pavlova:NonoYoumust: No, no. You must never say that. You don’t have to dance, for if you just walk across the stage, it will be enouggph. People will come to watch you do just that. Learning Sadir. She learnt Sadir, the art of Devadasis . Hereditary guru : Meenakshisundaram Pillai. Duration: Two years. First performance At the International Theosophical Conference Under a banyan tree In 1935. reaction Orthodox India was shocked . The first audience adored her revelatory debut. The Bishop of Madras confessed that he felt like he had attended a benediction. Liberating the Classical dance. Changes made to Sadir. Costume and jewellery were of good taste. -
The Theosophical Seal by Arthur M. Coon the Theosophical Seal a Study for the Student and Non-Student
The Theosophical Seal by Arthur M. Coon The Theosophical Seal A Study for the Student and Non-Student by Arthur M. Coon This book is dedicated to all searchers for wisdom Published in the 1800's Page 1 The Theosophical Seal by Arthur M. Coon INTRODUCTION PREFACE BOOK -1- A DIVINE LANGUAGE ALPHA AND OMEGA UNITY BECOMES DUALITY THREE: THE SACRED NUMBER THE SQUARE AND THE NUMBER FOUR THE CROSS BOOK 2-THE TAU THE PHILOSOPHIC CROSS THE MYSTIC CROSS VICTORY THE PATH BOOK -3- THE SWASTIKA ANTIQUITY THE WHIRLING CROSS CREATIVE FIRE BOOK -4- THE SERPENT MYTH AND SACRED SCRIPTURE SYMBOL OF EVIL SATAN, LUCIFER AND THE DEVIL SYMBOL OF THE DIVINE HEALER SYMBOL OF WISDOM THE SERPENT SWALLOWING ITS TAIL BOOK 5 - THE INTERLACED TRIANGLES THE PATTERN THE NUMBER THREE THE MYSTERY OF THE TRIANGLE THE HINDU TRIMURTI Page 2 The Theosophical Seal by Arthur M. Coon THE THREEFOLD UNIVERSE THE HOLY TRINITY THE WORK OF THE TRINITY THE DIVINE IMAGE " AS ABOVE, SO BELOW " KING SOLOMON'S SEAL SIXES AND SEVENS BOOK 6 - THE SACRED WORD THE SACRED WORD ACKNOWLEDGEMENT Page 3 The Theosophical Seal by Arthur M. Coon INTRODUCTION I am happy to introduce this present volume, the contents of which originally appeared as a series of articles in The American Theosophist magazine. Mr. Arthur Coon's careful analysis of the Theosophical Seal is highly recommend to the many readers who will find here a rich store of information concerning the meaning of the various components of the seal Symbology is one of the ancient keys unlocking the mysteries of man and Nature. -
The Secret Doctrine Symposium
The Secret Doctrine Symposium Compiled and Edited by David P. Bruce THE THEOSOPHICAL SOCIETY IN AMERICA P.O. Box 270, Wheaton, IL 60187-0270 www.theosophical.org © 2011 This page was intentionally left blank. Introduction In creating this course, it was the compiler’s intention to feature some of the most com- pelling and insightful articles on The Secret Doctrine published in Theosophical journals over the past several decades. Admittedly, the process of selecting a limited few from the large number available is to some extent a subjective decision. One of the criteria used for making this selection was the desire to provide the reader with a colorful pastiche of commentary by respected students of Theosophy, in order to show the various avenues of approach to Mme. Blavatsky’s most famous work. The sequence of the articles in the Symposium was arranged, not chronologically, nor alphabetically by author, but thematically and with an eye to a sense of balance. While some of the articles are informational, there are also those that are inspirational, historical, and instructional. It is hoped that the Symposium will encourage, inspire, and motivate the student to begin a serious and sustained exploration of this most unusual and important Theosophical work. Questions have been added to each of the articles. When referring to a specific quote or passage within the article, the page number and paragraph are referenced. For instance, (1.5) indicates the fifth paragraph on page one; (4.2) indicates the second paragraph on page four. A page number followed by a zero, i.e ., (25.0) would indicate that something is being discussed in the paragraph carried over from the previous page, in this case, page 24. -
The Theosophical Society's Ongoing Problem of Emotion and Control
Taming the Astral Body: The Theosophical Society’s Ongoing Problem of Emotion and Control John L. Crow Florida State University Abstract In New York City in 1875, a group interested in Spiritualism and occult science founded what would become the Theosophical Society. Primarily the creation of Henry Steel Olcott and Helena Petrovna Blavatsky, the Theosophical Society went through a number of early incarnations. One original version promised to teach occult powers. After Blavatsky found that she could not honor earlier promises to teach occultism, she shifted the focus of the Society to one that promoted Universal Brotherhood instead, highlighting notions of the body and demanding the control of emotion as a means to rebuff demands for training. With this refocusing, Blavatsky reestablished control of the Society and asserted herself as the central channel of esoteric knowledge. Thus, by shifting the focus from the attainment of occult powers to the more ambiguous “spiritual enlightenment,” Blavatsky erected an elaborate, centralized system of delayed spiritual gratification, a system contingent upon the individual’s adoption of specific morals and values, while simultaneously maintaining control of the human body on all its levels: spiritual, social, physical, mental, and especially emotional. Introduction During a meeting of the Theosophical Society in New York City on October 18, 1876, the co-founder and legal counsel for the newly established organization, William Quan Judge (1851– 96), gave a lecture about his personal experiences in the study of Theosophy. He spoke about his recent experiences of astrally traveling and implanting his thoughts and ideas into the minds of others. He did this through focusing his will and commanding his “double,” or astral body, to go to these places and influence others. -
The Theosophist
THE THEOSOPHIST VOL. 131 NO. 6 MARCH 2010 CONTENTS The Keynote of Human Life Altruism 215 Radha Burnier The Art of Learning 221 P. Krishna The Work of the Theosophical Society 224 Annie Besant Pythagoras and Orpheus Greek Philosophers 229 Bhupendra R. Vora The Dartboard of Truth II 235 Edi D. Bilimoria Books of Interest 242 Surendra Narayan Theosophical Work around the World 246 Index 248 International Directory 250 Editor: Mrs Radha Burnier NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover Picture: A view of the Headquarters building, Adyar J. Suresh Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. The Keynote of Human Life Altruism The Keynote of Human Life Altruism RADHA BURNIER ALTRUISM should be the characteristic whether they are conscious of it or not. quality of every declared Theosophist. They start to compete in examinations in Many of us declare ourselves to be school, for in order to get work of a Theosophists, but we are only members particular kind they have to compete, and of the Theosophical Society, not real show they are excellent.Without that spirit Theosophists. The Theosophist is one of competition it is very difficult for the who is different because he is character- average human being; he remains at a ized by this quality of altruism. Each one level where he is merely passing time. of us can examine, from time to time, HPB said, motive and motive alone whether we qualify to be a Theosophist makes the action which a person performs or not, or whether we are merely members good or bad. -
A Profession Worked Along (Unorthodox) Spiritual Lines
Marion Mahony Griffin Lecture 2015 Text © Dr Jennifer McFarlane 21 October 2015 A profession worked along (unorthodox) spiritual lines: Marion Mahony Griffin and Walter Burley Griffin Marion Mahony Griffin Lecture 2015 delivered by Dr Jennifer McFarlane1 at the National Archives of Australia, Barton ACT on 21 October 2015 I need to start with the disclaimer that I am not a Griffin scholar2, I am just visiting because I have seen a gap in the field from my own small area of research into the relationship of art and the Theosophical Society. However as you will come to see it is not a simple gap. I would like to start in the best of traditions with some poetry. On the screen is an excerpt from Bernard O’Dowd’s Bacchus from 1907, a work that shares the big themes of democracy, Theosophy and millennial utopianism that this paper will explore. At the same time I have put on the screen the frontispiece of Christian Waller’s book The Great Breath of 1932.3 I want to show you where I am coming from as a cultural historian. O’Dowd was a member of the Theosophical Society, Waller was not - although she was a member of the Melbourne Theosophical Library. I would describe her as a fellow traveller with the Theosophical Society. Her work can only be read with access to esoteric Theosophical teachings. Yet it was not published by the Theosophical Society and was only ever received in the press as the rather obscure work of a fine artist. Waller must have conceived the work to operate almost talismanically on its readers. -
Rukmini Devi Arundale & Her Journey to Kalakshetra
© 2020 JETIR July 2020, Volume 7, Issue 7 www.jetir.org (ISSN-2349-5162) Rukmini Devi Arundale & her journey to Kalakshetra Mr. Satyajit Debnath Bharatnatyam Research scholar, Banasthali Vidyapith Rajasthan-304022. ABSTRACT :- Rukmini Devi Arundale, a Bharatnatyam exponent and theosophist, was the founder of Kalakshetra. She was not only exposed to just theosophical society ideas, but also to new ideas on culture, theatre, music and dance. Later she decided to marry a prominent British theosophist Dr. George Arundale, a close associate of Annie Besant and also the Principal of Central Hindu College, Varanasi. Rukimni Devi Arundale visited Bombay to see the perfor-mance of the famous Russian ballerina Anna Pavlova. After that, their friendship grew and soon she decided to start learning dance. It was later at the behest of Anna Pavlova, that Rukmini Devi turned her attention to discover traditional Indian dance forms. She started learning and then at the age of 31 she invited hundreds of people to watch her first dance performance. It was very difficult for her to sustain and survive with dance in those days because at that time dance was practised and performed only by the women of a particular caste who were called devadasis. Later she decided to move on with her own life vision. The day when she performed for the first time in front of hundreds of people, there was a small young child of about six years, named Sarda Hoffman. She was overwhelmed and surprised by watching Rukmini Ji’s dance and later she decided to start learning dance too. -
The Olympian Ideal of Universal Brotherhood
The Olympian Ideal of Universal Brotherhood Blavatsky Lecture 2012 by ERICA 6E0R6IADES The Olympian Ideal of Universal Brotherhood by Erica £eorgiades * The Blavatsky Lecture * delivered at the Summer School of The Foundation for Theosophical Studies The University of Warwick Sunday 5 August 2012 The Theosophical Publishing House 50 Gloucester Place, London W1U 8EA THE THEOSOPHICAL PUBLISHING HOUSE 50 Gloucester Place, London WIU 8EA Tel: 020 7563 9816 e-mail: [email protected] www.theosoc.org.uk Printed by Doppler Press, Brentwood, Essex Design by Colyn Boyce Front cover: The Temple of Apollo at Didyma, ancient Ionia ACKNOWLEDGEMENTS / would like to express my gratitude to George Georgiadis for his patience and support, to Marc Demarest for reviewing the manuscript and to Eric McGougli for inviting me to deliver the Blavatsky lecture THE OLYMPIAN IDEAL OF UNIVERSAL BROTHERHOOD TABLE OF CONTENTS Introduction 1 The Idea of Unity in Hellenic Thought 5 The Perennial Philosophy: Plethon and H. P. Blavatsky 12 Universal Brotherhood and the TheosophicalSociety 19 The Leaders of the Theosophical Society and Universal Brotherhood 25 Toleration, Tolerance and Diversity 38 Theosophy, Globalisation and Multiculturalism 42 Conclusion 47 Footnotes 49 Bibliography 52 THE OLYMPIAN IDEAL OF UNIVERSAL BROTHERHOOD 1 INTRODUCTION "The race of mankind would perish, did they cease to aid each other. From the time that the mother binds the child's head till the moment that some kind assistant wipes the death-damp from the brow of the dying, we cannot exist without mutual help. All, there fore, that need aid have a right to ask it from their fellow-mortals; no one who holds the power of granting can refuse it without guilt." Walter Scott, Scottish historical novelist, playwright, and poet rotherly - denoting 'fraternal feeling' and 'sympathy' or a 'feeling of kinship' - is an adjective we frequently use to Bdescribe a befitting behaviour between individuals. -
American Theosophist V22 N8 Aug 1934
----- ^ / 1 No. 8 1 AUGUST, 1934 ENTRANCE "OLCOTT" AMERICAN NATIONAL HEADQUARTERS UI1DER THE AUSPICES OF THE THEOSOPHICAL SOCIETY ADYAR MRS. RUKMINI ARUNDALE THE AMERICAN fo r m e r ly THE THEOSOPHICAL MESSENGER Official Organ of the American Theosophical Society Vol. XXII August, 1934 No. 8 Brotherhood A Radio Talk by the National President Given Over Station WGN, April 26, 1934 T is most appropriate that a repre nition of the law of brotherhood, from sentative of the American Theosoph ignoring which arise all of the problems Iical Society should be given an oppor with which individuals, communities, class tunity to contribute some thoughts on es and nations find themselves continu the subject of brotherhood in this period ally confronted. of W GN's program of broadly conceived The cry for liberty is constantly in evi religious presentation. For it is a funda dence, but the voice of true liberty is mental principal of the Theosophist that seldom heard. We often hear the phrase he has no dogmas or creeds, since he holds “Liberty, Equality, Fraternity,” but we that all religions are derived from one must reverse this order since it is frater source and that there is therefore no one" nity or brotherhood that must first be religion which is the exclusive road to established before there is any possibility the ultimate goal of attainment. He con of fullness of liberty. Liberty is the crown siders each religion as having its role to of progress, not its first step, and although fulfill in a great plan for the human race increasing liberty comes with fraternity as a whole, just as the seven rays in the and equality, the perfection of liberty solar spectrum have all their distinct can come only when brotherhood is the functions in fostering the growth of living basis of society and when the under things. -
Nirvana a Study in Synthetic Consciousness
Nirvana A Study in Synthetic Consciousness By George S. Arundale (Second Edition, Revised and Enlarged, together with a new Chapter) Theosophical Publishing House Adyar, Madras, India 1927 First published, December, 1926 Second Edition, November, 1927 To Two Elder Brothers Annie Besant and Charles Webster Leadbeater by whose aid these experiences were possible and to those in whom Nirvana shines revealed 1 FOREWORD I HAVE been asked by my life-long friend Bishop Arundale to write a few words of introduction to his book. I consider it a very remarkable production - a valiant attempt to describe the indescribable. Few among men still living on earth are they who have experienced Nirvana; fewer still have made any endeavor to record their impressions. Those of us who have touched that truly tremendous altitude know well that all human words fall short in the effort, that all earthly colours are hopelessly inadequate, to depict its supernal glories; yet must we try, even though we are foredoomed to failure. That which is given to us we must share with our brethren, so far as may be, for that is the law of the occult life; in obedience to that law this book is written. I have myself tried to convey in words something of that super celestial atmosphere, as you may read in The Masters and the Path, but I think my brother Bishop has been more successful than I. There is a living fire in his words. True, that which he has seen cannot be portrayed; yet the enthusiasm which he throws [vii] into the essay is so infectious that we feel ourselves on the very verge of understanding.