VOL. 136 NO. 7 APRIL 2015
CONTENTS
The River Delta 5 Tim Boyd Altruism and Theosophy 8 Chittaranjan Satapathy Mainstreaming Theosophy 16 Vicente R. Hao Chin, Jr. On Relationship, Part II — Practical Matters 21 Raphael Langerhorst Unity in Diversity 28 Pavel Malakhov The Necessity for Reincarnation 34 Anonymous Theosophical Work around the World 38 International Directory 42
Editor: Mr Tim Boyd
NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office.
Cover: Aleksey Leonov, Savior, 2007. Chamotte.
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 THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mr Tim Boyd Vice-President: Dr Chittaranjan Satapathy Secretary: Ms Marja Artamaa Treasurer: Mr K. Narasimha Rao Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Vice-President: [email protected] Secretary: [email protected] Treasurer: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Editorial Office: [email protected], Website: http://www.ts-adyar.org
The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. They hold that Truth should be sought by study, by reflection, by purity of life, by devotion to high ideals, and they regard Truth as a prize to be striven for, not as a dogma to be imposed by authority. They consider that belief should be the result of individual study or intuition, and not its antecedent, and should rest on knowledge, not on assertion. They extend tolerance to all, even to the intolerant, not as a privilege they bestow but as a duty they perform, and they seek to remove ignorance, not punish it. They see every religion as an expression of the Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as Truth is their aim. Theosophy is the body of truths which forms the basis of all religions, and which cannot be claimed as the exclusive possession of any. It offers a philosophy which renders life intelligible, and which demonstrates the justice and the love which guide its evolution. It puts death in its rightful place, as a recurring incident in an endless life, opening the gateway to a fuller and more radiant existence. It restores to the world the Science of the Spirit, teaching man to know the Spirit as himself and the mind and body as his servants. It illuminates the scriptures and doctrines of religions by unveiling their hidden meanings, and thus justifying them at the bar of intelligence, as they are ever justified in the eyes of intuition. Members of the Theosophical Society study these truths, and theosophists endeavour to live them. Everyone willing to study, to be tolerant, to aim high, and to work perseveringly, is welcomed as a member, and it rests with the member to become a true theosophist.
4 The Theosophist The River Delta The River Delta
TIM BOYD
RECENTLY I was in California for study of Theosophy found themselves a programme to engage in a public turned off by the difficult Victorian conversation with Michael Murphy, a English that was common in our early brilliant man who has led a remarkable literature. Some others who had studied life. Although he is an author of a number a little more ran into difficulties correctly of books which have been influential in understanding the challenging ideas the field of contemporary spirituality, around races and rounds. A couple of he is probably best known for his role in people had problems with some of the founding the Esalen Institute. Esalen early Theosophical teachings which ad- was started in 1962 and has been a force dressed the concept of root races and in the Western world in developing the with the way these ideas were later dis- teachers and the conversation about torted in the development of some racist human potential and peak states of human doctrines in Nazi Germany. experience — what the TS might de- During the question-and-answer part scribe as the 'powers latent in man'. Most of the evening a gentleman asked me a of today's prominent teachers in the field couple of probing questions. He was a of contemporary spirituality have made man who clearly had delved into a study their way through Esalen's doors at one of the TS's history and at least some of time or another. the teachings. His introduction to the first It was a two-hour conversation that question called attention to a number of could have gone on much longer. One prominent people who had left the TS to of the fascinating features for me was pursue other approaches to the Ageless that although the evening was sold out, Wisdom. He pointed to Rudolf Steiner, it was not an audience that had more who left the TS taking with him most of than a passing familiarity with Theosophy the German section of the TS to form the or the Theosophical Society. As is neces- Anthroposophical Society. He brought sarily the case for anyone exploring up the separations of J. Krishnamurti contemporary approaches to spirituality, after disbanding the Order of the Star, of many of them had come across the TS William Quan Judge, and others. After or its literature, but for a variety of reasons outlining some of the history of these it was not enough. Some of them in their highly regarded people the question he
April 2015 The Theosophist 5 The River Delta asked was, ‘For an organization that demanded an equally straightforward promotes unity, truth, and brotherhood, answer — either it was ‘yes’, or it how could you explain so many was 'no'. “schisms”?’ From the manner in which The Buddha responded that he would the question was framed it was clear make her such a medicine, if she could that it was not merely about TS history, bring him the one necessary ingredient, but about the credibility of the TS in a handful of mustard seeds — the most advancing some of its high ideals. I got common seasoning in Indian cooking at the impression that my questioner had the time. In her joy the woman jumped already made up his mind about it. up to procure it. He then told her that the As someone who frequently finds him- only condition was that the mustard seed self speaking to groups of people, one had to come from a household where of the things I have encountered over the no one had lost a child, husband, wife, years is that during question-and-answer parent, or friend. She went from house sessions often people ask ‘leading to house in the village. By the end of the questions’ — those that walk you through day it became clear that no such house- a person's beliefs or knowledge, even- hold existed. She buried her son and tually leading you to the answer that returned to the Buddha with a changed confirms those beliefs. These are always level of inquiry. In place of the request wonderful opportunities to ‘step outside to give a medicine to alter the cycle of of the box’ and look at things from a birth and death, she now asked to know different point of view. about the nature of life, death, and On one occasion during the Buddha's impermanence. life a woman approached him with such In responding to my questioner that a question. Her only child had just died. evening a strong image came to mind. It In her grief she carried the dead child was that of a great river at the point where to her neighbours asking them to give it meets the sea — like the Nile, Ganges, her some medicine to revive him. The or Mississippi River deltas. Seen from neighbours pitied her seeing that the child high above such deltas resemble a tree, was clearly gone. They felt that she had with a number of branches flowing lost her senses. At length she found a man through the sediment the river has carried who told her, ‘I cannot give you any along in its journey to merge with the sea. medicine for this child, but I know a Where smaller rivers and streams flow physician who can’, and he sent her to into the main river they are called tribu- see the Buddha. In her desperation she taries; where they branch out at the came to him with one question in mind, entrance to the sea or ocean they are ‘Can you give me a medicine that will called distributaries. bring my child back to life?’ It was a Each of the individuals involved in the simple, straightforward question that various schisms were, like HPB, subject
6 The Theosophist Vol. 136.7 The River Delta to the influence of their personalities. teachings of Theosophy were intended Many of them were also sincere and in- for that world. They have been presented tuitive people who had been affected by in full knowledge that they would not, some profound insight resulting from could not, be fully comprehended, or their exposure to the wisdom tradition. faithfully followed; that its meaning Through their lives and vision countless would necessarily be distorted, but that people have been exposed to some of its reintroduction to the current of world the nuances of the One Tradition that thought was the greatest hope for an Theosophy embodies. alternative to the ‘degrading superstition The Theosophical Society came into and still more degrading brutal materi- being as the most recent expression of alism’ that characterized its time. the Ageless Wisdom tradition. Much like In my conversation with Michael a river, it brought life-giving waters to Murphy, and the interaction with those a contemporary context that had become gathered, it became clear that in 2015, arid from the materialistic tendencies of 140 years after the founding of the scientism and the superstitious urgings TS, its profound teachings are not yet of the religions of the day. Both the understood or fully appreciated, but its wisdom of Theosophy and the vehicle influence is growing stronger. Though for its expression in the world, the TS, dimly understood by many, its ideas, like came into being through the agency of a river, are slowly but surely moving H. P. Blavatsky. humanity towards a deeper experience There is no organization that can fully of truth. The societal influence the TS contain the wisdom of the ages. There is exerts is largely because of the way it no form that remains static. There is no has been interpreted and expressed by individual's mind that responds in the the many prominent people who have exact manner as another's. been exposed to its teachings. To my opti- HPB once commented that ‘the world mistic eyes the process is slow; the results is man living in his personal nature’. The are imperfect, but the end is certain. ²
I bathed in the Euphrates when dawns were young. I built my hut near the Congo and it lulled me to sleep. I looked upon the Nile and raised the pyramids above it. I heard the singing of the Mississippi when Abe Lincoln went down to New Orleans, and I've seen its muddy bosom turn all golden in the sunset. I've known rivers: Ancient, dusky rivers. My soul has grown deep like the rivers. From a poem by Langston Hughes
April 2015 The Theosophist 7 Altruism and Theosophy Altruism and Theosophy
CHITTARANJAN SATAPATHY
WHEN we think of altruism, two other is of fairly recent origin, the concept of related terms come to our mind. These altruism is a traditional virtue in many are: charity and philanthropy. Very often cultures, and forms the core of many we think that these terms are inter- religious traditions. changeable and they mean the same Philanthropy on the other hand means thing. However, there is a subtle differ- ‘love of humanity’ in the sense of caring ence between these expressions. for, nourishing, developing, and enhan- Of these three words, charity and cing ‘what it is to be human’. A modern philanthropy are older expressions; definition of philanthropy is ‘private altruism is a relatively new word. It was initiatives for public good focusing on originally coined in the 19th century by quality of life’. Philanthropy is contrasted the French philosopher Auguste Comte with business which is concerned with as an antonym of egoism. He derived the ‘private initiatives for private good, French word ‘altruisme’ from the Italian focusing on material prosperity’, and word ‘altrui’ which in turn was derived government on the other hand which ‘is from Latin ‘alteri’ meaning ‘other people’ concerned with public initiatives for or ‘somebody else’. The word is used by public good, focusing on law and order’. sociologists, psychologists, evolutionary Charity is again an old concept which biologists, neurobiologists, anthropolo- is distinct from philanthropy though, gists, ethologists and also by religious and there may be instances of overlap. Charity spiritual leaders. Altruism or selflessness relieves the pains of social problems is the opposite of egoism and selfishness. whereas philanthropy attempts to solve It concerns the principle or practice of the root causes of those problems. The the welfare of others. usual example cited is the difference William Scot Green defines altruism between giving a hungry man a fish as ‘intentional action ultimately for the and teaching him how to fish — ‘give a welfare of others that entails at least the man a fish and you feed him for a day; possibility of either no benefit or a loss teach a man to fish and you feed him for to the actor’. Though the word ‘altruism’ a lifetime’.
Dr Chittaranjan Satapathy is international Vice-President of the Theosophical Society, Adyar. Public talk delivered at the East Zone Conference, Bhubaneswar, Indian Section, 14 February 2015.
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There is also a difference between signifies voluntary charity. Charity is both philanthropy and altruism. Once a philan- useful and necessary to relieve the pain thropist, who along with her husband, and suffering of people at large. had donated tens of millions of dollars, Same is the case with philanthropy, was interviewed. She said very candidly, which attempts to solve similar problems there was no such thing as altruism in by addressing the root causes of the philanthropy. An average philanthropist problems. All problems in society which is worldly. He knows that people are starv- degrade human life and generate inhuman ing, some have no access to healthcare conditions cannot be solved by govern- and medicines, and there is deprivation ments and public institutions. Philan- and illiteracy. Yet the philanthropist does thropists play a major role in bridging the not voluntarily part with his money, not gap. More and more businessmen, indus- until he is asked, or inspired to do so. It trialists, and rich people are nowadays is very often the case that a philanthropist coming forward to undertake and finance requires recognition in some form, publi- philanthropic work. This is a very welcome city, admiration of people and a sense of development even though much of the satisfaction. This is because philanthropy philanthropic work may be for social is not altruism — altruism involves re- recognition, publicity, and so on. nunciation of the self and exclusive The attempt here to understand the concern for the welfare of others. difference between charity and philan- By pointing out the distinction between thropy on the one hand and altruism on charity, philanthropy, and altruism, one the other is in the context of spirituality, is not trying to belittle the importance or with which Theosophy is concerned. As usefulness of charity and philanthropy. is well known, Theosophy is not a religion Charity as a practice of being benevolent, but it comprises Divine Wisdom which giving and sharing is extolled in all re- different teachers and prophets have ligions and traditions. Charity as a virtue taught to different nations and peoples is an important Christian theological in different parts of the world in different concept of unlimited love and kindness. languages as the essential core concepts Its Pali and Sanskrit equivalent, dâna, of different religions throughout the is the virtue of giving, generosity, and ages. Theosophy is translated as divine benevolence in most Indian traditions wisdom or brahmavidya. It is also known including Hinduism, Jainism, Buddhism, as ‘ancient wisdom’ which existed all and Sikhism. In Buddhism it is con- along. The Theosophical Society, founded sidered to be the first of the pâramitâs. in 1875, and the theosophical leaders The Hebrew concept of tzedakah is who founded it, do not obviously have a commonly used to signify charity. The copyright or patent over theosophy nor Islamic concept of zakah signifies man- do they make any such claim. datory charity, and the concept of sadaqah Altruism is a relatively modern
April 2015 The Theosophist 9 Altruism and Theosophy expression, but it forms a core concept abstinence in everything, self-denial, and in theosophy. Perhaps this is the right strict morality, doing his duty by all men. time to point out the difference between While saying so she recognizes that only a person who lives a theosophic way of a few real theosophists exist within the life and another who has merely become TS. She also recognizes that there are a member of the Theosophical Society even people outside the TS who are better (TS). One can easily become a member theosophists. She points out the case of of the TS if one agrees with the three Father Damien, who spent all his life objects of the Society, particularly the looking after leprosy patients and finally first object which deals with Universal died of leprosy. According to her he was Brotherhood, and pays a nominal fee a living exemplar of theosophical heroism every year. The TS grants utmost free- and Buddha and Christ-like mercy and dom to its members and it admits self-sacrifice. members from all religions or no religion. Madame, Blavatsky was always very It imposes no doctrine or opinion on any forthright and she says that no man has member. It has been emphasized time and a right to say that he can do nothing for again that merely becoming a member others, on any pretext whatsoever. She of the TS is not adequate to become a further says that the TS has no rules theosophist. To become a theosophist, to force anyone to become a practical studying Theosophy is not good enough theosophist; however no man who has either. One must put theosophical prin- no altruism in him will ever become a ciples into practice and live Theosophy. true theosophist. One of the most important principles of One hundred and twenty years later, Theosophy is altruism. Living altruistically while giving a public lecture at the is living for others and not for oneself. international Convention of the TS in The theosophic life is a life of self- 2009, our past President, Mrs Radha sacrifice and service. Burnier, said: Madame Blavatsky, co-founder of the Theosophical Society, wrote a book Altruism should be the characteristic qual- towards the end of her life titled The Key ity of every declared Theosophist. Many of to Theosophy. In it she uses the words us declare ourselves to be Theosophists, altruism and altruist quite a few times. but we are only members of the Theo- She says in one place that the foremost sophical Society, not real Theosophists. rule is the renunciation of one’s person- The Theosophist is one who is different ality, that is, a member has to become because he is characterized by this quality a thorough altruist, never to think of of Altruism. Each one of us can examine, himself, and to forget his own vanity and from time to time, whether we qualify to be pride, but only think of the good of his a Theosophist, or whether we are merely fellow-creatures. He has to live a life of members of the Theosophical Society.
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Madame Blavatsky and Radhaji knew of God. James Henry Leigh Hunt’s poem well what they were talking about, for has not only made the story of Abou Ben they lived perfectly altruistic lives for the Adhem immortal, but also the concept benefit of others with great sacrifice to that love of fellowmen ranks higher than themselves. It rings true when you hear love of God. Radhaji saying: In Islam, altruism is reinforced in the concept of ‘al-eethaar’ which is the notion We have to pursue our slow way through of preferring others to oneself. Prophet many incarnations, until we realize the Muhammad extols the virtue of Ansar beauty and the grandeur of being altruistic. Muslims of Medina who shared their The world may regard various people as homes, clothing, and food with the altruistic when they do a little bit of good, Muhajirs of Mecca, overlooking their own but the person who is truly altruistic, lives needs. In modern day Islam, altruism is not for himself but for the sake of others, known as ‘al-ghayriyah’, ‘ghayr’ meaning including birds, animals, insects, and the the other. Islamic tradition has many earth itself. wonderful stories of altruism. There is Radhaji took the concept of altruism and this story of a family putting the child to the related concept of universal brother- sleep and turning off the lights and hood to a different level by including in pretending to eat while offering the only their fold not only our fellow men and meal available to a hungry person. There women but also animals, plants, and the is another story of a wounded soldier environment. dying of thirst, refusing to drink water There are protagonists of the view offered to him and requesting other opposed to altruism. A book by Ayn Rand wounded soldiers lying around him be titled The Virtue of Selfishness is an ex- offered water first. ample. In it, she argues to validate egoism The fundamental principles of Jainism as a rational code of ethics, and tries to revolve around the concept of altruism, prove that altruism is destructive. Such not only for humans but for all sentient a controversial title of the book and beings. Jainism has an uncompro- the equally controversial viewpoint can- mising reverence for all life. The first vassed in it, no doubt made the author Tirthankara Rishabh, introduced the very well known, but in the end not many concept of altruism for all living beings. would buy her argument. Altruism figures prominently in There is overwhelming evidence from Buddhism. It emphasizes love and com- religious and other traditions to support passion, wishing that all beings be happy the case for altruistic living. Altruism is and all beings be free from suffering. In central to the teachings of Jesus Christ. the view of the Dalai Lama, Buddhism as Many biblical authors draw a strong con- a religion is kindness towards others. The nection between love of others and love Jataka stories describing the past lives of
April 2015 The Theosophist 11 Altruism and Theosophy the Buddha and the stories from his last Gobind Singh, Bhai Kanhaiya explained life are replete with his altruistic deeds. that he was giving water to the wounded The Bodhisattva vow which goes some- because he saw the face of the Guru in all thing like: ‘I will not enter Nirvana until of them. The Guru approved, ‘You were everyone else has become enlightened’, practising what you were taught in the is perhaps the highest example of altruism. house of the Guru. You should also give Jowo Atisha, the founder of the Kadampa them ointment to heal their wounds.’ school in Tibetan Buddhism was instructed Hinduism gives great importance to by a woman beggar, ‘One must give up altruism. The saint poet Tulsidas writes selfishness and self-serving thoughts, and in Ram Charit Mânas: be more concerned about others by para hita sarisa dharma nahi bhåi, placing oneself in others’ position.’ para pidå sama nahi adhamåi Patrul Rinpoche met a widow with her three children while he was on his There is no dharma equal to being helpful way to Sershul on foot to hold a Dharma to others. There can be no greater evil than festival. They too were going to the to give pain to others (Rama speaking to Dharma festival. Rinpoche felt sorry for Bharat in ‘Uttarakhand’, 7.41) the orphans and their widowed mother, The saint poet Narasi Mehta says much and he carried the second child on his the same thing when he sings: back and travelled with them. Rinpoche would piggyback the child to beg for meals and share with them all. People thought they were a family of beggars. The woman did not know he was Patrul Rinpoche until after they arrived at the Vaishnava people (devotees of Lord destination. Vishnu) are those who, In Judaism, altruism is considered the Feel the pain of others, desired goal of creation. It is believed Help those who are in misery, that everything that happens is to raise But never let ego or conceit enter their mind. humanity to the level of altruism, love for one another. Altruism is also an essential The spiritual man is he who understands component of the Sikh religion. The Sikh the pain of others and helps others in gurus sacrificed their lives to protect weak misery without even a shade of pride. and defenceless people against atrocities. In Panchatantra (5.3.37) and in Bhai Kanhaiya was found giving water to Hitopadeºa (1.3.71) we are told: both friends and foes among the wounded ayam nijah paroveti gananâ soldiers in a war. This revived some of the laghuchetasâm, enemy soldiers who started fighting again. udâra charitânâm tu vasudhaiva When the matter was brought before Guru kutumbakam.
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This is mine, that is somebody else’s, There are good souls, calm and is the thought of narrow-minded people; magnanimous, For the wise, this whole world is a family. who do good to others as does the spring, The original in Mahopanishad (6.71-72) is and who, having themselves crossed this a slight variant: dreadful ocean of birth and death, help others also to cross the same, without ayam bandhurayam neti gananâ any motive whatsoever. laghuchetasâm, udâra charitânâm tu vasudhaiva The Hindu scriptures, without excep- kutumbakam. tion extol the virtue of altruism. It is variously referred to as lokahita, sarva Brihadaranyaka Upanishad, in verse bhuta hita, para hita, para upakâra. 5.2.3, states that the three characteristics Some of the examples are: of a good, developed person are self- restraint (damah), compassion or love for all sentinent life (dayâ), and charity
In all the 18 purâna-s Vyâsa Maharshi has (dâna). Learn three cardinal virtues — told only two gospels: self- restraint, charity and compassion for Doing favour to others is punya and all life. troubling others is pâpa (sin). In the Bhagavadgitâ, Lord Krishna declares that restraining senses and regarding everything equally, those who are engaged in the welfare of all beings, Trees give fruits to assist others, they come unto me: Rivers flow to help others; Sanniyamya indriya-grâmam, sarvatra Cows produce milk to feed others, sama-buddhayað In the same way, our body te prâpnuvanti mâm eva, sarva-bh»ta-hite should also be used for helping others. ratâð 3. Finally, we have the famous In the Viveka Chudamani, verse 37, sanyâsa sukta from the Mahânârâyana Shankaracharya describes the qualities of Upanishad (Krishna Yajur Veda): the noblest beings who are forever acting for the benefit of mankind and helping Na karmanâ na prajayâ dhanena, others to cross the ocean of samsâra: tyâgenaike am·tatvam ânaºuh; parena nâkam nihitam guhâyâm, ºântâ mahânto nivasanti santo, vibhrâjate yadyatayo viºanti. vasantavat lokahitam charantah; tirnâh svayam bhima bhavârnavam janân, Immortality is not obtained through action ahetuna anyân api târayantah. or begetting offspring or wealth,
April 2015 The Theosophist 13 Altruism and Theosophy
but only through sacrifice, renunciation . . . the only palliative to the evils of life is and altruism. union and harmony — a Brotherhood IN ACTU, and altruism not simply in name. One thus finds that altruism is a key concept in all the major religions of the B. P. Wadia, who has written fine world. It should therefore be no surprise expositions on Madame Blavatsky’s books that the concept of altruism is central to has this to say: Theosophy, which is the fountainhead The Secret Doctrine drives home this of all religions. In Practical Occultism, stupendous lesson. The Stanzas of Dzyan Madame Blavatsky says: and the golden precepts of The Voice of Let them know at once and remember the Silence belong to the same series of always that true Occultism, or Theosophy, Occult Instructions, and if they emphasize is the ‘Great Renunciation of SELF’, un- one teaching more than any other it is the conditionally and absolutely, in thought as dangers of a life of knowledge and de- in action. It is ALTRUISM. . . votion, of wisdom and purity which is at the same time devoid of positive and active She further says in the same book: altruism. Without hesitation it can be And yet, he who would profit by the asserted that the teachings contained in wisdom of the universal mind, has to reach The Secret Doctrine will not be thoroughly it through the whole of Humanity without understood by one who is not actively distinction of race, complexion, religion, altruistic. It will remain a sealed book in or social status. It is altruism, not egoism spite of higher understanding and intuitive even in its most legal and noble perceptions, unless these two are made use conception, that can lead the unit to merge of on the plane of action. What distin- its little Self in the Universal Selves. guishes a Theosophist from a student of Theosophy is this altruism. In The Key to She says in The Voice of the Silence: Theosophy it is said, ‘Theosophist is, Let your Soul lend its ear to every cry of who Theosophy does,’ — not thinks, not pain like as the lotus bares its heart to studies, not feels, but does. drink the morning sun. Writing a century ago, when the word Let not the fierce sun dry one tear of pain had not acquired today’s mixed connota- before you have wiped it from the tions, H. P. Blavatsky defined occultism sufferer’s eye. as ‘altruism pure and simple’ — the But let each burning tear drop on your heart divine wisdom or hidden theosophy within and there remain; all religions. Occultism is founded on the nor ever brush it off, until the pain that principle that Divinity is concealed — caused it is removed.’ transcendent yet immanent — within (Fragment I, 59-61) every living being. As a spiritual dis- In The Secret Doctrine she says: cipline occultism is the renunciation of
14 The Theosophist Vol. 136.7 Altruism and Theosophy selfishness; it is the ‘still small path’ which The spiritual man must lead a higher life leads to wisdom, to the right discri- than the life of altruism. He must lead the mination between good and evil, and the life of self-identification with all that lives practice of altruism. and moves. There is no ‘other’ in this world; Writing in Lucifer, Madame Blavatsky we all are one. Each is a separate form, but says: one Spirit moves and lives in all. He who does not practice altruism; he who By altruism we break the illusion of ‘Your is not prepared to share his last morsel with Soul and My Soul’. (The Secret Doctrine, a weaker or poorer than himself; he who I, 120.) neglects to help his brother man, of what- ‘Lift your head, oh Lanoo; do you see one, ever race, nation, or creed, whenever and or countless lights above you, burning in wherever he meets suffering, and who the dark midnight sky?’´ turns a deaf ear to the cry of human misery; he who hears an innocent person slandered, ‘I sense one Flame, oh Gurudeva, I see whether a brother Theosophist or not, and countless undetached sparks shining in it.’ does not undertake his defence as he would ‘You said well. And now look around and undertake his own — is no Theosophist. into yourself. That light which burns (Lucifer, Vol. I, p. 169.) inside you, do you feel it different in any When Master KH, one of the inner way from the light that shines in your founders of the TS, said that the first object Brother-men?’ of the TS is philanthropy, he clarified that ‘It is in no way different, though the his reference to philanthropy was meant prisoner is held in bondage by Karma, and in the broadest sense and that the true though its outer garments delude the Theosophist is a philanthropist — not for ignorant into saying, ‘Your Soul and himself, but for the world he lives. My Soul.’ Adopting the modern connotation, we can say a true Theosophist has to be an altruist, Whichever tradition, religion, or living for the world and not for himself. culture one may come from, one is left Dr Annie Besant takes the concept of with no doubt that the only way forward altruism to a great height when she says is to lead an altruistic life, to live for others in The Laws of the Higher Life: and not for selfish ends. ²
References 1. Altruism in World Religions by Jacob Neusner and Bruce Chilton (eds.), Georgetown University Press. 2. ‘The Altruism of Buddhism’ by Khenpo Sodargye Rinpoche, Lecture given at the Shandong University on 11 November 2011. 3. Altruism of The Secret Doctrine, studies in The Secret Doctrine (Second Series) by B. P. Wadia.
April 2015 The Theosophist 15 Mainstreaming Theosophy Mainstreaming Theosophy
VICENTE R. HAO CHIN, JR.
THE Theosophical Society (TS) has Have we achieved such populari- been around for 139 years. However, its zation? I am afraid we have not. The growth as an organization has been word ‘Theosophy’ remains an unfamiliar relatively stagnant for more than half word or concept to a large majority of a century. Its membership has been the world population. declining since 1928, when it reached Have the theosophical doctrines re- a peak of 45,000, down to about 26,000 acted practically on society’s moral code today. Since 1928, world population and influenced the conduct of men and has increased 3.5 times. Every year, women of the world? Again, we have to 80,000,000 people are born. If the answer generally in the negative. It is message of theosophy reaches only my impression that a very large percent- 100,000 new people per year, it will take age of our lodges are oriented towards 800 years before reaching the number internal activities rather than seeking to of new people born in one year alone. actively help solve the problems of To meet the population increase of just human society. 2 years, it will take 1,600 years. At this It is incumbent upon us to renew rate the TS will become more and more irrelevant to the changes happening in our efforts to achieve this vision of the the world. Mahachohan — to make Theosophy and One hundred thirty years ago, the the TS a part of the mainstream of society. Mahachohan, the teacher of the Adepts, To go mainstream means that an exhorted the leaders of the infant TS: idea or practice has become part of the prevailing current in public thought, in For our doctrines to practically react on other words, most people would some- the so-called moral code or the ideas of how be familiar with it or know something truthfulness, purity, self-denial, charity, about it. It can be a concept like Zen, or etc., we have to preach and popularize meditation, or reincarnation, or karma. a knowledge of theosophy. How can we successfully enter the (ML Appendix II) mainstream? I would like to share what
Mr Vicente R. Hao Chin, Jr. is the President of Golden Link College, a theosophical institution in the Philippines. Talk delivered at the international Convention, Adyar, 30 December 2014. . 16 The Theosophist Vol. 136.7 Mainstreaming Theosophy
I consider to be three foundations in Theosophy shoud not represent merely the effort to go mainstream: a collection of moral verities, a bundle of metaphysical ethics, epitomized in 1. We need to decide what we would theoretical dissertations. Theosophy must like to be known for. be made practical, and it has, therefore, to When people hear of Theosophy, what be disencumbered of useless digressions comes to their mind? Is it an Eastern .. . Theosophy can find objective cult? An abstruse philosophy? A psychic expression in an all-embracing code of group? An educational organization? life, thoroughly impregnated with its Ninety-nine percent of those who have spirit. .. . Its followers have to set the heard of Theosophy will only know us example of a firmly outlined and as firmly by one or two word associations. For applied morality before they get the right example, it can be ‘esoteric’, ‘cult’, ‘clair- to point out, even in a spirit of kindness, voyance’, ‘Blavatsky’, ‘brotherhood’, the absence of a like ethic Unity and single- ‘intellectual’, ‘Hindu’, and so on. Those ness of purpose in other associations few words will determine whether they and individuals. will become interested and inquire fur- (LMW II, Letter 82) ther about Theosophy or not. If the associated word is negative or irrelevant To make Theosophy relevant, there- to them, then people will not pursue fore, we must convert theosophical it further. knowledge into enduring practices and It is important that we deliberately institutions that can permeate individual determine the keywords for which Theo- life, family life, schools, politics, society, sophy should be known, and then media, culture, and so on. popularize them. Will they be ‘oneness’, Let us take one example of applied ‘brotherhood’, ‘character-building’,‘medi- Theosophy, which is theosophical edu- tation’, ‘a spiritual way of life’, and so cation. It has always been a puzzle to forth? If we do not do so according to me why the TS is not deeply involved the way that it should be done, then public in theosophical education. All the theo- opinion will create negative impressions ophical pioneers, whether Blavatsky, or associations, even if they are inac- Olcott, or Besant have strongly advocated curate. Wrong impressions will greatly the founding of theosophical schools. Yet harm the effectiveness of the TS. it is one of the most neglected areas of applied Theosophy. 2. We need to popularize applied We must keep in mind the enormous Theosophy and establish theosophical influence that schools can have in mould- practices on a wide scale. ing young minds. If we but glance at the In Letters from the Masters of the Catholic schools, we will see one of Wisdom, a Master wrote: the important secrets of the influence
April 2015 The Theosophist 17 Mainstreaming Theosophy of the Roman Catholic Church. There only started in 1980 by two persons. But are numerous Catholic orders that run because of its applied advocacy, it has schools, such as the Jesuits, the La Salette done more to make people aware of brothers, the Dominicans, the Franciscans, animal rights and vegetarianism than and so forth. Let us take the Jesuits. Out any other organization. It is the most of about 20,000 Jesuits, there are only influential animal rights organization in 2,400 involved in education; but they the world today with an annual budget run 2,129 schools worldwide, with 1.7 of $34 million. The annual budget of million students. Many of their graduates the international TS is only 1% of this become leaders of their countries. There organization which focuses mainly on are 1,693 La Salle Brothers involved in animal welfare. With the deep and noble education, and they have 1,049 schools goals of the TS, why can’t we have a with almost one million students. The budget a hundred times what we have Catholic Church itself has more than now? Sometimes, we worry that there is 200,000 schools all over the world, not enough money to start these. I think enrolling 52,000,000 students. That is the reality is that we do not have enough more than the combined population of worthwhile theosophical projects able to Australia, New Zealand, Sweden, Norway draw the funding institutions that are and Finland. You can imagine the influ- looking for good projects. ence of the Catholic Church in countries It is essential that we as the Theo- where it has schools. sophical Society should be involved in Why isn’t the Theosophical Society actual practices and institutions that will intensively involved in education? Why help the daily life of individuals. We can’t it have at least 100 schools by the must demonstrate the usefulness of end of the century? We have the under- theosophical principles in solving the lying philosophy, the methodology, the problems of living and of society. lands, and so many educators among For Theosophy to become part of our ranks. the mainstream, we need to become We can look at many other examples relevant to the daily life of the indi- of how applied practice and institutions vidual, otherwise the theosophical mes- can help mould the public mind. Zen sage will be drowned out by the billions became popular because of the example of bits of information that are broadcast set by monks in Japan who practised it every day. for inner equanimity. Because they started The range of possible theosophical it by their example, there are now more practices and institutions is almost limit- than 3 million Zen practitioners in Japan less. It can be as simple as a centre for and millions more outside of Japan. stress management, or it can go deeper The organization called PETA (People into meditation, yoga, or well-being. It for Ethical Treatment of Animals) was can be on marital harmony, parenting,
18 The Theosophist Vol. 136.7 Mainstreaming Theosophy education, the establishment of schools, a. Theosophical knowledge — the theo- vegetarianism, health and fitness, animal sophical advocates must know well welfare, ecology, organic agriculture, the ageless wisdom, supplemented by energy conservation, compassionate modern insights in psychology, science entrepreneurship, leadership, politics, and other fields youth development, social development, b. Theosophical practice — the advo- and so on and on. It is best that different cates must have explored the principles theosophical groups with similar advo- in their lives and in society cacies and projects should coordinate with each other in order to develop c. Communication skills — the advo- synergy, otherwise there will be a ten- cates must possess a minimum level dency for individual projects to fade out of communication ability: spoken or and die a natural death. written, plus prudence. If the TS itself does not pioneer the This effort to develop a growing corps application of its tenets and principles, of advocates must be done on an then it will remain an intellectual philo- international scale because many sections sophy that will have little relevance to the do not have the trainers or experience in problems of the world. conducting such training. The inter- national headquarters and the strong 3. The third foundation is the need to sections must help the less active theo- train qualified advocates of theosophy sophical groups. and applied theosophy. But we must not forget that such a These advocates are those who will training should not limit itself to theo- competently face the general public and retical topics, but must include the applied explain Theosophy and its usefulness. side of theosophical knowledge. Ideas The availability of qualified advocates alone cannot change the world. It is the is absolutely essential because if we do application of these ideas that will change not have these people, then, even if we the world. become popular, such popularity will backfire and we will become notorious Summary because those who speak on behalf of the These then are the three important Theosophical Society may not really be foundations of mainstreaming theosophy proper representatives of the ageless in the future. philosophy. For this reason, it is essential for the 1. Identify Theosophy with two or three international TS and the most active Sec- key ideas for which it will be known, tions in the world to undertake a concerted and disseminate such an association; and integrated program of training theo- sophical workers in three areas: 2. Establish enduring practices and
April 2015 The Theosophist 19 Mainstreaming Theosophy
institutions that will make theosophical just conceived by ordinary mortals. The wisdom relevant to the lives of people theosophical ship was launched by and society as a whole; and several Masters of the Wisdom and its agenda is no less than the transformation 3. Intensively train a large core of theo- of entire masses of peoples and societies. sophical advocates who will become the Are we failing the inner founders of ambassadors of the wisdom to the world. the Theosophical Society by being too timid about difficult programs? We need These programs, especially the second to take risks. When the idea is right, there and third, may take 30 to 50 years before is no failure, just temporary setbacks. we can see their real fruit. But they are I would like to invite all of you to think the solid foundations upon which we about this and see what we can do no can build the popularization of Theo- matter how humble is the beginning. Let sophy and make it a cornerstone of us join hands and demonstrate to the future civilizations. world that this thing called Theosophy There will be many difficulties and holds the key to the long-term solutions obstacles in attaining such visions. But we of the problems of the world. And, must remember that such visions were not brothers and sisters, let us start today.
It seems to me that the function of education is to bring about a release of energy in the pursuit of goodness, truth, or God, which in turn makes the individual a true human being and therefore the right kind of citizen. But mere discipline, without full comprehension of all this, has no meaning, it is a most destructive thing. Unless each one of you is so educated that, when you leave school and go out into the world, you are full of vitality and intelligence, full of abounding energy to find out what is true, you will merely be absorbed by society; you will be smothered, destroyed, miserably unhappy for the rest of your life. As a river creates the banks which hold it, so the energy which seeks truth creates its own discipline without any form of imposition; and as the river finds the sea, so that energy finds its own freedom. J. Krishnamurti
20 The Theosophist Vol. 136.7 On Relationship, Part II — Practical Matters On Relationship, Part II — Practical Matters
RAPHAEL LANGERHORST
In Part I of this article, we were looking our slavery, the illusive, separated self, in at our divinity, locked into our lower its restless, eager, but ultimately vain principles into which we are incarnated. attempt at self-assurance; or by the serene We have seen how our consciousness awareness of the same universal life in all becomes slave to the body and senses, manifestation. and the need to realize ourselves as divine There is nothing fanciful about this, it beings to end this slavery. is everyday fact, which we are able to This is not accomplished by glorifying see if we can but keep silent for a our personality, composed of our phys- moment and really look — who are we? ical, astral, and lower mental aspects, as We do not know! Yet, we act with such many would like to think. Rather, we determination, thinking we need this and need to relinquish our misidentifica- that, disappointed by what we cannot tion with these lower principles, thus obtain, and restless with fear about what establishing ourselves naturally in our we think is ours — also in terms of divinity 1, and relating our personality, relationships, as with everything else. as an immaculate garment deprived of The human being manifests itself at its illusive self, to the universal divine all levels, from pure universal divinity essence 2. down to the densest physical matter, and back to spiritual consciousness. It is God or Animal up to us how our principles relate to Now, as human beings, we can choose each other, if they are related at all. Are — and it is the most fundamental choice we just an animal endowed with mind? we have to make: do we want to be god Or are we aware of our inner pure or animal? essence? We cannot escape this our only choice — being alive, we necessarily act in this Sexuality, Slavery and Polarities world. Our actions are directed either by Sigmund Freud, the father of modern
Mr Raphael Langerhorst is a young Theosophist, active in the TS in Austria. He is an electronics and IT engineer with musical talents.
April 2015 The Theosophist 21 On Relationship, Part II — Practical Matters psychoanalysis, considered the sexual of all life, and as such a necessity for energy, which he termed ‘libido’, as the wisdom. This is probably the reason root cause of all our ambitions.3 why both I. K. Taimni in his excellent I have always considered this ap- commentary on the Yoga Sutras, The proach limited and one-sided, but, there Science of Yoga 7, and HPB in her is something to it. Since human beings are Practical Occultism 8 clearly state that compounds of the divine and the ter- sexuality, as commonly known,9 is an restrial, there are naturally two distinct obstacle to realizing our divinity. driving forces at play.4 Of these two, the Being aware of these implications gives outgoing terrestrial force can, in a broad us an important key to many of our social sense, be considered to be very closely problems. People who are content within related to sexual energy. the limits of their personalities, with no Yet, what is the fundamental quality higher aspirations towards their divine upon which this energy is based? Being nature, do not see any conflict in sexu- of a terrestrial character, it is naturally ality, because this is, as Freud correctly based on matter and separation as identified, the root source of all their the basic quality due to the objectivity of ambitions. The struggle only starts when matter 5. This brings us to an interesting we are not content in our isolation from aspect of sexuality: it is based on separ- the divine. Then, as mentioned earlier, we ation, there is no unity in it. So, sexuality, have to work our way out of the bondage by itself, is a means to strengthen separ- of the terrestrial, our slavery to our ation, drawing us more deeply into physical, astral, and mental bodies, which materiality, thereby weakening our rela- will try to keep us captive with their tion to the divine and sense of unity. This illusive power — lust, wrath, and greed. in turn weakens our own will (our relation Often we compromise and consider to Atma 6), thereby increasing our slavery sexuality as a means for love, mistaking to our lower terrestrial principles, and both these opposites even as synonyms, then drawing us further into the bondage or considering sexuality as a way to and dependence of sexuality. All of this reach our divinity. All this only shows forms a vicious circle that makes us less our limited understanding and all the responsive to our inner divine nature. more the tightness of our bondage, of The above is important to note, which we cannot let go. But it is not because our self-consciousness is a easy. If we deny our sexuality while still result of our inherent divinity. Weaken- being slaves to our bodies, we create ing our relation to the divine drives us yet 10 another conflict 11. The proper way to unconsciousness. Then our mind to overcome this is to develop discern- becomes narrow, our concepts selfish, ment, patience, knowledge, and self- and we lose our capacity of genuine responsibility, if not love, the ultimate love — being the awareness of the unity remedy.
22 The Theosophist Vol. 136.7 On Relationship, Part II — Practical Matters Centre and Circumference which is fundamental to social and In a most fundamental way, mani- cultural values. However, without the festation is driven by two forces: link to the divine, this sublimation can centrifugal and centripetal, meaning the only reach a very limited, and still very outwards- (towards matter) and inwards- personal, and, as such, selfish level. (towards pure divinity) directed forces. On the path of relating to our divinity The libido of Freud is an expression of we do not have to fight against our libido this outwards-directed force, which we — a useless attempt, as it is fundamental have so far called 'terrestrial'. to our capacity to act 14 — but to purify This centrifugal force, or libido in its our personality, allowing our higher terrestrial form in particular, is of great principles to reflect into our lower ones. importance in the early stages of our The more this integration is accom- human evolution, in order to build our plished, the more we can bring our lower individuality.12 In the absence of proper principles into harmony and — most awareness of the divine, we even require importantly — make these principles this lower energy to drive our ambition, subservient to our higher nature, which otherwise we would just become idle naturally takes away the illusive and and lazy.13 This ambition invariably leads narrow self-identification of our bodies 15 to experience, which is the material out and establishes our awareness of life at of which our sense of individuality large.16 Thus, our libido, as our capacity can develop. to act in this world, can be directed from But all experience out of ambition leads our inner awareness. to suffering sooner or later because it is Only then can our lower principles bondage and imprisonment of our be really used purposefully, out of inner divinity. When we begin to see this freedom and serenity, without depend- fundamental truth, we hopefully begin to ence and slavery. seek our true home. Then it is of utmost importance to get out of this slavery. Fundamental Forces in Nature and It is interesting to note that, especially Humanity in Western culture, the media is using this Let us summarize what we have just tendency of bondage and slavery by learned about sexuality and libido, as this appealing to our libido, blinding our is a very crucial subject in our life, not discernment, and making us social, just regarding relationships. economical, and psychological slaves. In manifestation we can identify However, the solution is not to fight two most fundamental tendencies, against the media (or any other worldly or forces: the centrifugal (outgoing, power for that matter), but to work out terrestrial) and centripetal (inward- our own freedom. Sigmund Freud also going, spiritual) forces, thus establish- writes about sublimation of our libido, ing the most fundamental polarity of
April 2015 The Theosophist 23 On Relationship, Part II — Practical Matters forces in manifestation. The centrifugal to these lower principles, which then force is a necessity for life to involve into dictate our desires, abuse our intellec- matter, thus leading to separation and the tual capacity, and drive our actions establishment of apparently separated (in this order). entities. Thus, in us human beings, this Then what about the centripetal force, force manifests as our fundamental which is directed inwards? This force tendency to maintain our sense of I-ness, becomes increasingly important during that is, to separate our identity from evolution, when, after full manifesta- others. Libido in its broad sense of tion in the external objectivity during ambition, is one aspect of this fun- involution, we begin to turn inwards damental tendency and forms the and seek our way back to our divine basis of our capacity to act and perform source. It is this force that brings home in this world. Sexuality is one of the most the experience of our journey and re- prominent expressions of this libido, establishes our relation to the divine. thus we see how sexuality relates to But it is not a blind, externally im- strengthening our apparent separation and posed force, as the centrifugal force upholds our artificial self-identification seems to be during involution. Rather, the with our bodies as one of the aspects of centripetal force is a result of our own the centrifugal force. efforts and maturity; it is directly related This illusive self-identification re- to our capacity for inner awareness of quires constant affirmation and approval, the fundamental one Life, our actual simply because it is not our real self (what and real centre. As such, the centripetal is real does not depend on external force is the self-conscious force, direct- approval). So our actions are directed ing our life through our own freedom towards seeking our selves in the world and self-awareness, instead of being a of the senses, to which we cling and which slave to our bodies. Our ever-vain attempts call for excitement to draw our awareness at self-affirmation in our lower principles to our bodies. Seeking thus is a vain will come to an end by this inner aware- attempt, as our bodies are a temporary ness, restlessness is put aside, and anxiety manifestation. Thereby every attempt at fades away as our bodies 17 become sub- finding our own essence in these fleeting servient to our real Self. bodies must result in failure, which This condition of actual self-awareness translates into suffering because of this is the ultimate basis for love to manifest illusive self-identification and transitory as a result of our relation to the divine, nature of our lower bodies, being subject consciously recognizing the same uni- to permanent change. versal essence in all living beings. By identifying with our bodies we make ourselves (our consciousness) Prana and Chakras subservient to them, resulting in slavery There is a very interesting note
24 The Theosophist Vol. 136.7 On Relationship, Part II — Practical Matters in C. W. Leadbeater's The Chakras. can identify and see the actual slavery Accordingly, prana enters our body that we have subjected ourselves to. through one of the chakras as a uniform Specifically, we can also notice this energy. There it is broken up into seven slavery in others, which continues to be distinct qualities which are then distrib- a good reminder of the need to free uted to all the chakras, each quality ourselves in order to be able to live with corresponding to the specific chakra. right determination and purpose. One of these qualities, which CWL This, again, is just one aspect of the identifies as the orange-red part, usually general problem of misidentification with moves down to the chakra at the base our bodies, which we have to work out of the spine and to our generative organs, in general and in other, often more subtle, one of the functions being to feed our aspects, especially as concerns all our lust and sensuality, among other things. sensuality, of which sexuality is just one This obviously relates to the uncon- aspect. For example, this physiological trolled slavery which sexuality imposes change must also be accompanied by on us and that has already been discuss- purification of our emotions (astral body) ed at length. Yet, by exercising our will and mind (mental body) in order to persistently, by consciously resisting our positively relate to our divinity with lower nature in this particular respect, it higher aspirations — otherwise we will end is possible to redirect this flow of prana in inner conflict.19 to our brain. The effect of doing so is Thus we see that the transmutation is that this quality of prana is refined and really required at all levels and can never transformed into higher qualities, in parti- work out by bodily austerity alone, while cular, increasing our intellectual faculty our mental imagination, as slave to our and our capacity for unselfish love. Thus desires, is still driving us to insanity. strengthening our spiritual nature, we become potent in our higher aspects. Higher Purpose After this transmutation has been The above naturally leads to the ques- accomplished, we are no longer subject tion of a higher purpose in relationships. to uncontrolled sensuality and our higher Realizing that sexuality in itself (ironically qualities can more easily reflect into our driving towards separation) is thus a purified personality. Meditation with the source of conflict we can readily observe motive of purification, like the one the question, ‘what is the purpose of already mentioned in J. J. van der our relationships?’, naturally arises. This Leeuw's Gods in Exile 18, can greatly is particularly so in Western culture which assist in this process. has spread all over the world already in Once the transmutation has been this respect. In this culture sexuality accomplished, we become aware of has risen to the status of a religion to much more freedom, and in retrospect be worshipped. Living in this culture,
April 2015 The Theosophist 25 On Relationship, Part II — Practical Matters we do not question our dogmatic religion. this context, least important and least In some cultures, yet untouched by followed. This is why in our modern day this modern dogma, relationships are and age it has become so extremely much more practically oriented, being difficult to educate children — simply recog-nized as the social nucleus to because what they are told (by their sustain human life. Yet even that very parents) is quite unrelated to their parents' apparent purpose has become quite actual behaviour. It is the behaviour that neglected in the modern world because is adopted by children, and this puts a lot of our slavery to sensuality — which of responsibility on parents. Difficulties means we desire sensuality without with children are a very natural result responsibility; is this not a strange of conflicts that parents have among concept? It can only be the result of themselves. It is thus not particularly our total ignorance of who we are, as surprising that we live in a world of already indicated in Part I of this art- apparent perennial conflict. icle. Given this cultural development, How can the above be applied to a our theosophical background, and the family situation? seemingly outdated practical purpose As mentioned in Part I of this article, of relationships, again: What purpose while growing up we lose our inherent can we find in relationships now? connection to the divine, being drawn to Our ultimate need is our relationship the external world of the senses. If this to the divine. situation can be transmuted so that Since every human being is inherently children are able to grow up in a social divine, all our relationships are an op- environment where the link to the divine portunity to find that same divinity is unbroken or has been reestablished, reflected in all, including ourselves, and we can empower them — those who are to relate to that universal divine essence. mature enough to do so — to grow into This forms the basis for mutual bene- that awareness of unity in diversity, love ficial cooperation through our rela- out of love, wisdom out of serenity, tionships, and cooperation it should be, freedom out of pure divinity, and to for a higher purpose, based on love as a naturally become what all of us truly are: result of inner awareness of the same gods in human form. divine essence in all. Only children born into such freedom and growing up to their own divinity will Immaculate Children be able to establish a truly theosophical Children grow up emulating their society of universal brotherhood. Let us parents. It is eventually what parents do, take this outlook seriously, purifying our physically, emotionally, and mentally, self to the extent of our capabilities, which will reflect on their children. What allowing a yet purer generation to establish parents try to tell their children is, in both inner and outer freedom. ²
26 The Theosophist Vol. 136.7 On Relationship, Part II — Practical Matters Endnotes 1. Our higher principles: Atma-Buddhi-Manas. 2. The divine is universally one, of which our higher principles are an individualized expression. 3.
References H. P. Blavatsky, Practical Occultism C. W. Leadbeater, The Chakras J. J. van der Leeuw, Gods in Exile I. K. Taimni, The Science of Yoga
The name of Hall the second is the Hall of Learning. In it thy Soul will find the blossoms of life, but under every flower a serpent coiled. If thou would'st cross the second safely, stop not the fragrance of its stupefying blossoms to inhale. If freed thou would'st be from the Karmic chains, seek not for thy Guru in those Mayavic regions. The WISE ONES tarry not in pleasure-grounds of senses. The WISE ONES heed not the sweet-tongued voices of illusion. H. P. Blavatsky The Voice of the Silence, Fragment I
April 2015 The Theosophist 27 Unity in Diversity Unity in Diversity
PAVEL MALAKHOV
PEOPLE are different and yet all the in outlook and to widen our way of think- differences in them are united by the idea ing by letting other people express the of ‘a human being’. Theosophists, being truth with their own words, symbols and ordinary people, belong to different images. She highlighted that the world in systems of beliefs, are divided into its great diversity nevertheless is based on different groups, follow different gurus, finding the balance or harmony between live in different countries, speak different contradictions. It is penetrated by the idea languages, yet they are united in their of unity, where every phenomenon has aspiration towards theosophy. its own place in the whole system. H. P. Blavatsky emphasized this Let us consider several contradictions feature of the theosophical movement in order to examine the question of unity many times. For example, in The Key to and diversity in detail. We will do it from Theosophy we read: the point of view of the theosophist who While from the very nature of their position is able to see many dilemmas but wants as Theosophists the members of the TS are sincerely to implement his ideal in life. agreed on the principles of Theosophy, or they would not belong to the Society at all, Aspiration to the ideal and tolerance it does not thereby follow that they agree of imperfections on every other subject. As a society they Theosophical teaching is the teaching can only act together in matters which are of high ethics. Ethics so high as to be common to all — that is, in Theosophy virtually unattainable for most of us. itself; as individuals, each is left perfectly Let us recall the description of the true free to follow his or her particular line of theosophists, which H. P. Blavatsky gave political thought and action, so long as this in response to the question of whether does not conflict with Theosophical prin- those who are engaged in esoteric study ciples or hurt the Theosophical Society.1 of theosophy can be recognized as such: Helena Petrovna Blavatsky has also Not necessarily, until they have proven urged us to overcome all contradictions themselves to be such. They have entered
Mr Pavel Malakhov is Presidential Representative of the TS in Russia. This article is based on a talk addressed to the all-Russian theosophical conference in Kemerovo in February 2014. . 28 The Theosophist Vol. 136.7 Unity in Diversity
the inner group and pledged themselves having passed a stage of evolution. to carry out, as strictly as they can, the What is the spiritual path of self- rules of the occult body. This is a diffi- development? Is it not the improvement cult undertaking, as the foremost rule of of our inner nature in order to be able to all is the entire renunciation of one’s per- perceive the highest ideas and vibrations? sonality i. e., a pledged member has to Because of the spiritual evolution of become a thorough altruist, never to think consciousness a human being perceives of himself, and to forget his own vanity more subtle laws of the highest levels and pride in the thought of the good of his of the Universe, more subtle types of fellow-creatures, besides that of his fellow- matter, more abstract ideas, reaching brothers in the esoteric circle. He has to eventually the Plane of the Uniform live, if the esoteric instructions shall profit Element and merging the individual mind him, a life of abstinence in everything, of or Manas with Uniform Mind, or Mahat. self-denial and strict morality, doing his Our will gives the strength for im- duty by all men.2 provement and tolerance expands our consciousness, first by admitting the But such a strong requirement should opinions of others, and later by including not oppress us. On the contrary it shows such opinions in our own outlook. In the way to become better, it serves as a fact such assimilation is possible only on beacon which guides us on our spiritual the path, to Universal Oneness. Disputes, journey, and the fact that we have not quarrels, and rejections misguide us, reached our ideal yet should give us making our journey longer. the strength to practise tolerance of other people. Free will vs authority If we have created an ideal in our Independent opinion is a consequence imagination which we want to reach, and of free will. The need to recognize an if we have realized the value of tolerance, authority follows the comprehension of we thereby have stepped on a path of the endless evolutionary process, and as spiritual self-improvement. There are a result of it the existence of persons many realizations of such a path, and in wiser and more skilled who began their fact the number is equal to the numbers way long before us. stepping on it, because Nature does not As we reach some knowledge, we may repeat itself. As there are no two identical show a haughty and condescending grains of sand in boundless dunes of des- manner towards someone who, in our erts, so there are no two identical ways opinion, does not possess it. We accept of personal evolution. But all these ways the existence of people, who surpass us lead to the universal divine source, where in evolutionary development, we adopt every entity originates before becom- karma and transformation laws, but in ing human and where each will return, spite of these, egotism sometimes does
April 2015 The Theosophist 29 Unity in Diversity not allow us to consider the possibility that We need to learn to recognize and accept the person we believe to be at a lower level such worldly teachers before we are may actually be more spiritually advanced. ready to encounter our spiritual teacher This may be because the person is or guru. To do that we must develop younger, or has not had an opportunity patience, transform this trait into toler- to express himself, or he is modest. But ance, and then tolerance into sympathy, it may very well be just too difficult for into compassion, and finally that signals us to admit in other people qualities we true Brotherhood. ourselves have not yet achieved. It may seem that when we acknow- Equality of a brotherhood and ledge the other person’s opinion we hierarchic subordination are disregarding our own or betraying Those who possess a theosophical it. In such a case we show our ignor- outlook (regardless of how they label ance, i.e., our self-centredness, which themselves) are invariably inspired by allows us to believe that we are more the idea of global unity and an all-human competent than others. Such egotism brotherhood. acts as a brake to our development, Brotherhood is a three-dimensional blocks it, and prevents the widening of concept. It does not support superiority our consciousness. of one person to another in rights or in However, the one who has chosen a opportunities or in any other parameters spiritual path must possess the ability to except in potentiality. Despite the fact that learn new things. each human being is unique, the brother- We often wait for our guru to speak hood joins together people of the same directly to us, confirming his status every level of intelligence (the horizontal rela- time, otherwise we will challenge his tionship or basis) and people of different knowledge and spiritual experience. We intellectual capacities and backgrounds often forget that direct guidance is a very (the vertical relationship). Those who high-level training for the student who is have achieved higher levels in the free of flaws. The process of acquiring evolutionary process help the less spiritual knowledge goes on every day evolved brothers and sisters raise their as we become involved in various level of consciousness. The latter, in situations, communicating with people return, give to the former an opportunity different from ourselves. The possibility to strengthen their spiritual traits through of knowledge gained, and progressing in practice of compassion, beneficence, and it is given to us every moment of our sacrifice. In addition to the horizontal and lives. Each person we meet is a valuable vertical bases of brotherhood, we may source of something new or unknown. add the third dimension of it — its depth. Not only individuals but all events, The depth indicates the reliability of the all natural phenomena can teach us. relationship — a relationship of quality.
30 The Theosophist Vol. 136.7 Unity in Diversity Thus we see that the concepts of Blavatsky says about it in The Key to equality and of hierarchy fit easily into Theosophy: the concept of brotherhood. In reference The Society can be regarded as the to hierarchical subordination the ques- embodiment of Theosophy only in its tion may arise as to whether a given abstract motives; it can never presume to person or organization is a link in a call itself its concrete vehicle so long as hierarchical chain. It is a natural question human imperfections and weaknesses are for the seeker, but there is a question that all represented in its body . . . Theosophy is more necessary, more vital, and that is divine nature, visible and invisible, and is ‘Can I consider myself such a link? its Society human nature trying to ascent Am I worthy?’ to its divine parent. . . . It was formed to To answer this question we must assist in showing to men that such a thing recognize that a link in a chain is not the as Theosophy exists, and to help them to top of it. A link is in a medium position ascend towards it by studying and between other links of the chain, with assimilating its eternal verities. many other links before and after it. What is required at this point is to admit . . . It is simply the storehouse of all the that the next element in a hierarchical truths uttered by the great seers, initiates, chain is superior, and that it defines our and prophets of historic and even pre- next step. historic ages; at least, as many as it can get. We often strive for the highest ideal, Therefore, it is merely the channel through considering everything beneath it as which more or less of truth, found in the unworthy of our attention, but our human accumulated utterances of humanity’s feet must walk the human path. People great teachers, is poured out into the beside us can help us take these small world.4 human steps in sequence. Before we begin to communicate with our heavenly The vital impulse of every social teacher we must recognize the earthly structure is given to it by its founders. ones in the people all around us. That The TS was founded by chelas of recognition may become a demonstration Mahatmas under their protection, giving of brotherhood in our daily life. it a sufficient margin of safety and stability as long as the members follow An independent theosophist and the the ideas the high inspirers gave them. Theosophical Society To those who do not want to become The Theosophical Society is an members for some reasons, we can say attempt to realize the idea of Universal that membership is not an end in itself, Brotherhood in the world of forms, but is a practical attempt to make a restrictions, various divisions, and clas- contribution to the formation of the sifications. That is what Helena Petrovna Universal Brotherhood. Some of those
April 2015 The Theosophist 31 Unity in Diversity who are not willing to become TS As TS members we welcome every- members think that they can create an body who decides to join us. But to be organization without the flaws they find honest, we must inform those wishing to in the TS. But any society is formed join us that the requirements demanded by people, and people are imperfect. of them will be those we demand of our- It would be great if these people could selves: to correspond to the theosophical show an example of brotherhood with ideals as closely as possible, to be active, long and productive group work. But to be positive, and, above all, to make the problem is that the hidden reason of every effort to be tolerant to the flaws of such unwillingness to become a member others. Considering these, even the most of any society is the unwillingness to modest contribution is important. unite with others. It is much simpler for H. P. Blavatsky, founder of the a person to remain alone, because in col- Theosophical Society, stated: laboration with others conflicts inevitably . . . As each — the great ones as well as arise. To overcome them, great internal small — have trodden the royal road to work must be done, which may be very knowledge, we listen to all, and take both difficult and unpleasant. small and great into our fellowship. For no Should we condemn theosophists honest searcher comes back empty- unwilling to become members? No, we handed, and even he who has enjoyed the really should not. least share of popular favour can lay at Should we urge anybody to join our least his mite upon the one altar of Truth.5 Society? I do not think so. I want to draw attention to the fact that Conclusion on our way to Universal Brotherhood it One could say that the basement of is necessary to learn how to unite, accept the Universe is composed of centripetal each other, forgive, and help. It is and centrifugal forces. Such forces necessary to acquire many useful govern the cohesion and the separation positive traits which are developed by of the elements. In human relationships practice. Theoretical studies of such they appear as sympathy or antipathy, traits does not instill them in us. friendliness or hostility; as rejection or It is a good practice for every tolerance relative to knowledge. They theosophist (with or without TS diplomas) incline us to hold to our opinions while to find common interests with others and at the same time looking for like-minded to unite with them in it. Theosophy persons. The world is multifarious due includes a wide field of activity, covering to the interaction of these two forces. the whole of life. It can be part of any Each creature in it is unique, nevertheless profession, at any time, in any nation, the law of universal unity applies, stating at any age. It can serve as a core of that although visibly varied, we are any initiative. essentially one.
32 The Theosophist Vol. 136.7 Unity in Diversity Our aspiration to study the variety is the first goal, emphasizing unification. a recognition of the material world, the The current global situation clearly calls world of appearances, of differentiation: for such emphasis. our aspiration to study unity is an ac- There are a lot of people in this world knowledgement of the spiritual world, the and relatively few of them call them- invisible world, the world of causes. selves theosophists, but even that small Theosophy in its integral outlook number is multicoloured. One need not includes both approaches, but there was be a seer to know that the quantity of a reason why TS founders, giving to the tints will increase in the future. Let us world the most profound knowledge make a rainbow out of this diversity, about humanity and its place in the harmoniously connecting the personal Universe, put Universal Brotherhood as uniqueness of each one of us. ²
Endnotes 1. H. P. Blavatsky, The Key to Theosophy, section XII 2. ———, The Key to Theosophy, section II 3. ———, The Key to Theosophy, section IV 4. ———, What are The Theosophists?
A human being is a part of the whole, called by us, ‘Universe’, a part limited in time and space. He experiences himself, his thoughts, and feelings as something separated from the rest — a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of Nature in its beauty. Nobody is able to achieve this completely, but the striving for such achievement is in itself a part of the liberation and a foundation for inner security. Albert Einstein
April 2015 The Theosophist 33 The Necessity for Reincarnation The Necessity for Reincarnation
ANONYMOUS
TO most persons not already Theo- earth; of a partially-developed set of moral sophists, no doctrine appears more and spiritual faculties, none acute and none singular than that of Reincarnation, i.e., unhampered, but all dwarfed by non-use, that each man is repeatedly born into poisoned by prejudice, and perverted by earth-life; for the usual belief is that we ignorance; the whole nature, moreover, are here but once, and once for all being limited in its interests and affected determine our future. And yet it is in its endeavour by the ever-present needs abundantly clear that one life, even if of a physical body which, much more than prolonged, is no more adequate to gain the soul, is felt to be the real ‘I’. Is such a knowledge, acquire experience, solidify being, narrow, biased, carnal, sickly, fitted principle, and form character, than would to enter at death on a limitless career of one day in infancy be adequate to fit for spiritual acquisition? the duties of mature manhood. Any man Now, there are only three ways in can make this even clearer by estimating, which this obvious unfitness may be on the one hand, the probable future overcome — a transforming power in which Nature contemplates for humanity, death, a post-mortem and wholly spiritual and, on the other, his present preparation discipline, a series of re-incarnations. for it. That future includes evidently two There is evidently nothing in the mere things — an elevation of the individual to separation of soul from body to confer god-like excellence, and his gradual wisdom, ennoble character, or cancel apprehension of the Universe of Truth. dispositions acquired through fleshliness. His present preparation, therefore, consists If any such power resided in death, all of a very imperfect knowledge of a very souls, upon being disembodied, would be small department of one form of existence, precisely alike — a palpable absurdity. and that mainly gained through the partial Nor could a post-mortem discipline meet use of misleading senses; of a suspicion, the requirement, and this for nine reasons: rather than a belief, that the sphere of (a) the soul’s knowledge of human life super-sensuous truth may exceed the would always remain insignificant; (b) of sensuous as the great universe does this the various faculties only to be developed
Reprinted from Theosophical Siftings, 1889, vol. 2, p. 16, The Theosophical Publishing Society, England.
34 The Theosophist Vol. 136.7 The Necessity for Reincarnation during incarnation, some would still be doctrine, we can readily see that some of dormant at death, and therefore never the richest soul-acquirements come only evolve; (c) the unsatisfying nature of through contact with human relations and material life would not have been fully through suffering from ills. Of these, demonstrated; (d) there would have been sympathy, toleration, patience, energy, no deliberate conquest of the flesh by fortitude, foresight, gratitude, pity, the spirit; (e) the meaning of Universal beneficence, and altruism are examples. Brotherhood would have been imperfect- (c) Only through re-incarnations is ly seen; (f) desire for a career on earth the unsatisfying nature of material life under different conditions would persist- fully demonstrated. One incarnation ently check disciplinary progress; (g) exact proves merely the futility of its own justice could hardly be secured; (h) the conditions to secure happiness. To force discipline itself would be insufficiently home the truth that all are equally so, all varied and copious; (i) there would be no must be tried. In time the soul sees that a advance in the successive races on earth. spiritual being cannot be nourished on There remains, then, the last alter- inferior food, and that any joy short of native, a series of re-incarnations — in union with the Divine must be illusionary. other words, that the enduring principle (d) The subordination of the Lower to of man, endowed during each interval the Higher nature is made possible by between two earth-lives with the results many earth lives. Not a few are needed to achieved in the former of them, shall convince that the body is but a case, and return for further experience and effort. If not a constituent, of the real Ego; others, the nine need unmet by a merely spiritual that it and its passions must be controlled discipline after death are met by re- by that Ego. Until the spirit has full sway incarnation, there is a surely strong pre- over the flesh, the man is unfit for a purely sumption of its actuality. spiritual existence. We have known no Now, (a) Only through reincarnation one to achieve such a victory during this can knowledge of human life be made life, and are therefore sure that other lives exhaustive. A perfected man must have need to supplement it. experienced every type of earthly relation (e) The meaning of Universal Brother- and duty, every phase of desire, affection, hood becomes apparent only as the veil and passion, every form of temptation, and of self and selfish interest thins, and this it every variety of conflict. No one life can does only through that slow emancipation possibly furnish the material for more than from conventional beliefs, personal errors, a minute section of such experience. and contracted views which a series of (b) Reincarnations give occasion for the reincarnations effect. A deep sense of development of all those faculties which can human solidarity presupposes a fusion of only be developed during incarnation. the one on the whole — a process extend- Apart from any questions raised by Occult ing over many lives.
April 2015 The Theosophist 35 The Necessity for Reincarnation (f) Desire for other forms of earthly mortem state. Considered as training or experience can only be extinguished by as penal infliction for wrong done, a undergoing them. It is obvious that any repeated return to earth is needful for one of us, if not translated to the unseen fulness of discipline. world, would feel regret that he had not (I) Reincarnations ensure a continuous tasted existence in some other situation or advance in the successive races of men. surroundings. He would wish to have If each new-born child was a new soul- known what it was to possess rank or creation, there would be, except through wealth or beauty, or to live in a different heredity, no general human advance. But race or climate, or to see more of the world if such child is the flower of many and society. No spiritual ascent could incarnations, he expresses an achieved progress while earthly longings were past as well as a possible future. The tide dragging back the soul, and so it frees itself of life thus rises to greater heights, each from them by successively securing and wave mounting higher upon the shore. dropping them. When the round of such The grand evolution of richer types exacts knowledge has been traversed, regret for profusion of earth-existences for its ignorance has died out. success. (g) Reincarnations give scope for exact These points illustrate the universal justice to every man. True awards must maxim that ‘Nature does nothing by leaps’. be given largely on the plane whereon She does not, in this case, introduce into they have been incurred, else their nature a region of spirit and spiritual life a being is changed, their effects are impaired, and who has known little else than matter and their collateral bearings lost. Physical material life, with small comprehension outrage has to be checked by the infliction even of that. To do so would be analogous physical pain, and not merely by the to transferring suddenly a ploughboy into arousing of internal regret. Honest lives a company of metaphysicians. The pursuit find appropriate consequence in visible of any topic implies some preliminary honour. But one career is too short for the acquaintance with its nature, aims, and precise balancing of accounts, and many mental requirements; and the more are needed that every good or evil done elevated the topic the more copious the is each may be requited on the earth where preparation for it. It is inevitable that a it took place. being who has before him an eternity of (h) Reincarnations secure variety and progress through zones of knowledge and copiousness to the discipline we all spiritual experience ever nearing the require. Very much of this discipline central Sun, should be fitted for it through comes through the senses, through the long acquisition of the faculties which conditions of physical life, and through alone can deal with it. Their delicacy, their psycho-physiological processes — all of vigour, their penetrativeness, their unlike- which would be absent from a post- ness to those called for on the material
36 The Theosophist Vol. 136.7 The Necessity for Reincarnation plane, show the contrast of the earth-life leave It free to pass for ever from its to the spirit-life. And they show, too, the union with the material. inconceivability of a sudden transition It is abundantly true that ‘except a man from one to the other, of a policy un- be born again, he cannot see the kingdom known in any other department of of God’. Re-birth and re-life must go on Nature's workings, of a break in the law till their purposes are accomplished. of uplifting through Evolution. A man, If, indeed, we were mere victims of an before he can become a ‘god’, must first evolutionary law, helpless atoms on become a perfect man; and he can become whom the machinery of Nature pitilessly a perfect man neither in seventy years played, the prospect of a succession of of life on earth, nor in any number of incarnations, no one of which gave years of life from which human conditions satisfaction, might drive to mad despair. are absent. But Theosophy thrusts on us no such The production of a pure, rich, ethereal cheerless exposition. It shows that re- nature through a long course of spiritual- incarnations are the law for man because izing influence during material surround- they are the condition of his progress, ings is illustrated in agriculture by the which is also a law, but tells him that he cotton plant. When the time arrives that it may mould them and better them and can bear, the various vitalities of sun and lessen them. He cannot rid himself of the air and ground and stalk culminate in a machinery, but neither should he wish to. bud which bursts apart and liberates the Endowed with the power to guide it for ball within. That white, fleecy, delicate the best, prompted with the motive to mass is the outcome of years of adhesion use that power, he may harmonize both to the soil. But the sunlight and the rain his aspirations and his efforts with the from heaven have transformed heavy system that expresses the infinite wisdom particles into the light fabric of the boll. of the Supreme, and through the journey And so man, long rooted in the clay, is from the temporal to the eternal tread the bathed with influences from above, which, way with steady feet, braced with the as they gradually pervade and elevate consciousness that he is one of an him, transmute every grosser element to innumerable multitude, and with the its spiritual equivalent, purge and purify certainty that he and they alike, if they so and ennoble him, and when the evolution- will it, may attain finally to that sphere ary process is complete, remove the last where birth and death are but memories envelope from the perfected soul, and of the past. ²
Reincarnation contains a most comforting explanation of reality by means of which Indian thought surmounts difficulties which baffle the thinkers of Europe. Albert Schweitzer
April 2015 The Theosophist 37 Theosophical Work around the World Theosophical Work around the World
Australia comprehensive resource areas, which are The Australian Section held its 2015 used by researchers around the world, Annual Convention in January on such as the very useful Union Index the theme ‘Science, Society and Soul of Theosophical Periodicals, and two Wisdom’. The key speakers were search indexes for a very large number Drs Victor Gostin and Olga Gostin, both of Theosophical periodicals. long-time members of the Society. Victor The national magazine, Theosophy is a retired Associate Professor in in Australia, also has an attractive new Geology and Geophysics from Adelaide look as from this year. It is smaller in size University. He is the national convenor than before but will continue to include of the Australian Theosophy-Science a considerable amount, and variety, Group and editor of the Theosophy- of material. Science newsletter. Olga, who is an anthropologist, is adjunct senior lecturer India at the University of South Australia. Two The Indian Section held a seminar excellent highlights of the wide range of on education in the light of Theosophy presentations during the Convention week at its headquarters in Varanasi on 14–15 were a public talk by Victor Gostin on an March 2015. Prof. Sushila Singh co- important subject, ‘Human Impacts on ordinated the seminar and presented a Planet Earth: the Anthropocene Period’, working paper. The speakers included as well as a talk by Olga Gostin on national lecturers Prof. R. C. Tampi and ‘Menticulture: a Key to Understanding Mr P. K. Jayaswal, as well as professors Aboriginal Spirituality’. and students from the Benares Hindu The Section launched a new website University, the Indian Institute of Tech- in March. Not only does the site have nology, and other respected educational a completely new appearance but it also institutions in the area. The topics includes a number of innovations such included ‘Value-Based Education’, as a search function, a slideshow on the ‘Present-day Challenges in Education’, home page, a clickable calendar and an and ‘Modern Education in the Gandhian excellent gallery of photos of paintings by Perspective’. The international Vice- an Australian member, the late Rona President, Dr Chittaranjan Satapathy, Scott, which were inspired by the Stanzas spoke on ‘Educating the Poor’ and of Dzyan in The Secret Doctrine. Links highlighted the pioneering contributions have been maintained to the website’s of Col H. S. Olcott and the Olcott
38 The Theosophist Vol. 136.7 Theosophical Work around the World
Students speaking at the Indian Section Conference on Education in Varanasi in March 2015
A view from the Himalayan Centre of the Indian Section at Bhowali
April 2015 The Theosophist 39 Theosophical Work around the World
International President Mr Tim Boyd with Mr Michael Murphy, Founder of Esalen Institute in California
The President speaking for a TS Group in the San Francisco Bay Area in early March 2015
40 The Theosophist Vol. 136.7 Theosophical Work around the World Education Society. Mrs Manju Sundaram theosophical federations and sections. gave a well-received talk on ‘Music and USA Life’. The seminar was followed by a three-day Study Camp conducted by In the beginning of March the inter- Prof. Tampi on The Human Journey: national President, Mr Tim Boyd, trav- Quest for Self-Transformation by Ms Joy elled to the San Francisco Bay area in Mills on 17-19 March 2015. California. While there, he participated The Indian Section has developed a in activities hosted by three groups. The Himalayan Centre at Bhowali, suitable for first was a public conversation with Mr study, meditation, and retreat. It can ac- Michael Murphy, author and founder of commodate about thirty-five members in the world-famous Esalen Institute in Big modern rooms with en suite bathrooms Sur, California. The event was promoted and running hot water. The newly com- as ‘An Evening with Michael Murphy and missioned ‘Dr Radha Burnier Hall’ can Tim Boyd’. It was a subscription event accommodate 100 delegates for holding hosted by ITPI (Integral Transformation conferences and study classes. The centre Practice International) that attracted more has excellent catering facilities and cars than seventy people for the two-hour can be arranged to take delegates from conversation. While in the area, Mr Boyd the New Delhi airport, 300 kms away. also spoke at public events for the Theo- Himalayan towns like Nainital, Ranikhet, sophical Society in San Francisco (a and Almora can be visited from the centre, conversation on ‘The Present Need’) and as well as nearby lakes. The centre is for the group in Oakland, a nearby city, available for individual stay and for (a talk on ‘Forgotten Truths’).
The trees indeed have hearts. With a certain affection the sun seems to send its farewell ray far and level over the copses to them, and they silently receive it with gratitude, like a group of settlers with their children. The pines impress me as human. A slight vaporous cloud floats high over them, while in the west the sun goes down apace behind glowing pines, and golden clouds like mountains skirt the horizon. Henry David Thoreau Journal, 20 December 1851
April 2015 The Theosophist 41 .gr .net .fr [email protected] ony [email protected] trankimdieu@sfr [email protected] [email protected] [email protected] [email protected] info@theosophicalsociety [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] Email address [email protected] [email protected] [email protected] [email protected] [email protected] ebr [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] gentina Ar eosófica African Theosophist eosófica Chilena est eozófia eosofi eozofija eosofía en Le Lotus Bleu T Ilisos Adyar T The South African Theosophist Magazine The W Theosofi Sophia The Theosophical Light T Le Lotus Bleu Selección T T The Indian Theosophist Newsletter The Light Bearer Gangleri Revista T Theosophy in Australia Theosofie Adyar … … … … … … … … … … … … … … … … … … … … … … 2194 hlkreis . ü indsor E W aranasi 221 010 V ve., , Apartado 23 00926 A-104, A Rosario , Distrito 2, ironkatu 7 C 2, Fin 00170, t., 106 71-Athens V Accra, Ghana Agueda 1652 Les Chalet Col venue, No. 03-04 Arcos # 43, Ent. Princ. 1 c. Sur venue Centre, Singapore 387 603 A . 39, 93138 Lappersdorf A Abajo, 1 c. Sur Anggrek Nelimurni ška ulica 24, 10000 Zagreb oukourestiou S Theosophical Society V Helsinki San Juan Puerto Rico Barrio Palermo, Bogotá Bagmari Road, Kolkata 700 054 Estacion Central, Santiago Jakarta 11410, Timur CEP 70200-630 Brasilia (DF) Boisbriand QC., J7H 1K7 2 c. Managua, Nicaragua Sims eosofinen Seura, 4 Square Rapp, 75007 Paris T 50 Gloucester Place, London W1U 8EA Hauptstr 25 Calle Santa Rept. Los Apartado de Correos 6365, La Habana 10600 Hunyadi Janos ut 17. II. 8, H-1011 Budapest Apartado 8-6710-1000, San José Kraji SGAS Quadra 603, N. 20, PO Box 40844, Mufulira, Zambia 540 Sims B/4-3, Iswarchandra Nibas, 68/1, Place des Gueux 8, B1000 Brussels, Belgium Carr 22, # 45B-38 (Cons. 404), PO Box 720, Address Pasaje Jauregui No. 2255, La Paz 9 Ronean, 38 Princesses 3162 Rue de la Bastille PO Box 1257 Ingolfsstraeti 22, 121 Reykjavik Jalan Casilla 11 Sucursal Paseo Estacion, The Santiago 257 — 2000, Level 2, 162 Goulburn St., Surry Hills, NSW 2010 Oberbaumgarten 25, 4204 Haibach im M … … … … … … … … … … … … … … … … … … … … … … … … … … … … I N T E R A O L D C Y
Sandoval de , etc. Rios rrez S. š é an Osta epe A. Fariñas Piña V T Artamaa Guillermina Antonis Papandreou Albert Schichl Ms Trân-Thi-Kim-Diêu Ms Marja Mr Colin Price Mrs Manuela Kaulich Mr Mrs Magaly Polanco Mrs Ligia Guti Ms Barbara Mr Thomas Martinovich Ms Maria Orlich Mrs Nada Mr Marcos L. B. de Resende Mr Ebrony Peteli Mr Chong Sanne Mr B. L. Bhattacharya Mrs Sabine Mrs Nelly Medina de Galvis Mr John Osmond Boakye General Secretary Mrs Mr Medardo Martinez Cruz Mr Jack Hartmann Mr Halldor Haraldsson Mr Herry Ispoernomo Mr Cesar Ortega Ortiz Mr S. Sundaram Mr Jorge Garcia Mrs Linda Oliveira Mr … … … … … … … … … … … … … … … … … … … … … … … … … … … … est p W Central * France Finland England Germany Greece Dominican Rep. † America, Croatia Cuba Hungary † Costa Rica † Africa, Brazil Section Africa, East and Asia, East and Bangladesh † Belgium Colombia † Bolivia † Canada * Central Africa, South Iceland Indonesia Chile * India Argentina Southeast † Australia Austria * ate 1899 1907 1888 1902 1928 1987 1929 2007 1905 1907 1997 1956 1920 D 1947 1920 1990 2013 1911 1937 1965 1924 1909 1921 1912 1920 1891 1895 1912
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THE SCIENCE OF YOGA I. K. Taimni A comprehensive work on Patanjali’s Yoga Sutras, including the Sanskrit text, with transliteration in Roman and a translation and commentary in English, covering the fields of evolution and the unfoldment of consciousness. A practical approach to the spiritual life, the mystery of existence, and the culminating experience of samadhi. HINDUISM Annie Besant These lectures, delivered at the 1896 and 1901 Conventions at Adyar, are popular expositions meant for the ordinary reader rather than for the student. They are intended to help members of each of the religions to recognize the value and beauty of faiths which are not their own, and to demonstrate their underlying unity. A SHORT BIOGRAPHY OF ANNIE BESANT C. Jinarajadasa A famous author writes from years of close personal association with one of the heroic souls of all times — Annie Besant. He summarizes his biography in three words: ‘She made men’. DAILY MEDITATIONS K. A. Beechey Selected passages suitable for meditation — one for every day of the year, arranged as twelve virtues, with one quality assigned for each month, such as Compassion, Courage, Tolerance, Self-reliance, Equilibrium and Perseverance. RECONSTRUCTION IN EDUCATION Maria Montessori The book gives us the author’s insights into the educational psychology of small children.
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