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Text of Resolutions passed by the General Council of the Theosophical Society

Freedom of Thought As the Theosophical Society has spread far and wide over the world, and as members of all have become members of it without surrendering the special dogmas, teachings and beliefs of their re- spective faiths, it is thought desirable to emphasize the fact that there is no doctrine, no opinion, by whomsoever taught or held, that is in any way binding on any member of the Society, none which any member is not free to accept or reject. Approval of its three Objects is the sole condition of membership. No teacher, or writer, from H. P. Blavatsky onwards, has any authority to impose his or her teachings or opinions on members. Every member has an equal right to follow any school of thought, but has no right to force the choice on any other. Neither a candidate for any office nor any voter can be rendered ineligible to stand or to vote, because of any opinion held, or because of membership in any school of thought. Opinions or beliefs neither bestow privileges nor inflict penalties. The Members of the General Council earnestly request every member of the Theosophical Society to maintain, defend and act upon these fundamental principles of the Society, and also fearlessly to exercise the right of liberty of thought and of expression thereof, within the limits of courtesy and consideration for others. Freedom of the Society The Theosophical Society, while cooperating with all other bodies whose aims and activities make such cooperation possible, is and must remain an organization entirely independent of them, not committed to any objects save its own, and intent on developing its own work on the broadest and most inclusive lines, so as to move towards its own goal as indicated in and by the pursuit of those objects and that Divine Wisdom which in the abstract is implicit in the title ‘The Theosophical Society’. Since Universal Brotherhood and the Wisdom are undefined and unlimited, and since there is complete freedom for each and every member of the Society in thought and action, the Society seeks ever to maintain its own distinctive and unique character by remaining free of affiliation or identification with any other organization.

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VOL. 139 NO. 3 DECEMBER 2017

CONTENTS

Seasons of the Mind 5 The Profaning of the Elements 10 On Our Graduation: The Final Goal of Human Life 13 Torra Buron The Divine Wisdom of the Iºa Upanishad 18 Bhupendra R. Vora : The Challenges of our Time 25 Patrizia Moschin Calvi A Nucleus of the Universal Brotherhood of Humanity — Utopia or Hope? 30 Olga S. Omlin Convention Programme 35 Theosophical Work Around the World 38 Tribute to Surendra Narayan 41 Deepa Padhi International Directory 42

Editor: Mr Tim Boyd

NOTE: Articles for publication in The Theosophist should be sent to:

Cover: Changing of the seasons at the International Theosophical Centre in Naarden, the Netherlands ______This journal is the official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this journal.

3 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mr Tim Boyd Vice-President: Dr Deepa Padhi Secretary: Ms Marja Artamaa Treasurer: Ms Nancy Secrest Headquarters: ADYAR, (MADRAS) 600 020, Vice-President: [email protected] Secretary: [email protected] Treasurer: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] // www.adyarbooks.com Editorial Office: [email protected], Website: http://www.ts-adyar.org

The Theosophical Society is composed of students, belonging to any 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 Vol. 139.3, December 2017 Seasons of the Mind Seasons of the Mind

TIM BOYD

IN H. P. Blavatsky’s , and waking, and so on. These periodic before she introduces the actual work occurrences are so universal that she itself, she takes some time to point our describes periodicity as “an absolute Law attention in a specific direction. She states of the Universe”. that everything that is to follow must be We also experience periods, larger built upon a basic understanding: the combinations of day and night, and have writing of The Secret Doctrine was based the cycle of the year, the annual cycle in on the Stanzas of Dzyan, and for the which the Earth goes around the Sun. It reader to have some appreciation of the begins at one point, returns to that same consideration of the Stanzas, there are point in relationship to the Sun, and that some basic ideas which she listed as the is a solar year, during which many lesser Three Fundamental Propositions. alternations occur, such as 365 periods The first Fundamental Proposition pre- of day and night. The same concept of sents “an Omnipresent, Eternal, Bound- periods applies at all levels from small less, and Immutable PRINCIPLE on which to large. So there are cosmic days and all speculation is impossible”, described nights, the day of Brahma, the night of as “unthinkable and unspeakable”. The Brahma. We speak of the life of a planet second Proposition speaks about peri- as one of these “days”, and its obscuration odicity, and that is the one I wish to dis- as one of those “nights”. These are vast cuss. The third Proposition relates to “the spans of time of which our understand- obligatory pilgrimage” of every soul. This ing is necessarily limited. strikes much closer to our experience and This idea is expressed in various ways to the level of our present understanding. in all of the world’s spiritual traditions. In the second Fundamental Propo- In Christian scripture, in the Book of sition HPB states that there is a certain Ecclesiastes, there is an often quoted observation that has been made in every expression of this second Fundamental department of Nature, a fact that is Proposition. It reads in part, “to every undeniable and universal, the Law of thing there is a season, and a time to every Periodicity. She gives some of the many purpose under the heaven”. The author examples such as the alternation between then provides a lengthy list of some of day and night, life and death, sleeping these “seasons”: “A time to be born and

Vol. 139.3, December 2017 The Theosophist 5 Seasons of the Mind a time to die; a time to plant, and a time to interrupt the cycle and “step off the to pluck up that which is planted; a time wheel” presents itself at that point in one’s to kill, and a time to heal; a time to break unfoldment, where the statement that down, and a time to build up; a time to “Each man is his own absolute lawgiver” weep, and a time to laugh; a time to begins to have meaning. Rather than a mourn, and a time to dance . . .” Every- continuously repeating circle without thing has its season. As long as there is break, the application of an unfolded manifestation, there is alternation. Much consciousness lifts it out of the of of what we recognize as cycles in Nature this constant repetition of an ignorance- is also reflected in our own psychological fueled existence. Viewed from above, cycles. These interior cycles are the there is a circle; viewed from another subject of deeper explorations into the angle with the unfoldment of conscious- nature of the human experience expres- ness, what we see is more of a spiraling sed in the scriptures and spiritual ap- nature. The pattern is still circular, but proaches of the world. more. It takes place on different levels. There is a particular cycle on which Something more profound is added as the Buddha’s life and teachings speci- consciousness is unfolded. fically focused, a continually repeating Seasons of inner activity have been wheel upon which humanity is trapped, enshrined in social, religious, and spir- through which we pass without relent — itual practices of the world. In India there the cycle called Samsâra — the wheel is the well-known framework for the that leads from birth through life, to stages of life known as the four ashramas death, to rebirth. Intimately linked to — the four seasons of each incarnation. Samsâra is another distinctly psycho- It begins with youth, the brahmacharya logical cycle known as the Twelve âshrama, where learning, listening, hear- Nidânas, or interdependent links of ing, is the activity suited to that season origination, that lead us into Samsâra and of life. It is progressive in the sense that hold us fast. It has as its beginning the learning period allows for the ex- ignorance, and as its end death and pression of that learning within the next rebirth, leading to the cycle’s renewal in season. It does not differ from what we ignorance. In the absence of any other perceive of seasons in Nature. One pre- factor these cycles would doom humanity pares for the activity of the next. to an endless repetition of an unsatis- After the learning phase comes the factory state of being. application of what has been learned in However, there is another factor the season of the householder, g·hastha, which comes into play, the factor of where family, career, and community consciousness, and particularly that responsibilities are emphasized. Having consciousness which has attained a completed the householder phase, then degree of self-awareness. The possibility comes a period of withdrawal, much like

6 The Theosophist Vol. 139.3, December 2017 Seasons of the Mind spring leads to the summer, which leads seems to be the quest that we are on to the autumn. It is a period in which the at any time we are responding in an strength that has been generated during awakened manner. that life begins to draw down toward the In our process of unfoldment of roots in a time of quiet, of contemplation, consciousness, always the mind is the of withdrawal from the world of activity. primary component involved. An under- In classical India it was seen as the standing and an ability to work with its season of the forest dweller or hermit capacities is a necessity if we are going (vânaprastha). to be effective in this process. The mind The time for withdrawal allows for the has its seasons. What might those sea- experience of moving toward a funda- sons look like? How might they be des- mental center whose fullest expression cribed, and, more importantly, how might is stifled during the normal course of life. we experience those seasons and interact This forest-dweller period leads to the with the seasonal nature of the mind? In possibility, not normally engaged in by many ways, the scriptures of the world many now or in the past, of the renun- come into being to address this funda- ciate, the sannyâsi, the one who gives up mental problem. One of the spiritual all the connections with the worldly life, jewels of humankind is a very small to focus solely on unification with the section of the great epic poem, the Divine. These are expressions of seasons Mahabharatha. Within it we find the within an incarnation — a cycle within Bhagavadgitâ. This particular text is an another cycle — of which we are aware. inexhaustible source for accurate, power- The great question that was posed by ful, and usable descriptions of some of — “Who am I?” — these seasons of the human mind and its is our constant question. How we answer potential for an expanded expression. determines how we behave in the world. The potential for the human mind is There are many ways in which this is described in The Secret Doctrine as the expressed. “Who I am”, from an “mind to embrace the universe”. In the definition, means that every human being Gitâ we have the dialogue that takes place is an expression of highest spirit and between the warrior prince, Arjuna, and lowest matter, linked together by mind. his charioteer, Krishna, the inner Divine, That is not merely the individual human which is an attempt to communicate to being, but the human stage; all of us share us something of this higher potential. Its this threefold nature, its laws and guiding meaning is diluted if we regard it as powers. The connecting link between a historical conversation, although that highest spirit and lowest matter is always might have its value. It is, as all deep the mind. To come to understand the truths, more in the nature of a myth. workings of the mind in relation to these A fact is a very small thing. The world other two streams is fundamental, and is full of meaningless facts. However,

Vol. 139.3, December 2017 The Theosophist 7 Seasons of the Mind a myth is the great story that draws on come upon us regardless of our seeking. symbolic expressions, those symbols Normal intelligence would require us that connect themselves to the deeper to prepare for that which we know lies aspects of our consciousness, which then ahead. Just as during life we make pre- admit us to an experience at a much parations for the moment when we no deeper level. longer will be there: we pass on our Whenever we have a prince in a story, belongings, give away our house, sign a he is necessarily not yet a king. Although will. That is normal behavior and pre- of a kingly nature, the unfoldment re- paration. At a deeper level we also quired for their true regal stature and prepare for that moment during the rulership of a kingdom has not yet oc- course of a lifetime by experiencing what curred. When we have the prince, we have it means for consciousness to operate the immediate idea that there is more still apart from the body. We take time for to come. The Bhagavadgitâ story begins meditation, for a proper perspective on with prince Arjuna at the commence- the relationship of consciousness to its ment of a great battle. The first chapter vehicle, and, in that process, experiences talks about a particular season of the mind necessarily ensue, which if rightly un- that is rich in terms of its potential. It is derstood, tend to ease the process of also rich in terms of the way it influen- transition. Anyone who has had the ces us to try to avoid its experience. It is experience of the life that lies beyond not the place we choose to go in daily the body, at the moment of death, rarely life, or in our efforts at expansion and finds themselves craving the limitation, understanding. pain, and suffering that come from life This is because the first chapter in within a body. That is part of the practice. the Gitâ talks about the profound and In Arjuna’s case, he was ready for life-altering experience of Arjuna’s something for which his entire lifetime despondency, his despair and depres- had prepared him. As a member of the sion. It is only out of this initial season warrior caste, it was his makeup, his of his mind that the dialogue was even training, and experience that his life, his able to occur. In the absence of the dharma, was to do battle. Particularly shattering experience of despondency when such a righteous and noble battle no dialogue would take place between stood before him, the choice in terms of the outer self and the Divine. This is his dharma was obvious. But the choice something we need to value. No one who in terms of this particular season of his describes themselves as having a heal- mind was in contradiction to his very thy mind seeks out despair or desp- makeup, his dharma, and so the con- ondency. The fact is that we also do not versation ensued. Of course, the nature seek the spring, the summer, or the of that conversation went beyond the winter. They have their time, and they battle that was ahead of him. After speak-

8 The Theosophist Vol. 139.3, December 2017 Seasons of the Mind ing with Arjuna initially, much as happens I do”, and I would repeat exactly the with a parent and a child, the child has a words he had just said. He would still moment of fear or uncertainty based on look very kindly at me and shake his an incorrect view of the world. And what head and say: “No, you heard me but happens? We take the child in our arms you do not yet understand. But, you will. and talk to them. Divine parent that he is, The season will arrive when the un- Krishna says to his troubled child: “It is derstanding that lies behind these words all right, don’t worry, there is more to and the unfoldment of your own aware- this than you see. There will come a time ness and capacity to understand will run when you will recognize that none of their course and at some point these these people you are going into battle with two points will meet, and you’ll under- will die, neither will they come to life. stand. For now, you have knowledge. In Nothing is born, nothing dies, all of it is that moment ahead lies the possibility of an expression of the nature of the Divine.” understanding, something that exceeds As Arjuna’s mind becomes settled, then knowledge, as space exceeds sky.” a deeper possibility presents itself, and This is the possibility. At this moment, so the teachings of the Gita begin to un- our work, our capacity allows us to fold. But for our purposes, this seasonal attempt to understand, knowing that aspect of the fluctuations in our own by effort some things can be accom- consciousness is what we should explore. plished, but understanding is not one When we become aware of a thing, then of them; wisdom is certainly not one we can do something about it. of them. In the moment where we find I used to have a teacher whom a group ourselves now, we give effort. Our res- of us young people would gather around ponsibility, our dharma, for those to and listen to him speak. He would talk whom a spiritual path has any mean- about many profound things, much of ing, is to try. Over and over again in it linked to his own life experience, being the Mahatma Letters, in the writings of significantly older than we were. Some- HPB, one thing is constantly empha- times he would stop talking and would sized — we must try. Success is not ask us: “Do you understand what I’m guaranteed, neither is it insisted upon, saying?” From time to time he would but trying and effort lies within the capa- directly ask me, and because I always city of every person, without exception. tried to listen intently to what he was To withhold that effort is to behave in saying, my response would be: “Yes, a manner that is not serious. A certain I do, I understand.” He would pause for seriousness, which does not equate to a moment, look at me, and then he would humorlessness, is a requirement in say: “No, you don’t!” I would argue, “Yes every season of the mind. ²

Vol. 139.3, December 2017 The Theosophist 9 The Profaning of the Elements The Profaning of the Elements

RADHA BURNIER

UNTIL the industrial age, humans counterparts in the subtler worlds right remained close to the five elements — up to the spiritual world. The gods like earth, water, fire, air and ether (âkâºa) Varuna, Lord of the Waters, and Agni, — which tradition said were the basic Lord of Fire, were personifications of components of the material universe. The the spiritual essence of the elements universe was a perpetual source of and of the power they wielded over life. wonder and mystery for the peoples of Recognizing this, on important occa- the earth before the reasoning faculty sions symbolic offerings were made to claimed monopoly over knowledge. them as expressions of man’s gratitude Reason has been prolific with ex- and adoration. planations which throw a hard and Water in any form — rain or snow, glaring light on natural phenomena. So river or ocean — has played a tremen- the mystery of Nature has ceased to dous role in the life of man. His body, as transport man to the realm where his well as the bodies of other creatures, is mind blends in harmony with Nature. composed mostly of water. Water puri- Enamoured with its own ideas and fies and cleans; it is needed to cook; it programmes, the human mind has exiled carries away and performs a thousand itself from the vastness, poetry and depth different functions upon the earth. of Nature. The elements which appeared A distinguished Muslim scholar, com- to be godlike in earlier times have become menting upon the classic first sura or hymn of the Koran points out that the plain chemical substances. existence of water upon earth alone is The ancient seers of the Veda, who enough to prove that an inexplicable composed a vast number of hymns in power operates everywhere. For what praise of the five great elements, regarded would we and all other creatures do with- them as more than material substances, out water? A famous Vedic mantra says: for they understood their primordial, life- sustaining quality. Occult tradition says O Waters, you are the sources of Bliss ... that the physical elements have their What most blissful essence there is in you,

Mrs Radha Burnier (1923–2013) was the seventh international President of the Theosophical Society for 33 years. Reprinted from The Theosophist, September 1987.

10 The Theosophist Vol. 139.3, December 2017 The Profaning of the Elements

Of that make us sharers, like loving Respect for all that pertained to Nature mothers. came spontaneously to people who looked upon it with wonder. The American Similarly of the Fire they said: Indian loved the earth on which he lived O fire, lead us to plenty through good paths, and did not think either of possessing O God, knowing all the paths . . . it or exploiting it, though he took from To thee the True One this oblation we it according to his needs in modest make. measure. Instances have been known of Australian aborigines who, feeling part For the Zoroastrians, fire was the purest of the earth and its elements, instinctively of all elements, the inspirer of good deeds, knew where water could be found under good thoughts, and good speech. the sands of the desert. Similar attitudes to the elements can The modern attitude to the natural be found among other people too. In elements is, on the contrary, a profane China, rain, thunder, lightning, and so on one. The idea of conquest and utility has were named as gods. Numerous legends replaced the profound sense of wonder about them taught the common people and worship which existed in relation to a sense of respect. Rain, for example, the earth, the waters, the mountains and was not a commonplace event, merely natural phenomena of every kind. The to be explained in scientific terms; it result is that man is doing infinite harm was the expression and action of a great to himself. Instead of worshipping the fecundating spirit or dragon. Both in rivers and using their waters to purify India and China, the mountains were held himself, he pollutes them with chemicals, to be the abodes of the gods. The earth sewage, nuclear waste, and so forth. itself is a goddess, whose physical body Words like Chernobyl, Bhopal, and the must not be desecrated and whose pro- Rhine have acquired a new connotation, ducts are not to be wasted. The rivers were indicating disasters of different kinds. sacred and their beauty was described Efforts to divert rivers, mine the earth with eloquence. and make greedy use of the different The parallel to all this can be found in elements have brought new problems and the Greek, Nordic and other mythologies. done serious damage. The indiscriminate Thor, the king of the gods, with his thun- destruction of forests is the cause of derbolt is the Nordic expression of the disastrous famines. Indian king of heaven, Indra, who wields To the modern man, the approach the rainbow and strikes with thunder. of the ancients and the simple people These great gods were assisted by numer- of the earth may appear superstitious. ous demigods and invisible followers, Ancient texts have advised man never representing perhaps the different func- to cut a tree unless absolutely necessary tions fulfilled by the elements. and even then to ask pardon of the deva

Vol. 139.3, December 2017 The Theosophist 11 The Profaning of the Elements which guards the tree. The modern man worshipping her elements than in look- believes in no such guardians of Na- ing with profane eyes which see only ture’s children. But it is time to think objects for exploitation everywhere. afresh on these matters. There may be Can this tendency be reversed by a new much greater wisdom in looking at education of the senses and a different Nature with wonder and respect and kind of sensitivity? ²

As we try to move assiduously from the centre of the “self ” to the centre of the “Self ”, greater calm, peace and bliss will gradually begin to envelop us, greater tenderness and concern for the welfare of all that lives well up within us, as also greater compassionate understanding of the words and actions of others, however unkind they may be; for the Self is one and therefore without selfishness and strife. It has been aptly observed that when a Master smiles at a person’s weakness, with his smile goes a blessing to make the person stronger.

To be able to move steadfastly from the “self of matter” to the “Self of Spirit” or from self-centredness to “Self- centredness”, it has been said that one has to be on the “watchtower” all the time; or, as Lord Buddha once cautioned his disciple, “Keep wide awake, Ananda, wide awake.” Surendra Narayan Life Is for Living, “Keep Wide Awake”

12 The Theosophist Vol. 139.3, December 2017 On Our Graduation On Our Graduation The Final Goal of Human Life

ANGELS TORRA BURON

THE theme of this Congress makes us H. S. Olcott, in his inaugural speech of reflect on various things. Why was the the TS in New York, in 1875, said that Theosophical Society (TS) founded? Not the Society does not want believers, but to be good, nor to be a movement investigators, searchers, enquirers. teaching people how to behave, that is, Theosophy is the Perennial Wisdom: not to steal, not to kill, not to cheat, and the Truth passed on for ever, since an- so forth. Neither is it a school of occult- cient times by different messengers, ism. One of the Masters (Mahachohan) using different languages, depending said: “Rather perish the TS with both its on the times they lived in and the people hapless founders than that we should they spoke to. They all adapted to the permit it to become no better than an needs of their time. academy of magic and a hall of occult- However, Truth is always the same; ism.” It is not a club where one goes to its interpretation is what varies, depending satisfy intellectual curiosity or whenever on the ear that is listening. In one of his one gets bored. plays, The Tempest, Shakespeare said The TS was founded to promote the spi- that life is a dream and nothing is true or ritual regeneration of man, and that’s us. false; it all depends on how we look at The first object, universal brotherhood things in this world of dreams: “We are of humanity, is something the Adepts such stuff as dreams are made on, and have insisted upon as the base to promote our little life is rounded with a sleep.” In their high motive, which is mainly the As You Like It, he said: “All the world’s a transformation of the human being, of all stage, and all the men and women merely its nature, its behaviour and its future. players.” We gather here for several days to From the very beginning of human- confirm that Theosophy is a way, or kind, there has always been a message should we say rather that Theosophy revealing the Eternal Truths. It has been points the direction we should take. meant to help humans to wake up from

Mrs Angels Torra Buron is General Secretary of the Spanish Section of the Theosophical Society. Talk given at the European Congress, , Spain, August 2017.

Vol. 139.3, December 2017 The Theosophist 13 On Our Graduation indolence, lethargy, and attachment to laws explained in the books and does not instinctive life. This instinct responds to apply them to help both himself and those kâma-manas impulse and has a huge around him. potentiality, which needs to be developed. From H. P. Blavatsky (HPB) onwards, Inside the pine cone there is already the majority of thinkers, speakers and the tree it will turn into once germination writers within the theosophical field have and growth have taken place. It only takes inspired us by saying more or less the the appropriate conditions to let it become same: they all have talked about a ne- a full tree. When we work with school cessary change of consciousness in the and education systems, according to the human being. Radha S. Burnier promoted results we are looking for and what we human regeneration; J. Krishnamurti want the students to become, we set pro- talked incessantly about the “here and gressive steps they have to take to reach now”; and G. S. Arundale spoke about graduation. nirvana, and the necessary change of In the Letter No 12 of the Mahatma consciousness for it. Letters, it is said that the aim of this human C. Jinarâjadâsa encouraged the new life wave is to reach the unitarian con- humanity of intuition, the cooperation in sciousness called buddhahood. The des- view of a union of the people, which tiny of humankind therefore is to reach would lead us to a real world con- the ideal of human progression and sciousness. To him, all the nations of the perfection, which the Secret Science world constitute ONE humanity, ONE depicts. This is the duty of everyone, our community. According to him, the United final goal. Once we get there, we will be Nations is the manifestation on this able to graduate. physical plane of the first object of the Sooner or later, we will all reach that TS, creating therefore the concept of state of Unitarian consciousness called universal brotherhood. N. Sri Ram’s Buddhahood. It is up to us and to no other words always pointed to the awakening to advance with the avant-garde of of a deeper consciousness that would lead humankind, helping explore the field and the student to an individual and personal what is there awaiting, or just be a part investigation in search of Wisdom. of the squad keeping pace and waiting John B. S. Coats urged those who for the day when there is no other option were young to work together. His efforts but to reach the goal because it has must have somehow been fruitful be- already been set like this. cause most of us who were young back We are encouraged to read theo- then are still here, and we are fully sophical literature. They are like maps to conscious that individual effort added to show us the road we are engaged into. others’ efforts will eventually give its fruit But we are also told that these will be of and will undoubtedly have good results. little use for the student if he knows the Joy Mills encouraged us to work from

14 The Theosophist Vol. 139.3, December 2017 On Our Graduation inner to outer transformation. Institute of Noetic Sciences has been We should not forget all those who, promoting for a long time research at the besides their words, have proved with frontiers of consciousness, including their acts that it is possible to live other- brain-mind connection. We also see that wise, applying theosophical teachings to research is being done in the fields of daily life, not only in spiritual matters but neurosciences and neurotechnology, to practical aspects as well. These are including the emerging field of neuro- after all two sides of the same coin. ethics. Some authors say “for every So, universal or Unitarian conscious- change in consciousness, there is a cor- ness is the final goal for (us), searchers responding change taking place in some of Truth. Getting there requires an inner area of the brain”. development that nobody can give us and Last year we had a very interesting it can only be acquired through personal seminar by Dr José Foglia on the effect and individual effort: the highest concept that meditation has on the human brain that a human being can have of the divine as well as on the entire body. He also Essence can only be attained by oneself. mentioned the infinite possibilities We are told by that the humans would have if only they were student of Theosophy can develop his capable of using meditation applied to own inner spiritual powers and that he the regeneration of their way of living, has the ability to find the truth shining thinking and acting. under many veils of ignorance and con- In Mahatma Letter No. 90 (ML–22), fusion; to do that, he must purify his life Mahatma KH invokes the Hermetic so that his inner Spirit attains the under- axiom: “As it is above, so it is below; as standing of the higher truths. That Spirit it is below, so it is above”, implying the dwells in every human being and as his correlation of the universal with the Light shines, the divine awakens for he human mind, or should we say universal who has a pure heart. consciousness and human conscious- Sri Ram said that with very little ness, based on the law of analogy. knowledge of the Science of the Self, KH writes about the “infinite mind”, which we call Theosophy, a process of which he indicates should really be called change starts. Through that change one “the infinite Force”. Joy Mills points out starts looking at things differently. Once we might assume that while no physical we start studying Theosophy, it does not brain, such as we have in our own heads, stop, not only during one life, but in all exists at higher levels or frequencies, the future lives as well. something corresponding to the functions of the cerebrum and cerebellum evidently Everything is interconnected exists there. In his explanations, KH Nowadays scientific research is suggests that there is a correspondence advancing fast in many fields. The between the various levels “throughout

Vol. 139.3, December 2017 The Theosophist 15 On Our Graduation the myriads of worlds”. connected everywhere. On the other hand, some theosophical There is no real difference between authors say that we are but spiritual and this metaphor and the string theory in intellectual monads, atoms of the physics, which tells us there is a vibratory supreme consciousness of our universe. connection between all that exists within According to that, we take our origin the universe. from that consciousness and we shall return to it, but later we will begin a larger About our Search for Truth pathway of evolution in the next cosmic The TS consists of students, who may manifestation. G. D. Purucker says that or may not belong to one of the world even the atoms that form our human body religions and who, united by the as- are an expression of this cosmic entity, piration to eliminate religious conflicts since they are psychomagnetically drawn and gather people of good will, wish to to this body, which in its turn is also study the truths behind every religion and an expression of this cosmic entity. share the result of their studies with Everything in the universe is interlinked others. They are not united by the same and interblended with everything else. belief, but by the aspiration to find the This celestial consciousness is our Truth. They think this can be attained fountain of inspiration, the everlasting through study, meditation, purity of life guiding light, which permeates every and devoted dedication to high ideals, and atom of our being. It is the all-pervading they think that truth is the result of effort cosmic life-intelligence, connecting inti- rather than a dogma dictated by some mately everything in the universe. authority. The nature of this search This takes us to a metaphor used in should influence their lifestyle. It should Buddhist philosophy: the interconnec- alter the character of relationships with tedness of the universe, described in the others; and affect actions about the Puranas more than three thousand years important things in life. ago. It is the image of “Indra's net”, also Theosophy students think that beliefs called “Indra’s jewel” or “Indra’s pearls”. must be the result of individual study or This is the net of the Vedic god Indra, intuition and they must be based on whose net hangs over his palace on intuition. They understand, in their toler- Mount Meru, the centre of the world ance, everybody, even intolerant people, (axis mundi) of Hindu cosmology and not as a privilege they give, but as a duty Hindu mythology. Indra's net has a they fulfil, trying to remove ignorance multifaceted pearl at each vertex, and without attacking those who suffer from each pearl is reflected in all of the other it. They see in each religion a partial pearls of the net, like mirrors towards the expression of the Divine Wisdom and infinite. The Buddhist concept therefore they prefer their study to their condem- teaches us that everything is intimately nation, and their practice to proselytism.

16 The Theosophist Vol. 139.3, December 2017 On Our Graduation Their motto is Peace; their aspiration, here: “Which is the role we have, both Truth; their objective, ultimately, is the collectively and individually, as heirs Unitarian consciousness, Buddhahood. of that very rich wisdom tradition? In Letter No. 28, the Mahatma gives Which role do we have in this great the assurance that to spread the know- work, this noble cause of the Universal ledge transmitted from olden times, and Brotherhood?” which has come to us through HPB and And we could add another question, her guiding masters, there have always about our commitment as theosophists: been in the past, and there will always be How far, to what extent, are we committed in the future, volunteers to serve the to Life with a unique aspiration and one- dictates of Truth and to spread the know- pointedness towards achieving our goal, ledge acquired through their own expe- which is to graduate as complete human rience and to apply it in their own life. beings, regenerated, transformed, intuitive, Joy Mills asked a question that wise, after attaining the Unitarian and uni- we might as well ask ourselves today versal consciousness of Buddhahood? ²

OFFICIAL NOTICE

According to Rule 13 of the TS international Regulations, Ms Nancy Secrest has been elected by the General Council as international Treasurer effective 1 November 2017.

In addition to accounting and banking experience in the USA, she was named Assistant National Treasurer of the TS in America in 1994, becoming National Treasurer six years later until July 2012, and she served on the TS in America Board of Directors. Tim Boyd President

Vol. 139.3, December 2017 The Theosophist 17 The Divine Wisdom of the Iºa Upanishad The Divine Wisdom of the Iºa Upanishad

BHUPENDRA R. VORA

THE Upanishads are the creations of Without this fundamental unity, spirit- the highest minds of the Vedic sages. ual liberation would be impossible. For They are revelatory and intuitive words such liberation is the realization of that of the great sages (rishis) that have arisen unity, beyond the constantly changing from their illuminating experiences of the human world and beyond even the other nature of Reality. The Upanishads give planes of existence. The Vedas have expression to many schools of thought, declared that this manifested world with but the general thrust of their teachings its multiplicity of names and forms is is towards non-dualism or advaita. This ephemeral and is in a constant state of philosophical approach is based on the flux. But behind this world of names and fundamental assumption that, ultimately forms is an unchanging and abiding all things are One, that the innermost principle that is its source and support. essence of the human being is the very This spirit of the Upanishads is reflected same essence that underlies the Universe in the one fundamental law and the “three at large. In The Secret Doctrine (SD) this fundamental propositions” of SD. The non-dualism is referred to in the “one Universe produced from the one undi- fundamental law” that states: vided âtman (Paramâtmâ) by the on- rolling process of manifestation (vivarta) The radical unity of the ultimate essence is thus a unified system, a mighty of each constituent part of compounds in organism in which the inmost nucleus Nature — from star to mineral atom, from and pervading Spirit and Self is the one the highest Dhyâni-Chohan to the smallest abiding Being, the one supreme Person infusoria, in the fullest acceptation of the (purusha) in his aspect as Brahman, the term, and whether applied to the spiritual, word or as Iºa, the Lord. The nature of intellectual, or physical worlds — this is this “iºa”, as well as the purpose of life the one fundamental law in Occult Science. are discussed in the Iºa Upanishad. SD, Vol. I, p.120 (7th Adyar Ed.) The Iºa Upanishad is one of the

Mr Bhupendra R. Vora is former General Secretary of the Theosophical Society in East and Central Africa, now living in England.

18 The Theosophist Vol. 139.3, December 2017 The Divine Wisdom of the Iºa Upanishad smallest Upanishads, with merely eighteen contained therein. Such is the tremen- verses that are packed with meaning. In dous meaning packed in this verse that these 18 verses the Upanishad sums up once declared that this the significance and purpose of human verse was adequate to convey the entire life and the attitude with which one should Vedic philosophy, should the rest of the live upon the Earth and depart from it literature be otherwise lost. The mani- at the time of death. It speaks about the fested world with its multiplicity of life performance of duties, using the know- in varying forms and names, is pervaded ledge of Brahman; and by righteous means by the “one universal divine principle” living and achieving liberation. The know- that is its source and the supporting life. ledge of Brahman, or Self, and the self- iºâ-vâsyam idam sarvam less performance of obligatory duties are yat-kiñcha jagatyâm jagat both considered important for libera- tena tyaktena bhuñjithâ tion. This is the central theme of the mâ g·dhah kasya sviddhanam Upanishad. All Upanishads begin with (v. 1, Iºa Upanishad) what are called Shanti Mantras that set The verse advises the aspirant to recog- the tone for commencing the study. In nize that the entire Universe is pervaded the Iºa Upanishad there is a mantra that by the Divine Spirit, which is its source conveys its spirit: and support. Therefore he should enjoy ! That (supreme Brahman) is infinite, the things of the world without a sense and this (conditioned Brahman) is infinite. of ownership and not covet what belongs The infinite (conditioned Brahman) pro- to others. In this manifested life no human ceeds from the infinite (supreme Brahman). being can claim ownership of things of Then through knowledge, realizing the this world as his own physical life is infinitude of the infinite (conditioned limited and he will leave behind on his Brahman), it remains as the infinite (un- death all that he claims to be his. Nature conditioned Brahman) alone. has bestowed its many resources on hu- Om! Shanti! Shanti! Shanti! man beings to enjoy with a sense of trusteeship. But men create desire and In its unique way this Shanti Mantra attachment that eventually lead to anger, expresses the non-dual (advaita) philo- ambition, and so forth. The ultimate result sophy of the Upanishads. It also expres- is suffering. ses the infiniteness of the Universe in its Quoting Mahatma Gandhi again, manifestation and also the infiniteness of “renounce and enjoy” is the answer he the unmanifest Brahman. In describing this gave to a reporter who wanted his life’s Reality, Madame Blavatsky wrote: “Centre message in three words. This message everywhere and circumference nowhere.” covers the spirit of the Iºa Upanishad. The first verse of the Iºa Upanishad Renunciation is not a negation of life but gives the essence of the wisdom teaching an attitude of non-attachment to things

Vol. 139.3, December 2017 The Theosophist 19 The Divine Wisdom of the Iºa Upanishad or conditions of comfort or security to ests work against their inner selves. The which humans get attached. It means an Upanishad is most explicit that man must inner state of equanimity in the ever- never neglect his duties that should be changing circumstances of life. Referring performed diligently without expectation to what attachment does to human beings, of the results of that action. It is interesting Edwin Arnold’s The Light of Asia states: to note that the writer of the Upanishad, who remains nameless, does not take Ye suffer from yourselves. None else credit for the knowledge he conveys. He compels, reminds the student that this is what he None other holds you that ye live and die, has heard from “those who know”. This And whirl upon the wheel, and hug and kiss is a lesson in non-egoism and humility Its spokes of agony. from this great sage. In the Bhagavadgitâ In the following verse the composer (ch. 6, vv. 5–6), Lord Krishna advises of this Upanishad exhorts men to aspire the disciple Arjuna to listen to the voice for a full life of a hundred years perform- of the higher Self, be guided by it, and ing actions in this spirit of non-attachment not be pulled down by the lower self’s so that they do not become binding and desires and ambitions. eventually be the cause of suffering. The Upanishad then describes the Explaining the Law of Cause and Effect nature of the transcendental Reality in the it says that actions that are not in harmony following words: with the universal laws will cause suf- Unmoving, yet swifter than the mind, fering for the human being. Conveying beyond the reach of the senses and always this spirit of non-attachment the sutra of ahead of them, standing, it outruns those the Light on the Path says: “Kill out desire who run. In it the all-pervading air (one of of life. Respect life as those do who the five elemental states of matter) supports desire it.” the activity of the beings. (v. 4) When all desire for a self-centred life has been transcended and all personal Elaborating further on the nature of this preferences are gone, the needs of the Reality or Brahman the Upanishad says: world guide the choice of the spiritual “It moves and it moves not. It is far and man. In the sutra of the Upanishad the it is near. It is inside all this and also sage advises the seeker after truth to see outside all this.” (v. 5) the Universe as an expression of the one The sage of the Upanishad endeav- divine life and work as its instrument ours to explain the all-pervasiveness and in the plan of evolution. Such a person unitarity of Brahman in this interesting desires to live for the full length of his manner where all paradoxical positions life actively working for the good of all can be accommodated and be a part of life in accordance with Nature’s laws. that One Principle. Those who pursue self-centred inter- The echoes of this verse of the

20 The Theosophist Vol. 139.3, December 2017 The Divine Wisdom of the Iºa Upanishad

Upanishad can be seen in the findings is not denied but its ephemeral nature is of the physicist Robert Oppenheimer who stated here. It explains that behind the said in relation to an atomic particle: multiplicity and complexity of this world is the one supreme Self. The realization If we ask, for instance, whether the posi- of the innate oneness of all that exists, tion of the electron remains the same, we removes the conflicts arising from du- must say “no”; if we ask whether the ality; in such a state there is no hatred electron’s position changes with time, we or ill will for others. The enlightened must say “no”; if we ask whether the elec- sages were able to perceive this unity and tron is at rest, we must say “no”; if we ask were therefore free from inner conflicts. whether it is in motion, we must say “no”. Likes and dislikes arise because of the In this manner he confirms the state- attachment of the mind with the objects ment of the Upanishad. Brahman is the of the world and because of the feelings one stable and eternal Reality. It is one of separation and multiplicity. because there is nothing else, since In this connection Sri Aurobindo the existence and non-existence are that great sage of the last century writes in Brahman. The scientific view is now in his commentary on this Upanishad: convergence with the metaphysical “Unity is the eternal truth of things, view of Reality. The whole Universe is diversity a play of the Unity. The sense pervaded, by the single consciousness of unity has therefore been termed know- that the Upanishad calls Iºa. There is no ledge or vidya, the sense of diversity is “I” and “you” that arise as a result of the ignorance or avidya. But diversity is not illusion of mâyâ. When an aspirant went false except when it is divorced from to the great sage Sri Ramana Maharshi the sense of its true and eternal unity. and expressed the desire to serve others, The “Universal Prayer” that is recited at the sage responded with the question: Theosophical Society gatherings reflects “Where is the other?” The sage with his this philosophy of the Upanishad. It is a illumined vision of the world saw only profound and powerful prayer: Brahman in manifestation. O hidden Life vibrant in every atom, In his book Wisdom of the Vedas, O hidden Light shining in every creature, Professor J. C. Chatterjee writes: O hidden Love embracing all in There is nothing absolutely stable, nothing Oneness, permanently abiding, in the whole of the May each who feels himself as one with objective Universe, which is a system of Thee ceaseless “goings-on” (collective move- Know he is also one with every other. ment) with everything in it continually The prayer reaffirms the innate oneness moving and changing. of all that exists whilst recognizing the The existence of the manifested world multiplicity of existence in manifestation.

Vol. 139.3, December 2017 The Theosophist 21 The Divine Wisdom of the Iºa Upanishad For the man of realization all beings Mortality means being subject to the become the very Self, and therefore he process of constant birth and death as a is not deluded as he sees oneness every- limited ego bound to the dualities of joy where. In such a state there is no sorrow. and sorrow, good and evil, truth and Sri Ramana Maharshi experienced this error, love and hatred, pleasure and suf- Oneness when he responded to the en- fering and so on. quirer with the counter-question: “Where Immortality on the other hand leads is the other?” He only saw the underlying to a state of consciousness that rises abiding unity behind this changing world beyond the process of birth and death, of names and forms. The Upanishad beyond the chain of cause and effect, describes this “Reality” as “That which beyond all bondage and limitation. It is is bright, bodiless, without scar of im- perfection, without sinews, pure, un- the realization of the Oneness of existence pierced by evil. The Seer, the Thinker, that is the manifestation of the supreme the One, who becomes everywhere the purusha or sachhidânanda. self-existent.” (v. 8) In his commentary, The Upanishads, The Upanishad teaches that ignorance Sri Aurobindo states about the Iºa Upa- is within the field of materiality (prak·ti) nishad (3rd movt, p. 70): or transiency (illusion) and knowledge The Self outside Nature does not become that which is within the field of divine and is immutable as well as eternal. The consciousness (Eternity). Ignorance is Self in Nature becomes, it changes its attachment to the material world, pursuit states and forms. This entry into various of transient things and identification of oneself with the ego-sense. Knowledge states and forms in the succession of Time is birth in Nature. . . . or vidya means detachment from the material world and identification of Man starts from the troubled state of oneself with one’s inner Self. birth, he arrives at that tranquil poise The sutra of the Upanishad declares of conscious existence, liberated from that the pursuit of knowledge results in the movement which is the non-birth. the vision of oneness of life and the unity The knot of the birth is the ego-sense; the in diversity of all existence, whereas the dissolution of the ego-sense brings us to result of ignorance is greater suffering the non-birth. and bondage. The two states of vidya or avidya eventually lead either to im- Birth and non-birth are not physical mortality or mortality. However the mere conditions but soul states. One can be in intellectual understanding of this know- a state of non-birth by breaking the knot ledge cannot grant the perception of of ego-sense and yet be in the physical the Oneness. This can only be achieved state or body. If the concentration is solely through deep reflection and meditation in the state of dissolution of the ego, there that the sages engaged in. is no birth again in the physical body.

22 The Theosophist Vol. 139.3, December 2017 The Divine Wisdom of the Iºa Upanishad Being in physical manifestation or that is beyond the mind and the forms birth is however the means of progress of the manifest world. It is the pure and self-enlargement of the soul. It leads self-luminous truth of things. His realm to a greater and fuller life that results in is described as the Truth, the Law, the Vast. the final achievement of liberation or He is the fosterer or increaser, for he en- non-birth. The Upanishad enjoins upon larges and opens man’s dark and limited the seeker to perform his duties to the being into a luminous and infinite con- best of his abilities and in a spirit of non- sciousness. He is the sole Seer, Seer of attachment to the results of the action. Oneness, and Knower of the Self, and In the ending verses of the Upanishad leads him to the highest sight. the sage refers to the Sun representing His rays are the thoughts that proceed the that is beyond the luminously from the Truth, the vast, but mind and the forms of the manifest world. become deflected and distorted, broken It is the pure Self-luminous truth of things. up and disordered in the reflecting and The sage prays to that divine spirit to re- dividing principle, that is the Mind. They move the illusions of the material world form there the golden lid, which covers the from his sight so that he may perceive face of the Truth. The seer prays to Surya the Truth in its pristine purity: to cast them into right order and relation The face of Truth is covered with a bril- and then draw them together into the unity liant golden lid; that do Thou remove, of revealed truth. The result of this inner pro- O Fosterer for the Law of Truth, for cess is the perception of the oneness of all sight. (v. 15) beings in the divine soul of the Universe. Right action is therefore the increas- O Fosterer, O sole Seer, O Ordainer, ing and finally the complete submis- O Illuminating Sun, O Power of the Father sion of the individual to the Divine Will of creatures, marshal thy rays, draw to- which the illumination of Surya reveals gether thy light; the lustre which is the in him. The knowledge of the One Divine most blessed form of all, that in Thee Life in the fully self-conscious being, I behold the purusha, there and there. submission to that Brahman in the fully He am I. (v. 16) self-conscious action is the way to im- mortality. In the Bhagavadgitâ, which The declaration “He am I” is made by has been considered the Upanishad of the an aspirant who has perceived the light Upanishads, Krishna gives to the disciple beyond the illusions of the material world, Arjuna the final message at the end of his and realized that the light within is the long discourse that seems to echo the spirit same as the light outside. He is then able of the final verses of the Iºa Upanishad. to declare confidently aham brahmâsmi, Krishna says to Arjuna: or “I am that Brahman”. In the Vedic sense, Surya the Sun- sarvadharmân parityajya mâmekam God represents the divine illumination ºaranam vraja

Vol. 139.3, December 2017 The Theosophist 23 The Divine Wisdom of the Iºa Upanishad

aham tvâm sarvapâpebhyo moksha- ifested existence”. Recognizing this, we yishyâmi mâ ºuchah should endeavour to live in harmony with all life, enjoying what Nature This means: “Forsaking all other dharmas, provides with a sense of non-ownership surrender to Me alone; I will free thee from or attachment. all sins. Do not grieve.” The uniqueness of this Upanishad is In the opening verse the Upanishad that it reconciles human life and activity says, iºâ vâsyam idam sarvam, “the spirit with that of the pursuit of ultimate of the one divine life pervades all man- realization of Brahman.

Man must understand his true relationship with the universe, which springs from the unity of the indwelling Spirit. When his relationship with it becomes a relationship of harmony it will display the values of that unity; he will then become a cooperator with Nature, and his free will becomes a force that helps her on that onward course we call Evolution. Thoughts for Aspirants N. Sri Ram

24 The Theosophist Vol. 139.3, December 2017 Theosophy: The Challenges of our Time Theosophy: The Challenges of our Time

PATRIZIA MOSCHIN CALVI

I often think of our most prominent Another topic of this kind is the sexual theosophical pioneers’ huge efforts to revolution and the increasingly wide- elevate the consciousness of humanity spread use of contraception as well as over the past two centuries. With remark- abortion, and the development of arti- able insight and discernment, they anti- ficial reproduction techniques. cipated and espoused the great ethical and I would also take into consideration social issues that subsequently became a everything related to the end of human key battleground for all people who are life. New technologies are now available committed to good causes. They made to save people from certain death and their voices heard about matters such artificially extend their existence. The as ecology, vegetarianism, vaccination, process of dying has ended up in doctors’ women’s rights, capital punishment, hands and it has led to talk of medical prisoner abuse, hunger and famine imperialism. It has highlighted the need worldwide, and educational and social not only to give patients back their reforms. But, if they were living now decision-making power and their dignity, what topical issues relevant for contem- but also to draw up living wills, which porary human needs would they raise? raise the age-old question of euthanasia. There have been big social and cul- Other noteworthy matters include the tural changes in recent decades and the developments associated with research focus of public debate has shifted towards into molecular biology. For example, new areas such as bioethics, which deals studies of this kind led to the mapping of with moral considerations relating to bio- the human genome, which is having an logical research and medicine. Bioethics increasingly profound effect on our lives is a crucial discipline because it can help and our very concept of humanity. us establish clear ideas about our values, Another area that should not be over- which are really put to the test by scien- looked is the fascinating research being tific progress and sociocultural changes. done by physicists on consciousness:

Ms Patrizia Moschin Calvi is an active worker and the Secretary of the Theosophical Society in Italy. Talk given at the European Congress, Barcelona, Spain, August 2017.

Vol. 139.3, December 2017 The Theosophist 25 Theosophy: The Challenges of our Time a huge enigma into which scientists are Lanza backs the theory of parallel yet to shed full light. Contributions have universes that exist simultaneously, been made by researchers such as the which is one of the cornerstones of bio- distinguished mathematician Sir Roger centrism. It is an idea that comes from Penrose, whose theory has much in com- quantum mechanics and the basic con- mon with Eastern religious concepts that cept is that a particle can be present every- see the soul as an integral part of the Uni- where and things can happen in many — verse, existing outside time and space. sometimes infinite — ways. Therefore, According to Penrose, bodily experience if a body dies in one universe, its con- is simply a stage in the sciousness can migrate to a parallel uni- of the human consciousness. It is a theory verse, then endlessly continue entering that opens up the possibility of positive and leaving bodies. It is a form of rein- confrontations between reason and faith, carnation of consciousness, or rather of science and religion. recycling the energy of consciousness, Biocentrism is another intriguing idea. which can obviously exist both inside The basic concept of biocentrism is that and outside a physical body. life and consciousness play a crucial part All of this led the physicist Paul Davies in the universe and that it is essentially to say: “It may seem bizarre, but in my consciousness itself that creates the opinion science offers a surer path to physical universe in which we live rather God than religion. ... The scientist and than the other way around. For example, the theologian approach the deep ques- according to Dr Robert Lanza, an tions of existence from utterly different American medical doctor, the laws of the starting points. ... Many professional universe, its strengths and its constants scientists are also deeply religious and are clearly made to support life. This apparently have little intellectual diffi- implies that before life and matter, a form culty in allowing the two sides of their of intelligence already existed: primary philosophy to peacefully coexist.” (God intelligence that generated matter (or and the New Physics). from which matter was generated), in- We could say we are living in the cluding living beings. In addition, Lanza age of the “biological revolution”, which believes that time and space are merely has opened up new horizons in the fight elements that enable us to understand against disease and suffering but at the things, but they do not actually exist. same time has introduced new risks and Similarly, it makes no sense, for him, to dangers. The changes that are taking talk of death or of the death of conscious- place call into question ancient philosoph- ness, which he believes exists beyond the ical concepts and present unprecedented bounds of space and time, and is capable moral dilemmas, which are as hard to of being everywhere: both inside and process for religions as they are for outside the human body. everyone else.

26 The Theosophist Vol. 139.3, December 2017 Theosophy: The Challenges of our Time Therefore, we are faced with the need more isolated and shut off in our homes to redraw our values system and we and our lives. Paradoxically, the social require new propositions that can provide network craze means that we no longer humanity with support in the decisions have friends. that it has to make. In addition, very recent studies have Let us take a look at some concrete shown that 8 out of 10 women (a number examples. In 1980 the US Supreme which is a third higher than that for men) Court ruled that new life forms could be live in a constant state of anxiety. When patented. Shortly afterwards, represen- they get up in the morning, their only goal tatives of the most widespread religions is to squeeze all sorts of work, family, in the United States sent a letter to Jimmy social and other commitments into the Carter, who was the President at the time. day. Anxiety is a natural mechanism that While they acknowledged that creating helps people to fight or flee from danger new forms of life had dramatic potential and increase their watchfulness, their for improving human life, they expressed heart rate, the blood flow from their great concern (and asked for strict internal organs to their muscles and the regulations) regarding the huge power sugar levels in their blood. But while it that it would give to scientists. was useful back when we were living in Meanwhile, when the big scheme to caves, it becomes a disorder when it map and sequence the human genome occurs very frequently and it can cause (known as the Human Genome Project) problems such as panic attacks, phobias was launched, it was immediately recog- and obsessive-compulsive disorders. nized that there was a need to accompany This has led to the emergence of the the scientific work with constant dis- remarkable business that revolves around cussion of its ethical, social and legal products such as tranquilizers, medicines consequences: a significant proportion for relaxing, pills to fight stress and (approximately 3%) of the funding for depression, and so on. the project was set aside for studies of So how can we respond to all of this? this kind. What can we offer to people who are If we look around us, on a social level, looking for new paradigms to help them we will see numerous people suffering to understand the world? In my opinion from what has been described as “the we no longer need dogmatic faith that disease of the 21st century”: the inherent guarantees the salvation of our souls. loneliness of the digital revolution, smart- Instead, we need to be liberated from the phones, social networks, chat, and mes- passive way in which we contemplate saging services, Instagram and multiplayer and experience our inner selves. online games. Essentially, everything Enlightened people from every era that makes us feel like we are in contact have tried to offer solutions to the with other people actually makes us problems of their time, going beyond the

Vol. 139.3, December 2017 The Theosophist 27 Theosophy: The Challenges of our Time process of logical thinking. With our new our DNA, or judges who hold the life values system, in a world that is experi- and death of other human beings in their encing profound and continual change, hands. Adopting a different outlook on and in which people wander confused existence will not change problems, but and incapable of offering answers and it can help us to see them more as op- behaviour of any depth, the role of Theo- portunities than as things that really harm sophy is extremely important. It can give us and that we must simply endure with meaning to questions, and fill things that resignation or anger. people consider empty with significance. If we consider the scientific theory This comes at a time when religions no regarding the “primary intelligence that longer have the same impact and the same generated matter .. .” that I mentioned ability to cater to today’s needs. earlier, it can be given much broader Theosophy offers a vision of a num- scope by the references to “an Absolute ber of dimensions of a world that other- Reality which antecedes all manifested, wise makes no sense and in which conditioned being” described by H. P. existence has no meaning or prospects Blavatsky in The Secret Doctrine (SD). if it is only viewed on a horizontal, Further, simple examples of this kind material plane. are provided by the ideas expressed in Let us consider a few examples and SD with regard to time, space and proposals for work: consciousness: ♦ The theosophical concept of Unity Time is only an illusion produced by the of All Life, the “essential unity of all life succession of our states of conscious- and being .. .” is reflected in our first ness as we travel through eternal duration, object regarding universal brotherhood and it does not exist where no con- without distinctions. This concept is sciousness exists in which the illusion invaluable and it has all sorts of im- can be produced, but “lies asleep”. plications in not only ethical, but also (SD 1, Cosmogenesis) political, social and scientific terms. For Our ideas, in short, on duration and time example, I am thinking of racism, of are all derived from our sensations accor- course, and in particular of religious dis- ding to the laws of association. Inextricably crimination, but also of the phenomenon bound up with the relativity of human of migration from Africa to Europe, that knowledge, they nevertheless can have so deeply touches countries such as Italy, no existence except in the experience of Greece, and Spain. the individual ego, and perish when its ♦ Alternatively, there are issues such evolutionary march dispels the Mâyâ of as and that can be a phenomenal existence. What is Time, for big help for people who have been “dealt instance, but the panoramic succession a bad hand” in life, and others, such as of our states of consciousness? doctors and researchers who manipulate (SD 1, Cosmogenesis)

28 The Theosophist Vol. 139.3, December 2017 Theosophy: The Challenges of our Time

Esoteric philosophy teaches that every- by its Karma), thus ascending through thing lives and is conscious ... all the degrees of intelligence, from the (SD 1, Cosmogenesis) lowest to the highest Manas, from mineral and plant, up to the holiest The topic of consciousness also ties Archangel (Dhyâni-Buddha). into the exceptional opportunities that we have, to evolve on this material plane. The following quote sums up the idea For example, HPB states that “There can that death is a normal part of the change be no manifestation of Consciousness ... process: “An alternation such as that of except through the vehicle of Matter; that Day and Night, Life and Death, Sleeping is to say, on this our plane .. .” (SD 1, and Waking, is a fact so common, so per- Cosmogenesis). fectly universal and without exception, The sacredness of life is also a that it is easy to comprehend that in it we pervasive topic that can be found in all see one of the absolutely fundamental laws theosophical literature, along with dis- of the universe .. .” (SD 1, Cosmogenesis). cussions on how to approach big cor- Even this small selection of brief related issues such as conception and mentions of the topic, suffices to show euthanasia. It helps us to understand the that Theosophy offers an exceptionally Grand Design behind everything that suitable way of approaching the problems exists and it gives us a part — and a con- presented by our time. Therefore, as scious role — to play in the Divine Plan. theosophists we should help to make For example, the third fundamental proposals and form working groups in proposition (SD 1, Cosmogenesis) tells order to contribute to the development us of the obligatory pilgrimage for every of a new vision of the world and what Soul — a spark of the Universal Over- happens in it, for the good of humanity Soul — through the Cycle of Incarnation as a whole. (or Necessity) in accordance with Cyclic As Sri Ram said, “The sole goal behind and Karmic law, during the whole term. everything that we do should be to convey In other words, no purely spiritual Buddhi the Truth, which everybody needs in (divine Soul) can have an independent order to be happy .. .” and, as our (conscious) existence before the spark President Tim Boyd affirmed on the which issued from the pure Essence of occasion of the 100th Congress of the the Universal Sixth principle — or the Italian Section: “Where there is a concen- OVER-SOUL — has: tration of people there is a concentration (a) passed through every elemental form of resources.” of the phenomenal world of that Man- Finally, I would like to leave you with vantara, and (b) acquired individuality, a question: what would Blavatsky, Besant, first by natural impulse, and then by self- Olcott, and others do if they were in our induced and self-devised efforts (checked shoes, here and now? ²

Vol. 139.3, December 2017 The Theosophist 29 A Nucleus of the Universal Brotherhood of Humanity — Utopia or Hope? A Nucleus of the Universal Brotherhood of Humanity — Utopia or Hope?

OLGA S. OMLIN

LET us for a moment step away from We let go off them to discover the the identification of belonging to a freedom and joy of riding a bicycle on particular organization or group, and our own. perceive ourselves simply as seekers of In a university we are taught to include Truth united by our common aspiration quotes and a variety of references in for the Universal Brotherhood. order to give additional credit to our dis- As we proceed with our quest let us sertation. And we turn to apply the same ponder on the following question: “What principle of sound academic approach to has changed in me as I am learning what Theosophy. Thus we base our own con- Theosophy is?” clusions on somebody else’s insights and While contemplating on the theo- reflections. We quote the Dalai Lama, sophical view of the Universal Brother- the Buddha, the letters of the Mahatmas hood and arranging my thoughts for writ- and so forth — anyone whom we see as ing them down I decided to dare myself an authority. Sometimes we even try to not to use any quotes. There is nothing make such authority out of H. P. Blavatsky wrong in quoting wise and inspiring acknowledging her words as a common words of others. Indeed, it might be very ground for theosophists around the helpful sometimes to use the expressions world that we can all settle on without and explanations of the ideas and thoughts any argument. that resonate with us, as long as it does Respect someone for their altruistic not become a habit of lazy thinking. work, feel reverence, love and gratitude, In order to explain what I mean we and yet see them as the expression of the can take an example: as children we learn same divinity and humanity as we all to ride a bicycle using detachable wheels embody without making an idol or au- for extra balance. With practice we thority out of them — is the path of a true become more confident in our riding and seeker of Truth. eventually have no need for such support. Isn’t it that Theosophia requires from

Ms Olga S. Omlin is on the International Theosophy Conferences’ (ITC) Board of Directors and Vice- President of the TS Ojai Valley Lodge, CA, USA. She resides and volunteers at the Krotona Institute of Theosophy, Ojai. Talk given at the 19th annual ITC in August 2017, Philadelphia, PA, USA.

30 The Theosophist Vol. 139.3, December 2017 A Nucleus of the Universal Brotherhood of Humanity — Utopia or Hope? us one thing and one thing only — an However, hatred and anger still exist open mind — to challenge the solid among people separating us from each ground of our conditioning? other. Nowadays, nationalistic attitude Each one of us has a unique spiritual prevails over global cosmopolitan out- path ... some of us came to this incar- look, and thus the vision of humanity as nation remembering the principles of a universal family is considered by the Divine Wisdom, some were reawakened majority to be a utopia. Yet it is in our by stumbling across the theosophical ability to come together as Humanity teachings via theosophical literature or where lies our hope for a peaceful future. being introduced to them through other In order to bring change in the outer people. Either way, the study of Theo- world we need to change our own way sophy challenges our world perception, of thinking, our own perception. We need inspires us to explore ourselves and to learn to cultivate thoughts of love, to question everything which inevitably goodwill and kindness, just as we so ignites our intuition. habitually generate thoughts of dis- I perceive Theosophy as life itself and content, sadness and intolerance. To be to be a theosophist is the most natural the healing force for the world we need way of living. I believe the understand- to think as being such already rather ing of Theosophy does not come from than focusing on what needs to be healed. repeating what Blavatsky, Judge, Olcott, All the time we try to find some sort Purucker or Krishnamurti or any other of external action to be performed in the theosophist said, or presenting theo- future. By doing so we are stealing our sophical ideas in lectures, talks or books. attention from the only true reality we We can accumulate knowledge of the have, the here and now. We must make cycles of cosmic evolution, of the human it a daily effort to use our imagination, nature, of reincarnation and our mental capacity, our intuition to karma but it will not necessarily con- realize, live, and see the Brotherhood of tribute to our wisdom. Only through Humanity we speak about, as a reality. inward contemplation, and being open to To use this positive impulse as a foun- everything about us and our fellowmen, dation for our actions, we have to start can we act wisely in relationships with with ourselves! other people and in harmony with life. Does Brotherhood imply one’s par- The present situation in the world is ticipation in political, social or any other far from being harmonious. Humanity external reform? — not necessarily. lives in fear, and it is a fact. The racism, There are numerous organizations violence, jealousy, competition we see that promote brotherhood as a noble idea around us are all a result of our fear. of human equality and unity without Humankind as a whole strives to over- distinction of race, colour, creed, sex come hostility and foster friendship. and so forth. Their work is certainly

Vol. 139.3, December 2017 The Theosophist 31 A Nucleus of the Universal Brotherhood of Humanity — Utopia or Hope? very helpful and important. And we as finity of our goodwill other forms of life individuals often support such organi- such as animal and plant kingdoms. zations donating our time and financial Moreover, we realize that our progress contributions. However, all these acti- in is not something vities deal primarily with the conse- limited only for ourselves but it fosters quences and not with the cause of the the evolution of others as well. suffering we see and experience. Gradually we begin to understand that Theosophy however, speaks of the not only should our actions be ethical, Universal Brotherhood as a definite fact but also the quality of our thoughts and in Nature, as essential unity of all life. It motives. Our emotional nature needs to exists here and now. Nowadays, slowly be harmonized and transformed in order modern science is rediscovering the idea that our capacity to love can be increased. that life emerges from within. This gives For it is in love and compassion, that lies us a broader outlook on the world. our power of helping and healing. Perhaps we can come closer to the Are we looking for a solution, some realization of the unity of life if we look sort of steps to be taken that will lead us at humanity as a state of consciousness. to our aspired goal of the Universal This is just like our physical body being Brotherhood? Sometimes, I feel that those influenced by the physical bodies of other of us who aspire to be theosophists, are people improving or worsening a com- trying to give a structure to the ideas, that mon level of health, as evident in the case can only be truly realized by living them. of contagious diseases. In a similar way We have to learn to trust our inner nature. our virtues and wisdom elevate universal Spiritual evolution is an inner quest. morality and human consciousness. We As soon as we create before us a concrete have all experienced the influence of our system of beliefs, we reach a dead end thoughts and emotions on other forms of called dogmatism. Theosophy requires life, not just fellow humans. Our thoughts flexibility and openness of mind in order can either heal or injure, they can agitate to be able to see things as they are, in- or pacify, and their effect has no obstacle. cluding ourselves. Life can never be Each one of us is responsible for the reconciled with preconceived ideas; it well-being of this world. Thus when we can only be understood through experi- recognize that Universal Brotherhood is ence in the present. not a mere cherished hope but a reality, Living theosophical ideals through our attitude towards life and our role in it our heart awakens us from within be- changes. We naturally aspire to be more cause these virtues are our true nature. altruistic and tolerant. We recognize the Our conscience is a proof of our innate opportunities to be of unconditional help goodness. It is the link between our to others, because it is a kind and right higher and lower manas, and our dis- thing to do. And we include into the af- cernment comes from our common sense.

32 The Theosophist Vol. 139.3, December 2017 A Nucleus of the Universal Brotherhood of Humanity — Utopia or Hope? What is “a nucleus of the Universal matter what one believes, but whether Brotherhood”? For me it is not a bunch one is noble, kind, sincere and true in of people who think alike, for such a the way one acts. brotherhood would become another Another obstacle is that we do not want separate from the rest of mankind. I see to associate ourselves with those people a nucleus of the Universal Brotherhood who in our view are sinful and immoral. as life itself. All life is a nucleus because Sometimes our righteousness isolates us brotherhood is what unites us all, and it from others because we might think that is here and now. It is not something out- we are better than “them”. And this is a side of us that we need to create or form. perfect test to see whether our goodness We are growing spiritually through is genuine or it is a role that we are relationships with others. This is where playing. It is not in our power to change we have an opportunity to realize what others. Nevertheless, when we acknow- the Universal Brotherhood is. What are ledge something positive in others we are the obstacles that we need to address if helping them to see it in themselves. we want to cultivate brotherly relation- How often do we ask ourselves: “Am ships and live in harmony with other I a nucleus of the Universal Brotherhood people and nations? in my lodge, in my family, at work, and One such hindrance lies within in any form of relationships I am part ourselves — we want to be brothers and of?” What does it take? Perhaps alert- sisters only on our own terms and if ness and awareness? We make a choice others follow our vision. In my opinion, at every moment and we can make it a sincere theosophist welcomes friendly consciously — no one can make it for us. and constructive criticism as an oppor- We cannot put this responsibility on tunity to awaken oneself from a trap of someone else. Theosophy is not a refuge intellectual comfort. from our fear of life. In the we share a How often do we pay attention to the passion to argue. The majority of us are choices we make whether it is a reaction, obsessed with the desire to impose our a thought or an action? For example, opinion on others, trying to persuade while I was walking in a shopping mall a them that our point of view is the most mentally disadvantaged man was passing accurate. If we are wise we realize that me by. At that moment I registered that I Truth has so many sides that these dif- felt concerned, insecure, and shifted my ferent sides can be revealed in every body away from him automatically. point of view. The more we understand Simply by paying attention to my this simple fact the less we want to argue reaction, by being honest with myself because Truth lies in the unity within and asking myself why I chose to react diversity. In our ability to think freely is that way, I made a choice to react with the key to our intuition. It does not really compassion rather than fear and to see

Vol. 139.3, December 2017 The Theosophist 33 A Nucleus of the Universal Brotherhood of Humanity — Utopia or Hope? him in a different light. We aspire to be a healing force for There are many paths to Truth. For the world but can we welcome as brother another person it might be a different and sister theosophists those who inter- one than for me. As long as our com- pret theosophical doctrines differently mon sense tells us that we act as a from us? My opinion and understand- source of harmony rather than of dis- ing of the theosophical doctrines can cord we can follow that path. change tomorrow because there is no- When we are at peace with ourselves thing permanent in the manifested world. we are tolerant and compassionate to- I will not be the same person tomorrow wards others. It does not mean that we as I am today. Why waste our energy and will feel kinship with everyone, but we time on arguments and intolerance? will inwardly recognize humanity in Can we respect the right of others to everyone we meet. It will not save us exercise the freedom of thought? Critical from the situations when we are hurt by thinking is essential on the spiritual path. others or when we choose to hurt others. Not only does it help us to recognize truth But with practice we will learn to make wherever it may be, it also gives us choices in harmony with our divinity courage in the moments of doubt and and laws of Nature. Life is the greatest despair that we experience at different teacher and each incarnation is a precious moments in our lives. opportunity to learn to live wisely. Theosophy teaches us self-reliance. The Theosophical Society was formed Self-reliance cultivates inner strength by and for people who do not simply within each seeker of truth, and brings believe in the Universal Brotherhood but the understanding that without these who aspire with all their hearts and souls earnest seekers there would be no theo- towards the realization of this great Truth. sophical movement. It is also the founda- There is a much closer connection be- tion of the individual and it is the com- tween theosophists than we see. Our in- mon responsibility of each theosophist ner intention to serve humanity unites us to carry on the work for humanity and to all and by working together in harmony be an active helper to spread theosophical we inspire each other. But can we work ideas which will help people to open their in harmony exploring new ideas and hearts and minds to the spirit of Truth. challenging the established doctrines? A Each one of us has to realize life as theosophist is an explorer who is aware a nucleus of the Universal Brotherhood of and curious to learn about the new within our own consciousness and heart discoveries in all spheres of life. to be able to manifest it in the world. ²

34 The Theosophist Vol. 139.3, December 2017 Convention Programme ONE HUNDRED AND FORTY-SECOND INTERNATIONAL CONVENTION OF THE THEOSOPHICAL SOCIETY Adyar Theme: “From Teachings to Insight: The Altruistic Heart” 31 December 2017 to 5 January 2018

TENTATIVE PROGRAMME Saturday, 30 December 8.00 am General Council Meeting 2.00 pm General Council Meeting Sunday, 31 December 8.00 am Prayers of the Religions OPENING OF THE CONVENTION Mr Tim Boyd, International President, TS Adyar 3.30 pm Reception 5.00 pm THEOSOPHY-SCIENCE LECTURE “ and Social Cognition: Clinical Applications” Prof. B. N. Gangadhar, Vice Chancellor and Director, National Inst. of Mental Health and Neuro Sciences, 7.30 pm Ritual of the Mystic Star Monday, 1 January 8.00 am Universal Prayer and Meditation SHORT LECTURES “Looking Within to Reach Out” Dr Deepa Padhi, International Vice-President, TS Adyar “Meditation, Self-Study, and Healing Speech” Mr Jonathan Colbert, ULT, California, USA 9.30 am ADDRESS Thiru Banwarilal Purohit, Hon’ble Governor of Tamil Nadu 10.00 am INDIAN SECTION CONVENTION —I 5.00 pm BESANT LECTURE “Tamil: The Glory of India” Prof. Lokesh Chandra, President, ICCR (Indian Council for Cultural Relations), Delhi 7.30 pm Cultural Programme

Vol. 139.3, December 2017 The Theosophist 35 Convention Programme

Tuesday, 2 January 8.00 am Devotional Meeting Ms Chandrika Mehta, India 10.00 am SYMPOSIUM “Altruistic Work of Today — in the Footsteps of Annie Besant” Mrs Padma Venkataraman, (WIA) India; Mrs Angels Torra, Spain; Mr Vinay Patri, India 3.00 pm PANEL “Mission, Purpose, and Scope of the TS” Mr Tim Boyd, President; Mr Vic Hao Chin Jr, Philippines; Mr Pradeep Gohil, India; Mrs Patrizia Calvi, Italy; Mr John Vorstermans, New Zealand; Mr Jan Nicolaas Kind, Brazil, moderator 5.00 pm PUBLIC LECTURE “The Great Awakening: Is It All in the Mind?” Ms Dorothy Bell, Australia 7.30 pm RENOVATION UPDATE Blavatsky Bungalow, Mr Nilesh Thakkar, India Archives and other projects, Mr Michiel Haas, the Netherlands Hosted by Mr Tim Boyd, TS Adyar Wednesday, 3 January 8.00 am Universal Prayer and Meditation SYMPOSIUM “What Leads to Insight” Prof. C. A. Shinde, India; Mrs Isis de Resende, Brazil; Mr Gerard Brennan, Australia 9.30 am INDIAN SECTION CONVENTION — II “Pure Heart and Eager Intellect” 3.00 pm THE THEOSOPHICAL ORDER OF SERVICE “A Life of Active Altruism” Ms Nancy Secrest, International Secretary, TOS; Mr Luke Ironside, UK; Dr Revathy, India; Mr Birendra Bhattacharyya, TOS India, chair 5.00 pm PUBLIC LECTURE “The Heart’s Wisdom” Mr Tim Boyd, International President, TS Adyar 7.30 pm Music Programme The Bangalore Cousins

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Thursday, 4 January 8.00 am Universal Prayer and Meditation SHORT LECTURES “The Heart of Theosophy” Dr Barbara Hebert, USA “There Is No Other” Mr Pedro Oliveira, Australia 9.30 am QUESTIONS AND ANSWERS Mr Tim Boyd, Mrs Linda Oliveira, Mr Pradeep Gohil, Mrs Dorothy Bell 3.00 pm LECTURE “The Digital Revolution, a Challenge to the Theosophical Society” Mr José Foglia, Uruguay 5.30 pm “The Story of the Buddha” A Play by KFI School Students Friday, 5 January 8.00 am Prayers of the Religions CLOSING OF THE CONVENTION Mr Tim Boyd, International President, TS Adyar 9.30 am Admission of New Members 10.30 am & Youth Forum 3.00 pm

Other Activities EXHIBITION: ADYAR MUSEUM — “One Hundred Years of Annie Besant” STALLS, NEAR THE ENQUIRY OFFICE: Olcott Education Society and Social Welfare Centre

Vol. 139.3, December 2017 The Theosophist 37 Theosophical Work around the World

Tour of Latin America with 68 attending, and on the next day International lecturers Drs Isaac Jauli a workshop was organized for 30 mem- and Enrique Reig, a psychologist and bers and sympathizers. psychiatrist respectively, and members of the Spanish Section, originally from Adyar — Foundation Day Mexico, were invited by the Mexican, On 17 November the international Bolivian, and Argentinian Sections to headquarters of the TS in Adyar cele- visit them from 14 October to 4 November. brated the day of its foundation, which They started with Atlixco, Mexico, took place 142 years ago in New York where the conference “Healing My Emo- City. A function was held in the inter- tional Wounds” was held with 68 people national Headquarters of the TS, Adyar. in attendance. The second conference, The international President, Mr Tim Boyd, “Loneliness and Inner Development”, introduced chief guest Mr Helmut Schippert, was held in the city of Puebla, with 90 Director, Goethe Institut / Max Mueller persons attending. Bhavan, Chennai, who spoke on “The They reached Bolivia on 19 October Imperative of Change in the Relationship to hold daily workshops in the City of between Humans and Nature”. After a La Paz, including “Yoga and the Katho- beautiful chant by Ms Jaishree Kannan, panishad” over five days, with audien- the President closed the meeting with ces ranging from 35 to 40 members and another short talk, which was followed sympathizers. In Cochabamba they also by offering of flowers in honour of co- gave daily public conferences for five Founders Madame H. P. Blavatsky and days, including “A General Vision of the Col Henry S. Olcott. TS” and “The Karmic Vision of Human Life”, with 46 to 56 persons present; India — Passing of Surendra Narayan and gave Lodge workshops on “Healing In the afternoon of 22 November, Emotions and the Mind” and “The Mr Surendra Narayan, former inter- Alchemy of Egyptian Wisdom”, among national Vice-President for fifteen years others, with 36 to 56 attending. during Mrs Radha Burnier’s presidency, Drs Jauli and Reig visited the head- passed away peacefully at his home, quarters of the TS in Buenos Aires, surrounded by his near relatives. He Argentina, on 3 November, where the was still alert at the age of 98 years. General Secretary, Mr Esteban Langlois, Those wishing to send condolences and other members supported the speak- to his family, may use the following ers in presenting a public conference email: . ²

38 The Theosophist Vol. 139.3, December 2017 Theosophical Work around the World

Members and sympathizers at a conference on “Theseus and the Minotaur” given by visiting international speakers, Drs Isaac Jauli and Enrique Reig, for the Bolivian Section of the TS in their capital, La Paz

Dr Jauli during the break at a workshop on “Letting Go of Your Demons”, in La Paz

Vol. 139.3, December 2017The Theosophist 39 Theosophical Work around the World

L. to r.: Mr Tim Boyd, international President of the TS Adyar, Chennai, who gave the welcome and closing addresses at the Foundation Day function in the Headquarters Hall on 17 November 2017; Mr Robert Burgess, U.S. Consul General, Chennai; chief guest and speaker, Mr Helmut Schippert, Director, Goethe Institut / Max Mueller Bhavan, Chennai; and Mr Harihara Raghavan, Adviser to the President

Mrs and Mr Tim Boyd with students from the Olcott Memorial Higher Secondary School. The students chanted a Jain prayer at the opening of the Foundation Day function

40 The Theosophist Vol. 139.3, December 2017 Theosophical Work around the World Tribute to Surendra Narayan

MR Surendra Narayan was the inter- his book, Life is national Vice-President of the Theo- for Living, which sophical Society, Adyar, from 1980 to reflects his phil- 1995, during the tenure of Mrs Radha osophy of life. Burnier as international President. He was one of He belonged to a family of Theo- those few theo- sophists who always trod the path of sophists who righteous living and divine wisdom. Ever lived what he since his childhood, he was greatly attrac- preached. Mrs ted and influenced by the teachings of Burnier wrote in Kabir, the 15th century saint-poet of India. the foreword of 12 Sept. 1919–22 Nov. 2017 Being an officer of the Indian Revenue this book: “Words have a different flavor Service, Narayan rose to the highest and energy when their source is a life position in the service as the Chairman, well lived, with integrity, concern for Central Board of Direct Taxes. He lived others, and serious devotion to the in richness, not only in the physical pursuit of wisdom.” What could be a form, but richness of the heart, leading better testimony than this to the author? a life of purity, simplicity, service, shar- Surendra Narayan left his mortal coil ing with others. on 22 November 2017. The void created A great scholar enriched with the know- by his demise in the physical plane ledge of philosophy, literature, religion, will be deeply felt by the Theosophical and science, he had written numerous Society. The best tribute Theosophists articles on Theosophy. As a lover of life, can pay him, is by following his foot- he believed in the perception of the divine prints on the path of right living and principle permeating all forms of life. greater insight. A popular Theosophical lecturer Life never dies. “It is in dying that throughout the world, Narayan is also we are born to Eternal Life.” the author of various writings, including DEEPA PADHI

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Sandoval de , etc. Rios š an Osta epe A. Fariñas Piña V T Guillermina Antonio Martinez Pradeep H. Gohil Albert Schichl Mrs Jeannine (Nano) Leguay Mrs Manuela Kaulich Mr Kristinn Ágúst Fridfinnsson Mrs Mirva Jaatinen Mrs Eirini Kefaloudi Mr Mrs Jenny Baker Mr Szabari Janos Mrs Magaly Polanco Ms Barbara Mr Ms Maria Orlich Mrs Nada Mr Cesar Ortega Ortiz Mrs Sabine Mrs Marie Harkness Mrs Maryse DeCoste Mr Widyatmoko Mr Narendra M. Shah Mr Chong Sanne Mr B. L. Bhattacharya Mrs General Secretary Mr Sergio Carvalho de Moraes Mrs Ligia Gutierrez Simpson Mr Esteban Langlois Mr John Osmond Boakye Mrs Linda Oliveira Mr Jack Hartmann Mr … … … … … … … … … … … … … … … … … … … … … … … … … … … … … est p W Central * Central France Germany Iceland Finland Greece India England Hungary † Dominican Rep. † Croatia Cuba Colombia † Costa Rica † Chile * Belgium Ireland * Brazil Canada * Indonesia Section Africa, East and Asia, East and Bangladesh † Bolivia America, Argentina Southeast † Africa, Australia Africa, South Austria * ate 1899 1902 1921 1907 1928 1891 1888 1907 1987 2007 1905 1937 1997 1920 1911 1919 1920 1924 1912 D 1947 1920 1990 2013 1965 1929 1956 1895 1909 1912

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44 The Theosophist Vol. 139.2, December 2017 BOOKS OF INTEREST HC* SC* G. S. ARUNDALE — An Occult Experience 100 The Lotus Fire — A Study in Symbolic Yoga 450 Mount Everest — Its Spiritual Attainment 150 120 Nirvana — An Occult Experience 150 120 You 250 150

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