THE THEOSOPHIST

VOL. 134 NO. 1 OCTOBER 2012

CONTENTS

On the Watch-Tower 3 Radha Burnier The Root Cause of Conflict 7 P. Krishna Morality and Devotion 13 Wayne Gatfield Mrs Besant’s Poems 18 C. Jinarajadasa HPB and CWL Pedro Oliveira 21 The Great Tirukkural and Theosophical Teachings 27 S. Ramu Fragments of the Ageless Wisdom 31 Solitude and Silence 32 Toral Pradhan Books of Interest 35 Theosophical Work around the World 36 International Directory 38

Editor: Mrs Radha Burnier

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: Indraprastha College for Women, Delhi, started by Annie Besant — Prof. C. A. Shinde

Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine.

1 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mrs Radha Burnier Vice-President: Mr M. P. Singhal Secretary: Mrs Kusum Satapathy Treasurer: Mr T. S. Jambunathan Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Secretary: [email protected] Treasury: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 Editorial Office: [email protected] Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. They hold that Truth should be sought by study, by reflection, by purity of life, by devotion to high ideals, and they regard Truth as a prize to be striven for, not as a dogma to be imposed by authority. They consider that belief should be the result of individual study or intuition, and not its antecedent, and should rest on knowledge, not on assertion. They extend tolerance to all, even to the intolerant, not as a privilege they bestow but as a duty they perform, and they seek to remove ignorance, not punish it. They see every religion as an expression of the Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as Truth is their aim. Theosophy is the body of truths which forms the basis of all religions, and which cannot be claimed as the exclusive possession of any. It offers a philosophy which renders life intelligible, and which demonstrates the justice and the love which guide its evolution. It puts death in its rightful place, as a recurring incident in an endless life, opening the gateway to a fuller and more radiant existence. It restores to the world the Science of the Spirit, teaching man to know the Spirit as himself and the mind and body as his servants. It illuminates the scriptures and doctrines of religions by unveiling their hidden meanings, and thus justifying them at the bar of intelligence, as they are ever justified in the eyes of intuition. Members of the Theosophical Society study these truths, and theosophists endeavour to live them. Everyone willing to study, to be tolerant, to aim high, and to work perseveringly, is welcomed as a member, and it rests with the member to become a true theosophist.

2 On the Watch-Tower On the Watch-Tower

RADHA BURNIER

The Light Is in You being intelligent with clarity of mind and Yoga has gained much popularity harmony in all relationships. This is a state outside India. Many do exercises taught of consciousness, that is, we may say, as part of the endeavour to keep healthy, natural to the stable mind. and this has become the main objective Wanting this or that, including that in learning yoga. This is good as far as state of inward peace, cannot but lead a it goes. But Yoga is in fact a state of person into depression or disappointment, profound harmony, a state in which the and the inner condition has thus outer consciousness is serene and at peace. manifestation: for instance a condition of Nothing is allowed to interfere with this difference can turn into anger or even essential of yoga. In fact yoga it is said is collision with the outside world, because this state, a state which nothing can disturb basically it is a condition of turmoil and (samatvam yoga uchyate). anxiety. This unhappiness may appear The ordinary man is generally wanting normal, because it would seem unnatural something or other. Even if he does not if it were otherwise. Malaise or inade- want, he expects happiness through cer- quacy could lie deep within and the tain objects, associations, and circum- person can be unaware of its existence. stances which lead to security. Stimulation The process of becoming is not only from knowledge is often sought for ego- craving for material things, but also for satisfaction. But all this has no relevance psychological satisfaction. When there is to the condition of yoga. a vacuum hidden within that internal The yogi seeks nothing and feels condition, it can take many forms. This satisfied by nothing that comes from difference between man and other beings outside. ‘Contented in the Self by the Self, indicates that man can be internally he is known to be of stable mind.’ He is wanting security and have low self- always happy, and that happiness does esteem. Most people feel dissatisfied not come through something else. This when hearing opinions of this kind. does not mean that he is slothful. He is When one wants to have relationship it restful without being inert or unaware; he is a sign of dissatisfaction. The ability to is in this condition, normally and naturally, see oneself may create desire for security.

October 2012 3 The Theosophist

When a person does not look at him- from revealing itself. Other conditions like self, steadily and carefully, the question hidden thoughts and reactions, all of will be answered by realizing that wants, which are superficial, are also part of a whatever one asks, are a proof of a lack person’s condition. They too have much that exists. deception in what they experience. Just We may put aside worldly things and looking at objects does not produce think we are religious, but actually we illusions but the mind does this when may be merely seeking satisfaction of connected to the object. It gets attached another kind, even desire to go from one to a fragment and forgets the whole. It then guru to another one. Can one add by comes to a conclusion. Its self-image is anything? This is an important question created by itself which is a long-standing one must ask oneself. Nothing remains the source of wrong ideas. There is thus a same and what satisfies oneself now, may continual source of illusion which can be change into something else tomorrow. shattered only by stopping all mental Dependence comes of belief in outside activity and seeing what is. agencies. The person who is dependent Pure vision is seeing ‘what is’ without does not recognize what is happening to distortion. It can then see that the outside himself. Krishnaji says, ‘You go to a scene is a reflection of the mind’s own teacher because you are confused. You state. Our own consciousness becomes the choose the guru who will satisfy your basis of what we regard as experience. That demand again.’ We are looking for some- is why in one of ªri ªankarâchârya’s well- thing outside which will change us or known verses, he says that the whole change the conditions. Therefore, we can Universe is shown by the mind as if it is a be sure that wisdom cannot be borrowed, part of itself. If consciousness does not nor be bought. Wisdom is of the nature hear, music does not exist for it. ‘Life itself of consciousness. Wisdom and peace are has speech’; we do not listen to that but facets of the right condition of conscious- see things with a loss of clarity and ness, dependent on nothing, and not sensitivity. The only source of light comes asserted by anything. through when the mind is quiet, pure, undistorted by outside attraction. Our Seeing is Illusion Just as a lamp throws light on Illusion is created and sustained by everything else and also on itself, pure various elements. These include the consciousness fills the surrounding with glamour of things outside, which could light. Âtmabodha, a famous work by ªri even give the impression that they are not ªankarâchârya says: ‘The lighted lamp outside. The sense of dependence, rest- does not need another to light it.’ In fact it lessness and attachments are part of the does not need any other to give it light; condition which obscures the pure light why go out, except as compassion?

4 Vol. 134.1 On the Watch-Tower

No teacher makes one see. He only include what does not seem part of life. suggests, points; and even when he When abandoning, which means speaks, the words are not the truth. Truth giving up, recognizing mentally, or in any is not static; it is not an image. We cannot other way that there is a non-unity, we know God or Love by a picture. So The sustain the ego-sense. This is what hap- Cloud of Unknowing says: ‘He may be pens when a person goes very far on the well loved, but not thought.’ Path but drops from it because he has The mind must be empty of thought, failed to recognize in himself that the ego- desire, self. It must be quiet and pure, not sense survives even when it seems that seeking anything. It must be empty but someone has gone beyond it. The one not ambitious. ‘When I pray for some- who has abandoned ego-sense in entirety thing, I do not pray. Really to pray, one is the one who is really travelling the must want nothing’ (Eckhart). spiritual journey. There is a unity with We need to meditate on this and real- perfection beyond all imagining, which ize there is no outside source from which we can call ‘culture’, although the word the truth can be known. It is realized when ‘culture’ is also used for referring to very the mind becomes still, discovers its own ordinary things. depth and recognizes goodness exists In false culture, although one may not there, which is not a measurable depth. know the falseness of it, there is absence Truth is not other than beauty, peace of truth. This means that there can be a and love. All are itself because it is the hidden conditioning or conformity, a pur- Universal Life. suit of self-distinction without knowing it. There are dangers on the Path all the way, True Culture when a person realizes that thinking is Annie Besant said: ‘Spirituality does an art belonging to himself. True culture not know “myself or others”. It only knows cannot exist along with any thought of the One Self of whom all forms are a self. It is a state of sensitivity often to the manifestation.’ This is a very great state- beauty and goodness of life. It is not a ment and to the extent that it is under- question of acquiring veneer but a state stood in a person’s life the One Self is of being, of being free. known. There is a difficulty, because All intelligence, including beauty of the word as understood means differ- every kind, is in nature and there is great ent things to different people. We mean power in laws and processes which are by it what a person knows actually — an expression of that inner state. A person not theoretically or partially — the truth who sees this realizes that the human being of that Oneness includes all people has a tiny part of a vast intelligence. How and all the things that we may tend to does a little bird know when to migrate, put aside, the many relationships that go a thousand or more miles away?

October 2012 5 The Theosophist

How does a flower turn to the sun and be- heart of Nature. Lord K·shna, who signi- come more alive? How is the building of fies divine power, says: ‘Whatever is the a house possible for a little termite which seed of all beings, that am I, O, Arjuna!’ to our eyes seems to know nothing? This is a very difficult sentence to un- Countless phenomena display Nature’s derstand but as one ponders, it becomes wonderful power; man’s achievements clearer and a little more meaning is given appear puny to anyone who has gone to the same sentence. Its full meaning so far. That is why it is said in the becomes well known, when one’s own Bhagavadgitâ that there is no end to the mind begins to thrill and enlarge marvels which are hidden within the by itself. —

Without stirring abroad One can know the whole world; Without looking out of the window One can see the way of the heaven. The further one goes The less one knows. Therefore the sage knows without having to stir, Identifies without having to see, Accomplishes without having to act. Lao Tzu, Tao Te Ching

6 Vol. 134.1 The Root Cause of Conflict The Root Cause of Conflict

P. KRISHNA

WE learnt from Krishnamurti that if we war begins? Is the hatred between two really want to understand an issue we must communities — whether they be national, not form opinions about it, nor side with religious, caste or linguistic communities a particular viewpoint; one must start with — not a form of psychological warfare questions and rely on observation of facts. which increases in its external manifest- Deep fundamental questions are explored ation and eventually leads to physical with a passive awareness which can dis- warfare? Where do I draw the line and cover the truths which underlie a whole say it is a conflict? There is no well defined issue. Such an approach is necessary, border like that; there is a border only in especially for a Theosophist, because the the outer manifestation of that hatred. motto of the Theosophical Society says Since the one leads to the other, the roots that Truth is the highest religion. To of the conflict do not lie just in the specifics explore into the unknown is important for of the situation which has generated the a theosophist. Then the issue under con- conflict. Those facts are not irrelevant; sideration contributes to the wisdom in our they may be true, but they do not seem to mind; it transforms the vision with which be the root of the conflict. one looks at life. Let us explore the roots So, if we are talking about a lasting of conflict in this way; one has to dig deep, peace and not just a temporary one, the not just understand the branches, for which question acquires a much deeper signifi- study and intellectual analysis can be used. cance. We have to dig deep in order to What exactly do we mean by peace understand. If we do not do that, then our and conflict? Right now most people existence becomes a series of conflicts and would say that we are going through a we have developed various mechanisms period of peace because there is no global for conflict resolution. Conflict is not a war going on. So is peace just the interval new problem for humanity. We have read between two wars? And what do we mean about the Mahâbhârata, which is pre- by war? Usually we call it a war only when historic, but as far as known history goes, guns start shooting and there is armed we have always had war and conflict in conflict. But is it really peace before a different parts of the world and we are still

Prof. P. Krishna’s talk delivered at the Conference on ‘Peace and Conflict’ held at the Indian Section, Varanasi, March 2010.

October 2012 7 The Theosophist at it now. You solve it at one place and it taking aspirin each time to get rid of that erupts at another. When suitable circum- problem. Would we say that is an intel- stances arise, they will erupt into a new ligent way to live? One is not saying, ‘do conflict, whether large or small. You may not deal with the symptom’. If you have a succeed in controlling it, but the root terrible headache, you may need to take cause of conflict does not lie in those an aspirin, otherwise you cannot even circumstances because circumstances are think clearly. So, aspirin may have a place; always variable. but if you become dependent on aspirin, So where is the root cause of conflict? you will never get rid of the underlying Is it not important to examine from where disease. So we are considering, what is these seeds come and whether they can the disease? Despite the fact that we think be eliminated? We may not know the we are very intelligent, and that intelli- answer, but we must ask that question in gence has shown itself in the field of earnest. Otherwise we are merely accept- knowledge, science and technology, and ing it as an inevitable part of life. You may so on, why is it that it has not been able to say it is innate to human nature, and it can solve this problem? We have evolved never be got rid of. We have been doing various forms of aspirin for dealing with that for five thousand years in various the headache, but we have not been able ways. We have tried political reform; to eradicate the disease. Would that we are trying economic reform; we have always remain an utopia, never to become tried legislation; also organized religions a reality? What can we try which we have around the teachings of a great sage, trying not tried in the last five thousand years? to follow the message of love and com- Is it merely a question of trying the same passion, calling ourselves the followers of thing in a better way? Gandhi, Jesus, of Buddha, and so on, but It behoves us to ask the more funda- nothing has succeeded. At the end of all mental and deeper questions which are those attempts we are where we are today, concerned with educating oneself and revealed daily on the television screens perhaps educating also humanity to live and the newspapers. This is not a simple more wisely. One finds it being said all problem. Why have human beings not over the world that human beings are the been able to solve this problem for pinnacle of evolution, that we are far thousands of years though we have pro- superior to all other forms of life which gressed greatly in every branch of have gone before us. I think we need to knowledge and skill? We think we are question that assumption. Of course we very intelligent and in some ways we are. are cleverer, we can understand more than But we have not been able to resolve the animals, but have we used our capacities problems of conflict and war. of thinking, of imagination, of planning, We may raise this question through an and so on, for the betterment of humanity, analogy: having a headache everyday and for the betterment of the earth, or have

8 Vol. 134.1 The Root Cause of Conflict we been more destructive? About the University education conditions our damage to the earth, we are reading every mind to think along certain narrow day now: global warming, ecological grooves. It alienates us from the ground catastrophes, and so on, but apart from realities of the world we are living in by the earth what have we done to our compartmentalizing our knowledge. This own species? No animals or plants have kind of intelligence may not be the destroyed either other kinds of species intelligence that leads to survival and or their own kind to the extent we have. therefore, may not be the true intelligence. And yet we feel we are superior, we are I am not asking you to believe that. We more intelligent! have to investigate, find out if that is true. Are we defining intelligence in terms So there are a lot of questions we must of power? We are perhaps more powerful ask if we really want to get to the root of than the animals because we can kill them, this whole problem of conflict. We can and exploit them. If we call that intelli- keep on solving it at the superficial level gence, then it was not intelligent to send but it becomes necessary to do so, pre- the British away from India. There is a cisely because we have not solved it at the biological definition given by Darwin root and therefore it never really ends. which says intelligence is what leads to Over the years the manifestation of the survival. Even by that limited biologic- problem has grown. War is now much al definition, can we claim that we are more dangerous than it was before, but the more intelligent? Are we going towards underlying disease is the same: the hatred survival or have we brought the entire between human communities from where earth and the environment to the brink of conflict is generated. It is said that war a holocaust which no other animal or other begins in the minds of men and that is true. species did? That is where the roots lie; and where we It will happen, for the very reason need to tackle it. The rest of it follows as that Darwin gave, namely that a species logical causation. Just as there is causation disappears when it is not able to adapt it- in nature which science studies, there is self to its environment and cannot live in also causation in our psyche. Unless we harmony with it. Have we become too go to the root cause and eliminate it, the ‘intelligent’ for survival bcause survival rest follows as a logical corollary, an does not require this kind of intelligence inevitable sequence. Therefore, it is not which we are cultivating. The ants and mere philosophy to do this enquiry; it is the cockroach have survived longer than an urgent necessity. us; they have not brought the world to So where does this division between the level of extinction. So are we really communities begin? It begins with saying, intelligent or have we just defined intelli- ‘we are different from them’. Each com- gence unintelligently? I leave you with munity feels ‘we are different from them’. that, a very fundamental question. How does the mind define and draw that

October 2012 9 The Theosophist line? That is another fundamental imagination, or something to which I am question. Who are the ‘we’ and who are giving tremendous importance when it is ‘they’? On what basis does the mind draw really not important. So, is the conflict that line? Were the people in Pakistan our coming from illusion or is the conflict people before 1947 and we loved them coming from facts? The fact is we are all as our brothers, and today, they are no different from each other. Is the division longer our brothers? So is it just a matter also a fact, or is it a creation of my own of drawing a line on the earth or is the mind, my limited form of thinking? line here inside my head? I see that the Is the Hindu really very different from dog crosses the border without need for the Muslim? That is a very major source any visa, the breeze blows across those of conflict today in our country. I am tak- borders, the forests cross the line, the ing that as an example. Are these two mountain ranges go through. There is no human beings really different in fact, or such border on the earth! I realize that it is it they feel they are very different just is a creation of our own thinking and because they think so? Thinking can be also, of course, of our history. Let us pro- changed. If they find that their thinking is ceed further. false, it will end. Illusion can end through Even if I see that the other person is the perception of the truth. If you discover different from me, why does that create that the false is false and the truth is true, division? That is another question we then the false ends. Therefore, if the cause need to examine closely. When does a is rooted in illusion, the cause can be elim- difference turn into a division, and why? inated but when the cause is not rooted in Difference is natural. We are all different illusion you cannot eliminate it. So, it is from each other: in our age, in our wealth, important to investigate that. in our knowledge, in our skin colour, in To give an analogy, if I fall down and our size and shape. Everything in nature break my bones, it causes pain. That is is different from everything else. So, not a psychological pain; it is not the difference is natural. Differentiation is creation of my own mind. The sage suffers also natural. If I cannot distinguish a tree that pain as much as I do. But I also feel a from a building, there is something wrong lot of self-pity which the sage does not with me. But when does that turn into a feel. So, psychological suffering has to be division? Is that an inevitable process or separated from pain, which is biological. is that a psychological process created by Psychological suffering may arise from my own mind? So, is it something existent illusion, from a mental construct which has in Nature, or is it an illusion built up by no reality, whereas the other is factual. my mind? When you examine that, you find there is Illusion is something which does not desire, there is attachment, there is fear, have an existence in Nature but is merely there are all the instincts which are the a creation of my own mind, my same in all human beings. So, what is

10 Vol. 134.1 The Root Cause of Conflict different? Just the knowledge, the ignorance not as lack of knowledge but superficial layer of conditioning acquired as illusion. I see that these illusions run as you grow up in this life. It is different very deep, that even my feeling that I am because I was born in a different family, very different from the Pakistani or the different culture, a different country, and American or the Chinese is rooted in he was born in another. That superficial illusion. Nationalism is rooted in illusion layer is called the conditioning of the and from there comes a lot of our division mind, the knowledge acquired in this life. and conflict. That alone is different. The root of conflict lies in illusion; So, the Hindu has been told something therefore, conflict can be ended because about God, he believes that and he illusion can be ended, and that is the motto propagates that as truth. He really does of the Theosophical Society: Truth is the not know what God is. The Muslim has highest religion. When you discover what been told something else about God. He is true and what is false, the illusion ends. also does not know what God is, but he When the illusion ends, the narrowness believes that and he propagates that as in the mind ends. You are no longer a true. So, it is these illusions that divide nationalist, you are no longer a narrow- us. If we have the humility to say to our- minded Hindu; you know that you are not selves, ‘I really do not know what God different from another human being who is’, which is the truth, we would be friends has come from another family. You see inquiring together what is really meant by that difference only as a difference of skin God! We do not know that we do not colour, a difference in height, difference know. It is not important to say, ‘I know’; in the kind of food you eat, and it is not it is more important to know that you do important. When you give tremendous not know and to live with an exploring importance to that, it creates division. mind that posits the truth as the unknown. When the British came here, they Therefore, it is important to recognize looked down on the Indians because they the value of doubt, to doubt one’s own eat with their hands and not with knife opinions, one’s own conclusions. Other- and fork. When the Indian goes there, he wise, we will never have a learning mind; asks, ‘why do these chaps have to eat with we will never come upon wisdom. knife and fork when you have fingers?’ Peace requires a global mind which Both are just opinions arising from the feels for the whole of the earth and the fact that one man was taught that and the whole of humanity. That is the reality and other man was taught something else. That all these divisions have come about for is all. There is nothing superior or inferior historical reasons and out of our own about it. So, does division arise when we ignorance. That brings me to what the attribute superiority or inferiority to a Buddha pointed out long ago. He said difference, which is a kind of value ignorance is the cause of sorrow; judgement? From where does the mind

October 2012 11 The Theosophist make that value judgement? All dif- things to be favourable to me, which is ferences do not create division. We have the essence of the ego process. not had a war between tall people and short When we approach life egoistically, people, at least not till now! We are not then our nationality, our religion, is used yet that stupid!! to build our ego, to find an identity. So We do sometimes see a difference only can we cut out the psychological and as a difference. But when you see a man remain with only facts? It is necessary to doing Namaz and you see another man be aware of the danger of this psycho- praying in the temple, you see more than logical process, which means to be aware just a difference and develop ‘like and of facts and not to be trapped in illusion. dislike’. Why does not the mind perceive Is not that intelligence? Because if you do that also as just a difference? When does not have that intelligence, you get trapped the difference turn into a division, and in illusion, you get drawn into division, why? It is a psychological process. Differ- you start hating and destroy love, destroy ence is natural; it is not psychological. If I friendship. Even brothers who have did not notice that the man from Africa is grown together very closely, or intimate black and the man from Europe is white, friends, fall apart fighting with each something would be wrong with my other because one does not have that senses. But the day I say whites are super- wisdom. This ego process comes out of ior to the blacks, I have turned into a racist our own approach to life because we give and I have done away with the universal tremendous importance to what we re- brotherhood of man! So, why does the ceive from the trees, from this country, mind say so? from our friend. If you examine that you will see that it The root of all conflict, both in our comes because we approach things with personal life and out there in society, some kind of desire in our mind. If I asked lies in this ego-process within human you if the peepul tree is superior to an consciousness. The ego is essentially a eucalyptus tree, how would you answer beggar, always asking for something for that question? You would say a peepul itself in every relationship. From there tree is a peepul tree and an eucalyptus tree arises like and dislike, division and is an eucalyptus tree. What do you mean therefore conflict. We must find out if it by superior? If you want shade, the peepul is possible to approach everyone and tree is superior. If you want eucalyptus everything like a true friend, not seek- oil, then the eucalyptus tree is superior. ing anything from that relationship. Only But if you do not want anything, what is then is there a relationship of true love in superior? So I see that this feeling of which there is no division and, therefore, superiority is connected with my wanting no conflict. —

12 Vol. 134.1 Morality and Devotion Morality and Devotion

WAYNE GATFIELD

THE concept of morality is sorely out- Nor was the curse of Karma called down dated in modern society, so much so that upon them for seeking natural union, as young people are ashamed to admit their all the mindless animal-world does in its purity. It is thought of as natural to be proper seasons; but, for abusing the crea- involved in some kind of sexual activity tive power, for desecrating the divine gift, from a very young age. This is mainly and wasting the life-essence for no purpose due to the fact that most religions will except bestial personal gratification. impose moral rules on their adherents That this obsession with sexuality does without explaining the reason behind not bring ultimate happiness nor does it them. So the younger people finding more improve the quality of life is a pointer to pleasure in their sexual pursuits than in the fact that contentment must be found the outmoded rituals and half-hearted elsewhere. There is no way that physical sermons of their preachers will naturally processes can bring about a spiritual state rebel against the authority that attempts of mind as believed by those who practise to administer such rules. The only way the lower aspects of the Tantra, for ex- that people can be convinced to live a ample. We must ‘renounce this passing purer life is if they are shown that there is frame’ before we can begin to live a trans- something better and that allowing them- cendental divine life. It is only in this way selves to give in to their baser emotions that we can open the door to a much wider actually prevents them from experiencing and more fulfilling view of the world and this superior quality of existence. our fellow human beings. Theosophy teaches us that the struggle To become ‘recipient of the world we have with our lower nature is due soul’, as Emerson said, we should learn largely to the actions of the Atlanteans to be devoted to the Highest within us. towards the end of their time on this K·shna in the Bhagavadgitâ states that we planet, when they had degenerated into should think only of ‘Him’ and that know- sex magic and various perverted practices ledge of ‘Him’ is the only thing worth which are discussed at length in The knowing. If we think of K·shna as the Secret Doctrine (vol. II.410): Higher Self then this has a less personal

Mr Wayne Gatfield is President of Bolton Lodge, in the English Section of the Theosophical Society.

October 2012 13 The Theosophist interpretation and we can begin to under- a good chance that they may be embittered stand that all that we learn in this life and and pushed further into material avenues all that we strive for in a material sense of thought and action. For those who are for the ‘passing frame’ is just a poor sub- mentally ripe it all may become a learning stitute for knowledge of our spiritual process and a way to unfold through pain selves, which is the only kind of know- and the destruction of pain as Light on ledge that is of permanent use. All else is the Path tells us. It may indeed show us just to adorn a temporary shadow. that nothing out of the Eternal can really Morality therefore should stem from a help us. real preference for something higher and A Hindu teaching says that just as we better within us that prompts us to discard may dream that we are beheaded and all those things that prevent its full mani- then awaken to find that it never really festation within us. There is no other way happened, so is life in general. Terrible that people can be convinced to abandon things may happen to us on the level of their materialistic ways. As said, if they our lower nature — but our Higher Self is find more pleasure in the things of the untouched and if we are devoted to and world they will not abandon them under focused in the unchanging dimension to any circumstances. If the spiritual Path our Being we will realize that nothing seems to them cold and austere they will really ever happens to the True Man or not want to leave behind those things that Woman. This kind of realization helped give them happiness to follow a regime many of the adherents to different reli- that they imagine leads to gloom and gions to withstand tortures and torments alienation from those friends and pastimes of various kinds. In many cases it may that have given them so much satisfaction have been a belief that a personal God was for so many years. It is not true that most helping them, but the effects were the people feel a dissatisfaction with their same. For example the Christian Saint, lifestyles; on the whole people are con- Anne, was gored to death by a bull in the tented to live a materialistic life; even if it Roman arena but when asked, whilst is fraught with some suffering they will dying, whether she had felt any pain when accept this as part of the process of living. attacked by the animal, she replied: ‘What It is unlikely that these will leave their bull?’ She was so immersed in the ‘love well trodden paths to follow a spiritual of God’ or the Infinite that she had not lifestyle. It is usually those who feel the noticed the incident. Gautama Buddha need for something else, who have grown also says in the ‘Diamond Sutra’ that in a tired or bored with their lives, that will previous life the Prince of Kalinga had look for a different way of life. Or those tortured him in the most terrible ways but who have suffered some tragedy. But even because he was not focused in his lower in this latter case it all depends upon the self he was able to withstand the suffering individual’s reaction to the event; there is and furthermore to have no feelings of

14 Vol. 134.1 Morality and Devotion hatred towards the perpetrator. It is a case self-consciousness has emerged and we of ‘forgive them for they know not what can proceed on our Spiritual Journey by they do’ as Jesus was reported to have said. self-induced and self-devised efforts. There The tormentors are guided by ignorance is a wealth of meaning in those few words. and do not know that karmically they are No book can convey the reality of the due to suffer much more than their victims, Path to anyone and indeed words can trap who in the long run will receive compen- us and imprison us and root our feet to sation for their pain. So they truly do not the spot so we become mere intellectual know what they are doing! jugglers, seeming to be intelligent, but in- We are on this earth for only a few wardly dry. If we take the view that books fleeting years in this particular personality and words are only pointers, we may begin and therefore should not waste our time to discern their import. If we set off on a accumulating things, physically, mentally journey, signposts are essential at cer- and emotionally that apply only to our life tain times or we would become hopelessly in this ‘vale of tears’. Jesus in the gospels lost, but the actual walking we have to do tells us not to store our treasures on earth ourselves. We do not stand in one spot where the thief may steal them or the moth admiring the signpost. Gautama Buddha and rust corrupt, but to store our treasures said the same thing in the teaching of the in heaven where the thief cannot steal raft. We need a raft to cross a river, but them and moth and rust cannot corrupt. once across we leave it behind as it would He is saying that what we regard as then become a burden. It is just the same treasures are just so many baubles, but the with intellectual teachings; they become real treasures are those that belong to the a burden if we cling to them. Material realm of the Spirit and are permanent — books are all inferior to the Book of Nature those things that we take from each per- wherein all that we know is contained, if sonality that become a part of our real Self we but learn to look for it. We do this by and help us to grow nearer to the Source a sympathy with nature and by helping of all things. Most of us do live in a fool’s ‘her’ instead of hindering. Nature will paradise, spending the few precious years regard us as a co-worker and reveal secrets of our lives pandering to a passing shadow. to our inner ‘eye’ if we learn to commune Another reason that we are so confused with ‘her’. The Voice of the Silence by and divorced from any genuine feeling for H. P. Blavatsky puts this poetically: most of the time is due to our alienation Help Nature and work on with her; and from nature. One of H. P. Blavatsky’s Nature will regard thee as one of her main reasons for producing The Secret creators and make obeisance. Doctrine was to assign to man his true place in nature. We are as much a product And she will open wide before thee the of nature as a tree and we have reached portals of her secret chambers, lay bare a stage in our development when before thy gaze the treasures hidden in the

October 2012 15 The Theosophist

very depths of her pure virgin bosom. into love. For in this world the two are Unsullied by the hand of matter she shows certainly confused to the detriment of her treasures only to the eye of Spirit — society in general. the eye which never closes, the eye for So we give our allegiance to all that is which there is no veil in all her kingdoms. temporary, whether that is another person or something material like money, fame Then will she show thee the means and or power or even a ‘guru’ or god and in way, the first gate and the second, the third, the end we meet with disappointment. up to the very seventh. And then, the goal Yet within us there is something that will — beyond which lie, bathed in the sunlight not, and cannot, give disappointment of the Spirit, glories untold, unseen by any because it is beyond all such emotions and save the eye of Soul. any designations. Though to our limited Remember that books are human inven- intellects it may appear to be nothing, it tions and are meant to convey certain ideas is in fact everything; and if we draw upon and images by the use of shapes on paper. it, we find it to be exhaustless. But it does The ideographs of the Chinese and the not appeal to our senses or emotions, so Indian Sanskrit language express far more it will not be of interest to most people, than their English counterparts, so that the who live their lives based upon physical, translation of many sacred Buddhist texts mental or moral experience. It will be give only a few hints as to the real mean- difficult to explain to them that they must ing. We have to fill in the rest using our give up their lives to truly live; i.e., give intuition. Words can often mislead and up their limited material lives to find true ideas be twisted out of all recognition by freedom beyond self-made or man-made the lower mind but the intuition, once constrictions. The road to freedom begins developed, can never err. and ends with the mind. We commence Devotion then can never be towards with intellectual knowledge and eventu- words or images; it is to something beyond ally our mind is illumined by the Spiritual all formulation and imagining. In the same part of our nature and goes through a kind way morality is not a set of man-made and of alchemical process where it is trans- imposed rules that a minority try to inflict formed into a pure devotee of what is on the majority by coercion or violence. natural in us — in contrast to the external This will only cause irritation and rebel- images, ideas and concepts pushed on to lion. True morality is the heart light that us by the mistaken views of science, guides and tempers the soul and shows us religion, philosophy — all reflected in the what is real and what hampers us from the education system. We must be aware that full manifestation of the Spirit in us, what brain–mind knowledge is a stage we pass prevents us from breaking down all the through and we must not become rooted barriers that hide our Oneness with all in that particular way of looking at life, things and what it is that transforms lust which is in many ways erroneous and

16 Vol. 134.1 Morality and Devotion misleading. It is all about becoming real, phase and see the tree as it is in reality. seeing things as they are and not ‘through So it is beneficial to devote ourselves a glass darkly’. If we merely gather in- to the highest that we can conceive of formation, then we are filling our heads and to trust that this devotion will one day with concepts that have no effect on the take us beyond any conceptions. Morally way we behave or conduct ourselves, we need to develop an awareness of what unless we change them into active ways are the barriers to reaching that awareness of life. But even then we are merely imit- and sacrificing them in the fire of a more ating what we have read and not acting spiritual understanding. We will eventu- spontaneously from our spiritual centre. ally see through the masks that conjure Zen teaching says that when we start on up the illusion of separateness that ‘weans the journey we see a tree as a tree, and us from the rest’ and we will at last then as we progress we see that the tree is awaken to the true meaning of a Universal not really a tree at all; but then at the Brotherhood of Humanity regardless of highest level we see the tree as a tree race, creed, sex, caste and colour. again. This is because we have passed May the Masters of Mercy speed that through the intellectual conceptualizing day on for all of us. —

For I have learned To look on nature, not as in the hour Of thoughtless youth; but hearing oftentimes The still, sad music of humanity, Nor harsh nor grating, though of ample power To chasten and subdue. And I have felt A presence that disturbs me with the joy Of elevated thoughts; a sense sublime Of something far more deeply interfused, Whose dwelling is the light of setting suns, And the round ocean and the living air, And the blue sky, and in the mind of man; A motion and a spirit, that impels All thinking things, all objects of all thought, And rolls through all things. William Wordsworth Tintern Abbey, X.II.88–102

October 2012 17 The Theosophist Mrs Besant’s Poems

C. JINARAJADASA

THE other day a correspondent in the rigidly held then by orthodox Christians Amrita Bazar Patrika published a poem as part of Christ’s teaching. In 1872, there with the refrain: ‘Whatever is is best’, was preaching in London at the ‘Theistic and attributed it to Mrs Besant. The poem Church’, by the Revd Charles Voisey, a is well known, but is by Ella Wheeler clergyman of the Church of England, who Wilcox; certainly the martial and reform- had been expelled by his Church for ing spirit of Mrs Besant would not endorse advanced opinions on Christianity, which the bureaucratic doctrine that anywhere are the commonplaces of Christian thought in the cosmos ‘whatever is is best’. Mrs today. An acquaintance between Mr and Besant has, however, written three, if not Mrs Voisey and Mrs Besant grew into a few more, poems, and though they were friendship; Mrs Besant says in her written forty-two years ago, they are not Autobiography: ‘I found their Theism was without interest to explain her life today. free from the defects that had revolted me I well remember my great surprise in Christianity, and they opened up to me when I discovered these poems ten years new views of religion.’ Three years later, ago. No one in England was aware that Mr Voisey published his Revised Prayer she had ever written any poems, and I had Book, and to it Mrs Besant contributed the heard nothing of her poetic ability in verse, three following poems. The first is now though every one knew how wonderful a well known in India, because Mrs Besant poet she was in thought and diction in has so well lived her own words, ‘Brave oratory. One day, dipping into books in action is the only prayer.’ a friend’s library, I chanced upon a book of hymns edited by the Revd Charles Prayer Who pants and struggles to be free, Voisey; in the book were three poems by Who strives for others’ liberty, Annie Besant. Who, failing, still works patiently, In 1872, the young Mrs Besant was He truly prays. being tossed on storms of spiritual doubt, and finally felt the need to free herself from Who, loving all, dare none despise, the crude forms of Christian thought, But with the worst can sympathize, Reprinted from The Theosophist, October 1956. The poems were first printed in 1917 in The Bombay Chronicle.

18 Vol. 134.1 Mrs Besant’s Poems

Who for a truth a martyr dies, If the world smiles, it is well, but fear not He truly prays. its frown, Young soldier of freedom. Who, when a truth to him is known, Embraces it through smile or frown; The hope that we work for, on thee it will Who dares to hold it though alone, shine, He truly prays. The banner that we bear shall tomorrow be thine, In musing, strength must come to dare, To carry on further: Petitions are but empty air, We enrolled thee today, may thy manhood Brave action is the only prayer, still see Thus learn to pray. Thy name in the ranks of the true and the The next poem is equally interesting, free; and can well be made a consecrating song Welcome, young soldier! of dedication for a patriot’s child. It The last of the three poems brings out breathes the martial spirit with which another phase of Mrs Besant, for, as we Mrs Besant has inspired Young India are well aware today, religion and politics today; and surely, as she has been working are the same to her in spiritual value, and for Young India, again and again the political liberty is only a reflection here thought must have been hers which is in below of that spiritual liberty which man the line: ‘The banner that we bear shall is driven to discover in the process of tomorrow be thine.’ evolution. No title is given to the poem, which reads like a chant from one of the For The Naming of a Child Upanishad-s: To the joy, to the fullness and glory of life, Never yet has been broken To the sorrows and pleasures, the rest and The silence eternal; the strife, Never yet has been spoken Welcome, young soldier! In accents supernal Thrice welcome, O child, that we make God’s thought of Himself. our own, We grope in our blindness, Whom we crown here today with The darkness enfolds Him: Humanity’s crown, O fatherly kindness! Hailing thee brother. That he who beholds Him We charge thee keep stainless the name May see with the soul. that we give, Still the veil is unriven We charge thee be fearless, and honestly That hides the All-Holy, live, Still no token is given Be true to thine own heart; That satisfies wholly Be ready to follow the truth, though alone, The cravings of man.

October 2012 19 The Theosophist

But, unhasting, advances poems we have the aspiration on the one The march of the ages: hand for heroic action on behalf of The truth-seekers’ glances humanity, and on the other for the Unrolling the pages realization of ‘God’s thought of Himself’. Of God’s revelation. Since the poems were written in 1875, Impatience unheeding, forty-two years of storm and stress have Time, slowly revolving, passed, and heroic action, with aspiration Unresting, unspeeding, for realization of the great Self of All, have Is ever evolving been as the warp and the woof of Mrs Fresh truth about God. Besant’s life. The poems show how, if only Mrs Besant had cared to turn aside Human speech has not broken to poetry, what she might have accom- The stillness supernal, plished. They also show why Mrs Besant Yet there ever is spoken, is recognized as the greatest living orator, Through silence eternal, for when a soul is a hero in every fibre of With growing distinctness her being, and an artist in every one of God’s thought of Himself. her instincts, that soul in action cannot but It is remarkable that in these three be poet and prophet, patriot and leader.

Is the world a dream? Is it intrinsic? Tell me! — Neither intrinsic, Nor dream, as far as I know. A Something, a Nothing in One. Kokin Wakashu

20 Vol. 134.1 HPB and CWL HPB and CWL

PEDRO OLIVEIRA

A NUMBER of theosophical pioneers, Liphook, with his mother, as Assistant coming as they did from different back- Stipendiary Curate in the Parish Church grounds, were able to establish a deep and of Bramshott, Hampshire. At Church he enduring connection with the profound organized several activities for young purpose at the heart of the Theosophical people. He was also very interested in Society. In spite of many difficulties and psychic phenomena and conducted his struggles, over many years, they found own investigations in the Scottish within themselves the necessary strength, Highlands. understanding and equanimity to continue After he had read The Occult World in their work for the Society. They were by A. P. Sinnett he corresponded with the also able to inspire several generations author and eventually met him in London. of its members, thus laying a strong He was eager to meet Madame Blavatsky foundation for the future work of the also, which he did in October 1884. In organization. One of such pioneers was his short autobiographical book How Charles Webster Leadbeater. Theosophy Came to Me he recalls their From the year he met her, in 1884, first meeting which was marked by HPB’s until her passing in 1891, the attitude of outspoken sincerity: Madame Blavatsky to C. W. Leadbeater was always one of support, encour- Madame Blavatsky and Colonel Olcott agement and affection. Her letters and both accompanied our party to Mr messages to him, although few in num- Sinnett’s house, and stayed there until a ber, express her warm and sincere regard late hour, Madame Blavatsky expressing for this young clergyman who travelled vigorous condemnation of the inefficiency with her to India in 1884 and who devoted of the officials in not managing the his life and energy to the cause of Theo- [London Lodge] meeting better. I was of sophy and to the work of the Theosophical course presented to her, and Mr Sinnett Society. took occasion to tell her of my letter to the CWL was ordained a priest in the spiritualistic journal Light [which HPB Church of England on 21 December 1879 later incorporated into her Scrapbook] on and took residence in the village of the subject of the spirit Ernest’s disavowal Mr Pedro Oliveira, now a member of the Australian Section of the TS, has worked at Adyar and elsewhere.

October 2012 21 The Theosophist

of our Masters. When she heard that little who had lived in India for a short while story she looked at me very searchingly and who both HPB and the Mahatmas and remarked: admired. The letter was sent through one ‘I don’t think much of the clergy, for I of Eglinton’s ‘controls’, ‘Ernest’. In his find most of them hypocritical, bigoted and reply to CWL, on 31 October 1884, the stupid; but that was a brave action, and I Master pointed out that although the let- thank you for it. You have made a good ter itself had never reached him, due to beginning; perhaps you may do some- the agency employed, its contents had. thing yet.’ He then proceeded to reply to CWL’s questions and suggested that he should You may be very sure that after that I go to Adyar for a few months. CWL then missed no opportunity of attending any decided to show the Master’s letter to HPB meeting at which she was present; and on the very eve of her departure to India. though I was far too shy to push myself He describes the events that then ensued: forward and ask questions, I nevertheless listened eagerly to every word that fell Even at that hour a number of devoted from her lips, and I think that in that way friends were gathered in Mrs Oakley’s I learnt a very great deal. drawing-room to say farewell to Madame Blavatsky, who seated herself in an easy- Significantly, CWL also recalled chair by the fireside. She was talking another aspect of his impression about his brilliantly to those who were present, and first meeting with HPB: her capacity to rolling one of her eternal cigarettes, when see through people, to perceive them as suddenly her right hand was jerked out they are, beyond appearances: towards the fire in a very peculiar fashion, The impression that she made was and lay palm upwards. She looked down indescribable. I can well understand that at it in surprise, as I did myself, for I was some people were afraid of her. She looked standing close to her, leaning with an straight through one; she obviously saw elbow on the mantel-piece: and several of everything there was in one — and us saw quite clearly a sort of whitish mist there are men who do not like that. I have form in the palm of her hand and then heard her make sometimes very discon- condense into a piece of folded paper, certing revelations about those to whom which she at once handed to me, saying: she spoke. ‘There is your answer.’ Every one in the room crowded round, of course, but she In March 1884, before CWL had met sent me away outside to read it, saying HPB for the first time, he had written a letter to Master KH offering to become that I must not let anyone see its contents. his disciple and asking some related It was a very short note and ran as follows: questions. He had sought the help of ‘Since your intuition led you in the right William Eglinton, a respected medium direction and made you understand that it

22 Vol. 134.1 HPB and CWL

was my desire you should go to Adyar recollects CWL’s work during that time: immediately, I may say more. The sooner In 1885 he acted as Recording Secretary you go the better. Do not lose one day more of the Theosophical Society at Adyar, than you can help. Sail on the 5th, if succeeding Damodar K. Mavalankar; but possible. Join Upasika at Alexandria. Let in 1886 he went to Ceylon to work among no one know that you are going, and may the Buddhists. Mr. Jinarâjadâsa tells how the blessing of our Lord and my poor he tramped from village to village on blessing shield you from every evil in your Sundays, teaching at the Buddhist Sunday new life. Schools which he had organized; how he ‘Greeting to you, my new chela. aided his (C.J.’s) brother and later himself, KH’ ‘helping them in their school work and doing all that could be done by an elder The significance of this event cannot friend to help a younger’. It was he who be overestimated. In a letter to Col. Olcott, founded the institution which is now before his arrival in London in September Ânanda College, Galle; and it was while 1888, one of the Masters stated the fol- he laboured there that he erected the slab lowing in regard to HPB: ‘With occult at Vijayânanda Vihâra. During his years matters she has everything to do. . . . She in Ceylon, he went as a delegate to the is our direct agent.’ Therefore it was HPB Conventions at Adyar and spent there the who mediated the crucial contact that three months of vacation from school work caused CWL to go to Adyar as a chela of labouring at Headquarters. In 1888 he the Master. Given the many testimonies arrived from Ceylon to become a perma- about the integrity and uncompromising nent resident at Adyar, and took charge of honesty of HPB, both as a person as well The Theosophist; on 28 November 1889, as an advanced Occultist, it would be he sailed for Europe, taking with him his simply impossible to entertain the notion brother of earlier years, his pupil later, and that she would have acted towards CWL now his co-worker; thus accomplishing in the way she did were he not worthy his last and perhaps greatest work for of it. Buddhism in this incarnation, by giving He eventually met her in Egypt, the Theosophical Society its Buddhist travelled with her and her group to Vice-President, Mr C. Jinarâjadâsa. Ceylon, where he took the Panchaºila and became a Buddhist, and finally arrived at While in Ceylon he received a letter Adyar in December 1884. HPB, due to from HPB from Elberfeld, dated 23 June extreme ill-health, left Adyar in March 1886. He had asked her to forward another 1885 and from 1886 until 1889 CWL letter of his to the Master, which she helped Col. Olcott in his work for declined, saying: ‘I really do not take it Buddhists in Ceylon. Mary K. Neff, in an upon myself to send it. I cannot do it, my article in The Theosophist (August 1928), dear friend; I swore not to deliver any

October 2012 23 The Theosophist more letters and Master has given me the . . . Moreover, he has slandered persist- right and privilege to refuse it. So that I ently Subba Row, Damodar, Olcott and have put it aside and send it to you back everyone at Adyar. He made many as I received it.’ However, when CWL Europeans lose confidence in them. Subba opened the envelope containing HPB’s Row, he says, never said a truth in his letter he saw the following message, life to a European; he bamboozles them written in blue pencil across the writing of always and is a liar; Damodar is a great the last page: liar also; he alone (Bawajee) knows the Masters, and what They are. In short, he Take courage. I am pleased with you. Keep makes of our Mahatmas inaccesible, your own counsel, and believe in your impersonal Beings, so far away that no better intuitions. The little man has failed one can reach Them!!! At the same time and will reap his reward. Silence he contradicts himself: to one he says he meanwhile. was 10 y. [years] with Mahatma KH; to KH another three years, again he went several The subject of HPB’s letter was the times to Tibet and saw the Master only problems created by ‘Bawajee’, who was from afar when he entered and came out short in stature. His family name was of the temple. He lies most awfully. The S. Krishnamachary, a young Tamil truth is that he (B.) has never been to Tibet and has never seen his Master 100 miles Brahmin from Tanjore. He had left for off. NOW, I have the assurance of it from Europe with HPB and Dr Franz Hartmann my Master Himself. He was a chela on and Miss Mary Flynn on 30 March 1885. probation. When he came to Bombay to Mr Jinarâjadâsa says in a note to the the Headquarters, your Master ordered me publication of the letter in the February to tell all He accepted Krishnaswami, and 1927 issue of The Theosophist that had sent him to live with us and work for ‘Bawajee was sent to assist HPB, but he the TS. . . . got his head turned by the adulation given to him by his western admirers. Finally, When I showed him Master’s writing in he suffered from such excessive “swelled which your Mahatma corroborated my head” that he considered himself superior statement and affirmed that he (Bawajee) to HPB’. ‘had never seen HIM or go to Tibet’ — In the letter, while describing to CWL Mr B. coolly said it was a spook letter, the extent of Bawajee’s fall, HPB makes for the Mahatma could neither write two references to CWL as a chela letters, nor would He ever say anything (disciple) of the Master: about his chelas. . . . Bawajee is entirely against us and bent She ends the letter with a message of on the ruin of the TS. A month ago he was encouragement and affection for CWL: in London and ready to sail back to India. ‘Good bye, my dear fellow, don’t lose

24 Vol. 134.1 HPB and CWL courage however. The Masters are with knowledge from her, if she will give it us and will protect all those who stand firm to me. Whatever else she does is her affair. by Them. Write to Ostende, poste restante I am not here to criticize her; to her own to me, I will be there tomorrow. Yours ever Master she stands or falls, and not to me. faithfully, H. P. Blavatsky.’ She may have her own reasons for what Writing in The Path (December 1886), she does; I do not know anything about HPB gives rather graphic statistics about that. She has this knowledge, she speaks how difficult it is to tread the spiritual of these Masters. I intend to get this Path, which helps us to understand the knowledge; I intend, if it is humanly ‘Bawajee’ episode, referred to above: possible, to reach the feet of those ‘During the eleven years of the existence Masters.’ I gave up everything else to of the Theosophical Society I have follow her lead, and I have never regretted known, out of the seventy-two regularly the confidence I placed in Madame accepted chela-s on probation and the Blavatsky. If one is critical by nature it is hundreds of lay candidates — only three his karma; he will learn much more slowly who have not hitherto failed, and one only than the man who is prepared to accept who had a full success.’ things reasonably. In the book, Talks on the Path of After his arrival in London from Occultism, vol. I, CWL comments on the Ceylon, at the end of 1889, she wrote a influence HPB had on him and on others dedication on his copy of The Voice of that came into close contact with her, while the Silence, a book which had been also expressing his gratitude to her: published in that year: ‘To my sincerely It is not the method of great spiritual appreciated and beloved brother and teachers to make everything easy for us. friend, C. W. Leadbeater, H. P. Blavatsky’. I first came into touch with occultism And as if to ratify her feelings towards him through Madame Blavatsky. She gave for posterity, she wrote in his personal occasional crumbs of knowledge to her copy of The Key to Theosophy which she people, but she constantly applied rigor- presented to him in 1891, the year she ous tests to them. It was a drastic method, died: ‘To my old and well-beloved friend, but those who really meant business re- Charles Leadbeater, from his fraternally, mained with her, while others very soon H. P. Blavatsky.’ abandoned her. She cured us of conven- As Mr Jinarâjadâsa pointed out in his tionality, but there was much searching article ‘What HPB Thought of C. W. of hearts among her followers in the Leadbeater’ (The Theosophist, February process. Many people said she did things 1927), ‘she did not call every Theosophist which a great spiritual teacher ought round her a “well-beloved friend”.’ The not to do. My own feeling was always evidence presented in this article suggests this: ‘Madame Blavatsky has this occult that HPB considered CWL not only knowledge, and I am going to get that worthy of encouragement in his work for

October 2012 25 The Theosophist the Theosophical Society but also as a hundred years, in many countries, have dedicated servant of the Elder Brethren found inspiration, solace and meaning that who work for the regeneration of the moved them to lead nobler lives of service human consciousness. and self-responsibility. His work helped The young man HPB brought to Adyar the light of Theosophy to travel far and in 1884 went on to become an inter- wide in the world. national lecturer for the Society, a prolific As stated previously, when CWL first writer as well as a seer, and to him was met HPB she said: ‘You have made a given to discover, in 1909, on the beach good beginning; perhaps you may do at Adyar a young boy, J. Krishnamurti, something yet.’ She was right for he was whom he predicted one day would be- always ready to serve. When he became come a spiritual teacher and a great orator. a Bishop in Sydney, in 1916, he chose as Some of his views were controversial, as his episcopal motto the Latin expression were the views of many a theosophical semper paratus, ‘always ready’, ready to pioneer when looking at life beyond the do the Master’s work. He was one who scales of human conditioning. Through endured until the end, for he had seen his investigations on the subtler realms of God’s plan, and could not help ‘working existence and their logical presentation, for it and making himself one with it, countless people, over the past one because it is so glorious, so beautiful’. —

Theosophists are of necessity the friends of all movements in the world, whether intellectual or simply practical, for the amelioration of the condition of mankind. We are the friends of all those who fight against drunkenness, against cruelty to animals, against injustice to women, against corruption in society or in government, although we do not meddle in politics. We are the friends of those who exercise practical charity, who seek to lift a little of the tremendous weight of misery that is crushing down the poor. But, in our quality of Theosophists, we cannot engage in any of these great works in particular. As individuals we may do so, but as Theosophists we have a larger, more important, and much more difficult work to do. . . . The function of Theosophists is to open men’s hearts and understandings to charity, justice and generosity, attributes which belong specifically to the human kingdom and are natural to man when he has developed the qualities of a human being. Theosophy teaches the animal-man to be a human-man; and when people have learned to think and feel as truly human beings should feel and think, they will act humanely, and works of charity, justice, and generosity will be done spontaneously by all. H. P. Blavatsky

26 Vol. 134.1 The Great Tirukkural and Theosophical Teachings The Great Tirukkural and Theosophical Teachings

S. RAMU

THE Adyar Library and Research Centre letters are understood to have been has published its own large edition of the derived from it. The very first Kural in Tirukkural with English translation. The the invocation chapter, says, just like editor has this to say in the preface: ‘«’ is the origin of all other letters, there is one Âdi Bhagavân, who is the origin of The Tirukkural of Tiruvalluvar (the author the universe; thus reinforcing the Theo- c. AD 1) is the most outstanding and sophical message of the unity of all, inspiring popular work on general ethics, originating from a single divine source. political principles and happy married life. The sixth Kural in this first chapter crisply It is the greatest treasure-house of wisdom and clearly says that immortality (tran- in Tamil and the gift of Tamilnadu to the scending above all limitations) is only for world. It is on par with the Bhagavadgitâ those who still their five senses and walk and the Dhammapada. on the path of truth and righteousness. The beauty of the Tirukkural is seen In Kural 21 of Chapter 3, Tiruvalluvar in its crisp presentation of many elements exhorts the greatness of renunciation as of profound wisdom, neatly organized in the one supreme quality that all scrip- 10 couplets each under 133 subject- tures affirm. chapters, thus totalling 1330 couplets. The ten Kural-s in Chapter 4 (heading: ‘Tiru’ is the auspicious prefix in Tamil for Dharma) most emphatically make many anything revered or respected and Kural inspiring statements justifiably on the im- is the couplet metre followed in this work. portance of dharma. The author starts There are many Kural-s that deal with challenging the disciple to answer whether worldly wisdom but I am not cover- there is anything higher than dharma. ing them in this article since the aim of Dharma secures all else that is worth this study is to look at aspects of spirit- accomplishing. In the next Kural, he ual wisdom. answers the question that nothing is higher In Tamil, the letter ‘«’ (as A in than dharma and to forget it is to be English) is the first alphabet and all other wrought with the greatest harm. The rest

Mr S. Ramu is Manager of the Theosophical Publishing House, Adyar.

October 2012 27 The Theosophist of the eight Kural-s give many more unmindful of prosperity or adversity for inspiring messages on dharma — practise oneself, ruin caused by even one iniquitous dharma on all occasions and at all times, thought, the wise are known for being like utilizing every opportunity to do so; a well-poised balance and treating others’ dharma is purity of mind, all else is but rights as one’s own. pompous show; conduct that steers clear No student of Theosophy would have of every desire, wrath and offensive missed studying about the importance of behaviour is dharma; dharma never fails, self-control in one’s conduct as to the and sustains even after death, and one mind and in action, given by the Master. must practise dharma now and not post- Chapter 13 deals with self-control, though pone it; dharma effectively blocks re- with a bit of generalization, unlike the way birth; true happiness springs only from self-control is dealt with in At the Feet of dharma and all else leads to sorrow; our the Master. But the essence is the same law (dharma) must be to do good and and the emphasis in the Tirukkural is on harm nothing. self-control in general with some added Chapter 8 is dedicated to Loving references to control of the tongue Kindness, the most important quality of (speech). Tiruvalluvar includes the virtue Brotherhood, from a Theosophist’s point of ‘withdrawing the five senses like a of view. Here are some samples of state- tortoise’ (Gitâ) as part of self-control. ments on loving kindness: ‘Those who are Again, Chapter 14 deals with right conduct full of themselves cannot love. (“Love is in a generalized way. Harmony is an where the self is not” — J. Krishnamurti); essential element of Brotherhood and the purpose of evolution through many none whose relationship is marked by incarnations is for the fulfilment of love; disharmony can claim to be a true student the joy of heaven is but the fruit of right- of Theosophy. Tiruvalluvar says that even eous life rooted in love; there is no benefit learned people who cannot move in from one’s outward conduct if one’s heart harmony with the world are but learned is devoid of love; if love does not dwell fools. Chapter 16, though with the heading in you, you are just a bundle of bones ‘Patience’, also deals with the related clad in skin.’ Elsewhere, humility and virtues of endurance, forgiveness, toler- loving words are mentioned as the only ance and forbearance. One inspiring Kural true treasures. herein is very insightful which says that Chapter 11 has many strong statements like the earth bears and sustains those who on ingratitude and glorifying statements dig her to any depth, we should bear with on gratitude and readiness to help without those who slander us, and that forgiveness expecting anything in return. Chapter 12 is the crowning virtue. deals with equity. In this chapter, em- Students of Theosophy are often phases are on impartiality as a necessary cautioned against envy, as a danger element of equity, holding the scale against progress. Chapter 17, in a

28 Vol. 134.1 The Great Tirukkural and Theosophical Teachings generalized manner, deals with the vir- than any sin is the deceitful smile of a tue of freedom from envy. One telling slanderer.’ Tiruvalluvar shares his utter message in Kural 165, is ‘the envious anguish on slander when he says in the need no enemies for their downfall last Kural in this chapter: ‘How could because in their envy they have their Mother Earth bear the slanderers, perhaps mighty foe’ and the actions of the wise great patience is her virtue!’ are never influenced by envy. Hindu The true Theosophist is a philanthro- mythology has it that fortune is bestowed pist. Chapter 23, though with a general- by Goddess Lakshmi who emerged as ized heading, ‘Liberality’, deals with one of the many auspicious outcomes the virtues of charity, the joy of abating of the ‘Churning of the Milky Ocean’ others’ suffering through philanthropy, and misfortune comes from ‘Moodevi’ and condemnation of miserliness in not who emerged before Lakshmi, as one of helping the needy and the poor. In a many inauspicious things and is sar- spirited way, Kural 226 says that when castically called the elder sister. A Kural you help the indigent poor, it is charity in this chapter says Goddess Lakshmi rendered unto yourself (perhaps, implying forsakes the envious in the care of the noble karma). elder sister. Of course, the Churning of There is no Theosophy or any other the Milky Ocean should be treated wisdom if there is no compassion. Chapter symbolically as the churning of our con- 25, with the heading ‘Compassion’, deals sciousness (chit) through introspection, again with compassion in a general etc., to remove its impure contents and manner but there are some inspiring purify chit. (Also: ‘The contents of con- messages. One such statement is ‘com- sciousness make what consciousness is’ passion is the pivot of all tenets’; others — J. Krishnamurti). are ‘freedom from the dread of sin is only Slander and backbiting are known for those who are compassionate to all dangers pointed out to students of Theo- living beings’, and ‘the unfeeling are the sophy to beware of. Chapter 19 condemns unredeemed’. slander and backbiting in no unequivocal Chapter 26 has many things to say on terms. Tiruvalluvar has to go to the extent total abstinence from eating meat, which of contradicting his earlier statement on should inspire us further to propagate the the need for talking sweetly, when he says virtues of vegetarianism. Perhaps, con- here to talk your bitterest to one’s face tinuing from the earlier chapter, a Kural than indulge in wanton slander. He is very here says that meat-eaters cannot be com- forthright in this chapter when he makes passionate. The author poses a question many strong statements such as: ‘One may and defines sin as ‘what is sin but eating be guilty of many wrongful deeds, but flesh?’ One Kural says, ‘do you realize no one should be guilty of indulging in that meat is got by wounding, and if you slandering another person; more heinous do, you cannot but restrain from eating

October 2012 29 The Theosophist meat’. Kural-s that should be heartening have freed themselves from attachments. to students of Theosophy are those that Chapter 37 is dedicated to ‘Destruction say: ‘Far nobler than thousand oblations of Desire’. is abstaining from eating meat’, and ‘The ‘True Knowledge’ a Theosophist must whole cosmos would fold its hand in seek, which is the heading of Chapter 35 reverence to one who kills not and ab- of the Tirukkural. Tiruvalluvar comes jures flesh.’ straight to the point shared by Theo- There is no religion (Dharma) higher sophists, when he says: ‘Out of ignorance than Truth. Chapter 30 is dedicated to which makes things unreal look decep- ‘Truth’. Some interesting messages in tively real, springs the wretched cycle the Kural-s here are: ‘Practise Truth, you of births.’ need not practise anything else’, ‘Truth The first of the three sections of the leads one to every other virtue’, ‘Water Tirukkural, which deals with Dharma, cleanses the body, Truth cleanses the ends with Chapter 38 which has the soul’, ‘Truth is the only lamp needed’, heading ‘Fate’ (or Destiny). Having said ‘In all the scriptures I have read, there is all that he has to say on using one’s own no virtue greater than Truth’. efforts in practising Dharma, Tiruvalluvar Renunciation of the ego is a basic does not rule out the invisible and un- qualification and cannot be overempha- knowable forces beyond human intelli- sized for living a Theosophic life. Chapter gence and efforts. 35 lucidly deals with the importance of The second section of the Tirukkural, self-effacement and removing attach- from Chapter 39 to 108 is on worldly wis- ment. Tiruvalluvar points out that dom for all — kings, ministers, nobles, suffering seizes men of desire, caused leaders, administrators, traders, healers, often by what one is attached to, and and many others. suffering ceases with renunciation. Until The third and last section, from Chapter one renounces, one gets entangled in 109 to 133, gives ample coverage of endless births and deaths. He encourages the elements of conjugal relationship; early renunciation too, thus breaking some Kural-s contain a touch of sensu- the myth of associating old age with ality, interesting and helpful to those renunciation, the subduing of senses and who seek fulfilment of such type. giving up all cravings. ‘Kill out desire’ The Tirukkural aims to be helpful to teaches Theosophy. A Kural herein says all who want to understand the three that clinging leads to delusion. Another Purushartha-s — Dharma, Artha (material) firm message is to axe the ‘I’ and ‘mine’ and Kâma, in line with an Indian tradi- to enter the abode of the gods. A Kural tion that speaks of this Trivarga of life on also encourages us to seek the company Earth, leaving Moksha mostly aside for of those who are free from desire and who those inclined towards the niv·tti mârga.

30 Vol. 134.1 Fragments of the Ageless Wisdom

ONCE when I was living in the heart of a pomegranate, I heard a seed saying, ‘Someday I shall become a tree, and the wind will sing in my branches, and the sun will dance on my leaves, and I shall be strong and beautiful through all the seasons.’ Then another seed spoke and said, ‘When I was as young as you, I too held such views; but now that I can weigh and measure things, I see that my hopes were vain.’ And a third seed spoke also, ‘I see in us nothing that promises so great a future.’ And a fourth said, ‘But what a mockery our life would be, without a greater future!’ Said a fifth, ‘Why dispute what we shall be, when we know not even what we are.’ But a sixth replied, ‘Whatever we are, that we shall continue to be.’ And a seventh said, ‘I have such a clear idea how everything will be, but I cannot put it into words.’ Then an eighth spoke — and a ninth — and a tenth — and then many — until all were speaking, and I could distinguish nothing for the many voices. And so I moved that very day into the heart of a quince, where the deeds are few and almost silent. Kahlil Gibran, Pomegranate

October 2012 31 The Theosophist Solitude and Silence

TORAL PRADHAN

‘TRUTH it is that I have climbed the hills distractions. To be by themselves, con- and walked in remote places. How could templating and understanding. It is only I have seen you, save from a great height through these confinements that they or a great distance? How can one be came up with many substantial truths and indeed near unless he be far?’ This is what philosophies of life, and that their thoughts Kahlil Gibran had to say when people and words appear valuable even today. criticized him for living in solitude for the Therefore, the need is to go away from most part of his life. It is therefore that he noise, commotion, from people, not still lives amongst our thoughts and words. physically but mentally. It can take you Solitude has to be experienced to know away from friction and turmoil, it can help how it feels, it can never be described in you find answers to your questions and words. Its potential can never be known. to be at peace. Solitude means to put some time aside for By solitude, we mean loneliness. It is a few days of retreat in quiet hilly places, an essential factor for urban lifestyles, by the seaside, or just by being with the where it becomes difficult for a person to self. In the fast-paced world and with hectic find a moment or two to pass in solitude, lifestyles, people have the need to be left in the company of the self. Only these alone, they need space for themselves. moments can soothe the mind, make it They need to be with their own thoughts peaceful, when the external distractions and emotions. Solitude takes you to a and workloads only fill up the day to such mood of introspection, it enables a more an extent that it leaves one totally drained dispassionate outlook towards life. out, exhausted. The quality of work suf- Because it is only when a person is alone fers and leaves one unsatisfied. It is not that he can see his personal perspective the person’s attitude that changes to- towards life. Solitude, the inner voice, wards his work, but it is the physical and takes charge. And this voice never lets you mental exhaustion that causes lethargy down. It only guides and enriches you. and monotony in work. At such times, a For ages men have moved away from few minutes in silence and solitude can the madding crowds, into caves, islands, act as a boon. It provides the mind with forests, for respite from day-to-day the desired solitude, relaxing and Ms Toral Pradhan, a freelance writer in the field of social and spiritual awareness, lives in Daman, India.

32 Vol. 134.1 Solitude and Silence rejuvenating the mind. It feels refreshed Speaking is more tolerable because it and active again. An excess of noise and offers easy distractions from inner turmoil. activity are the root cause of this state of Both stressed and distressed people may disturbed mind. Man should learn to go be silent but they could be screaming slow, to make a halt in the rat race. As the inside. Speech is the vehicle for social poem says: transformation, whereas silence is the vehicle for individual transformation. What is this life if full of care, we have no time to stand and stare? Silence is as deep as eternity, whereas speech is as shallow as time. Silence can Although you have all the luxuries in work wonders at times when words life and it may appear to be a path of roses become futile. without difficulties, problems, then too the The younger generation is so accus- mind feels imprisoned. It lacks something. tomed to a noisy, hectic life, that for them It needs freedom to be let loose, to be left solitude becomes a burden, a curse. They alone, to roam as it wishes into boundless need constant company. They feel lost or spaces, to places where it can find solace, abandoned when they are alone. The need to unknown frontiers and greater heights. for another person or the company of Only to gain strength and efficiency. It electronic gadgets gives them superficial means to be in solitude. To detach the self happiness. Within them they have a void, from the external world and be only by an emptiness that disturbs them con- oneself. stantly. They cannot even think of living Solitude makes the spirit soar. Solitude alone. They survive only on superficiality, and silence help in achieving emotional illusion. Uniting with the self, seeking balance, to organize thoughts, reflect and peace and solitude according to them are introspect. To feel light and rejuvenated. meant for the old and the ignorant people. Silence is energy giving. Emily They do not realize that this very solitude Dickinson has said: and silence can make their lives and mind Saying nothing sometimes says the most. calm, energetic, and can also give satis- faction in whatever they do. Satisfaction Silence connects you to the self. It that they always crave for, satisfaction that takes you beyond speech and thought. It they never seem to achieve and for which is the time you stay without the ego. they are always chasing everything in life. Silence lets go fear, anxiety and jealousy. They run after jobs, careers, partners, It is well said in the Upanishad-s: friends and relationships. But it all appears There is something beyond our mind which to them to be in a passing phase, as it is abides in silence. It is the supreme mystery only their own self which is unable to halt, beyond thoughts. Let one’s mind and one’s to rest at a place, at a relationship, at a subtle body rest upon that and not rest upon certain stage of life. The disturbed mind anything else. does not allow the self to set the pace, to

October 2012 33 The Theosophist reflect on life, to retrospect, as it is always is not meant only for spirituality, but also on the run. for worldly peace. That search for solace This may be the reason why many which only solitude and silence can youngsters today go wayward, losing their provide. motives and goals in life. This may be the As Mother Teresa has very well reason why many people of the developed explained: countries have started deviating from professional, hectic, luxurious lifestyles to We need to find God, and he cannot be simpler ones. More and more people all found in noise and restlessness. God is over the world are practising meditation, the friend of silence. See how nature — yoga, etc., to achieve that peace, that trees, flowers, grass — grows in silence. knowledge of knowing the self, before See the stars, the moon, the sun, how they trying to know the external world. That move in silence. We need silence to be search for solace, for eternal bliss which able to touch souls.

Meditate upon him and transcend physical consciousness. Thus will you reach union with the Lord of the Universe. Thus will you become identified with him who is One without a second. In him all your desires will find fulfilment. The truth is that you are always united with the Lord. But you must know this. Svetasvatara Upanishad, I.11–12

34 Vol. 134.1 Books of Interest Books of Interest

YEARNING FOR THE NEW AGE: LAURA George Arundale, A. P. Sinnett and other HOLLOWAY-LANGFORD AND LATE prominent Theosophists. VICTORIAN SPIRITUALITY by Diane Dr Sasson’s book is an extensive and Sasson, Indiana University Press, 2012, detailed biography of Mrs Holloway and pp. xx+347. her background. It is the most extensive and well-documented treatment of this MRS. HOLLOWAY AND THE MAHATMAS: woman, who played an important role in ARTICLES BY LAURA C. HOLLOWAY early Theosophical history. WITH LETTERS FROM H. P. BLAVATSKY, Mr Caldwell’s book treats the speci- MASTER K.H. & MASTER M., compiled fically Theosophical aspects of her life and edited by Daniel H. Caldwell, and contains a number of Mahatma let- Blavatsky Study Center (http:// ters not previously published, as well as blavatskyarchives.com), 2012, pp. 165. photographic copies of a number of such letters (many in colour). Together, these These two recent books throw much two books are a treasure trove of light on Laura Holloway-Langford documented information about the early (1848–1930), a friend of the Founders, Theosophical Society. JOHN ALGEO

BON, by Christopher Baumer, Shambhala, spread from India into Tibet. These two 2004, pp. 200. religions influenced each other, especially Baumer’s long-awaited book recalls in doctrine and ritual. Although Buddhism the dominant religion and culture pervad- eventually gained dominance and secured ing Tibet until the eighth century. This status as the state religion, a reformed Bon fascinating persuasion was distinguished survived and preserved the traditions in by shamanistic practices, a cult honouring the monasteries. This rich Bon culture is the deceased, and historic roots sunk into symbolized with prayer flags and spirit the past. The author introduces the myths traps, temples and mountain circumam- and culture effectively by employing bulations, oracle techniques and death and approximately two hundred stunning marriage rites. By exploring Tibet’s ancient photographs showing monasteries, lamas, religion, Baumer nurtures an appreciation and sacred places. He explains that from for the persistence with which humans the second half of the eighth century, Bon respond to the sacred. became superseded by Buddhism which DANIEL ROSS CHANDLER

October 2012 35 The Theosophist Theosophical Work around the World

USA music, meditation, a film, an ice cream Sharing between different Theo- social, and a spontaneous celebration of sophical organizations rose to a new level Madame Blavatsky’s birthday. After the during the 2012 International Theosophy conference, a scenic tour of Chicago by Conference (ITC) which took place for bus and riverboat took place. the first time at the Olcott Centre in Wheaton, from August 9 to 12. Over one UK hundred leaders, teachers and students of More than seventy attended the Theosophy attended the four-day event. Foundation for Theosophical Studies’ In addition to members of the Theo- summer school this year at Warwick sophical Society Adyar, there were many University. attending from the United Lodge of Theo- The varied and packed programme sophists, the Theosophical Society Point offered something for everyone in a Loma, and the Krotona Institute. convivial atmosphere. The Blavatsky It was a harmonious exchange between Lecture, delivered by Erica Georgiades all Theosophical traditions. The Keynote of the Greek Section, illuminated the idea Presentation was a panel on Theosophical of universal ‘unity’ by comparing the ‘Fraternization and Unity’ with Michael Hellenic perception of ‘brotherhood’ with Gomes (a well-known Theosophical theosophical concepts of individual and author), Jerry Hejka-Ekins (Theosophical global interconnectedness. historian and archivist), Sally Colbert (past She also spoke of the ancient Greek President of ITC), and James Colbert. athlete’s aim of physical perfection linked Outstanding speakers included Dr to the cultivation of virtues, and high- Gene Jennings who led a workshop on lighted the importance of creating a balance the Kalachakra Tantra; Dara Eklund who between outer and inner attainments. spoke on ‘Blavatsky’s Collected Writings: On Wednesday, Wayne Gatfield’s A Unifying Enterprise’; Prof. Carolyn citations from philosophers’ reflections Dorrance on ‘Karma and Social Respon- and his recitation of poetic verse cast a sibility’; and Dr Ruth Richards on spell over the audience. On the last ‘Empathy in the Kali Yuga’. Prof. Judy afternoon, Jenny Baker took the partici- Saltzman spoke on Global Karmic Cycles pants on a three thousand year journey, and Garrett Riegg (ITC President) comprised of examples of the quest to addressed the 2012 Mayan prophecies. understand the essence of human exist- The conference also included time for ence. The final evening included poetry

36 Vol. 134.1 Theosophical Work around the World readings as well as musical performances, Camp, and addressed the participants drawing the week to a fitting end. on the implications of growing in under- standing. It is not about learning more India about a subject, but rather about under- The Indian Section organized a standing the whole of Life, from the tiny Workers’ Training Camp, directed by insects to an Adept or Buddha. Study of Mr S. Sundaram, the General Secretary, this sort is not a mental occupation. Study in Adyar from 21 to 25 August. In his must take one to an inner growth, to welcome address, Mr Sundaram said examine what makes a person wiser and that such camps and gatherings are organ- compassionate. The purpose of life is not ized to strengthen ourselves in order to to become a perfect professional; it is to strengthen the work of the organization. grow in understanding. Experiences in They provide the opportunity to learn the life help the unfoldment of consciousness, various kinds of work which can help in the awakening of the mind. To what promoting the cause for which the TS should we become awake? Hints are was founded. Ten Resource Persons and given in the Indian texts — Truth, Beauty twenty-one participants from twelve and Goodness, integrated together. The Federations in different parts of the purpose of life is to grow as the lotus, country attended the programme, in the arising from the mud into the water, and beautiful environment of Blavatsky through it to blossom in the sunlit air. Bungalow. Themes included topics on the The Camp concluded with an address organization of the TS and its universal by Mr M. P. Singhal, international Vice- character; the Constitution of the Section, President. Mrs Manju Sundaram con- Federations and Lodges; financial and ducted Community Singing in the week, other practical work concerning Lodges; during which she taught selected Vedic property management; types of meetings, and other devotional songs. study classes, seminars and so on; the need for libraries; books and TS literature for Theosophy Science Centre study; preparation for lectures and On 4 August, the Theosophy Science workshops; the application of Theosophy Centre held a meeting at the Headquarters to daily life; enrolling new members and Hall. The speaker, Mr Anoop Jaiswal, propagating Theosophy; etc. Booklets I.P.S., Additional Director General of and pamphlets were distributed to the Police, delivered a talk on ‘Science participants, including material on the beyond the Senses’. Indian Section and the philosophy This year marks the fiftieth anniver- underlying Theosophy. Resource Persons sary of the Theosophy Science Study provided handouts. Group, which was inaugurated in 1962 Mrs Radha Burnier inaugurated the by Mr N. Sri Ram. —

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40 RECENT REPRINTS

CONCENTRATION A Practical Course with a Supplement on Meditation Ernest Wood Annie Besant writes thus about this useful book: ‘It is admirably planned and effectively carried out. I can therefore heartily recommend it to all who desire to obtain control of the mind.’

THE LIFE AFTER DEATH C. W. Leadbeater ‘Death is no darksome king of terrors, no skeleton with a scythe to cut short the thread of life, but rather an angel bearing a golden key with which he unlocks for us the door into a fuller and higher life than ours.’ The author, in this small book, explains the nature of death.

FOUNDATIONS OF ESOTERIC PHILOSOPHY From the Writings of H. P. Blavatsky Arranged with a Foreword and Notes by Ianthe H. Hoskins This little book is a valuable introduction to the main teachings of the Ancient Wisdom which Blavatsky said was the common spiritual heritage of humanity. For the enquirer who wishes to learn the fundamental principles underlying the universal wisdom tradition, this compilation is a stepping stone, but for more ardent students there is material for deep reflection and meditation. FORTHCOMING REPRINT

THE POWER AND USE OF THOUGHT C. W. Leadbeater This booklet provides valuable guidelines on the correct use and control of the power of thought and emotion, and on our responsibility for their effect upon others. To change the world for the better, the first step is to change ourselves.

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