THE THEOSOPHIST

VOL. 129 NO. 1 OCTOBER 2007

CONTENTS

Theosophical Philosophy 3 Radha Burnier The Future of the Media — Part I 6 N. S. Jagannathan Annie Besant as Instructor and Educator 13 John Algeo Religious Harmony: The Need of the 21st Century 18 Samdhong Rinpoche Altruism’s Inextinguishable Fire: Annie Besant’s Testimony 24 Pedro Oliveira Understanding, Sharing, Loving 30 Terezinha Kind Practical Work for Theosophists 32 Annie Besant 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 Picture: Annie Besant (1847-1933) in her earlier years — Adyar Archives

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

RADHA BURNIER

SCIENCE is our greatest ally. This does it all. When so personified, it does not not become true simply because the recent appear very factual, but it may be more thoughts of a few scientists seem to be of a fact than we realize. Not only may in tune with occult philosophy. Occult there be a vast unknown or even un- science deals with facts, just as ordinary knowable region, but according to the science does. It does not need validity Ancient Wisdom, all that is manifest and through the corroboration of what society unmanifest in the whole of the cosmos is says at the moment; it stands on its own, a living presence. It is not matter at all; just as when a scientific pronouncement it all throbs with life, because it eman- turns out to be wrong, it is no longer ates from a vast sea of consciousness. part of scientific knowledge. A certain The word ‘consciousness’ is difficult to number of scientists seem to indicate describe. It includes profound wisdom the truth of such a thing as the existence and love. Everyone who is able to tran- of âkâshic records, but occult science scend the limitations of brain and mind by no means becomes an ally of occult has realized that Presence. They feel it philosophy because of this. More im- to be a loving Presence; in fact, an extra- portantly, scientists are unable to see the ordinary blessing called Ânanda. No moral implications of what they have difference is then experienced between discovered. There are other aspects the individual and essential happiness. which science has hardly touched upon This is a small reflection of the very nature and which are at the very heart of all of the cosmos. Similarly, our experience spiritual knowledge. Modern scientific of happiness, although limited, is an ex- thinkers do accept the reality of invis- perience of the love which is the nature ible fields of force, but they are quite of the universe. unconscious of the extent of those in- Earlier this century, some thought was visible regions. given to the fact that there are manifest- ªri K·shna in the Bhagavadgitâ says ations of life which have nothing to that animating the manifested with one do with the evolutionary process. For fragment of himself, He stands above example, the intricate beauty of the

Lecture given at the Centenary celebration of the Finnish Section in Helsinki, 15 July 2007.

October 2007 3 The Theosophist peacock’s attire has nothing to do with the deepest core of life itself. We can survival or with the process connected grasp it when our own mind lets go of with survival. All the work put into it the sense of selfhood, which separates is not necessary for attracting the pea- it from the rest of existence. hen. Similarly, there are birds which When the sight becomes clear, it sees sing complicated songs that are not the Presence in everything, the supreme necessary for survival or for attract- purpose which is God itself. In the ancient ing other birds. Raynor Johnson has Vedântic philosophy, one of the great written about this in his book The sayings is ‘You are that’ (tat tvam asi), and Imprisoned Splendour. the disciple has to go on meditating on The true purpose of existence has this. When we think we have a purpose, little to do with the material world, we feel our life must have a certain quality. although it appears to have everything to This is the kind of nonsense that goes do with it. The bee serves a purpose on in the mind. But if we understand the according to our thinking, because it basic truth of that statement, then there is pollinates flowers, and produces a sense no part of the whole which does not have of beauty or a fruit, but this usefulness the Presence, and then everything changes. has little to do with a purpose connected In the Bhagavadgitâ ªri K·shna, who with the whole of the extraordinary represents the whole, says he is this and cosmic existence, manifesting itself at he is that. He invokes an entity which material levels also. Perhaps it is not refers to the whole of the species, the trying to do anything. The bird may elephant, the horse, the cow and so on. not be trying to produce a song, but This is not to be taken literally, but in sings because it is a bird. Krishnaji the sense that the Presence is every- perhaps meant something of this kind where, in every part of existence. If we when he asked, ‘What is the purpose of a like we can say that the Presence is in sunset?’, something into which a purpose the archetypical form. Nothing requires cannot be instilled; and we have to admit any reason for existence except that it is that the purpose of the sunset is, because part of the eternal, which is described it is. as glorious, beautiful, and mighty. The whole cosmos may have a pur- If only we could see it in all that is pose. A part of it makes us human beings about us, we would see it in ourselves. aware — that is sufficient. So purpose It is the energy which moves all things, may not be inherent in everything what HPB calls absolute motion. That where life is, and has nothing to do with is perhaps what the ancient Indians be- the purpose that a human being has in lieved when they said that everything mind. Therefore we could say that the is Brahman. It is our perception which true purpose of anything is, though it has makes it appear different. If a mother nothing to do with material existence, has a baby, she is enamoured of it, she

4 Vol. 129.1 Theosophical Philosophy does not ask what the purpose of that in all individual existences’. To the extent baby is, or whether it will support her that science can glimpse something of when she grows old. Its loveliness is its this, it will become one with the religious own purpose. Similarly we can see what teaching given to humanity, which is the the Mahatmas called ‘the latent purpose heritage of all human beings. ²

With the information revealed in Occult Chemistry a great expansion of our knowledge of Chemistry lies in front of us. It is just because this expansion is inevitable, that our clairvoyant investigators have toiled patiently for thirty years. They have claimed no recognition from chemists and physicists, because truth accepted or rejected is truth still, and any fact of Nature seen and stated clearly will sooner or later be woven into the whole fabric of Truth. The fact that this generation of scientists hardly knows anything at all of an extraordinary work of research extending for thirty years, matters little, when we contemplate the long vistas of scientific investigation which the imagination sees awaiting mankind. Occult Chemistry

October 2007 5 The Theosophist The Future of the Media — Part I (Besant Lecture, Adyar, 27 December 2006)

N. S. JAGANNATHAN

ADYAR — which is synonymous with through an unprecedented intellectual the Theosophical Society — is an old ferment. New currents in political soci- haunt of mine, having lived here in my ology and life sciences such as Marxism college days in the early nineteen forties and Darwinism were toppling age-old with my brother, Dr N. S. S. Gopalan, beliefs and radically altering the way who was then the resident doctor of people were thinking. She was a familiar the Society. I have ineffable memories figure in the intellectual circles of Lon- of those days. don, with friends like Charles Bradlaugh Public amnesia being what it is, recent and George Bernard Shaw. A regular generations of Indians might not even contributor to the learned journals of the have heard of Dr Annie Besant, who in time, her conversion to Theosophy is an her time strode the world like a colossus. interesting story in itself. They might be even less familiar with When the two thick volumes of Ma- the myriad faces of her intellectual and dame Blavatsky’s The Secret Doctrine spiritual journey from conventional arrived at the office of The Pall Mall Christianity and incurious politics to Gazette edited by the legendary William militant agnosticism and radical social- Stead, he felt, as he put it, ‘an obligation ism and eventually to the certitudes of to notice them, though I shrank in dismay Theosophy. She was one of those rare from the task of mastering their contents’. individuals who pursued truth where it led He then thought of his friend Annie them, unmindful of earlier beliefs be- Besant and asked her to tackle them, ing superseded by later discoveries. As saying, ‘My young men all fight shy of Emerson said memorably: ‘Consistency them, but you are quite mad enough on is the hobgoblin of little minds.’ these subjects to make something of Her insatiable intellectual curiosity them.’ She agreed and read the book and amazing range of interests made her and produced the review and the rest is, an exceptional person even in a period as they say, history. like the second half of the nineteenth After this momentous revelatory ex- century, when England was passing perience, it was inevitable that she should

Mr N. S. Jagannathan is Former Resident Editor, The Indian Express.

6 Vol. 129.1 The Future of the Media — Part I drift to India and make it her permanent foundation-stone laying ceremony of home. She incessantly travelled all over the Banaras Hindu University (earlier the the world to win new adherents to Theo- Central Hindu College, founded by Annie sophy but she always returned to Adyar, Besant), they parted political company. an enduring monument to her amazing Despite political differences, many capacity for building institutions. important leaders of the time had tremen- And, being Annie Besant, she was dous admiration for Annie Besant. The sucked soon enough into the burgeoning great leader of Bengal, Bipin Chandra national movement for political emanci- Pal, once said: pation from British rule. She launched the There is no other person to whom the heart Home Rule League in September 1916 of the awakened India goes with greater and vigorously propagated the ideal of reverence and deeper affection than it self-government for Indians. Acquiring the does to this strange woman from beyond Madras Standard from G. Parameswaran the seas. Pillai, himself a legendary figure of the times, she renamed it New India. It had K. Rama Rao, the fearless editor of the an enormous influence in its time over National Herald of Lucknow founded the middle ground of Indian political by Jawaharlal Nehru in the late nineteen opinion. Her goal, in her own words, thirties, once said: was ‘the building up of complete self- To Annie Besant, journalism was the government from village councils to handmaid of nationalism. Brought up in national Parliament, equal in powers freedom, she displayed a fine contempt to the legislative bodies of the self- for the repressive laws of British India. governing colonies’. New India re- She was a born controversialist, hit- mained a powerful tool of the Home ting hard, giving no quarter and asking Rule League and dominated the pol- for none. itical scene until Gandhi’s advent. Annie Besant’s Indian politics, founded Soon enough, New India became the on secular liberalism and political eman- target of the powers that be. Action was cipation by strictly constitutional means, taken against the paper under the Press were soon overtaken by Gandhi’s un- Laws of 1910 on a number of occasions, orthodox techniques of Satyâgraha, and security deposits forfeited and fresh or aggression by truth, that he had ones demanded time and again and successfully honed in his South African paid readily, and the paper continued its days. Gandhi and Annie Besant had campaigns. Her writings in New India enormous respect for each other, but during the years of the First World War their political principles and styles were were subversive enough in the eyes of entirely different. Consequently, soon the Madras government of the day to after Gandhi’s maladroit speech at the intern her along with George S. Arundale.

October 2007 7 The Theosophist But soon enough orders came from Arthur H. Nethercot in his book The Last Delhi and London to the overzealous Four Lives of Annie Besant, Rajaji said: local government to release them. As a young man, he had ‘kept somewhat During the short period of her detention away’ from Mrs Besant, but by her cen- in Ooty, B. G. Horniman, himself a tenary he had realized, with a larger distinguished Briton and champion of the perspective, how great a person she really Indian cause, edited New India for a while. was, how foolish all the attacks on her He then said, ‘Before Besant entered into and the Theosophical Society had been, and journalism, the most valiant editors, how much she had been misunderstood. including myself, found it difficult to give Now, in 1956, he continued his self- free and fearless expression to their castigation for his blind error of judge- thoughts.’ On one of the many occasions ment. He spoke of the various phases of when a security deposit was demanded the struggle for freedom and reminded of New India, The Hindu wrote: his audience that Dr Besant had dared to It is an arbitrary step to undermine the differ boldly from Gandhiji on the efficacy influence of Annie Besant, an English of mass non-cooperation coupled with woman of striking personality and gener- disobedience of laws. He pointed out that ous instincts, who has done splendid she had foreseen how these methods would service in the cause of India and who has leave a heritage of disrespect for law and recently given powerful stimulus to the how prophetic her words had proved at movement for self-government for India. the present ‘when people talk in terms of The zeal and earnestness with which she breaking the law and offering hunger- is advocating the cause of Indian political strikes and satyâgraha for everything’. development on the platform and in her He gave her full credit for being the real paper New India have rightly earned for beginner of the Home Rule movement her the gratitude of the people of this coun- and told them how it had captured the try, whose resentment and grief at this imagination of every Indian patriot. He official action will be keen and poignant. also mentioned that Gandhi had many times sent representatives to her, asking But the most significant tribute to her to support him and admitting his own. Annie Besant’s politics came from no less a person than Rajaji, who at the relevant This rather longish homage to Annie time was an ardent follower of Gandhi’s Besant is not just an act of piety on this confrontational politics. At a meeting to memorial occasion. As mentioned earl- celebrate her birthday held on 1 October ier, among the incredible range of her 1956 at the Gokhale Hall in Madras by interests was journalism both as a free- the Young Men’s Indian Association (also lancer in England and later as the founder- founded by her), Rajaji made a revealing editor of New India, which was a powerful confessional statement. As retold by vehicle of her politics. As in everything

8 Vol. 129.1 The Future of the Media — Part I she did, she set the highest professional precious nuances in the heritage of man- standards in journalism. This has an kind, incrementally accumulated over immediate relevance to the ‘Future of centuries of slow evolution. They deplore the Media’, the theme of the evening. the overload of information incessantly At the outset, it is necessary to fix the assaulting our senses through twenty-four context. The years since the mid-nineties hour TV channels and instant access to have seen an unprecedented churning; websites providing an incredible amount mind-boggling changes have taken place of information and experience. both in media technology and in what It is as though the famous yearning is transmitted through them for public of Keats for ‘A life of sensations rather consumption. This shift is in every way than of thought’ has become an every- as revolutionary as the so-called ‘Guten- day reality. We, however, mourn with berg Revolution’ of the fifteenth century. T. S. Eliot: At a time when oral transmission or Where is the life we have lost in the living? manuscripts laboriously transcribed by hand on paper or on palm leaves were Where is the wisdom we have lost in the the only means of transferring know- knowledge? ledge (and wisdom), the arrival of the Where is the knowledge we have lost printing press was a giant step towards in the information? the universalization of education. Something as momentous has hap- The sociology of this transformation pened in the last thirty years or so when has been analysed in less apocalyptic satellite television and the Internet terms by Marshall McLuhan in several have ushered in a new era of inter- of his works. In his influential work, active communication of knowledge Understanding Media: the Extensions of and experience. This change is the most Man (1964), he invented the slogan, telling example of the cliché of our ‘The Medium is the Massage’. Accord- times — globalization. In less than a ing to him, television and other audio- decade, India, like the rest of the world, visual media do not so much convey a has been caught up in the whirlwind message to be perceived by the mind, as of new ways of absorbing informa- provide a sensation that is to be savoured tion, knowledge, attitudes, prejudices, by the senses. In other words, ‘they mas- and ideologies. sage the sensorium’ rather than address Globalization is rarely value-neutral. the intelligence. In any prognosis of the Some see it as benign and an infinite future of the media, this fundamental extension of human experience and change in human perception that priv- knowledge. Others see it as destructive ileges sensation over thought and its homogenization of ideas, tastes, and ways effect on media behaviour has to be taken of living and a perverse obliteration of into account.

October 2007 9 The Theosophist This worldwide phenomenon has is the emergent phenomenon called seriously affected the fortunes of the ‘blogging’ or postings on various sites by print medium. In a recent detailed sur- countless numbers of people, young and vey of the worldwide media scene, The old, of their views and ideas. There is a Economist of London said that news- continuous buzz of exchanges, agreeing papers have become an ‘endangered and disagreeing with what has been posted species’. Circulation of newspapers has earlier. This is not always a frivolous fallen significantly in America, Western activity. Called ‘the citizens’ newspapers Europe, Australia, New Zealand, and on the net’, these are often serious enter- Latin America. Newspaper employment prises in which there is an unceasing free- fell by 18 per cent between 1990 and for-all of views and counter-views that 2001. ‘Selling words to readers and space eventually lead to valid conclusions. One to advertisers is an enterprise that is fall- such non-profit group that has a site called ing apart.’ The paper quotes expert plans to combine forecasts asserting that during the next the work of amateurs and professionals few decades half the rich world’s news- to issue investigative stories on the Net. papers will die. The Internet is where Coping with this unrelenting compe- people now go for reliable information, tition from the Net, newspapers have a task that had traditionally been per- themselves gone online in the hope that formed for at least two centuries by with advertisement support for their on- the printed newspapers. A more recent line edition, they may make up what report by the British Telecom regulator they have lost on the printed version. The confirms The Economist’s finding: 27 per Italian newspaper, Stampa, gets more than cent of those who use broadband high- a million visitors every day, twice the speed Internet connections read fewer number of the readers of its printed newspapers. Similar is the situation in version. According to The Economist, Europe, Japan, and the United States. in the next few years, for many news- Over the next few decades, classified papers, there will be an annual growth advertisements, the basic bread and butter of 30 per cent in advertisement income of newspapers, will have moved over to in their Internet editions. Online papers the Internet, which is rapidly becoming have the additional advantage of not the place where job seekers and bride having printing costs. seekers go to find what they want. There There can be no doubt that the audio- are even free sites of this kind. The visual media have certain intrinsic ad- Economist says that this has ‘done more vantages over the print medium. With its than most other developments to des- ability to present news even as it occurs, troy the income of newspapers’. television has the inestimable advantage The other looming threat to the mono- of immediacy and intensity of visual poly once enjoyed by the print medium impact. This can never be the privilege

10 Vol. 129.1 The Future of the Media — Part I of the print medium. Those who have slowly in India. These new technologies witnessed on their TV screens the terrorist came rather late to India and their pene- attack on the World Trade Centre in New tration, particularly into non-urban areas, York in 2001 and similar events such is still not very deep. Unlike in the West, as the attack on the suburban trains in addiction to the radio or TV for news is Mumbai would recall the stunning im- still feeble in India. All India Radio came pact of the TV reports. This can never be into being in the mid-nineteen thirties, duplicated by the newspaper accounts and Doordarshan followed three decades read the next morning. The cathartic later. Both were more valued for their effect of television news on such oc- entertainment than for the news they casions is comparable to that produced broadcast. As government monopolies, by witnessing a Shakespearean tragedy they lacked the first attribute of a free on the stage. medium — an adversarial relationship What then could be the medium-term with authority, which the Indian Press outlook for the media industry and has enjoyed historically and has exercised profession? According to the best in- with gusto. Though the spread of com- formed opinion quoted by The Economist: puters and the reach of the Internet (not ‘Unless newspapers reinvent themselves to forget the cellphone with its versatile on the Net and other media platforms like capabilities) has been striking in the last the mobile phone and portable electronic few years, the best judgement of media devices, they will not survive.’ Against professionals is that the print medium’s such a dire forecast, the most that one primacy in communication is unlikely can hope for is the ‘emergence of an elite to be upstaged by the newer media. group of newspapers available every- It may be argued that the low literacy where online, with competent independ- levels in India would give a natural edge ent journalists providing the news and to the audio-visual media. But this is views’. In such a scenario, the print more a theoretical advantage than a medium as we know it will soon be an practical one, since, as stated earlier, artefact of the pre-electronic age, whose listening to the news on the radio or view- place will be the museum and not the ing the news on TV is yet to become marketplace. In other words, at least a habit among most of our people. As in the Western world, print medium already mentioned, these two media are will be dead. still largely entertainment-oriented, with If this is the grim prospect for the mushy soap operas holding in zombie-like newspapers in the Western world, what is thrall the urban middle-class viewers the outlook for them in India? The short (mainly women, if you will allow a sexist answer is that this fate does not await remark!) at any time of the day or night. India, at least in the near future. For one So the print medium in India is in no thing, everything happens much more immediate threat from its rivals. In fact,

October 2007 11 The Theosophist ironically, the current modest status of this report, but I shall not weary you with literacy is a factor in favour of the growth them. The plethora of newspapers and of the print medium. Unlike in the West, periodicals in every language crowding where mass literacy has reached saturation most news-stands is eloquent evidence of point, there is much leeway to be made the pervasive presence of the print media. up in India to reach that state of felicity. It is possible that statistics conceal the fate With the serious efforts being made to and fortunes of individual newspapers, improve literacy, newspaper readership especially the bigger ones with a national can only increase. Many of us driving past presence. The fierce competition among villages will have seen eager faces of men them is evident from the price war they (and now women) sitting in the village are often engaged in, with some papers chaupâl and listening intently to the news seeking to extend their reach to non- read from a newspaper by a literate man traditional areas by selling at below-cost of the village. With increased literacy, prices. This loss is sought to be made up these listeners would themselves be news- by advertisement revenue, which is de- paper readers. pendent on circulation figures. That, unlike in the West, the print The other threat to the finances of medium is a long way from being dead is newspapers arises from the unequal com- evident from the 2004-05 annual report petition for advertisement they now face of the Registrar of Newspapers for India from the visual media. At least in the case (RNI). According to this report, some of consumer goods such as cosmetics, 1,948 new newspapers have registered newspapers, with their static pictures, can themselves with this authority, and there never match the visual impact of TV ads. has been an increase in circulation of all Consequently, advertisers have moved on newspapers and journals. Also the number to TV channels to lure buyers. Neverthe- of dailies being published in the country less, the fact that the newspaper is some- in the same period was 1,834, with a thing to which one can return at leisure, claimed circulation figure of 78,689,266 and at a time and place of one’s choosing, copies, 7 per cent higher than in the pre- gives it an inestimable edge as a durable vious year. Hindi had 799 dailies claim- medium. Indeed, for any serious student ing a circulation of nearly 34 million of affairs, the evanescent images on the copies, and 181 English dailies sold nearly screen, however often repeated during the 11 million copies. day, are of no value at all. There are other interesting titbits in (To be continued)

The only man who behaved sensibly was my tailor; he took my measure- ments anew every time he saw me, while all the rest went on with their old measurements and expected them to fit me. George Bernard Shaw

12 Vol. 129.1 Annie Besant as Instructor and Educator

JOHN ALGEO

LEARNING is of two types, which we culture and by ‘Romans’, those who had might call exoteric and esoteric. Exoteric inherited that culture and valued it; by learning puts facts into the minds of ‘barbarians’ he meant the new generation students and develops their skill in using of young people who had not yet fully those facts; it preserves and expands the absorbed the culture. traditions of a culture. Esoteric learning Exoteric instruction is about making elicits from students an interior wisdom Romans out of barbarians. To be sure, in- that they did not know they possessed; stead of ‘Rome’ we can also use some it attunes their outer minds to inner other metaphor for any of the great world archetypal truths. Both sorts of learning cultures: Indic, Sinitic, or whatever. All are good and necessary. of the great world cultures are important; One of my university mentors taught each has something to contribute to the a course that was an introduction to total civilization of humanity. All those advanced work for new postgraduate cultures need to be preserved by trans- students who were studying to become forming the invading barbarian hordes college teachers. He told us: of each new generation around the world into Romans or Kurukshetrans or Con- You are the last of the Romans. The city fucians, according to the land of their of Rome is surrounded by invading nurture. More than that, the barbarians barbarian hordes. You have only two need to know, not just about their own options: you can let the barbarians overrun culture, but also about Rome, Kuruk- the city and destroy it, or you can make shetra, the land of Lu, and all the great Romans out of the barbarians. I am here cultures. For humanity is one, and the to tell you how to transform the barbarians diverse great cultures are the many facets into Romans. of its diamond unity. He was, of course, speaking metaphor- Exoteric instruction, although fun- ically. By ‘Rome’ he meant Western damentally important for the future

Dr John Algeo has been international Vice-President of the TS after serving for nine years as President of the TS in America. He is Professor Emeritus at the University of Georgia, USA, with many academic distinctions to his credit.

October 2007 13 The Theosophist of humanity, is not, however, enough. Fabian Society to free her fellow Britons Esoteric education is also vitally neces- from the stifling chains of narrow-minded sary. It needs a different metaphor. We bigotry and economic exploitation. She are all rough stones that need to become collaborated with Charles Bradlaugh on perfect ashlars so that we can assume our the radical newspaper The National Re- proper place in the Temple of Humanity. former. She worked to instruct women in We are base metallic lead that needs to be matters of personal health, safety, and transformed into incorruptible gold by an rights, including her ground-breaking alchemical process of sublimation. Such organization of the exploited ‘match girls’, change cannot be imposed from without. who worked under appallingly dangerous Such change is not a matter of instruction conditions for disgracefully low pay. The by building something into students union they formed under Annie Besant’s (‘instruct’ is from Latin, meaning ‘to build inspiration engaged in a successful strike in’). It is rather a matter of true education that produced more humane working con- or of leading students out of the darkness ditions and improved compensation for of ignorance into the light of true know- those women. It also showed their fellow ledge (‘educate’ is from Latin, meaning Englishwomen and Englishmen that they ‘to lead forth’). could learn to better their state in life by Esoteric education is the aim of all their own endeavours. the great world teachers: the Buddha, In 1889, Besant was elected to mem- Christ, Zoroaster, ªankarâchârya, Con- bership on the London School Board by fucius, Plato, and the rest. Esoteric a decisive majority of the vote. In that role, education opens our minds to what we she worked for radical reforms in the already knew, but did not know that we schooling of children, introducing free knew. It switches on an interior light. It meals for poor and undernourished pupils makes it possible for us to hear the Voice and medical examinations for all elemen- of the Silence. It reveals to us, not just the tary students. Besant knew that the mind knowledge of time, but the wisdom of cannot be instructed if the body is weak eternity. It sets our feet upon a Path that or ill. Her view of the human constitu- leads, not outward, but inward to the very tion was always a holistic one. The whole heart of Being. human being must be tended to if any Annie Besant, born on 1 October, 160 human being is to thrive, just as all years ago, was one of the world’s great human beings must be cared for if our teachers — an accomplished instructor species is to progress. and a master educator. Throughout her In that same year, 1889, Besant’s con- life, she advanced the cause of learning, cept of holism was vastly expanded. She both exoteric and esoteric. read H. P. Blavatsky’s The Secret Doctrine As a young woman, Besant worked because she had been invited to write in the National Secular Society and the a review of it for The Pall Mall Gazette.

14 Vol. 129.1 Annie Besant as Instructor and Educator

That review led to Besant’s meeting of women is unworthy of civilization. Blavatsky and opened a new era in her Indian men do not deserve to be free pol- life. Her emphasis changed from an itically, until they give freedom socially exclusive focus on exoteric instruction to Indian women. (Nancy Fix Anderson, to a combination of it with esoteric edu- ‘Bridging Cross-cultural Feminisms: cation. Besant never abandoned the Annie Besant and Women’s Rights in exoteric, but she enlarged her concerns England and India, 1874-1933’, Women’s to include the esoteric. She realized the History Review, 3 [1994]:574). importance of both outer instruction At the same time, Annie Besant con- and inner education for the develop- tinued her involvement with political ment of a whole human being. Under matters in India. By 1914, she was editing the inspiration she drew from her contact the politically focused newspaper New with Blavatsky and her discovery of the India. In 1916, she established the Indian Ancient Wisdom of Theosophy, Annie Home Rule League. She had earlier be- Besant became not just an effective come a prominent member of the Indian instructor, but a true educator. National Congress, founded in 1885 by After H. P. Blavatsky’s death in 1891, another Theosophist, Allan Octavian Annie Besant succeeded her as the Hume. In 1917, Besant became the first spiritual leader of the Theosophical woman and the first non-Indian to serve Society and the primary esoteric educator as president of that organization. Eight for Theosophists in her time. She first years later, in 1925, she was succeeded travelled to India in 1893, and thereafter in the office by Sarojini Naidu, a poet that land became a major focus for her called ‘The Nightingale of India’ and the work — social, instructional, and educa- first Indian woman to serve as president tional. For example, in 1898, she founded of the Congress. the Central Hindu College in Varanasi, Sarojini Naidu admired both Mohan- where students received both secular das Gandhi and Annie Besant. The Welsh instruction and spiritual education. In Cardiff Lodge’s Web site (http://www. 1904, she founded the Central Hindu theosophycardiff.care4free.net/ College Girls’ School. Besant supported besantcongress.htm) reports this emi- improved education for all women: nent Indian artist and activist as having said of Annie Besant: India, she insisted, could never become great again unless women and men walked Had it not been for her and her enthusiasm, side by side and hand in hand, just as a one could not have seen Mr Gandhi leading bird could not fly high with one wing the cause of Indian freedom today. It was broken before it starts upon its flight. . . . Mrs Besant who laid the foundation of She also spoke out against the seclusion modern India — Dr Besant was a combin- of women, arguing that this shutting up ation of Pârvati, Lakshmi and Sarasvati.

October 2007 15 The Theosophist

That is high praise indeed by one daughter Evolution of Life and Form of India for another, the one native and The Future of the Theosophical Society the other adopted. H. P. Blavatsky and the Masters of Beyond all of Annie Besant’s social the Wisdom activism and exoteric instructional work, Hints on the Study of the Bhagavadgitâ she was an esoteric educator. And her Ideals in Education great achievement in that role is attested, The Ideals of Theosophy among other ways, by the Theosophical The Immediate Future books she published or that were com- In the Outer Court piled from her inspiring talks. It would Initiation, the Perfecting of Man be unfeasible to attempt a full or even The Inner Government of the World extensive listing here of her writings. An Introduction to Yoga But a sample of her publications, of Karma varying lengths and perhaps familiarity, The Laws of the Higher Life will suggest the range and depth of Mahâbhârata: The Story of the Great War her writings: Man and His Bodies Man’s Life in Three Worlds Ancient Ideals in Modern Life The Masters The Ancient Wisdom Mysticism Avatâra-s The Nature of Memory Beauties of Islam The Necessity for Reincarnation The Bhagavadgitâ; or The Lord’s Song The New Civilization Brahmavidyâ: Divine Wisdom Our Elder Brethren: The Great Ones Buddhist Popular Lectures in the World’s Service The Building of the Kosmos The Path of Discipleship The Changing World and Lectures to The Path to the Masters of Wisdom Theosophical Students The Pedigree of Man Civilization’s Deadlocks and the Keys Popular Lectures on Theosophy Creating Character The Real and the Unreal Death — and After? Reincarnation Dharma The Riddle of Life and How Theosophy The Doctrine of the Heart Answers It Duties of the Theosophist The Self and Its Sheaths East and West; and The Destinies Seven Great Religions of Nations The Seven Principles of Man Esoteric Christianity, or, The Lesser Some Problems of Life Mysteries The Spiritual Life Essentials of an Indian Education A Study in Consciousness Evolution and Man’s Destiny A Study in Karma

16 Vol. 129.1 Annie Besant as Instructor and Educator

Superhuman Men in History and in position of primary importance for eso- Religion teric education. She was initiated into Talks with a Class Co-Freemasonry in Paris, and reformed The Theosophical Society and the Occult its practice in keeping with traditional Hierarchy Masonic respect for spiritual values. In Theosophy and Life’s Deeper Problems 1908, a year after she succeeded Henry Theosophy and the Theosophical Society Steel Olcott as President of the Theo- Theosophy as the Basic Unity of sophical Society, she founded the Theo- National Life sophical Order of Service, with a mission Theosophy in Relation to Human Life that was both active and educational. Theosophy, Past and Future When the Liberal Catholic Church was Thought Power: Its Control and Culture formed, she gave it her respectful support. Thought-Forms Annie Besant aided the cause of learning The Three Paths to Union with God and service in a wide variety of forms, The Three World Movements because different forms are needed by The Universal Law of Life different people. The Universal Textbook of Religion Exoteric instruction and esoteric educa- and Morals tion are both essential to a well-rounded Wake Up India and fully developed mind. Annie Besant The Wisdom of the Upanishads devoted her life to both. What can one World Problems of Today say of a woman as open-minded, innova- tive, influential, productive, and talented In addition to her impressive literary as Annie Besant? Indeed, she had the output, Annie Besant was actively en- strength and energy of Pârvati, the grace gaged in other forms of instruction and and creativity of Lakshmi, and the learn- education. She had succeeded Blavatsky ing and harmony of Sarasvati. She was as Outer Head of the Esoteric School, a the three great energies united in one. ²

Fresh and vivid as dawn itself is my recollection of the rapture that enhanced my lyric girlhood, when nearly thirty years ago I first set eyes on Annie Besant, and heard her speak in the Muslim City of Hyderabad in fervent praise of Ancient Hindu Culture. . . . Today, pondering over her incomparable devotion and her incalculable service to the Indian cause, I can pay no finer tribute to her manifold greatness than to acclaim the sweet miracle wrought by her transcendent and transfiguring love for India, whereby she who came into our midst a stranger, has created for herself an honoured and legitimate place in the annals of the glorious and heroic women of our own race and tradition. Sarojini Naidu

October 2007 17 The Theosophist Religious Harmony: The Need of the 21st Century (Finnish Section Centenary Lecture, Helsinki, 15 July 2007)

SAMDHONG RINPOCHE

AS we celebrate the Centenary of the ultimate Truth — the ability to see things Finnish Section of the Theosophical in their true nature, without any distortion. Society, it is also a significant day for In this regard, religions play an im- the Theosophical Society as a parent portant role in advancing the spiritual institution which has existed for more growth of humanity. Just as there have than a century and a quarter, maintain- been various types of people on this ing a fairly steady membership. The earth with varying needs and tastes, so Society has indeed come a long way also there are different religious trad- since it was established in 1875. Theo- itions to cater to them The different reli- sophical ideas have been widely sub- gions are to be seen simply as diverse scribed to, reaching remote corners of paths leading to a common destination. the earth because of their universality. But of course the decision to adhere to a In encouraging the study of religious particular faith is according to one’s traditions, the Society has since pro- own discretion. This could be based on vided much impetus to humanity in the one’s suitability or mental disposition or search for Truth and the realization of intellect to grasp any particular religious the oneness of all beings — that all teaching. When they reach their destin- are interrelated. ation, Christians, Hindus, Buddhists, and Each major religious tradition has tried so on, all will realize that indeed they have to show the path to the ultimate Truth, been searching for the same reality. answering the question about the purpose Despite wondrous achievements, the of man’s existence — a question that has last century witnessed much religion- pricked the mind of us humans since time based violence, oppression, civil unrest, immemorial, and will continue to do so. and rifts, bringing instability, fear, suf- Religion, in a sense, is that vehicle or fering, anger, frustration, and violent medium which facilitates realization of the behaviour into our lives. ‘Religious hatred’

Ven. Prof. Samdhong Rinpoche, Prime Minister of the Tibetan Government-in-Exile, was Director of the Central Institute of Higher Tibetan Studies, Sarnath, Varanasi, and is a life member of the TS.

18 Vol. 129.1 Religious Harmony: The Need of the 21st Century and intolerance amongst faiths have truth of one religion in order to establish plagued nations, communities, and indi- its superiority over another, and depreca- viduals, keeping them from leading a tion of the beliefs and teachings of other purposeful existence. The problem of religions. global religious hostility has since be- In order to understand why there is come so gravely aggravated that it may disharmony between religions, we have spiral out of control in the first half of to understand the real meaning of religion this century. in the first place. Prof. Raimon Pannikar Whenever people have faced difficult- has described how the meaning of ‘reli- ies and tribulations, it has been their ten- gion’ encompasses three aspects: dency to look to religion and spirituality Religiousness, or the human dimen- for solace. Religion is important, as we ¨ sion concerning ultimacy, wherever we not only desire a materially prosperous may believe this ultimacy to lie in; world, but also need a world of harmony, morality, brotherhood, and compassion. ¨ Religiosity, or the social institution (not The role of spirituality is to dispel inner necessarily an organization) in which the conflict (the source of all conflict), and religious dimension of human life is to inculcate love, empathy, tolerance, embodied; and patience, and humility. Unfortunately, Religionism, or the more or less closed the most dangerous threat to the world ¨ system of ultimate beliefs appertaining today is the word ‘religion’ itself, which to one particular collectivity. is becoming a most powerful means of social division and conflict. The phenom- He says the three aspects should be dis- ena of religious intolerance, fundamen- tinguished but they are not separable. For talism, and fanaticism have made society the purpose of understanding, he would almost immune to any remedy, secular or use the word mainly as connoting an religious. The medicine itself is becom- ‘organized re-linking with the sacred’, but ing a poison. It is therefore imperative without forgetting that religion is tran- to discuss this issue in all seriousness in scendental to any of its expressions. the context of what harmony between I am quite in agreement that this religions can contribute. definition of religion is broadly accept- I do not know any religious canon or able to most of the religious traditions creed that preaches violence, recommends as they exist today, although it may not hatred, and attempts to cause disharmony be an accurate definition of Dharma as among people. Yet we find that many understood by Buddhists. In any case, undesirable acts have been committed in a religion must be instrumental in spirit- the name of religion, culminating in forced ualizing the nature of an individual into conversions, elimination of rival faiths by a boundless and holistic one. Leonard dogmatic assertion, tall claims about the Swidler further strengthens this view:

October 2007 19 The Theosophist

At the heart of each culture is what is It is quite clear that there cannot be traditionally called a Religion, that is: disharmony in religiousness or in a true An explanation of the ultimate meaning creed or code. But it does appear in a of life, and how to live accordingly. cult or community. In other words, dis- Normally all religions contain the four harmony and conflict grow in the minds Cs’ — Creed, Code, Cult, and Community of people who are unmindful of the es- structure — and are based on the notion sence of a creed or code, and instead are of the Transcendent. carried away by intense community feelings and attachment. Such persons, Creed refers to the cognitive aspects guided by self and by vested interests, of a religion; it is everything that goes create conflict among themselves and use into the ‘explanation’ of the ultimate the name of religion for gaining political meaning of life. strength, or for other ulterior motives. Code of behaviour or ethics includes One common phenomenon which is all the rules and customs of action that the cause of the majority of religious con- somehow follow from one aspect or flicts today is that the so-called funda- another of the Creed. mentalists are creating a false sense of insecurity in the religious traditions in Cult means all the ritual activities that order to exploit the religious sentiments relate the follower to one aspect or other of innocent believers. These fundament- of the Transcendent, either directly or alists fail to understand the basic elements indirectly, prayer being an example of of their respective religion. By taking the former and certain formal behavior unfair advantage of the religious sensi- towards representatives of the Trans- tivity of their community, they adopt cendent, like priests, of the latter. certain policies that become fanatical in character. It is only by misusing the Community structure refers to the rela- name of religion that disharmony is tionships among the followers; this can perpetuated. vary widely, from a very egalitarian One other problem is the basic ten- relationship, as among Quakers, through dency of thinking about one’s religion as a ‘republican’ structure like Presbyterians superior to others. Many times, due to have, to a monarchial one, as with some ignorance and utter arrogance, conflict is Hasidic Jews vis-à-vis their rabbi. fuelled when believers from different The Transcendent, as the roots of the word faiths come into contact with each other, indicates, means, ‘that which goes beyond’ each thinking that they alone have the the everyday, the ordinary, the surface complete ‘truth’, that there is something experience of reality. It can refer to spirits, missing or wrong in all others, while their god, a Personal God, an Impersonal God, group represents the true ‘Reality’ on Emptiness, etc. earth. Such concepts should be eradi-

20 Vol. 129.1 Religious Harmony: The Need of the 21st Century cated from our minds. This will be pos- source of agitation and violence, where sible only when one genuinely practises are we to search for a remedy? How can one’s own religion sincerely and has a religion reduce racial ‘segregation’? the determination to protect the doctrine In fact, the expression ‘religious in- in its purest form. tolerance’ is a contradiction in terms. For example, some followers of Unfortunately, such a despicable inabil- Buddhism seem to have forsaken the ity to practise forbearance is widely Buddha’s teachings due to the mind’s prevalent in our society. The conse- instantaneous responses to verbal and quences of religious tension, if left physical stimuli. Still, they claim to be unattended, will be very hazardous to deeply devoted to their faith. We all know the entire human civilization. that the essence of the Buddha’s teachings To prevent further deterioration of is compassion, loving kindness, tolerance, this situation and to revive normalcy, and so forth. But for these so-called peace, and harmony in the relations Buddhists, the greatest cause for wrath and between various religious practitioners, intolerance would be any kind of criticism the Theosophical Society, as an entity that of or show of disrespect towards their respects and encourages the study of dif- religion. If anyone speaks ill of Buddhism, ferent religions, has a unique advantage they become so furious as to retaliate with and potential, as well as responsibility, every possible means of violence, dis- to spearhead initiatives towards this end. regarding the Buddha’s teaching of non- The following are some humble thoughts violence. They do not realize that by such on future actions that could be taken to behaviour they harm their own faith. In reverse current trends: their ignorance they may consider that 1. It is very important to understand they are protecting Buddhism by oppos- that each human being is unique. Each ing the critics of their faith. But, in fact, differs from the other in capacity, likes critics can never damage the Buddha’s and dislikes, taste, temperament, and so doctrines. Buddhists themselves can on. Hence, any one religious doctrine damage it by using anger and hate in will not be suitable for all people, just response to criticism. This principle is as one type of food or medicine is not universal, as gross irreligious feelings suitable for every individual. We should are pervasive and very easily provoked therefore understand that all noble trad- in the minds of some of the followers itions are important and holy for their of all the great religious traditions. Such followers. This does not mean that any a contradiction is the greatest inner one religion is necessarily superior or ecological disaster of our time. inferior to the other. We should under- Religious teachings are meant for stand this simple fact. It is also useful to pacifying, purifying, and decondition- remember that religious beliefs are largely ing the mind. If they become the main determined by where one was born.

October 2007 21 The Theosophist If born in the Vatican City, one would one’s own coreligionists are being dis- almost inevitably be a Roman Catholic. harmonious, they should be effectively If raised in the Middle East, one would reprimanded, instead of blaming the other probably be a Muslim; if in India, a Hindu, community. Religious propaganda should and so forth. be discouraged; the focus should be on 2. Since religious diversity is inevitable helping people to imbibe the true es- and necessary because of human diversity, sence of their religion. to bring about harmony between the 5. There should be a platform for religions, instead of searching for their religious leaders to interact as often as similarities, we should respect the dif- possible and develop a personal relation- ferences. The tendency of searching for ship in order to eradicate misunderstand- similarities many a time leads to impos- ing, cultivate genuine understanding, and ing one’s own religious interpretations set good examples for their followers. upon other religions in the process of All the great religions have infinite wisdom trying to make them similar, thereby em- and beauty to share. There should be reli- bracing various traditions in one, which gious exchanges in order to create op- does not suit any basic principle of the portunities to study other religions and various traditions. appreciate their noble ideas. Apart from 3. The concept of ‘religious tolerance’ trying to expand their followers’ base, must be replaced by genuine respect for the great religions should try to build all religions. The word ‘tolerance’ itself an environment in which there is flexi- implies unacceptability of the other reli- bility for one to wisely accept the noble gion. To tolerate means, by and large, that ideals of any religion. We should look something is not good or acceptable but beyond religious conversion and root out one simply has to live with it, in tolerance. narrow-mindedness and distance in our Yet, according to Mahatma Gandhi’s relationships. words, ‘Sarva Dharma Samabhâva’, mean- 6. Interfaith dialogues, inter-religious ing having the same attitude towards all prayers, and group pilgrimages to various religions, one must accept and respect all religious shrines and holy places should religious traditions without discrimina- be encouraged. Basically, the goal of all tion. Only such an attitude can assimilate religion is one — purification of the mind. the concept of pluralism. Mere toleration To overcome our selfishness, to love and of other religious faiths does not require serve our fellow beings, to rise to the level one to accept other religions as true. of universal consciousness — these goals 4. Every genuine religious practitioner are common to all. The core of religion is should have the courage and willing- to foster these human values and awaken ness to speak out whenever there is one’s inner light. I do not know how disharmony or a threat to harmony among practical it would be, but we can think various communities. Particularly when of a United Religions of the World as a

22 Vol. 129.1 Religious Harmony: The Need of the 21st Century model to bring the world’s religions cept of equality, we will have a com- together for the welfare and betterment passionate mind that will respect each of all, and to promote religious harmony individual and his or her religious and peace in the world. denomination. 7. A compassionate mind is a key 8. Above all, there should be solidarity factor in bringing about equal respect among genuine religious practitioners for all religions. Having compassion in order to safeguard their faith and for suffering people or weaker sections conviction. They should effectively op- of society is easy. But feeling compas- pose misuse of or exploitation in the name sion for strong people, particularly our of religion by politicians for the sake of opponents or different groups, is not so ‘dividing and ruling’, creating supporters easy. The basic requirement to develop or votebanks by exploiting the religious compassion is the understanding of sentiments of innocent people. equality among all beings. Each living As one of the important objectives of being is equal on the basis of its poten- the Theosophical Society is to promote tial; every sentient being has the seed universal brotherhood and harmony of enlightenment. Secondly, every sen- amongst the various religious traditions, tient being equally likes happiness and a challenging period lies ahead. But I am dislikes suffering. Therefore, it is not hopeful that peace will ultimately prevail rational to differentiate between sen- on this earth. It is a matter of clearing up tient beings or between oneself and the temporary problems blocking the path, others. Once we understand this con- so as to make way for lasting peace. ²

Keep your own faith, but honour the faiths of your brothers; religious unity is no more to be found in the form of a single religion, but in the realization that all faiths are one, that all faiths have the same origin and lead to the same end. . . . Is not the world fairer for the different faiths? Do we not know more truths, because so many have spoken differently? If a man has a truth to speak that others know not, let him speak it out. Let us listen. . . . There is no such thing as a heretic. There is only the eye that sees the truth in a little different way, that we may learn and make our truth the richer because our brother has told us something that before we did not know.

Annie Besant

October 2007 23 The Theosophist Altruism’s Inextinguishable Fire: Annie Besant’s Testimony

PEDRO OLIVEIRA

ONE of the baffling aspects of the self-interest, they embraced their fellow- human condition is the fact that some human beings’ plight in such a way that people, in the face of mounting adversi- all personal considerations ceased to ties and dangers, manage to forget them- occupy centre stage and the only motiv- selves in the service of others. But ‘Why ating force that guided their lives was bother?’ is a well-known mantra for altruism, the inextinguishable fire that millions of people around the world. They relentlessly burns all the dross in the can see what human greed and callous- human psyche, leaving behind only the ness is doing to the planet and its multi- pure gold of a constant dedication which farious species; they are fed daily images knows no centre. of ‘human’ monstrosity against other One of the outstanding aspects of humans; they see how selfishness eats Annie Besant’s life is that a number of up noble human aspirations and turns those who wrote about her attributed to leaders, politicians and even idealists her character traits that were, in most into slaves of the gods of profit and cases, much more projections of their power. Seeing all this they say: ‘Why own minds than actual facts. But those bother? I am just an individual; I can’t who knew her and who came under her change the world.’ influence had their lives profoundly Yet, throughout history, there have changed and saw in her a source of per- been a few individuals who refused to be ennial inspiration. She was criticized, sedated by moral laziness and stupefied for example, for having ‘changed’ her by self-concern in its many forms. Some- ideology so many times before she finally thing in them responded to the suffering embraced Theosophy. But when one reads and crying need of those around them, what she wrote even during her atheist and their response was mediated neither and materialist period, one cannot help by convenience, nor by a sense of per- seeing how the fire of altruism had sonal priorities nor by fear. Instead of touched her soul very deeply, so as to taking refuge in their own sorrow or inform her every action and initiative.

Mr Pedro Oliveira holds a degree in Philosophy, is President of the Indo-Pacific Theosophical Federation and has written and lectured widely on Theosophy.

24 Vol. 129.1 Altruism’s Inextinguishable Fire: Annie Besant’s Testimony Selfless service and the search for Truth sage of Annie Besant’s Autobiography: were for her core values in her daily life But ah! How patient they were for the long before she encountered the Theo- most part, how sadly, pathetically patient, sophical teaching. this crucified Christ, Humanity; wrongs What is altruism? There are some for that would set my heart and my tongue whom the word is equated to an ideology, afire would be accepted as a matter of that is, a regimented thinking, a moral course. O blind and mighty people, how necessity. The problem of equating my heart went out to you; trampled on, altruism to an ideology is that it may give abused, derided, asking so little and need- rise to a mindset motivated by compul- ing so much; so pathetically grateful for sion and not necessarily by a pure res- the pettiest services; so loving and so loyal ponse to human suffering and needs. In to those who offered you but their poor other words, one should help because one services and helpless love. Deeper and naturally responds to the needs of others deeper into my innermost nature ate the and not because of a concept that dictates growing desire to succour, to suffer for, that one has to help. It is an experience to save. I had long given up my social common to millions of people around the reputation, I now gave up with ever- world that politicians don an altruistic increasing surrender ease, comfort, time; persona in the months preceding an elec- the passion of pity grew stronger and tion only to resume their normal self after stronger, fed by each new sacrifice, and the electoral process is over. Self-interest each sacrifice led me nearer and nearer to and altruism can never meet. the threshold of that gateway beyond Perhaps altruism is a realization, in which stretched a path of renunciation some degree, that the limits that separate I had never dreamed of, which those might our lives from the lives of others are indeed tread who were ready wholly to strip off artificial and mind-based. When one self for Man’s sake, who for Love’s sake travels on a bus or a train, for example, would surrender Love’s return from those one can see in the faces of one’s fellow- they served, and would go out into the passengers what afflicts them: fear, lone- darkness for themselves that they might, liness, anger, uncertainty about the future, with their own souls as fuel, feed the Light indifference, etc. And even if one cannot of the World.1 say anything, if altruism is a reality in our lives, it naturally expresses itself as It would indeed be difficult to find a deep sympathy, compassion, and under- better testimonial affirmation of what standing, which may help others in many altruism really is than the passage men- ways. Altruism is a response from that tioned above. It implies a response from dimension of our heart which is free from a nature in ourselves, so completely re- the notion of separateness. Let us con- moved from the personal sense of self, sider, for example, the following pas- that is complete, total, and unreserved.

October 2007 25 The Theosophist It is indeed a life-altering experience in world who believe that in order to tread which one becomes a real witness of the Path they do not need to shed any- the unbreakable and uncreated Ground thing, that they can continue to indulge in which sustains all existence and all life. and nurture their many desires, and that The energy of such ‘witnessing’ is of somehow they can still experience the such an order that it reduces to ashes spiritual Reality. Perhaps it is this sort of every form of self-concern, of self- mindset that has helped to create the preoccupation, and leads the one to plethora of ‘gurus’, ‘teachers’ and ‘masters’ whom such experience has come to a that presently roam the world in their life of selfless service that has no end. teaching circuits. As one economist once In 1888, the year before she joined the pointed out, when the need for a new Theosophical Society, Annie Besant, product does not exist, it can be created! together with W. T. Stead, decided to But when an altruistic attitude of mind create the Link, ‘a halfpenny weekly, the and heart has been sincerely nurtured, spirit of which was described in its motto, spiritual principles are assimilated much taken from Victor Hugo: “The people are more readily. Consider, for example, silent. I will be the advocate of this si- Annie Besant’s response after reading lence. I will speak for the dumb. I will The Secret Doctrine: speak of the small to the great and of the Home I carried my burden, and sat me feeble to the strong. . . . I will speak for down to read. As I turned over page after all the despairing silent ones. I will inter- page the interest became absorbing; but pret this stammering; I will interpret the how familiar it seemed; how my mind grumblings, the murmurs, the tumults of leapt forward to presage the conclusions, the crowds, the complaints ill-pronounced, how natural it was, how coherent, how and all the cries of beasts that, through subtle, and yet how intelligible. I was ignorance and through suffering, man is dazzled, blinded by the light in which forced to utter. . . . I will be the Word of disjointed facts were seen as parts of a the People. I will be the bleeding mouth mighty whole, and all my puzzles, riddles, whence the gag is snatched out. I will problems, seemed to disappear. The effect say everything.” ’ Their altruism was was partially illusory in one sense, in evidently not a cosy and comfortable one. that they all had to be slowly unravelled It was courageous, action-oriented, de- later, the brain gradually assimilating fiant, and fearless. that which the swift intuition had grasped Many spiritual traditions point out that as truth. But the light had been seen, and before one can even take the first steps in that flash of illumination I knew that the weary search was over and the very on the Path one needs to understand, Truth was found.2 deeply and directly, that what is called the Path is indeed a movement towards One of the criticisms that was — and other-centredness. There are many in the is — levelled against her was of her

26 Vol. 129.1 Altruism’s Inextinguishable Fire: Annie Besant’s Testimony attempt to make the teachings in The shallows in which a child could wade Secret Doctrine more accessible to people and depths in which a giant must swim. at large. Once again the fire of altruism A similar statement might be made of impelled her to present the Wisdom Theosophy, for some of its teachings are Teaching in a language that spoke directly so simple and so practical that any person to the hearts and minds of men and women of average intelligence can understand throughout the world and which brought and follow them, while others are so lofty, the light of Theosophy to tens of so profound, that the ablest strains his thousands of seekers in many countries. intellect to contain them and sinks ex- Besant wrote: hausted in the effort.4

Some have complained that our literature In 1913, Besant clearly and objectively is at once too abstruse, too technical, and defined her own views regarding opinion too expensive for the ordinary reader, and and belief in the Theosophical Society. it is our hope that the present series may One can easily see how important her succeed in supplying what is a very real contribution was in reaffirming essential want. Theosophy is not only for the principles that have guided the TS from learned; it is for all. It may be that among its inception: those who in these little books catch their Some of our members echo the statements first glimpse of its teachings, there may of one seer or another, and seem to be a few who will be led by them to consider that such a statement ought to penetrate more deeply into its philosophy, preclude further discussion. But no one its science, and its religion, facing its in the TS has any authority to lay down abstruser problems with the student’s zeal what people shall think, or not think, on and the neophyte’s ardour. But these any subject. We are not in the position of Manuals are not written for the eager an orthodox Church, which has certain student whom no initial difficulties can definite articles of faith, which imposes daunt; they are written for the busy men certain definite creeds in which all faith- and women of the workaday world and ful members are bound to believe. The only seek to make plain some of the great truths point which we must accept is Universal that render life easier to bear and death Brotherhood, and even as to that we may 3 easier to face. differ in our definition of it. Outside that, She again alluded to the universal we are at perfect liberty to form our own applicability of Theosophical teachings opinions on every subject; and the reason in her book The Ancient Wisdom when of that policy is clear and an exceedingly she wrote in the Introduction: good one. No intellectual opinion is worth the holding unless it is obtained by the It was once said of the Christian Scrip- individual effort of the person who holds tures by a devotee that they contained that opinion. It is far healthier to exercise

October 2007 27 The Theosophist

our intelligence, even if we come to a direct advice in a letter written in 1915, wrong conclusion and form an inaccurate when he was in England. He was going opinion, than simply, like parrots, to echo through a period of doubts and difficult- what other people say, and so put out of ies in his inner life. Her message to him all possibility intellectual development. was clear: (Adyar Pamphlets, No. 36) Your happiness lies in the work, and you In 1907, at a time of great turmoil will be restless and unhappy if you turn within the TS and before she had been away from it. Nothing else will last, you elected, she wrote an article for The will find. A man called to the highest Theosophist (‘The Basis of the Theo- service loses ‘the lower life’, and if he is sophical Society’, Feb. 1907), in which, brave enough to let it go, he finds a once again, her altruistic nature was splendid and changeless happiness.5 openly expressed. In the above men- tioned article she examined the question Those who knew him say that Krishna- ‘Does the Theosophical Society have a murti held a profound affection for moral code?’ She concluded it by saying: Dr Besant till the end of his life. Her love for India was complete, I earnestly believe that we best do our unreserved, and irreversible. Her contri- share of purifying the nucleus by purify- bution to the Indian renaissance is writ- ing ourselves, and not by expelling our ten with such dedication that it is now brothers; that we can prevent wrong bet- an indelible part of that great nation. ter by holding up lofty ideals, than by She believed in the future of India with separating ourselves disdainfully from all her soul and all her spirit. The follow- those we condemn; that the Society lives ing is one of her testimonies about India by the splendour of its ideals, not by as the spiritual mother of the world: rigidity of its lines of exclusion; that it will endure in proportion to the spirituality This is the India of which I have to speak unfolded in its members and not accord- — the India which, as I said, is to me the ing to the plaudits or censures of the Holy Land. For those who, though born world; that we strengthen it in proportion for this life in a Western land and clad in as we love and pardon, and weaken it a Western body, can yet look back to earlier as we condemn and ostracize. Thus incarnations in which they drank the milk believe I. I can no other. of spiritual wisdom from the breast of their true mother — they must feel ever the She nurtured the young J. Krishna- magic of her immemorial past, must dwell murti like a son, sponsored his education ever under the spell of her deathless fas- and presented him to the world as the cination; for they are bound to India by all ‘vehicle of the World Teacher’. But she the sacred memories of their past; and with was also capable of giving him strong and her, too, are bound up all the radiant hopes

28 Vol. 129.1 Altruism’s Inextinguishable Fire: Annie Besant’s Testimony

of their future, a future which they know ready help to those in need. Her life was they will share with her who is their true indeed a witness of how the uncreated mother in the soul-life.6 Spirit manifests its splendour through a soul in which the light of altruism al- Such was Annie Besant’s testimony. ways burned with a steady flame. May Hers was a life of courage, of trans- she return once more to help humanity formation, of fearless search, of ever- in this perilous age. ²

References

1. Madras (Chennai): The Theosophical Publishing House (TPH), 1983, pp. 288-9. 2. op. cit., p. 310. 3. Besant, Annie, The Seven Principles of Man, London: The Theosophical Publishing Society (TPS), 1909, Preface. 4. Besant, Annie, The Ancient Wisdom, Madras (Chennai): TPH, 1998, p. 1. 5. Lutyens, Mary, Krishnamurti — The Years of Awakening, London: John Murray, 1975, p. 86. 6. Besant, Annie, Essays and Addresses, Vol. IV — India, London: TPS, 1913, p. 11.

Annie Besant was a veritable powerhouse of energy which flowed in many directions and into many fields of activity: education, welfare of women and children, social reforms, politics and religion. And yet there was a unity of purpose in all the work that she undertook. That purpose was the betterment of humanity and promotion of peace and goodwill in the larger life. The will to serve arose from a deeper spring within her: the perception of the oneness of all life and the exuberant, utterly selfless love which welled up from that vibrant perception. Naturally, with this background, religion played an important role, that is, true religion, rightly understood and rightly lived. One therefore notices in the writings and speeches of Annie Besant great stress being laid on religion — pure, unadulterated religion. For, if the core teachings of religions are properly grasped and translated into everyday living, life tends to change for the better for all concerned. Time and again, she emphasized that the basic teachings of all religions are the same; that all the great leaders of religion had spoken of the oneness of God, or of the Divine Principle; of the unity or brotherhood of humanity; and of the moral and ethical values in life that naturally flow from that sense of unity. Surendra Narayan

October 2007 29 The Theosophist Understanding, Sharing, Loving

TEREZINHA KIND

ONE can describe the meaning of enjoy, receive, etc., JOINTLY; to join ‘understanding’ as a mental process. But with others in some thought, feeling or, it also means a state of cooperative or particularly, some action. From the very mutually tolerant relations between beginning, upon arrival in this physical people. Understanding is not a mere world, Life teaches us the lesson of process of the mind. It involves higher sharing, and only human beings are able spheres of our constitution dealing with to learn it. A hungry dog will not leave perception or intuition. In trying to under- part of his food for his absent brother. stand the deeper meaning of life, for We all depend on others in order to example, reason alone is not enough. survive. Perhaps that is the reason why, Observing and contemplating Nature, in out of all mammals, the newborn human complete quietness and silence of the being is the most dependent. How long mind, another process of understanding will it take until we realize that we must can take place. give as we receive ? Likewise, each one must see with his We all share in the search for truth. spiritual eye in order to perceive his own Theosophy unites us, no matter in which imperfection and the goodness in all country we were born or what language fellow beings. There is a peace which we speak. As a matter of fact, on a deep- surpasses the understanding of the mind. er level, there is a sort of communication Only those who live in the eternal can for which no words are needed and which experience it. But what does it mean to no words can explain. Before one may live in the eternal? The basis for under- experience it, the mouth, the mind, and standing is tolerance, compassion, and the emotions must be silent. Unselfish- empathy. It implies mutual tolerance, ness and compassion are the basis for mutual help in the search for truth, res- sharing. It might be easy to share a broad pecting all who differ from ourselves. goal like the search for truth, but it is Many different colours go to make the not so easy to share a small room with beautiful rainbow. another person. To SHARE means to use, participate in, Some people may say: ‘I love mankind

Mrs Terezinha Kind is President of the Inter-American Theosophical Federation. This symposium talk was given at the European Congress in Helsinki, Finland, on 18 July 2007.

30 Vol. 129.1 Understanding, Sharing, Loving but I cannot stand my neighbour.’ The cannot decide to be loving. But the understanding of loving and sharing is constant cultivation of loving thoughts not exclusive. Therefore, if from our end will undoubtedly lead to loving speech there is the slightest shadow of the and loving actions. Now, more than tendency to exclude anyone or any- ever, the world is in need of love. The thing from the whole, it is an indication emphasis on competition has slowly that we have not understood what shar- dried up many hearts. ing really means. Jesus said: ‘Love others as I have loved ‘Loving’ is described as feeling or ex- you.’ Yet after more than 2,000 years, pressing love. It is also said that true love looking at what is happening around is universal, encompassing all beings. the world, one might conclude that not In fact, love cannot be defined. Love is — much progress has been made. But we loving thoughts, loving actions, and cannot lose hope and feel discouraged. loving-kindness. The basis of Love is On the contrary, we all need to take res- self-forgetfulness and a spirit of self- ponsibility and do something through sacrifice. If one may compare, a mother’s loving actions, living happily, serving love for her little child can be a good with enthusiasm. It is only by giving example of real love. Whilst loving, ourselves to work for humanity that we unconditionally, what can a mother ex- will understand the deeper elements pect to receive from a fully dependent of Theosophy. creature like a baby? We were told that there is hope for Love has no limit or frontier; it is man only in man. The moment is NOW. boundless and without reservations. One Let us at least TRY. ²

Let none deny that which to another man is truth, for he may see a truth which others do not see; but let none try to impose his own vision on others, lest he should blind them in forcing them to see what is not in their field of view. There is but one sun, and every energy on our earth is but some form of solar force; as one sun feeds the whole earth, so one Self shines in every heart. . . . We need for the redemption of the world more than altruism, noble as that is. We may learn unselfishness, sacrifice, self-surrender, but we do not stand established in the One, until we can say: ‘There are no others; it is my Self in all.’ When all men say this, the world will have its Golden Age. Annie Besant

October 2007 31 The Theosophist Practical Work for Theosophists

ANNIE BESANT

EVERY person who enters the Theo- dost thou desire to know and to achieve?’ sophical Society is bound to accept its there comes any answer but : ‘That I may first principle — the assertion of the the better serve Humanity’, the candidate Universal Brotherhood of Man; but it is for admission should be sent back to his to be feared that with large numbers of spelling book, until he has learned the the Fellows the profession remains an alphabet of Altruism. empty phrase, too like the ‘dearly beloved Let us suppose that all the latent powers brethren’ of the Churches, without bear- of the Human Intellect and Will could ing on life or effect on conduct. No suddenly be developed in the men and antithesis can be discovered which is the women around us as by the touch of sharper than that between the principle a magician’s wand, and that they could of Brotherhood and the Class-and- step forth into the world clothed with Mammon-worship of modern society; supersensual knowledge and power; no links of true fraternity bind together what would it avail, save to make this the dwellers in palaces and the dwellers world a worse hell of contending passions in slums; no golden bands of sympathy than it is today, in which would rage unite the wealthy and the poor. Yet Titanic contests of selfishness and greed, Altruism remains only a name so long as rendered the more horrible by the might- it is severed from personal service of ier powers of those engaged in the fratri- Humanity, and Theosophy is merely a cidal struggle? Not until the brute in us new form of glorified selfishness for is starved out of life; not until the lower those who ‘take it up’ from curiosity, or self is slain and only the voice of the from the desire to know, merely that the Higher Self is heard; not until personal knowledge may be a personal posses- desire has been lost in the desire for sion and powers be attained for the sake humanity; not until all ambition is dead, of wielding them. At the great gate of save the ambition to serve; not until this the Temple of Knowledge stands the point is reached can power be safely Guardian, and if to his question: ‘Why trusted in human hands. Those who lightly

From Theosophical Siftings, vol. 2, 1889-90.

32 Vol. 129.1 Practical Work for Theosophists enter the Theosophical Society, imagin- speaking to prince or pauper, the man ing that thereby they will at once spring and the woman becoming everything into the exercise of the higher human and the rank nothing. capabilities, have to learn that the capa- Then comes the cleansing of one’s city to lead the Higher Life must precede own life in its relations to those by whose the capacity to wield the higher powers. labour we are fed and clothed and housed. Hence the long probation insisted on for Every article that we use embodies so every candidate; the deep study which much human labour, and if we use it, we ensures that knowledge shall precede are bound to render back for it due Power; the tests which bar the way equivalent of our own labour. If this be towards the higher planes of being. And not done, we are robbing instead of ex- since character grows out of habits, and changing, soiling our lives by theft. And habits out of acts often repeated, there is here I speak to Theosophists belonging no better school for forming habits of to the ‘middle’ and ‘upper’ classes, for the unselfishness, no surer way of mould- poor, already crushed by labour, are ing the selfless character, than by doing forced to buy what they need for sub- personal acts of service to our brothers sistence at the lowest rate at which they and sisters struggling in the sad envir- can obtain it. This is not so among the onment made for them by our modern richer, and they are bound to see that civilization. they do not vicariously sweat the workers First must come the real honest feel- by their purchases of ‘cheap goods’. In ing of equality, not the verbal profession, this matter women are the worst sinners, but the inner conviction. Unless this buying gowns and other articles of exists, all work among the poor tends clothing at prices which they know cannot to become demoralizing both to helper cover the cost of material and a fair wage and to helped, breeding self-complacency to the needlewoman. If they would in the one and subserviency in the other. personally employ the needlewoman Every act must spring spontaneously instead of buying her work from the shop, from the brotherly relationship; so that they would not dare to pay her the aid, comfort, counsel, whenever given, starvation wage which they pay her shall be the free and loving gift of brother through the hands of the middlemen; to brother, so that respect of the highest and they would not then be wearing in the lowest shall breed self-respect, garments soiled perhaps by the harlotry and charity, in re-becoming Love, shall which has been fled to for a piece of purify and raise and not degrade. But, bread. If they cannot manage this personal I repeat, the feeling of equality must be employment, they can easily ascertain real, all social castes merging into the who are fair and who are unfair employ- human brotherhood, so that there is no ers by writing for information to Miss consciousness of difference whether Clementina Black, 198, High Holborn,

October 2007 33 The Theosophist London, W. C., who has exerted herself gested that kind-hearted folk might each to form a Consumers’ League of persons take charge of two or three of such ashamed to live by sweating their neigh- children, visiting them, playing with them, bours. It is hardly necessary to add that taking them out, and, in fact, generally the personal life of the Theosophist should ‘mothering’ them. These little ones, ailing be frugal, simple, and free from luxury, and feeble, suffer terribly in this rough both for the sake of his own inner de- hurrying world, and much pain might be velopment, and in order that he may live saved, much pleasure given, by a little honestly, not taking more than he gives. sacrifice of time and trouble. The personal life thus purified, there Another form of service, open to the remains the active service due to our wealthier, is buying shares in companies fellows. Each must here judge his own whose servants are notoriously over- capacities and opportunities, but there are worked, and then attending the share- two or three lines of work in which holders’ meetings and insisting on shorter painstaking and cultured men and women hours, higher wages, and better treatment are much wanted at the present time. For all round. The dividends from the shares instance, some might serve as managers can be paid into the Union fund of the of our Board Schools, attending to the employees where a Trade Union exists; remission of fees, supervising the tone where there is no Trade Union, no more and method of instruction, noting if the useful work can be done than urging the children are properly fed, organizing free men or women to unite and aiding them meals for those in need, and giving to the in the first uphill steps of organization. teachers the sympathy and friendliness These suggestions may serve as ex- which they so sorely lack in their arduous amples of the kind of service which is and responsible labour. There are open- crying aloud to be done, of practical ings for useful and far-reaching service profession of the Brotherhood of Man. in this line of work second, perhaps, to I am not putting them forward as remedies none, bearing as it does on the training for the evils inseparable from the present of the citizens of the future as well as order of society. As a Socialist, I know on lightening the burdens that press so but too well that all such work as this heavily today. can only act as palliative, not as cure; Women with leisure on their hands can nonetheless, it will lighten some of the find a way of using that leisure in the darkness around us, and, in the absence service of others by writing to Allen D. of the sun, farthing dips are better than Graham, 18, Buckingham Street, Strand. unbroken Cimmerian gloom. Mr. Graham, some time ago, finding that It is obvious that, in addition to such invalided children were constantly being duteous Service of Man as I have been sent from the hospitals to poor, over- glancing at, there are other duties in- crowded, and often dirty homes, sug- cumbent on every member of the TS.

34 Vol. 129.1 Practical Work for Theosophists Those who can use their pens should to feel the call to climb the rugged path to answer objections or expose slanders those heights on which the Masters sit made in the columns of our ordinary serene. Neither its philosophy nor its press; most editors will put in a tersely- possibilities of growth will avail much to written clear reply to attacks made in recommend it to the superficial thinkers their papers. And all should study Theo- or to the luxurious livers of our day. sophical teachings, both for their own But the sight of noble lives, strenuously culture and for the assistance of others. It and selflessly working for human good, is not enough to set our own feet on the battling against poverty and sorrow, the Path; as soon as we are able we should twin-daughters of Ignorance, these will guide thitherward the feet of others; and justify Theosophy in the eyes of the in order that we may be competent for the world, proving that self-devotion can task, we must study, study, study. The exist apart from superstition, that clear- subtle metaphysics of Theosophy will eyed Intellect can walk hand-in-hand attract but the few; few, again, are likely with the Love that saves. ²

Let not the fruit of good Karma be your motive; for your Karma, good or bad, being one and the common property of all mankind, nothing good or bad can happen to you that is not shared by many others. Hence your motive, being selfish, can only generate a double effect, good and bad, and will either nullify your good action, or turn it to another man’s profit. . . . There is no happiness for one who is ever thinking of Self and forgetting all other Selves. The Universe groans under the weight of such action (Karma), and none other than self-sacrificial Karma relieves it. . . . How many of you have helped humanity to carry its smallest burden, that you should all regard yourselves as Theosophists. Oh, men of the West, who would play at being the Saviours of mankind before they even spare the life of a mosquito whose sting threatens them, would you be partakers of Divine Wisdom or true Theosophists? Then do as the gods when incarnated do. Feel yourselves the vehicles of the whole humanity, mankind as part of yourselves, and act accordingly.

A Master of the Wisdom

October 2007 35 The Theosophist Theosophical Work around the World

Naarden Centre Retreat of the American Section, from whose From 26 to 29 July 2007, Miss Tran- summer meeting he and his wife, Adele Thi-Kim-Dieu, Chairman of the European Algeo, had just come. He gave a talk Federation of the Theosophical Society, about Col. H. S. Olcott, whose life was conducted a Retreat with the theme ‘stranger than fiction’, showed pictures ‘Foundations of Wisdom’ at the Inter- of Olcott in Sri Lanka, and gave an national Theosophical Centre in Naarden, illustrated talk about the headquarters the Netherlands. About fifteen partici- of the American Section, named ‘Olcott’ pants from France, Holland, Portugal, in memory of the Founder-President. and Spain were in attendance. Other talks were given by Mr Michael The Retreat’s aim was to understand Stemmer, Mr Reiner Ullrich, Mr Siegfried the importance of the process of un- Ebersbach, Mrs Cornelia Miskiewicz, learning, enabling the flowering of a new Mrs Elisabeth Schmidt, and Mr Klaus quality of mind and consciousness, with Röder. The talks were varied with study awareness, attention, and meditation as the groups, music and dance programmes, basis of the Retreat. After the morning a DVD show, an outing, and a question talk, some important questions were and answer session. The meeting was examined. In the afternoon, after the conducted in harmonious brotherhood guided meditation (sitting and walking), and active participation under the chair- a meditative inquiry complemented the manship of the General Secretary, Mrs quiet work undertaken earlier. The four Elisabeth Schmidt. talks — ‘Foundations of Wisdom’, ‘The Basis of Consciousness’, ‘Can Attention Passed to Peace be Practised?’, and ‘Aspiration is Like a We deeply regret the recent demise Flame’ — were inspiring, with insights of two stalwart Theosophists — Mr Paul having practical application in daily life. Zwollo and Mr Dara Feroze Mirza. Mr Paul Zwollo passed away, after a Germany brief illness, on 28 August 2007, at the The German Section held its sum- age of seventy-seven. A third-generation mer session at Lippstadt from 26 July to Theosophist, he was a trained agricul- 1 August on the theme ‘The Brotherhood turalist and gold- and silversmith. In 1954 of All Beings’. The international Vice- he joined the TS in Holland and was for President, Dr John Algeo, brought greet- some time the President of the Lodge at ings from the international President, Arnhem, the General Secretary of the Mrs Radha Burnier, the staff at Adyar, Dutch Section, and a national lecturer. and Mrs Betty Bland, General Secretary He was a dedicated student of Theosophy,

36 Vol. 129.1 Theosophical Work around the World particularly the Mahatma Letters. Since Management of the Theosophical Order 1992 he had lived at the International of Service, and contributed generously Theosophical Centre in Naarden, being to its educational sponsorship pro- the Presidential Representative on the gramme for students and for the poor. Council of the Centre as well as a member He was Presidential Representative for of the European Federation Executive the TS in Pakistan, and was also Vice- Committee since 1995 and of the General President of the Indo-Pacific Theo- Council of the TS since 1998. sophical Federation. He also worked for several years at He extended financial help on a Adyar in the Garden Department and the monthly basis to several destitute families. Archives, and for many years organized He also looked after dozens of stray cats archival exhibitions during the inter- and dogs, arranging to have them fed, and national Convention. administered homeopathic medicines to them, as he was a keen student of hom- Mr Dara Feroze Mirza went missing eopathy and had successfully treated on 14 September 2007 on his way to the hundreds of sick animals and birds. office, and the next day his body was Being a keen student of Theosophy, found shot through the heart. He was Philosophy and Comparative Religion, seventy years old. A fourth-generation he was regularly invited to speak on Theosophist, he joined the TS in his early these subjects. Although he never mar- teens, becoming President of the Karachi ried, he was a much-loved uncle, brother, TS and holding that post for over thirty- and friend. two years. For decades he conducted a weekly study class on spirituality, com- Their gentle presence will be greatly parative religion, and the ethics of life. missed by their relatives and their many He was a member of the Council of friends and colleagues. ²

Art means to put everything in life, in our daily life, in its right place. Then, when you have put everything in its right place, order comes. When there is order, the mind is free. And only a mind that is free knows, has that extraordinary quality, of love. J. Krishnamurti

Erratum The date given in Part II of the article on Sibelius on p. 456 of the September 2007 issue should be changed to 18 September 1957.

October 2007 37 Attractive New Year Greetings Cards & TS Diary Colourful postcards and folding cards, and a special set of 12 ‘Angelic’ folding cards. TS Diary for any year, with an inspiring quotation on every page, photographs of many eminent Theosophists, and ample space for notes and insights.

RECENT REPRINTS

THE BHAGAVADGITA — Sanskrit text and English translation Annie Besant This work contains the most priceless teachings found in the Mahabharata, including moderation ‘and the harmonizing of all of man’s constituents until they vibrate in perfect attunement with the One, the supreme Self ’.

SCIENCE AND THE SACRED Ravi Ravindra In these articles published over a period of twenty-five years, the approach is philosophical and spiritual, raising meaningful questions, reminding us of our responsibility as human beings.

BUDDHIST MEDITATION Samdhong Rinpoche In talks given at the School of the Wisdom, Adyar, Ven. Professor Rinpoche shares his deep experiences of meditation in an atmosphere of simplicity and contemplation.

FORTHCOMING

THE STORY OF CREATION E. W. Preston

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