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

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

2 THE THEOSOPHIST

VOL. 137 NO. 7 APRIL 2016

CONTENTS

On Fear 5 Tim Boyd

The Neurophysiology of Compassion 10 José Foglia

Love and Service: Twin Stars of Brotherhood 15 S. Sundaram

Boris de Zirkoff and the H. P. Blavatsky Collected Writings 22 Dara Eklund

Theosophy Undefined 26 Rafael Marques de Albuquerque

Be Always Ready! 33 Svitlana Gavrylenko

Theosophical Work around the World 38

International Directory 42

Editor: Mr Tim Boyd

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office.

Cover: Peonies and Canary (Shakuyaku, kanaari), from an untitled series known as Small Flowers. Artist: Katsushika Hokusai (Japanese, 1760–1849)

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

3 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mr Tim Boyd Vice-President: Dr Chittaranjan Satapathy Secretary: Ms Marja Artamaa Treasurer: Mr K. Narasimha Rao Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Vice-President: [email protected] Secretary: [email protected] Treasurer: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Editorial Office: [email protected], Website: http://www.ts-adyar.org

The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. They hold that Truth should be sought by study, by reflection, by purity of life, by devotion to high ideals, and they regard Truth as a prize to be striven for, not as a dogma to be imposed by authority. They consider that belief should be the result of individual study or intuition, and not its antecedent, and should rest on knowledge, not on assertion. They extend tolerance to all, even to the intolerant, not as a privilege they bestow but as a duty they perform, and they seek to remove ignorance, not punish it. They see every religion as an expression of the Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as Truth is their aim. Theosophy is the body of truths which forms the basis of all religions, and which cannot be claimed as the exclusive possession of any. It offers a philosophy which renders life intelligible, and which demonstrates the justice and the love which guide its evolution. It puts death in its rightful place, as a recurring incident in an endless life, opening the gateway to a fuller and more radiant existence. It restores to the world the Science of the Spirit, teaching man to know the Spirit as himself and the mind and body as his servants. It illuminates the scriptures and doctrines of religions by unveiling their hidden meanings, and thus justifying them at the bar of intelligence, as they are ever justified in the eyes of intuition. Members of the Theosophical Society study these truths, and theosophists endeavour to live them. Everyone willing to study, to be tolerant, to aim high, and to work perseveringly, is welcomed as a member, and it rests with the member to become a true theosophist.

4 The Theosophist On Fear On Fear

TIM BOYD

ONE of the core concepts of the Ageless Closer is He than breathing, Wisdom tradition relates to the multi- And nearer than hands and feet. dimensional nature of the universe and of ourselves as individuals — the fact is As time goes on, we become aware that we function on many levels sim- that this is not something that someone ultaneously. The range of consciousness has created as a fiction. We have glimpses within us and our surroundings is limit- of it, our own experiences of this deeper less — everything from the seemingly nature. When this awareness moves unconscious aspects of our being to the beyond being a mere concept to the level highest divine consciousness are con- of actual experience, we are faced with tinuously present at any given moment a problem. Looking out into the world and form the core of our being. As we inhabited by billions of people just like examine this concept more deeply we us, each one of whom is inhabited by that become aware that the most powerful same Divine Spark, we find that there is dimension of our being is the part to an abyss between the higher nature and which we seem to have the least access our normal behaviour. We see wars, from moment to moment. The highest famine, economic imbalance, the whole aspect of our nature is the most hidden. range of self-centred, humanly created There are terms and names that we use problems. Even in our individual lives we to describe it — Higher Self, the soul, the find such contradictions. Divine Spark, the Ego, the individuality, Thus we have to ask if in fact this Âtma-Buddhi-Manas. Some of the quali- Highest is the core and foundation of ties that seem to appear when this higher every being, and what explains our own aspect of our being has a greater sway in behaviour as we interact with others our lives are peace, love, compassion, and with the world around us. It is an and wisdom. important question. One of the things that The poet Alfred, Lord Tennyson beauti- H. P. Blavatsky wrote speaks to this fully describes the closeness and ever issue: ‘Whatever plane our consciousness presence of this higher self in this way: may be acting in, both we and the things Speak to Him, thou, for He hears, belonging to that plane are, for the time And Spirit with Spirit can meet — being, the only realities.’ For example,

April 2016 The Theosophist 5 On Fear a fish in water is surrounded by the threatened and in danger. Depending on creatures of the sea, lives in a watery the person, the list of things that can cause world, and has no understanding or such fears is long. There are some for interaction with the birds flying in the air whom spiders would cause them to leave or people walking on the land. the room screaming and crying. Snakes, The same example has been given mice, thunderstorms, and so on are for our consciousness as individuals. common examples, but we also have the A thief, one whose consciousness and same emotional response to other things. attention is focused on stealing, can look Many have a huge fear of standing in at a holy man and all he can see is his front of others and speaking about what wallet or the bag on his shoulder, and they think or believe. The fear of rejection view it as an opportunity to steal. To a by others is a powerful fear. Many others liar, the world is dishonest. To a saint, are afraid of death. every being, whether a holy person, a We feel these fears in the present criminal, a beggar, a priest, or a business- moment, yet we are mentally capable of man, every being and every thing is holy, projecting them into the future, so that because of the plane of consciousness people can be in a state of constant fear on which she functions. about things that have not happened and A great Greek thinker, Sophocles, never will. We often succumb to this said something on one occasion that condition. The problem is, like many speaks to the same concept: ‘To him who emotional states, it is not something that is in fear, everything rustles’; everything is isolated to only one plane of our is moving, and everything is a source of consciousness. Strong emotion has a fear. We can imagine a frightened per- pervasive quality that reaches down into son walking down a road late at night, our physical bodies and into our minds every sound appears in his/her mind as as well. Just from a physiological point a warning of impending danger. The of view, the moment fear arises things common emotion of fear is shared by start happening within the body. The term everyone. This is something that influ- that is used for the response is ‘fight or ences everyone’s life and behaviour at flight’. Our bodies become prepared for some point. For many, fear can be like a one or the other in the face of an imagined ‘never-departing shadow’. or real threat. With the arising of fear, Some say that there are only four hormones are released into the body; emotions — sadness, happiness, anger, people begin to perspire, their hearts and fear — and that everything else is race, muscles tense up, sugar in the blood just a mixture of these basic four. Fear is increases — all in preparation for the one of the core emotions that has a way imagined fight or flight. of rising up and appearing in our con- In our theosophical literature we have sciousness at those times when we feel clairvoyant descriptions of thought-forms

6 The Theosophist Vol. 137.7 On Fear that are generated from a fearful mind. saying that no other person had ever seen When they are described or depicted, this form, but Arjuna’s karma was such a grey tone always predominates in that he would be permitted to see. What these thought-forms. The vivid colours Arjuna saw caused his hairs to stand on associated with love or some decisive end. First he saw Krishna’s body with emotion are absent. Clairvoyants also mouths on all sides, and from every describe the aura of the fearful person direction all living things were flying as ‘hardened’ with a grey cast preventing into his mouth and being devoured. the inflow or outflow of higher energies. He had eyes in all directions and was so The state of being in fear has a natural bright that he was burning up universes. tendency to lock one into the experience The effect of this vision on Arjuna was of isolation. Fear can also contaminate so profound that he was filled with ‘fear’. others. It has a contagious quality. The sight was too much for him to bear, Throughout The Mahatma Letters we so much so that he requested Krishna to repeatedly find admonitions or advice return to his prior form, because the true such as ‘fear not’ or ‘never fear’. In the one was overwhelming. translations of scriptures from around the The word used in the Bhagavadgitâ world there are numerous instances to describe the state of awe, wonder, where this same word, ‘fear’, is used to amazement felt by Arjuna was the word describe a higher order of being. It is not ‘fear’. This type of fear results from a used to describe our personal reaction to recognition that points to our utter snakes, and so on, but a completely higher insignificance as individuals, that we exist dimension of understanding. In the Bible within something so grand and all- there is a statement that requires some encompassing. It is perhaps a fearful thought: ‘The fear of the Lord is the thing to behold that the reality of our own beginning of wisdom.’ It is an odd state- present potential is limitless. This is a ment because it is talking about something higher fear, not fear in any ordinary sense, quite different than our normal sense of but a quality that has great potentials for fear that we feel when we are threatened. our exploration. Similarly, in one of the chapters in the So what do we do? There is an Bhagavadgitâ Arjuna asks Krishna to expression that: ‘The disease that is reveal his universal form. Until that point, hidden cannot be healed.’ To first become Arjuna had been encountering Krishna aware that there is a condition is the in the physical body as his charioteer and beginning of its healing. The aware- counsellor, but at this moment he knew ness of this process and how it operates that Krishna was no less than the embodi- upon us is a beginning — its naming and ment of the Divine, and he asked for this recognition is a beginning. When a patient boon that he be allowed to see Krishna goes to a doctor, the first thing the latter in his true form. Krishna responded would do is examine, diagnose, and name

April 2016 The Theosophist 7 On Fear the condition. Then he might prescribe Then she presents very specific ways pills, but any good doctor would also of directing our attention in meditation. advise changes in the patient’s diet. On We should first direct our attention to another level he might suggest exercises, certain ‘Deprivations’, that is, a ‘constant and on another level it would be sug- refusal to think of the reality of’ five gested that the patient needs to read some things: (1) separations and meetings — things that will elevate his thoughts, or the sorts of things that happen all the time; engage in prayer or meditation. (2) the distinction between friends A similar, multi-layered approach and foes — those we are attached to and could be adopted in dealing with fear, but repelled by; (3) possessions; (4) per- probably the best approach would be one sonality; and (5) sensations. All of the that addresses the cause. One of the ways things that we lend our attention to that that our condition and our normal state tend to isolate us in the sense that ‘these of mind has been described is that we are mine’, or ‘these are my qualities’, or function out of ‘the heresy of separate- ‘these are the things that make me dif- ness’. This refers to the false idea that in ferent and apart’. We are to deprive the some way we are separated, not just from mind-stream from assigning reality to one another, but from the Divine source these things. She adds that the cul- that inhabits each and every thing. What mination of this avenue of meditation is it that addresses that mindset that we would be the realization that ‘I am without seem to carry? attributes’. There are no qualities that During HPB’s lifetime she talked a divide my consciousness; there are no great deal about meditation, but she said identities that separate me from others; little in terms of direction in how to none of those things. This is the first meditate. In 1888, three years before part of this process. This is the via she died, she dictated a ‘Diagram of negativa, or the way of negation — neti Meditation’ to one of her students in neti in Sanskrit. England. It is profound and has broad She then goes on to talk about the application, but particularly to the mind other side of this process, which she that feels itself walled-off and separate describes as ‘Acquisitions’. There is a in states of fearfulness. certain state of mind that we are to Its focus is on Unity. In fact it begins ‘acquire’, in this case through meditation by saying: ‘First conceive of UNITY by on three elements: (1) a Perpetual expansion in space and infinity in Time.’ Presence in imagination in all space and The first thing she advises is to make the time — a continual effort to imagine attempt to conceive of Oneness. Of course, ourselves as universally present in all it is impossible, Oneness cannot be a con- space and time — is a most difficult thing cept, it cannot be grasped by the mind, to do. Obviously, any effort in this dir- but she urges us to begin with that attempt. ection has the effect of diminishing the

8 The Theosophist Vol. 137.7 On Fear limitations of the personality. She says of better, higher, those to be loved or that meditating in this way has the effect those to be rejected. (3) The third aspect of developing a background state of she talks about is the mind that regards consciousness that operates even when everything that exists as being an expres- we are asleep. So, even in dreams this sion of limitation only. HPB suggests state of mind remains active. She adds these three elements as a curative or that courage becomes the characteristic medicine for the various ills that arise of the person who goes along this path, from this heresy of separateness, among and thus there is no dread experienced which is fear. These acquisitions cul- in facing the various dangers and trials minate with the recognition that ‘I am all that come our way in life. (2) The second Space and Time’. acquisition that she lists is a continued These are suggestions. Although, for attempt at an attitude of mind towards all our present purposes I have pointed to things that is neither love, hate, or the specific emotion of fear, they apply indifference — a state of equanimity that universally and are worth the attempt of regards all as equal. There is no division exploring more deeply. ²

There is the perception that thought breeds fear and pleasure; and where there is pleasure there must be pain and therefore resistance to pain. I see that very clearly; the seeing of it is the immediate action; and the seeing of it requires perception, a thought, logic, thinking very clearly; all that is involved. And the seeing of it is instantaneous, and therefore the action is instantaneous, therefore freedom from it. That means you are a free human being, a different human being, totally transformed, not tomorrow but now because you see very clearly that thought breeds both fear and pain and pleasure. And all our values are based on it, moral, ethical, social, religious, spiritual, all the values are based on that. And if you see the truth of it, and to see the truth of it you have to be astonishingly aware, logically, healthily, sanely, observe every movement of thought. Then that very perception is total action, therefore when you leave you are completely out of it. Otherwise you will say, how am I to be free of fear tomorrow. J. Krishnamurti

April 2016 The Theosophist 9 The Neurophysiology of Compassion The Neurophysiology of Compassion

JOSÉ FOGLIA

HOMO sapiens is the last species of the information that this complex function genus Homo that has appeared on the requires. Therefore the areas of Broca planet. And for about 35,000 years, and Wernicke, the language-processing across the globe, we have left cultural areas of the brain, developed considerably testimonies that illustrate our creativity, so that they could contain significant resourcefulness, and determination. vocabulary; today this allows us to master Cave paintings, caves decorated with several languages. If we make a horizontal animals and symbols, a variety of cut (cross section) through the human domestic utensils, weapons, and many brain where these areas are located, we other crafts claim artistic sensitivity, the find they are larger than their counter- capacity for abstraction and ingenuity parts in the right hemisphere. evidently developing at that time. In However, phylogenetically, at a parti- those days, thanks to our musical talent, cular time in our history, the right hemi- we also built the first wind instrument: sphere was more developed than the left the flute. However, of all our creations, one. In fact, since Homo sapiens appeared the most significant was undoubtedly the on this planet some 160,000 years ago, development of verbal language. We are we see examples of a tremendous the only species on Earth today that can creativity. Whether to face the challenges communicate through sounds and words of life and respond intelligently, or to structured into sentences, thanks to the study every circumstance so as to move talent we have developed over time. forward and meet our aims, we learned Over the millennia the size of our left to plan strategies to achieve our goals hemisphere has been growing. Perhaps successfully. Fighting weather and the repeated use of the Phonological predators in order to survive, and later Loop, the verbal information store, has on controlling the environment, required increased the memory, something very much intelligence in our diaspora. Whether necessary to properly process all the Homo sapiens had a single origin in

Dr José Foglia is a neurologist from Uruguay. Theosophy-Science Lecture delivered at the inter- national Convention, Adyar, 2 January 2016.

10 The Theosophist Vol. 137.7 The Neurophysiology of Compassion Africa or appeared in different parts of habitat that shelters us, the fauna, flora, the world, the fact remains that they atmosphere, forests, deserts, bacteria, populated the Earth in a short time. Does and soon the Moon and Mars. The uni- this not prove that we had an enormous verse full of deep meaning, in which we creative capacity? lived during our stay in the caves just a Our drive to meet and conquer had few millennia ago, has been replaced in no limits, and certainly one day it will a relatively short time by the security that take us beyond the boundaries of our uni- the Stock Exchange provides, and we verse, to explore the possible existence continue to live this way every day thanks of other ones. Apparently, nothing stops to cyber and internet communications. Homo sapiens. It is also a fact that the Is it not normal and logical that a lot of day we decide to destroy a large part of confusion reigns among mankind? humanity, we will be totally successful. In a ‘few hours’ we have gone from The array of mass weapons, chemical, living the meaningful life that we were bacteriological and other types of offered to the accelerated virtual world destruction, the hundreds of thousands of the values of intellect. The hypertrophy of megatons of nuclear warheads and of the language areas in the left hemi- technology we have in the twenty-first sphere granted the supremacy of our century are much more effective and conscious reality as well as the control faster to kill masses of people than the over its practically mute brother located carved stone axe of the Neolithic Age, in the right hemisphere. We boast of and even more than those primitive being the only beings having free will on weapons developed in the Paleolithic this planet. And we have accepted this Age. Today it is clear that we care very fallacy with pleasure and pride. However, little, that we could easily achieve our is it right to claim that we are free when destruction of the Earth. There is no doubt our behaviour is increasingly influenced that so many atrocities imply a factor by propaganda and conditioned by that is seriously sick: the psyche of ideologies? Homo sapiens. It is undeniable that we are facing an When and how did this severe psycho- unprecedented crisis in the history of logical deterioration occur? What is the humanity. Several facts show that in the cause of the tremendous crisis that affects past we were much more humane and humanity today? What dehumanized sensitive. Guns were for hunting animals Homo sapiens? to feed our families. Life had for us Our story was full of learning from a deeper meaning and creativity was the beginning. However, when our brains dedicated to building and working for developed self-awareness, it increased survival. Using these skills and attributes progressively over a few millennia to we modelled the first clay pot, which change our physical appearance, the allowed us to carry water across deserts

April 2016 The Theosophist 11 The Neurophysiology of Compassion or the first coat that we made to protect Neolithic Age, when we finally started our children from cold during the living in cities, we created norms of glaciations. We were affectionate with behaviour which would ensure balance each other, as the loss of a team member and harmony among citizens. It was so meant continuing our intrepid journey throughout history; we were creating through the world with too vulnerable a paradigms and then replacing them, flank. We loved each other dearly and according to circumstances, with other we needed each other, leaving for more convenient ones. And this only posterity testimonies of funeral rites and strengthened the growth of our intel- tombs built with great affection to bury lectual abilities, not our capacity to love. our loved ones. More and more our thoughts ignored What happened as time went by? What the feelings of our heart. The activity polluted our hearts? When and how did of the Phonological Loop increased until we start losing the ability to love? a psychological dependence on the In a short period of time, since we cre- intellect was created. The damage our ated the verbal language, we have been addiction to thoughts is causing, is replacing the deeper meanings of the life threatening our lives. Therefore, now is given to us with constant pointless virtual not the time to propose a new paradigm, chats, thanks to modern technology. Little but rather to create an entirely new and by little our culture has been deteriorating unprecedented culture. to the point of turning our relationships We could ask ourselves whether the into a vulgar and mediocre abstraction. massacres committed by the communists Insidiously, the neurotic thought to achieve the ideal of social equality processed through the Phonological Loop are justifiable. Or whether the killings has progressively poisoned the human in the name of God by religious groups brain with arrogant ideologies and funda- can be justified? Can we condone our mentalism, thus provoking perturbed, exploitative behaviour caused by greed psychotic, and hysterical behaviour. and ambition? Consequently, our focus, weakened and Throughout history we have justified distracted, can hardly keep pace with our behaviour in order to get what we the rampant cyber fashion that currently thought was best for us, and we continue aims to globalize the culture of the intel- to do the same to this day. We lethargically lect. With great pride, we have altered the consent to the production of war weapons, everyday rhythms of Mother Nature. the atrocities of populist governments, Therefore, the survivors of this crisis will and the corruption of the politicians in not be surprised when history points at power. Worse, we allow, with total pas- us as being the only creatures responsible sivity, the loss of individual freedom, for a tremendous extinction. environmental pollution, the spread of After the first settlements of the Marxist absolutism, and the anguish of

12 The Theosophist Vol. 137.7 The Neurophysiology of Compassion how to make ends meet in order to pay scious and are observed and evaluated fees to the corrupt banks and mafia in different areas of the prefrontal lobes. corporations that dominate the world. However, most of the thoughts are un- What happened in our brain to allow conscious, submerged, as an iceberg. this to occur? What separated us from This hemisphere functions like computer the true meaning of life? When did we processors placed in series. It has the accept not to be free? ability to classify, organize, and analyse We will focus on these questions every detail of the information being from a neuroscientific perspective, trying processed. It is by constantly associating to give a reading of today’s humanity this with our past experience accumu- in crisis. It is true that a reductionist lated in memory, that we are able to plan approach may seem too rigid when it an action in the future. This hemisphere comes to explaining human conflicts, as ‘thinks’ on the basis of language, in a these involve emotions and feelings. linear and methodical way. It is the seat However, it is time for Homo sapiens to of our intellect that orders information turn the focus through a lens of scientific logically and rationally, and expresses knowledge and language to create a itself through verbal, spoken, or written whole new culture. language. It is the brain that can talk, The human brain consists of two measure, compare, that can do arithmetical hemispheres that exchange their infor- calculations and think of circumstances mation through a bridge: the corpus of the past, analyse the present, and plan callosum. Both hemispheres process a strategy for deferred action in a time information very differently, have dif- we call ‘the future’. ferent abilities, and one could say that The right hemisphere, seat of the each has its own personality. ‘nous’ of Plato, is our intuitive, imagina- The left hemisphere of the brain is tive brain, enabling divergent, flexible, ‘logistikon’, as Plato called it, home of complex, and funny thoughts, humorous convergent, abstract, analytical, rational, visualizing, and mystical, submissive and and logical thinking. It is the seat of the sensitive interactions. It is the venue Phonological Loop from which emerge where new creative ideas emerge. The direct, vertical, realistic, powerful, and creative brain developed phylogenetically dominant thoughts. The Broca area for in our species long before the verbal the articulation of the word, Wernicke for language. It is the intelligent brain that language comprehension, and areas 39 creates new solutions to new circum- and 40 of Brodmann modules that stances. Being almost mute, it connects integrate all the perceptions of the same directly with our ‘heart’, so as to convey object, all constitute the Phonological the information that is processed every Loop where we are constantly processing minute. It is also home to the deep feelings our thoughts. Some of them become con- and emotions that warn us about what is

April 2016 The Theosophist 13 The Neurophysiology of Compassion happening in our environment and our of the universe that surrounds us and of bodies, in our present state and the state our own body. Thus, thanks to this scheme, in which other beings are. It is the it is aware of the spatial location of the empathic brain. body and, because of the integration, This right hemisphere functions as if makes it possible to relate to the space in it had computer processors placed in which it is moving. It also understands parallel. It is our analogue brain. Its the sensory information from the outside vision is global. It thinks on the basis of world, thus achieving a total perception images instead of words; it learns through of its surroundings. It is the seat of the the movement of the body. It is the seat creative talents, emotions, poetry, meta- of the Visuospatial Sketchpad, the part phors, symbols, music and other art of the working memory that enables the expressions. It is our artistic brain. recollection of images. It only lives in the When, how, and why did the left present; hence the perception is here and hemisphere supremacy of the human now. It has developed features that enable brain overpower our conscious reality? us to have a complete and total perception (To be continued)

Then someone came who said, ‘My Prince hath shot A swan, which fell among the roses here, He bids me pray you send it. Will you send?’ ‘Nay,’ quoth Siddartha, ‘if the bird were dead To send it to the slayer might be well, But the swan lives; my cousin hath but killed The god-like speed which throbbed in this white wing.’ And Devadatta answered, ‘The wild thing, Living or dead, is his who fetched it down; ’Twas no man’s in the clouds, but fall’n ’tis mine, Give me my prize, fair Cousin.’ Then our Lord Laid the swan’s neck beside his own smooth cheek And gravely spake, ‘Say no! the bird is mine, The first of myriad things which shall be mine By right of mercy and love’s lordliness. For now I know, by what within me stirs, That I shall teach compassion unto men And be a speechless world’s interpreter, Abating this accursed flood of woe, Not man’s alone; but, if the Prince disputes, Let him submit this matter to the wise And we will wait their word.’ Sir Edwin Arnold, Light of Asia

14 The Theosophist Vol. 137.7 Love and Service: Twin Stars of Brotherhood Love and Service: Twin Stars of Brotherhood

S. SUNDARAM

IT is a common observation that society bring about change in inter-human rela- in general is passing through a crisis tionships and standards of conduct. It resulting in confusion and disorder on should elevate not only people’s intel- several fronts. The individual is lost in lectual level but also help in inculcating the crowd, deprived of his sense of in them ethical and moral values. But we belongingness. With the result he feels find that people in general have taken the no moral responsibility towards his fellow easy path to success. Individual interests, beings. As stated by a social philosopher, primarily economic as well as parochial, ‘People in the present-day world take are pulling people apart day by day. interest in Nature and man only if they Whether one likes to hear it or not, this is provide some personal benefit to them’. the picture of the modern age — a grim Communities and society in general situation of the present-day world. What appear to be ‘the mere sum of separate is required is to create a positive bend of individuals’ and not ‘the totality of living mind, one that is free from fetters and relationships’. Members of the Theo- inhibitions and is not bound by narrow sophical Society, intellectuals and other considerations or interests. concerned people have a tremendous and Discontent, disharmony, mistrust, con- trying task before them. flict, and violence prevailing in society Ethical values in the modern world are facts of life. But in order to deal with are given less importance as compared such a situation we will have to seriously to materialistic values. People’s struggle think and ponder over the positive factors for survival is so dominant that a and forces which can help and guide us development-oriented outlook is hardly to frame, formulate, and systematically generated in them. Development in the work out our ‘law of life’. real sense means a sequence of continuous The word brotherhood has been used changes for the better in the system over in different senses by different people, a considerable period of time. It should the most easily understood and important

Mr S. Sundaram is General Secretary of the Indian Section of the Theosophical Society. Based on a talk delivered during the 10th World Congress of the TS held in Rome in July 2010.

April 2016 The Theosophist 15 Love and Service: Twin Stars of Brotherhood of these being ‘harmonious relationship’. be a proper and harmonious blend of But, it is much more — values of co- ‘hand, head and heart’, or soul-force, for operation, common good, sharing, and the making of a complete human being. functioning as responsible members To realize the unity of life and under- of society. In order to reach that stage stand the interdependency of all that lives we must concentrate on the supreme are very essential. Many of us go through values with which we agree, and not on life without forming a single meaningful the matters which create tension and relationship with those who belong to bring about disharmony. The causes of other socio-economic strata. The pioneers, disorder, disharmony, tension, conflicts, leaders and scholars of Theosophy and and so forth have to be studied and the Theosophical Society have said in understood in order to remove them. But, clear terms that in thought, speech, at- the effort has to be on spreading ideas titude, and action one must rise above which can positively strengthen the the considerations of caste, religion, sex, bonds of brotherhood, which can help in race, class, and colour. They tried to draw bringing people closer for the better- people’s attention towards it and asked ment and upliftment of society. Such an to understand and live the real essence outlook and approach will not only of religion. So, the oneness and unity of deepen the intensity of our involve- life have to be realized and practised in ment in constructive activities but will inter-human relationships. As mentioned also help in enhancing our level of per- by Dada Dharmadhikari, an eminent formance in the responsibilities which Gandhian thinker: we take up. To live is to relate. The purification of this The relationship of man with man is relationship among human beings is what what we are basically concerned with. we call revolution, and this revolution is It is a nearness of hearts, that is needed man’s vision of progress towards truth. and not just physical proximity, not Nearness of heart is the sign of progress, merely living side by side but living and when people come close to each other, together. So could there be a conscien- their relationship is pure and holy. Thus tious effort and thoughtful approach whatever efforts will be made in accord- towards preserving and fostering the di- ance with Truth, that is promoting inter- mensions of fundamental human values? human relationship, unity, and harmony Could there be a process of inner change, among fellow beings, will support and along with worldly changes, which will help in people’s progress and upliftment. develop in us a sense of belonging to one It will develop in people a sense of belong- another? We need to remember that ing to one another.1 what people in general call as progress is nothing if it does not lead to a cor- There have been some outstanding responding inner change. There has to personalities in human history who stood

16 The Theosophist Vol. 137.7 Love and Service: Twin Stars of Brotherhood by what they considered to be true and Dr Annie Besant has given a very broad just. These great seers and teachers of and comprehensive concept of Love. humanity drew men’s attention to the She says: path of moral and spiritual upliftment Love is that Immortal Flame in whose and laid great stress on the supreme value Light one can perceive Truth. In the of moral regeneration over and above warmth of this Immortal Flame all the material advancement. They have been defects and vices flower into ªivam and outstanding Guides, shedding Light on Sundaram, that is, Welfare and Beauty. the entire world.2 The question arises as to why they And we all have read and heard that Dr were so keen on working for the welfare Besant herself was Love and Dignity of the whole of humanity. There seems personified.4 to be one motivating factor. A well known As stated by Dada Dharmadhikari, Urdu poet has said, of course in a Only love can be material of which a bridge different context, the word ‘love’ in its of cordial social relationship could be compressed and restricted form resides constructed, because love is the best in the heart of the lover; but when ex- solvent of all isolationist tendencies, of panded pervades humanity as a whole. all egoistic identities which we call ‘per- In the case of Dr Annie Besant , we find sonality’. I am using the word ‘personality’ that her love as well as concern for all in a different sense, which is perhaps living beings made her think and work nearer to its original meaning. I am told with great zeal and enthusiasm. Her that the original Latin word means limitless love which transformed into persona ‘mask’. It is not reality. So when a man tremendous energy, courage, and con- seeks to preserve his personality, which is cern resulted in her untiring efforts and not the reality, he seeks to protect himself actions towards the welfare of all.3 from his fellowmen and to adopt a defen- One might ask, what do we mean by sive attitude. An attitude of defence ‘love’? Several saints, poets, and thinkers isolates; whereas love is the best solvent have explained it in different ways. Kabir, of all ‘egomania’.5 Tagore, J. Krishnamurti — they all have explained love beautifully. M. K. Gandhi Now the root of man’s happiness lies in and Vinoba Bhave have talked about the warmth of human relationship — ‘Love Force’. But I would rather not go relationship between man and man. into those details. Here I would like to People’s coming closer to each other in mention just three names in this con- a positive way is a sign of progress. Such text. His Holiness the Dalai Lama has people do not live in a closed house. defined ‘love’ as ‘compassion in action’ and They, with a broad outlook, try to reduce ‘to care with concern’. ‘Love is a sense the distance between themselves and of caring with respect and responsibility.’ their fellowmen.

April 2016 The Theosophist 17 Love and Service: Twin Stars of Brotherhood

‘Culture’, in Sanskrit, is sansk·ti. ings in order to get united? Why do we wait for such critical situations to help can mean , meaning Sansk·ti saha-k·ti those in misery? Why does the sense of collective action, or it can mean samyak commitment which awakens during times k·ti meaning proper action. I would prefer of crises remain dormant during normal to emphasize a sansk·ti, which means times? What prevents this spirit of col- ‘a proper action performed collectively’ lective consciousness from functioning by concerned people for the betterment and operating during normal times? After of society. An action which can bring all, maintenance of the collective con- respect and honour to people in course of sciousness is a very significant function time might become a part of our culture as of development and transformation. well. An action which can bring respect, By proceeding in that direction we might honour, and integrity in the genuine be able to see and realize the beauty of sense of the term alone can provide us performing proper collective action. with a moral code. In this regard every Working together, thinking together value, norm, conduct, and responsibil- silently, develops the feeling of together- ity which we require for our healthy, ness and the perpetuation of this feeling harmonious, and peaceful coexistence leads to a state of emotional integration. should be sought, located, and learnt. If we Service is not mere action. It is not want to regenerate our cultural, moral, only relief work. It is not an ameliorative and spiritual values, we should first programme or routine work. It is not even analyse and try to understand our own an act of charity. One does service be- thoughts and actions.6 cause it is one’s spontaneous expression of love, care, and concern. Those with What unites fellow beings is as im- such a state of mind alone are able to see portant as what makes a nation. People things as they are and as they can be. in India, and people in other parts of the Within its fold, service includes feeling, world as well, did unite on several goodwill, and a great sense of respon- occasions in the past. This shows that the sibility. The significant aspect of service tendency to help and the feeling of is that it demands complete identification compassion and cooperation are inherent with the sufferer(s) or the work at hand. in humanity and they arise during crises The feeling of duality has no scope or such as earthquakes, floods, famines, place in it. Then only can one have com- communal tension, war and so on. On passion that will prompt him ‘to feel for such occasions people forget their petty others’ and do something to relieve them differences and join together to cope with from their misery. The civic, moral, and the situation. spiritual character of society can be Now the questions arise: why do we strengthened through service, cooper- have to wait for some untoward happen- ation, and love only.

18 The Theosophist Vol. 137.7 Love and Service: Twin Stars of Brotherhood As observed by Professor B. Sanjeeva characteristics of a truly spiritual man Rao, a close associate of Dr Besant and whom he calls Vaishnava Jana. The first J. Krishnamurti: characteristic of such a person, accord- ing to the saint poet, is a senstivity of Service without the background of self- consciousness so that he feels intensely lessness is sterile, uncreative. Work which the pain of the other person. we love to do and not under the com- pulsion of any motive, is the right service The ‘Vaishnava Jana’, the spiritual man, and is its own reward.7 Is he who feels the pain of another, He relieves the suffering of others, Then, Prof. Sanjeeva Rao says: Without feeling any sense of egoism. Sorrow, when you do not try to run away Gandhi was highly influenced by this from it, contains a healing power that devotional song. He was, in fact, follow- transforms it into wisdom. We do not seem ing in the footsteps of Lord Buddha by to understand this secret liberating power showing the strong connection between implicit in human suffering and we are the service of suffering humanity and the perpetually trying to evade, escape from process of self-purification, interpreting our troubles instead of trying to understand spiritual life to be a life of service.10 8 the meaning of suffering. I would like to mention an incident Pain and suffering are the means of our narrated by a lady who lost her husband awakening.9 and two sons in the space of a month. This happened in 1931. One day she went In Dr Annie Besant’s case we find to meet Mr Gandhi and the latter gave a that personal suffering at crucial stages patient and sympathetic hearing to her. of her life made her understand human He said: suffering at large. The suffering of her child and her suffering for the child It is not easy to overcome the blow which got transformed into compassion for all you have suffered. But I would suggest of humanity. to you — if you can do that — to go and In this connection I would like to add meet people whom you know, listen to that there is one bhajan — a devotional their problems and sufferings, persuade song composed by Saint Narasimha them to come out with their problems and causes of their pain and sorrow, and then Mehta — Vaishnava Jana. Wherever and whenever this devotional song is try to work out solutions as to what best you can do to reduce their sufferings. rendered, people immediately associate it with M. K. Gandhi. Why? Because, The lady concluded by saying that Gandhi tried his best to live all those this suggestion from Gandhiji provided moral and spiritual values mentioned in a positive direction and constructive the song. Narasimha Mehta speaks of the step to her — to forget her own sorrow

April 2016 The Theosophist 19 Love and Service: Twin Stars of Brotherhood and to help others reduce their suffering. are facing. Neither is it possible to do so ‘I will not cause harm to anyone’ is a in the course of a single analysis. What very good idea. But a more positive step seems important is to realize that the fac- would be, ‘In what manner can I do good tors which count for brotherhood are to others?’ In other words, the perspec- possible to be located. So let us keep tive, spirit, and attitude with which a work pondering over the issue and continue the or a mission is carried out is very signi- dialogue in our Theosophical Lodges. ficant. In 1971, when a large number of It will help us in finding out ways to refugees came to India from Bangladesh, awaken sensitivity, a sense of awareness a renowned artist of Kolkata, known to and the sense of urgency for a cause. us, helped some of the refugees by giving It may help us to gather strength and money in order to buy sewing machines courage to show our disagreement with and other such equipment to earn and eke thoughts and actions which cause social, out their livelihood. But, he asked them moral and spiritual harm to the individual, to repay the money given to them, in group or society, and at the same time instalments. As it generally happens, the guide us to earnestly put in our efforts person who gives develops a sense of to work out and present an effective ego and the recipients suffer from an alternative based on love, concern, com- inferiority complex. In the aforesaid case, passion and cooperation. the artist was not really interested in Behind the present crises lies the issues getting back his money. What he aimed of moral and spiritual values and it is only at was that the refugees should become through an affirmation of what is just and completely self-dependent and lead a life right that we can give meaning to our with dignity. lives. Unless the human mind perceives We have to ask ourselves: how can the moral and spiritual dimensions of we generate, promote, and strengthen living, disharmony, conflicts and misery the spirit of selfless service? How can will not abate. one rise above narrow considerations How can compassion, the basis of and live a dedicated and unselfish life? service and understanding be generated? How can the bonds of brotherhood be How can a compassionate attitude be strengthened? How can we live in har- developed? mony and with a sense of oneness with The TS lays great emphasis on the all beings? As long as the feeling of search for truth, commitment to truth, duality is there, as long as the mentality and putting in all one’s effort and energy to take up responsibility voluntarily is not to live that truth. This commitment to there — the sense of involvement in any truth awakens sensitivity and a sense of work cannot exist. awareness and urgency for a cause. This brief article may not be able to When there is intense and complete find a remedy for the situation which we commitment to truth, personal con-

20 The Theosophist Vol. 137.7 Love and Service: Twin Stars of Brotherhood siderations automatically wither away, As service becomes our habitual attitude and the intensity channelizes itself in to everyone we meet, we shall gradually a creative, constructive, and positive way. find that everyone is profoundly interest- I would like to conclude with Dr ing and that the giving of service is the Annie Besant’s words: greatest joy in life. ²

References: 1. Mentioned by Dada Dharmadhikari in his talk delivered at the Gandhian Institute of Studies, Varanasi, on 7 October 1969. 2. S. Sundaram, ‘Annie Besant — A Phenomenon’, The Indian Theosophist, Sep-Oct 1997, Vol. 96, Nos. 9 & 10, the Indian Section, the Theosophical Society, Varanasi, p. 277. 3. Ibid. 4. Ibid, pp. 277-278. 5. Dada Dharmadhikari, Tasks of Social Research, Gandhian Institute of Studies, Varanasi, 1965, p. 34. 6. Veena Alase, ‘Ethnic Identity and National Integration — The Role of Culture and Education’, Gandhian Perspectives, Vol. IV, No.1, 1991, Gandhian Institute of Studies, Varanasi, p. 76. 7. B. Sanjeeva Rao, Letters of Wisdom, Dipti Publications, Sri Aurobindo Ashram, Pondicherry, 1989, pp. 71-72. 8. Ibid, p. 7. 9. Ibid, p. 73. 10. Raghavan N. Iyer, Moral and Political Thought of Mahatma Gandhi, New York, Oxford

The theosophic life must be a life of service. Unless we are serving, we have no right to live. We live by the constant sacrifice of other lives on every side, and we must pay it back; otherwise to use an ancient phrase, we are but thieves and do not repay the gift. Service is the great illuminator. The more we serve the wiser we become, for we learn wisdom not by studying but by living. There is a sense in which the saying is perfectly true: ‘He who doeth the will shall know of the doctrine’. To live the life of service clears the mental atmosphere of the distorting fogs of prejudice, passion, temperament. Service alone makes the eye single, so that the whole body is full of light, and only those who serve are those who truly live. Annie Besant The Theosophic Life

April 2016 The Theosophist 21 Boris de Zirkoff and the H. P. Blavatsky Collected Writings Boris de Zirkoff and the H. P. Blavatsky Collected Writings

DARA EKLUND

TO trace the editorial life of Boris de In my years of assisting him, Boris Zirkoff (B. de Z.) with respect to the would point out passages where a quote H. P. Blavatsky Collected Writings (BCW), seemingly closed off in the original, yet one would need to examine carefully would continue into portions of the text not only marginal notes on his MSS, to follow and not be given quote marks but his entire correspondence regarding again (again, perhaps dropped by the them. These are available in the archives typesetter). As solution for these en- of the Olcott Library in Wheaton, Illinois, counters, he would sometimes extract the often in the form of first editions into portion, or phrase, and rejoin it to the which he entered his editorial marks. body of the quote where it belonged. Those who knew and worked for At least he would replace the quote Mr de Zirkoff trusted his honest and marks into the discourse where they thorough scholarship. They realize that were required. he did on occasion make minor alterations. The reader of Boris’ editions will also Most often these involved correcting a find bracketed remarks where the original quotation by filling in missing words, word is shown first and HPB’s rendition perhaps dropped by the original type- next to it. This occurs for instance on setter. He would editorially plunge into a p. 284 of The Secret Doctrine (SD), quote, placing the reference after the vol. I), where the Wilson edition of paragraph, rather than interjecting it in the Vishnu Purâna1 was quoted. After the passage. These were mostly matters checking the Wilson edition, the word of style and did not interfere with the ‘development’ was restored, but HPB’s meaning of a passage. word [evolution] kept in brackets. This How many of those who rigidly insist was meant to provide the reader a source the editor changed the words of HPB, have for comparison. [In HPB’s time, how really examined his MSS to give his many other translations existed for the editorial labours a fair hearing? reader to consult? Generally very few!]

From Theosophical History, vol. III, 6 April 1991. Mrs Dara Eklund has, since her youth, cooperated for Theosophy with Pt Loma, Adyar, ULT, and independent theosophists. She has a Library Science Degree and is a member of the TS Pt Loma in the Hague; TS Adyar in Wheaton, IL; and TS Pasadena.

22 The Theosophist Vol. 137.7 Boris de Zirkoff and the H. P. Blavatsky Collected Writings Boris made every effort to consult down the hundreds of quotations checked. those editions available to students of But why repeat that labour merely to HPB’s time. For example on p. 286, SD, satisfy some skeptical whim, or in order vol. I) the reader will observe that the to please scholarly pride? It is the mes- footnote to Hermetic Fragments in The sage beyond the quotes which counts Virgin of the World 2 cites the 1885 ed., anyway. Boris knew that message well, p. 153. HPB’s parenthetical ‘It?’ is placed as anyone reading his forty-year journal, by Boris in brackets, providing the Theosophia, can prove to himself. editorial impact of her pen by qualify- Perhaps, for the newer students, a brief ing a Westernized attempt to deify the sojourn into his theosophical history impersonal Deity. This type of attention would be a keen way of appreciating what to scholarly detail in no way hampers the Boris de Zirkoff accomplished. student’s comprehension of a passage. Growing up in St. Petersburg Russia, In restoring what Boris might dub ‘the Boris knew little about his illustrious family honour’ the quotation is found great aunt until around the age of sixteen. as originally printed, along with a key to Escaping across Finland in the aftermath a less anthropomorphic teaching of of the Russian Revolution, he settled in Gnostic antiquity. B. de Z.’s tremendous Stockholm with his mother and step- effort to relocate HPB’s textual references father. There, at the home of the Russian is complemented by the current avail- consul, he saw the SD for the first time. ability of modern reprints. Today a num- This moment marked a beginning of his ber of these ancient texts are available lifetime dedication to theosophy. through the fine publications of Wizards In 1923, at the age of 21, Boris met Bookshelf in San Diego, as well as by Katherine Tingley during one of her such august publishers as Sam Weiser European tours as world leader of the and Wisdom Books. Universal Brotherhood and Theo- Another example of changes made in sophical Society. She invited him to the BCW series is explained with regard come to her headquarters in America, to changing Cosmos with a ‘C’ to Kosmos where at Point Loma his mission to with a ‘K’. The editor explains this usage compile the BCW would surface. There, on pp. 656–57 of vol. XII, in the crucial some months later, he was afforded every ‘Esoteric Teachings’ Section. chance to further explore HPB’s articles It somewhat distresses this writer to in The Theosophist, Lucifer, and other observe B. de Z.’s labour of over fifty Theosophical journals. years questioned by those who have Sometime during 1924, while browsing never retraced his steps through the great through these journals, B. de Z. resolved University Libraries, or perused his to compile HPB’s works into one uniform worldwide correspondence in ardent edition. He could by then see that the bulk search for documentation. There are after of her accomplishment exceeded one all numerous notes and letters to track thousand items, aside from her sublime

April 2016 The Theosophist 23 Boris de Zirkoff and the H. P. Blavatsky Collected Writings literary tomes. For nearly six further years Blavatsky. Vol. II also came out in 1933. it was a private venture, involving a search Vol. III appeared in 1935 and vol. IV in for clues to other MSS from her pen, 1936, the year in which a new edition of locating undated or incorrectly dated Isis Unveiled was reset. All the Rider sources and starting a far-flung cor- edition plates were lost in the London respondence to elicit information not ‘Blitz’! However, the lost volumes were available at Point Loma. eventually expanded and printed anew by In 1929 Dr Gottfried de Purucker Boris for the TPH edition of the series. suggested publishing a uniform edition This was after Boris had moved to Los of HPB’s writings, and formed a small Angeles and was working independently committee to bring out the first volume of any society. Vols. V and VI had been for her 1931 birth centennial. Since A. sponsored by the Philosophical Research Trevor Barker (of Rider & Company) Society under the auspices of Manly had been working along similar lines, Palmer Hall, and a worldwide H. P. he joined forces with the committee. Due Blavatsky Writings Fund. to Barker’s reputation as the editor of When the TPH of the American The Mahatma Letters, his name was to Section of the TS took over the funding be on the title page. of the entire project, naturally the later On 1 April 1930 this became an inter- reprints bore the imprint of TPH. Boris organizational publication venture, continued to work independently from dovetailing with the Fraternization Move- his Los Angeles office, with a handful ment inspired by G. de Purucker, leader of student helpers and co-workers. As of Point Loma after the passing of Mrs president of the American Section, Joy Tingley. Dr Annie Besant’s cooperation Mills always gave full support to his was secured at the TS Convention that efforts, as have all the presidents since July in Geneva, Switzerland. This meant the time of Dr Henry Smith. Stockton permission to utilize the TS Archives at Trade Press of Los Angeles was his Adyar, and the collaboration of N. Sri typesetter. However, after a fire wiped Ram, Mary K. Neff, Jinarâjadâsa and out much of the stock in the mid- others. Meanwhile, The United Lodge of seventies, the binding of future volumes Theosophists kept faithfully in print was done in the Midwest, where as A Modern Panarion, which was the TS’ manager of TPH, Clarence Pedersen initial attempt to collate all of Blavatsky’s was of immense assistance. The Secret articles. However, since 1895, nothing Doctrine edition of 1978-79 was typeset further had been accomplished towards in Adyar originally, but in 1990 it was the total magnum opus until the 1930 decided to buy the plates, so that future publication venture. Although ready for editions could be printed in the United the printer in the summer of 1931, the States. A reset edition is forthcoming, first volume was actually published in just as soon as the existing stock at 1933 as The Complete Works of H. P. Olcott is depleted.

24 The Theosophist Vol. 137.7 Boris de Zirkoff and the H. P. Blavatsky Collected Writings Boris de Zirkoff died on March 4, man’s frame was weak but his spirit never 1981, after fifty years of labour, seeing remitted towards his inspired mission. twelve volumes of the BCW into print. In the year before his passing, Boris Subsequently vols. XIII and XIV have dictated an autobiographical sketch which been published from his MSS, as well as later appeared, along with selections a combined Index (vol. XV) which came from his magazine Theosophia, in a Point out this year (1991). Loma Publication entitled: The Dream I wish only to add that Boris always that Never Dies.3 From these articles one gave credit to a wide range of resource can surmise the inner astuteness of the people from such co-workers of HPB editor and his deep comprehension of herself as Henry T. Edge, Bertram Theosophical philosophy. His reverence Keightley and E.T. Sturdy, to his own for H. P. Blavatsky is unquestionable. In early co-workers at Point Loma. These his publisher’s note to this 1983 tribute early co-workers, namely Geoffrey collection, Mr Emmett Small, the editor Barborka, Grace Knoche and Emmett states on p. v: Small (and later John and Kirby Van As the last living relative of H. P. Mater of the TS Pasadena), were all Blavatsky, Boris de Zirkoff held a unique involved in the production at one stage place in the hearts of all Theosophists, and or another. The librarians contacted to them it has always seemed peculiarly through worldwide correspondence, his appropriate that he should, in the karmic own research assistants and co-workers course of events, become the compiler- were always meticulously noted. The editor of the Blavatsky Collected Writings.

1. Translated by H. H. Wilson (London: John Murray, 1840). There is also an edition of Wilson’s translation by Fitzedward Hall (London: Trübner & Co., 1864-77) in five volumes. 2. Anna Kingsford and Edward Maitland, The Virgin of the World of Hermes Mercurius Trismegistus (Minneapolis: Wizards Book Shelf, 1977). This is part of The SD Reference Series. Wizards Book Shelf (now spelled Bookshelf) is presently located in San Diego. [Now (2016) in Mecosta, Michigan.] 3. Compiled and edited by W. Emmett Small (San Diego: Point Loma Publications, Inc., 1983).

Mrs Eklund’s expression of gratitude to her spiritual teacher in 1973: Dear Boris, may I learn to walk in the way of strict modesty and trust in our Teachers that your sterling life has demonstrated. That you have given me a share in that Trust and a faith in the guidance of these Teachers is ample proof that I now must live up to that challenge. Added thanks to you for your kind attention to many doors and windows of the soul whose rust needed freeing and panes needed clearing. I hope that in your lifetime much of this Work can be realized, if not all! Nevertheless, I will carry on with what- ever lies in my power to accomplish, to see it to completion. Gratefully, Dara

April 2016 The Theosophist 25 Theosophy Undefined Theosophy Undefined

RAFAEL MARQUES DE ALBUQUERQUE

THERE are plenty of beautiful and By that higher intuition acquired by inspiring descriptions of what the word Theosophia — or God-knowledge, which ‘Theosophy’ means. For a change, this carried the mind from the world of form article addresses an issue associated with into that of formless spirit, man has been the way we use the word. This is de- sometimes enabled in every age and every scribed as the ambiguous meaning of country to perceive things in the interior the word, which on the one hand refers or invisible world. to an individual state or quality, and on In The Key to Theosophy,2 she explains: the other, to a particular doctrine des- cribed by modern theosophists. After this secret wisdom (Theosophy) cannot be clarifying these two meanings associated attained by study alone, because it is a with Theo-sophy, the article describes superhuman knowledge, infinite in nature, three potential dangers stemming from which can be communicated to the higher the ambiguity, and finally outlines ten- Spiritual Self in a state of ecstasy. tative solutions. Later she also uses the term ‘samâdhi’ Certainly a historical exploration of to explain how Theosophy, or divine the term Theosophy would reveal it has wisdom, can be attained. Therefore, multiple meanings associated with it. Theosophy can mean a divine wisdom In this article I will briefly describe and acquired by altered states, not some- give examples of two of them, which thing to be learnt in books. Rather than seem enough to illustrate the point. a body of knowledge, it is a quality or The first meaning of Theosophy can state achieved by individuals. In the be described as a superior state of being, terminology employed in The Voice of which includes comprehension of divine the Silence,3 Theosophy can be con- truths. H. P. Blavatsky (HPB) wrote in her sidered Soul-Wisdom, associated to the article ‘What is Theosophy?’1 in the first Heart Doctrine. issue of The Theosophist (Oct. 1879): The second meaning of Theosophy

Mr Rafael Marques de Albuquerque, formerly a member of the Brazilian Section of the Theosophical Society, is a member of the Nottingham Lodge, in the English Section of the TS.

26 The Theosophist Vol. 137.7 Theosophy Undefined represents a particular set of beliefs the divine nature’, or, when in capital, or doctrine. HPB uses the term in this ‘the system of belief and practice of way in The Key to Theosophy,4 when the Theosophical Society’, which illus- she asserts that the inner body of the trate essentially the same difference Theosophical Society has a religious of meanings. system of its own, which If we just consider for a moment these two meanings of Theosophy it will be was outlined a few years ago in The clear why this ambiguity may create Theosophist and Esoteric Buddhism, and problems. When we use the same word may be found still more elaborated in The to refer to two different meanings, the Secret Doctrine. It is based on the oldest two meanings can begin to be understood philosophy of the world, called the as one idea rather than two. The problem Wisdom-Religion [note: another term to begins because the rhetoric and status that refer to Theosophy] or the Archaic applies to the first meaning of Theosophy Doctrine. does not apply to the second meaning, Therefore, Theosophy can be used to although sometimes it is described as mean the body of knowledge many of us such — possibly because of the ambigu- are very familiar with, involving root ous use, and nature of the term. races, the septenary nature of man, and To further explain this confusion, let so forth. Another example of this mean- me describe the status given to Theo- ing is illustrated by the way in which HPB sophy, in the meaning of a state of uses the word Theosophy as a definite superior wisdom, in which the Divine body of knowledge. For instance in her Essence is communicated, the Truth article ‘What is Theosophy?’5 she men- unveiled, and so forth. This Theosophy tions that ‘Theosophy believes also in the is described by HPB as fairly universal, anastasis or continued existence, and in as recurrent in humanity, as something transmigration (evolution) or a series of experienced by the great sages and changes in the soul.’ In these examples, founders of religions, and taught to Theosophy seems to be referred to as initiates of every country. Supposedly Head-Learning, or the Eye Doctrine, to sages, shamans, yogin-s, rishis, saints and use again the terms from The Voice of others experienced this Theosophy alike, the Silence. even though they expressed it differently The two meanings described above due to their diverse background and are so widely used that they are analo- incapacity of the finite mind to fully gous to the ones described in some dic- understand the infinite Divine Essence. tionaries. For example, Dictionary.com6 When the characteristics described above defines theosophy as either ‘any of vari- are applied to the particular set of beliefs ous forms of philosophical or religious described by HPB, Alfred Sinnett and thought based on a mystical insight into others, the problem begins. The particular

April 2016 The Theosophist 27 Theosophy Undefined set of beliefs described by HPB and eternal Soul-Wisdom and the Head- others are historically situated, hence Learning doctrine, because it suggests have particular characteristics that are a superiority of our doctrine when unique and not shared by other sages compared to others. But, warns The Voice throughout history. of the Silence:7 In other words, it is an eclectic belief Self-gratulation, O Disciple, is like unto system developed in the 19th Century a lofty tower, up which a haughty fool according to its zeitgeist, or spirit of the has climbed. Thereon he sits in pride- time. Moreover, those beliefs were ful solitude and unperceived by any communicated to us through the limitation but himself. of written text. Although this can be considered a brilliant mystically-inspired The above quote leads to the second work of comparative religion, it cannot potential problem: that theosophists hold the status of Truth and universality become increasingly insular. Despite the we confer to the other meaning of Theo- historical involvement of theosophists in sophy. If we do so, we embrace an under- interfaith activities, which surely is not standing of Theosophy that is potentially completely absent today, it becomes problematic. In the next paragraphs I will difficult to establish healthy and honest describe what I believe to be three poten- dialogues if we believe that our books tial problems, leaving it to the reader to express the true doctrine (that is, the true judge whether these problems actually interpretation of deeper realities) and exist amongst theosophists, or they are all the others are but distortions of it. hypothetical possibilities. If we consider Theosophy as the only true The first potential problem is the doctrine we hinder our potential to learn development of an arrogant approach to and grow from the wisdom of others, spirituality. This danger arises from the and assume the posture of teachers and belief that the doctrinal knowledge ‘light bringers’ in relation to other reli- elaborated in the theosophical literature gions, instead of humble and open- expresses the universal absolute know- minded seekers of wisdom. In other ledge behind all forms of religion. words, to understand Theosophy as a Logically, this leads to the conclusion that doctrine spoils our interest in learning any doctrinal detail from a specific about other approaches and dissuades religion which agrees with ‘Theosophy’ others’ interest in communicating with is correct; whilst divergences are attri- us. The danger of becoming insular is buted to superstition, cultural bias, or a not only related to religion. It might supposed failure of believers in com- jeopardize the possibilities of approxi- prehending their own religion. It can mation even to groups which have roots sound comforting to us to mingle the in the Theosophical Society, such as the two interpretations of Theosophy, the Anthroposophical Society.

28 The Theosophist Vol. 137.7 Theosophy Undefined

The third potential problem of under- undefined Wisdom in such a way as to standing Theosophy as doctrine is to suggest that it is these aims and methods become dogmatic, even though HPB which give the Society its unique char- warned against it. ‘Theosophists repudiate acter. The Wisdom has to remain un- all claim to infallibility’, she wrote in defined, partly because it is unlimited, and Society Without a Dogma,8 and yet some partly for the reason that it contains aspects theosophists struggle to question her and elements which are beyond the scope words or the Mahatmas, or to admit that of words and our limited thinking. despite all their wisdom they were still As previously mentioned, it is beyond placed within cultural and historical the scope of this article to judge the extent boundaries, and were influenced (and to which we as theosophists have fallen sometimes misled) by them. Such a in the three traps described here. It is dogmatic approach to Theosophy is a arguable, however, that the problems natural consequence of using the word here raised — and also perceived by Sri Theosophy to refer simultaneously to the Ram and others many decades ago — are universal Truth behind all religions and not solved. This article argues that, if we to the doctrine or belief system elaborated want to address these problems, a key by Blavatsky and others. step is to rethink the terminology we This problem of the ambiguity of the employ when talking and writing about term Theosophy is not new. For instance Theosophy. It seems wise to point out Sri Ram, in the ‘Watch-Tower’ article9 to the reader, however, that my intent of December 1955, argued against the is not to suggest that we have talked use of Theosophy as ‘a set of ideas or about Theosophy for so many decades beliefs’, defending the subjectivity and wrongly; but to point out that being multiplicity of Theosophy. Years later, mindful of this problem when using the in July 1963, he wrote: word Theosophy has the potential to bring Theosophy has never, at any time in the benefit to how we communicate — to course of the history of the Society, been both theosophists and non-theosophists officially defined or crystallized. On the — and perhaps even to how we think contrary, the General Council of the about Theosophy. Society adopted in December 1950, at the The tentative proposal here outlined time of the Society’s double diamond is that we use the term Theosophy solely Jubilee, a resolution explicitly calling it a in the first of the two possible meanings ‘Wisdom undefined and unlimited’, and of the terms described in this paper. affirmed the freedom of each and every It means to refer to Soul-Wisdom, or member to come to his own understand- the Heart Doctrine, rather than the ing of it. In stressing this freedom, it Head-Learning, or the Eye Doctrine. coupled Universal Brotherhood and this It is beyond the scope of this article to

April 2016 The Theosophist 29 Theosophy Undefined discuss in depth the nature of Theo- proposal refers to the body of knowledge sophy — for instance creating analogies we have available in the theosophical between Theosophy and the Buddhist literature. In this perspective, the seven prajña or the Christian gnosis. Instead, root races, the three fundamental pro- I propose employing the term Theosophy positions, the septenary nature of man, to designate a state or a quality of being thought-forms, the seven rays, and all the without discussing — in this paper — communicable ideas expressed in our details of the nature of this state or quality. books are not Theosophy. This should I suggest that, as state or quality of not diminish the value of our literature; being, Theosophy cannot be communi- we have impressive treatises of com- cated with words, it is experiential. parative religion, powerful texts, trans- Thus, conceptual or factual knowledge formative perspectives, and a multitude is not Theosophy. of reasonable ideas that may or may not This article will now outline a few be literally truth, in the sense of having possible uses of the term ‘Theosophy’. correspondence to the objective reality. Phrases such as ‘Theosophy tells us that . . .’ Ultimately, it does not matter so much or ‘According to Theosophy .. .’ make whether the theosophical literature little sense in this perspective. Theosophy expresses precise objective realities, for is neither a body of knowledge nor some- instance, whether or not the Lemurians one. Instead, we could say ‘Blavatsky tells existed and were exactly as HPB des- us that .. .’, ‘The theosophical literature cribed. The ideas that can be expressed tells us that . ..’, or even ‘Theosophists with words are tools to develop wisdom, often say that .. .’, or to be more rigorous to develop Theosophy. In other words, such as ‘“The Yoga Sutras of Patañjali” they are tools to allow us to experience tells us that .. .’ or ‘The Key to Theosophy transcendental Truth, they are not Truth tells us that .. .’ Furthermore, we cannot themselves. To use a metaphor com- teach, spread, or explain Theosophy. monly used in Buddhism, the teachings We can teach, spread or explain ideas, are like a raft, you build it and use it to concepts, doctrines, knowledge, but not cross the river. But once you have Soul-Wisdom. The use of Theosophy crossed the river, you abandon it. To take would then be employed as a state or the metaphor further, the value of the raft quality, as in ‘Shamans develop Theo- comes from its capacity to take you to sophy with time’, ‘Some priests surely the other side. The other side of the river, reached Theosophy’, or ‘A personal arguably, is ultimate Theosophy. Our search for Theosophy’. It could be teachings are just a raft, but there are replaced by the word ‘wisdom’, when several ways to build rafts. applied to divine matters, hence the In this way, Theosophy can become widely used synonym ‘Divine Wisdom’. something universal, as a foundation of Another natural implication of this religions, since it is arguable that the great

30 The Theosophist Vol. 137.7 Theosophy Undefined teachers and sages developed deep wis- a high level of wisdom, Theosophy. They dom towards the divine, and hence they are conceptual or factual knowledge, accessed some degree of Theosophy. hence not Theosophy. In a more humble example, suppose Another potentially problematic term a follower of any religion or doctrine associated to Theosophy is ‘theosophical’. seeks to be wiser in a spiritual sense. If Theosophy is defined as this Soul- Conceptually, this person would be seek- Wisdom beyond our mundane capacity ing Theosophy. However, this Divine to know and communicate, then the Wisdom would manifest in the individual definition of what would be a theo- level according to her or his particular sophical book, a theosophical concept, doctrine and individual traits. Perhaps a theosophical method, or even a they would develop a Buddhist Theo- theosophical society becomes compli- sophy, a Zoroastrian Theosophy, or even cated. One solution to this would be a Blavatskian Theosophy. In that sense, the use of the term theosophical to refer we could even talk about a Leadbeaterian to elements historically associated to Theosophy, or a Krishnamurtian one. the Theosophical Society, as the Theo- In other words, while Theosophy might sophical Society has its name legitimated be considered universal, when mani- by use throughout time. fested in one’s experience this wisdom Therefore, the works of the members is coloured by whoever accessed it, and of the Theosophical Society constitute is even further limited when commu- the theosophical literature, the ideas nicated in words. they created would be theosophical It sounds naive to imagine that concepts, and the ways they employed, Gautama Buddha, Patañjali, and Jesus the theosophical methods. The danger Christ, if they had the chance to meet and this solution creates regarding the use have a cup of tea, would agree about the of ‘theosophical’, is similar to the one seven root races and the septenary nature described in the beginning of this article; of man, because those are supposedly the it can lead to the mistaken interpret- inner teachings from time immemorial. ation that whatever is theosophical In fact, Subba Row, who is believed to (that is, associated with the historical be a highly regarded chela, rejected the Theosophical Society) is universal and idea of a sevenfold division of human therefore absolutely superior to other beings, describing it as ‘almost unintel- doctrines and religions. ligible to Hindu minds’ in The Philosophy Despite the suggestions of how to use of the Bhagavadgitâ.10 The point here is the words ‘Theosophy’ and ‘theosophical’ not that one of the two was wrong, but provided in this article, the solution to that either version is just a description of the use of both words is beyond a series ultimately indescribable truths, given by of rules regarding ‘right and wrong’ ways two individuals who supposedly reached to use the terms. My aim is that we

April 2016 The Theosophist 31 Theosophy Undefined as theosophists become aware of the consequence we can become more mind- potential problems of using both words ful in our use of the word Theosophy and and understand the differences between find our own solutions to achieve clearer the two ‘Theosophies’. Hopefully, as a communication and understanding. ²

Endnotes 1. H. P. Blavatsky. ‘What is Theosophy?’ The Theosophist, October 1879. 2. ———. The Key to Theosophy. The Theosophical Publishing House (TPH), New York, 1888. 3. ———. The Voice of the Silence. TPH, Chennai, 31st reprint, 2013. 4. ———. The Key to Theosophy. Ibid. 5. ———. ‘What is Theosophy?’ The Theosophist, October 1879. 6. Dictionary.com. Available at dictionary.reference.com/browse/theosophy and accessed in December 2015. 7. H. P. Blavatsky. The Voice of the Silence. Ibid. 8. H. P. Blavatsky. ‘Society Without a Dogma’. The Spiritualist, London, 8 February 1878. 9. Sri Ram. On the Watch Tower: Selected Editorial Notes from The Theosophist 1953-1966. TPH, Chennai, 1966. 10. T. Subba Row. The Philosophy of the Bhagavad-gita: Four lectures delivered at the Eleventh Annual Convention of the Theosophical Society in 1886. TPH, Chennai, 2007.

There are different possible approaches to what Theosophy is. The longer one studies the wholeness of it, the less easy it is to define it. How can we define a Wisdom which belongs to life, therefore lives and breathes, in which there are the depths which belong to what we call the Spirit, which is subtler than the subtlest mind can encompass, whose every aspect is meaningful with the meaning of that Spirit? The Truth, or the Wisdom, cannot be known except by a mind which is completely open to it. It is only when the mind is clear of every idea, every colouring wish, every element of self, that it can discover the Truth. That truth is reflected in such a mind; there is no need to go after it. The truth then comes to the person. He discovers it in his heart. It is only in absolute freedom of mind and heart that truth in its absoluteness can shine and manifest itself. Therefore, in the Theosophical Society we try to maintain that freedom which is the open way or space. That is the reason why Theosophy is left undefined. N. Sri Ram, ‘Why Theosophy is Left Undefined’ The Theosophist, October 1964

32 The Theosophist Vol. 137.7 Be Always Ready! Be Always Ready!

SVITLANA GAVRYLENKO

NOWADAYS, the notion of ever- skills. Readiness may even be imple- changing life is very popular. Actually, mented through the use of automated many people consider a high level of processes, sensors, instructions, and ambiguity, uncertainty, chaos, disorder training procedures. In the context of un- to be unhealthy to both society and usual (that is unpredictable, unexpected) the individual. Scientists have come to a situations however another mechanism disappointing conclusion about increase is being brought into operation. What, in of entropy; many recall ancient Chinese this case, is helping us? These are our life wisdom about sympathy to those who live experiences, our mistakes, and our intu- in times of change. ition. The psychological key to our ability Optimists find in the epoch of change to react is our predisposition to act in the important advantages by claiming that direction of minimum resistance (predis- such times bring in more possibilities for position to already fixed responses). the development and evolution due to What do we understand in this case more degrees of freedom. Scientists tend by ‘react’? Reactions are our mental, emo- to link it with the conscious resistance to tional, physical actions. From this point entropy and call this process a ‘syntropy’. of view, ‘react’ entails personal reference. Let us take a look at the process of Then, readiness is a mobilization syntropy in its psychological sense and capacity which is a capability to collect, link it with such a quality or state which accumulate personal forces, to direct manifests itself as readiness. At the them at achieving certain results. In beginning, let us consider a scientific different people, the level of this quality approach to this notion. varies. And in such a situation, a moti- First of all, readiness is a potential vation component plays a major role capability to react. In the context of which may bring in two opposite results: ordinary (that is, predictable, envisaged) it can block the mobilization or it can situations, readiness means an almost foster the mobilization. automatic reaction which is developed in For instance, the threat to one’s per- numerous repetitions and using practical sonal life can paralyse a person and

Mrs Svitlana Gavrylenko is the Organizing Secretary of the TS in Ukraine.

April 2016 The Theosophist 33 Be Always Ready! further aggravate the existing situation. ♦ You should love difficulties because On the other hand, concern for the life by overcoming them you are improving of a close person can result in increased yourself and multiplied forces thus helping to ♦ God bless the obstacles overcome seemingly insurmountable ♦ Be glad of having difficulties because obstacles. Another example — a debutant there is a special wisdom revealed to you speaker is presenting his/her first speech along with them to an audience. It may lead to a dread of Many acute, critical situations are developing a distorted personal image described in the Mahatma letters dating which can paralyse the speaker and he/ she would forget notes or words. On the back to the first decade of the Theo- contrary, the sense of responsibility for sophical Society. In addition, the letters the teacher or the willingness to defend contain also several indirect indications the team’s honour can multiply forces that these situations were provoked by and lead to success. the Teachers themselves to bring forth It is a very optimistic fact that readi- the hidden potential in people. Many ness can be developed and, even more, whose intentions were defective, selfish, the need for such a development is a part and personality-centered and who acted of inner human nature. Let us take a look for mercenary motives left the TS with at the factor in our life known as risk. resentment and indignation. Others whose Despite our personal attitude to this intentions were more honest and lofty, factor, we have to admit that risk is not on the contrary, were getting closer and only an integral part and parcel of our life became effective TS members. but also an emotional experience desired Life experiences permanently provide by many of us; suffice it to mention us with an opportunity to witness that adventure games, alpinism, windsurfing people can bring forth their most power- and other kinds of sport. Many heroic ful capacities when they are acting deeds and crimes are associated with unselfishly, for the sake of a lofty goal, deliberate and intentional risk. and motivated by noble causes. When persons or circumstances of Following are factors that contribute their destiny (which are the same from to the development of our readiness: the theosophical point of view) prompt ♦ Life experiences, especially peak them to train their readiness, to test their events and emotional experiences, dra- ability to become mobilized, to perfect matic and extreme experiences their capabilities to react — all these make ♦ Recognizing invisible causes hidden them stronger (physically, emotionally, behind visible effects as well as defining mentally, spiritually), and at a certain mechanisms of process development stage they begin to enjoy it. That’s why ♦ Becoming aware of our own res- we use catchphrases such as the following: ponsibility, both external and internal

34 The Theosophist Vol. 137.7 Be Always Ready! ♦ Unselfish ambition and striving to establish direct mental contact with the for success Teachers of Wisdom, who are the great ♦ Prior thinking over the sequence souls regulating the evolution processes of our steps and possible ways to achieve on our planet and accepting selected the desired result. representatives of humankind for train- Factors that impede the development ing to become apprentices, assistants, of our readiness: and collaborators. The stage of direct ♦ Passive or alienated attitude towards discipleship is preceded by a preparatory the task or responsibility undertaken step which we call ‘the path of probation’. ♦ Indifference to the outside world, Are there any guidelines for improving to oneself, and introversion the quality of readiness in somebody ♦ Carelessness, thoughtlessness, who has begun a journey towards which is sometimes called ‘trusting spiritual growth? Yes, there are; and to chance’ here, the majority of spiritual traditions ♦ Lack of prior thoughtful plan of are amazingly unanimous: action 1. Capability to change one’s own life- ♦ Lack of experience. style, habits, and predilections, to refine one’s ability to react emotionally, to Potential consequences of a lack of, purify one’s own way of thinking. Ability or inadequate readiness: to change oneself is one of the greatest ♦ Irrelevant actions, wrongful efforts values for an apprentice; it requires will- ♦ Mistakes, excess or lack of efforts power, consistency, and diligence. ‘The ♦ Our mental/psychological function- kingdom of God needs to be taken by ing not meeting the requirements in force’ — this is a motto of Christian certain situations. mystics which is fully applicable for From a scientific point of view ‘readi- aspiration to discipleship. ness’ can be defined as follows: 2. One of the essential qualities of 1. Ability of subject to implement disciples’ readiness is their capability to necessary functions/tasks in specific conceive new ideas, which means their situations, at specific moments and on mental openness. This quality is based condition that necessary external re- on a deep inner conviction that the truth sources are available. currently revealed to them is relative. 2.Physical and psychological pre- Dogmatism, fanaticism, and freezing of paredness to act or react. knowledge limit growth and hinder the Let us try to expand this definition by development of new understanding. This, looking at this issue from the theosophical of course, does not relate to the issue of point of view. The sacred part of theo- safeguarding their own moral principles. sophical teaching is known as disciple- 3. Readiness to follow the advice of ship. This relates to a person’s readiness the Teacher. The Teacher thoroughly

April 2016 The Theosophist 35 Be Always Ready! strives to preserve the free will of try to objectively re-think their own disciples and just suggests to them one behaviour and to replay retrospectively or another option for the behaviour or other options for their behaviour and problem solution, leaving the final their possible results. Such an approach decision up to the disciples. However, is much more constructive and can the ability to cooperate with the Divine significantly enhance a disciple’s cap- Plan allows disciples to be efficient col- ability to identify a better strategy for laborators and trust the Teacher’s advice future actions. even if it is not always understandable. The very idea of the creation of the The Mahatma letters contain a great Theosophical Society initiated by one of number of examples to this end. This the Adepts and approved at the highest represents a big challenge for aspiring levels of the Great Brotherhood was aimed persons from the Western world because at checking the readiness of humankind of their overconfidence and arrogance. to conceive of a new understanding of This is how a Teacher expressed this idea the world and, based on such a new in his answer to one of the candidates understanding, to build the foundation for for discipleship: a new civilization. To conclude, I may state that people’s Before accepting a candidate as a disciple, readiness, when purified from the the Adept will undoubtedly instruct him influence of their egoism, becomes real to leave his family, property and position, goodwill and is driven to action by its to put on rags and follow him to the thicket. highest spiritual component — Âtman or Is there any British theosophist who is the will to do good. ready for that? Readiness should not be mistaken for This question is relevant when addressed a constant state of effort and expectation to other people also, not only to British of various troubles and threats which theosophists. leads to chronic stress. Quite the opposite. 4. Readiness to learn lessons from past The highest level of readiness is practic- experience is an important quality of a ally identical to the state of release or disciple. This is especially true when the liberation in Buddhism. It means freedom experience is negative, when the pre- from everything inferior which puts a planned result has not been achieved. burden and weakens man’s forces and The usual reaction in such cases includes will. It means acquiring the ability excusing one’s actions and searching to unite with the blessed force of Nature for external causes or circumstances and become a helper to the Divine Plan. of failure, and putting blame on other It means perfecting one’s ability (1) to participants of the event. For disciples, it integrate into the evolutionary process is very important to resist the temptation sanctioned by the highest Planetary to have this reaction. It is essential to Spirits, and (2) to have the capacities

36 The Theosophist Vol. 137.7 Be Always Ready! of one’s own personality accumulated Ready!’ This slogan is very wise in the over centuries — energy powers, pro- context of the development and formation fessional, mental and physical potential; of a person’s identity. We, the theosophists, it means to integrate them into this are also pioneers in our joint efforts: we evolutionary process consciously, un- are helping humanity to build new roads; selfishly, effectively. however, each of us is also paving his or In Soviet times, the members of the her own personal life’s road. Young Pioneer Organization used a That is why we would like to wish you motto: ‘Be Ready!’ with the reply: ‘Always all and each of us: Be Always Ready! ²

There are many people who are looking for practical instruction in Occultism. It becomes necessary, therefore, to state once for all: (a) The essential difference between theoretical and practical Occultism; or what is generally known as Theosophy on the one hand, and Occult science on the other, and: (b) The nature of the difficulties involved in the study of the latter. It is easy to become a Theosophist. Any person of average intellectual capacities, and a leaning toward the metaphysical; of pure, unselfish life, who finds more joy in helping his neighbour than in receiving help himself, one who is ever ready to sacrifice his own pleasures for the sake of other people; and who loves Truth, Goodness, and Wisdom for their own sake, not for the benefit they may confer — is a Theosophist. H. P. Blavatsky Practical Occultism

April 2016 The Theosophist 37 Theosophical Work around the World Theosophical Work around the World

Brazil in the enchanting surroundings of the The General Secretary of the Theo- Brasilia Theosophical Institute helped to sophical Society in Brazil, Marcos de forge numerous new bonds of friendship Resende, reports that the international that will make a big contribution to the President, Mr Tim Boyd, and his wife growth of the Theosophical Society and Lily visited Brazil from 4 to 15 February, its younger generations. (See p. 39 for starting with its capital, Brasília, where an account of this gathering by one of he gave a talk for members of the TS the young participants.) at their national headquarters, and the On 10 February, Mr and Mrs Boyd next day a public talk, both of which had travelled to Rio de Janeiro, where the full houses in attendance. There was President gave two talks, one for general joy in having the opportunity to members and another for the public. get to know the President better and to Again, for both talks, there was a full appreciate both his simplicity as well as house. The President also gave an the depth of his talks. interview for a radio station, with Mrs From 6 to 9 February Mr and Mrs Isis Resende translating into Portuguese. Boyd participated in the first International The theosophists of Rio de Janeiro Gathering of Young Theosophists with received our guests with music on both approximately 60 participating. They days, and they had time to do a little were accompanied by Mr de Resende. sightseeing as well. This gathering took place at the Brasilia Finally, they travelled to São Paulo Theosophical Institute, a farm near on the 12th, where the President gave Brasília named ‘Paradise on Earth’, a a public talk in the Pythagoras Theo- beautiful place with three rivers and sophical Institute, with more than one several mountains and waterfalls. Some hundred people present. During the of the youth had travelled from Argentina, weekend, a seminar on the three England, Italy, the Netherlands, and Objects of the TS was held in the Spain. The meeting was totally organized Raja Theosophical Centre, near São by the young members, including the Paulo, with the participation of fifty activities programme, the reception at the members. During these two days, the airport, and so on. They had talks, debates, profound understanding of the President and some humour, with special moments about theosophical subjects could be of joy and fraternity. Throughout these felt, and a great energy of inspiration days, a wonderful energy and great and integration with all participants enthusiasm could be felt. The experience was present.

38 The Theosophist Vol. 137.7 Theosophical Work around the World

International Gathering of sixty Young Theosophists at the Brasilia Theosophical Insitute, named ‘Paradise on Earth’, where they held talks and debates with international President, Mr Tim Boyd

From left to right: Rodrigo and his wife Isis Resende, Tim Boyd, his wife Lily, and Marcos de Resende (far right) after Mr Boyd’s Radio interview in Rio de Janeiro

April 2016 The Theosophist 39 Theosophical Work around the World

Participants in the President’s lecture at the Pythagoras Theosophical Institute in São Paulo, Brazil

Front row, centre: The international President, Mr Tim Boyd, with his wife Lily, with some of the participants of the seminar he gave at the Raja Theosophical Centre near São Paulo, Brazil

40 The Theosophist Vol. 137.7 Theosophical Work around the World Account of the International Gather- suggestions about how to finally create a ing of Young Theosophists in Brazil hub of Universal Brotherhood in which (By a young participant representing every difference and individual trait is the Italian Section of the TS) an instrument that plays its own music My first memory of the International completely independently, but in perfect Gathering of Young Theosophists is a natural harmony with the rest of the smile: the bright, candid smile of the people orchestra. Now picture them while they that came to pick me up from the airport all admire the sun rise and set in total in Brasilia. My last memory is of tears: silence, because words have no purpose emotions of the last day brought tears when your souls are singing in unison. of joy to our eyes, as we realized that we Picture them as they wander among woods, shared a genuine, profound sense of mountains, and waterfalls together, sing ‘brotherhood’ in the true sense of the term. in one voice around a bonfire and laugh, The thoughts behind our tears were not cry, play, work, sleep, and eat together. ‘Goodbye’ but ‘We are here, together, now Picture them sitting meditating, chanting and always’, because time, distance and a mantra together and experiencing the separation ceased to exist in that brief sacredness of the present moment. moment of heartfelt union. Between the Picture these young people emotion- first memory and the last one, the centre ally bidding farewell to each other and played host to a week of boundless energy, preparing to head home, ready to spread hope and vitality, marked by a compelling their enthusiasm for the search for need to tell the world that Theosophy is Truth, with their minds free of dogma, a vibrant force. It is the eternal flame that overflowing with love for study and has always existed and will never end. It knowledge, with their hearts in turmoil is the burning ardour deep inside each of because of the sensations sweeping us that — sooner or later — will embrace through them, but also in a state of the essence of the human community with profound tranquillity because they know both the delicacy of a lotus flower and the that they are all part of one infinite, vigorous power of waterfalls and the wind. eternal, and unalterable Entity. Just for a moment, picture a group of Now just think that it really happened around 60 young people (some very in a piece of paradise on the mountains young) from Europe and South America, near Brasilia. Most importantly, bear in with different cultures, lifestyles, ages, mind that it is possible and something and mother tongues. Picture them pas- that can be done in your country, your sionately discussing freedom of thought, town, and your theosophical group. Tell interdependence, and the thirst for know- your families, your friends, and your ledge, communicating in one language, colleagues. Tell everybody that the and all understanding each other, even Theosophical Society is alive and well though not all of them are totally fluent and that it always will be. in English. Picture them sharing ideas and PATRIZIA CONTE

April 2016 The Theosophist 41 .gr .net [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] info@theosophicalsociety [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] Email address [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] gentina Ar eosófica African Theosophist eosófica Chilena est eozófia eosofi eozofija eosofía en Le Lotus Bleu Ilisos T Adyar T Theosofi The Indian Theosophist Gangleri Sophia Le Lotus Bleu T Selección T T Newsletter The Light Bearer The Theosophical Light Magazine Revista T The South African Theosophist The W Theosophy in Australia Theosofie Adyar … … … … … … … … … … … … … … … … … … … … … … 2194 hlkreis . ü 09, indsor E W W aranasi 221 010 V estlands, ve., , Apartado 23 00926 02/ R A W T Rosario ironkatu 7 C 2, Fin 00170, t., 106 71-Athens V A. Accra, Ghana Agueda 1652 Les Chalet Col venue, No. 03-04 venue Centre, Singapore 387 603 A . 39, 93138 Lappersdorf A ška ulica 24, 10000 Zagreb oukourestiou S Theosophical Society V Helsinki San Juan Puerto Rico Desa Purwodadi, Kecamatan 67163 Pasuruan, Jawa Timur Barrio Palermo, Bogotá Bagmari Road, Kolkata 700 054 Estacion Central, Santiago CEP 70200-630 Brasilia (DF) Boisbriand QC., J7H 1K7 Polígono E-7, Mejicanos. San Salvador, El Salvador C. Sims Nairobi, Kenya eosofinen Seura, 4 Square Rapp, 75007 Paris Hauptstr T 25 50 Gloucester Place, London W1U 8EA Hunyadi Janos ut 17. II. 8, H-1011 Budapest PO Box 1257 Ingolfsstraeti 22, 121 Reykjavik Dsn. Parelegi no. 21, R The Calle Santa Apartado de Correos 6365, La Habana 10600 Apartado 8-6710-1000, San José Kraji SGAS Quadra 603, N. 20, Place des Gueux 8, B1000 Brussels Carr 22, # 45B-38 (Cons. 404), Pasaje Jauregui No. 2255, La Paz 3162 Rue de la Bastille Casilla 11 Sucursal Paseo Estacion, PO Box 14525. 00800, Santiago 257 — 2000, 540 Sims B/4-3, Iswarchandra Nibas, 68/1, Address Colonia Universitaria Norte, Calle Julio Mejía, PO Box 720, Level 2, 162 Goulburn St., Surry Hills, NSW 2010 9 Ronean, 38 Princesses Oberbaumgarten 25, 4204 Haibach im M … … … … … … … … … … … … … … … … … … … … … … … … … … … … I N T E R A O L D C Y

Sandoval de z Pozas é , etc. Rios š an Osta epe A. Fariñas Piña V T Guillermina Antonios Papandreou Albert Schichl Mrs Jeannine (Nano) Leguay Mrs Manuela Kaulich Mrs Mirva Jaatinen Mr Mrs Jenny Baker Mr Thomas Martinovich Mr Halldor Haraldsson Mr Widyatmoko Mr S. Sundaram Mrs Magaly Polanco Ms Barbara Ms Maria Orlich Mrs Nada Mr Marcos L. B. de Resende Mrs Sabine Mrs Nelly Medina de Galvis Mrs Mrs Maryze DeCoste Mr Cesar Ortega Ortiz Mr Narendra M. Shah Mr Chong Sanne Mr B. L. Bhattacharya General Secretary Mrs Beatriz Martin Mr Jorge Garcia Mr John Osmond Boakye Mrs Linda Oliveira Mr Jack Hartmann Mr … … … … … … … … … … … … … … … … … … … … … … … … … … … … est p W Central * Central France Germany Finland Greece England Hungary † Iceland Indonesia India Dominican Rep. † Croatia Cuba Costa Rica † Brazil Belgium Colombia † Bolivia Canada * Chile * Section Africa, East and Asia, East and Bangladesh † America, Argentina Southeast † Africa, Australia Africa, South Austria * ate 1899 1902 1907 1928 1888 1907 1921 1912 1891 1987 2007 1905 1997 1920 1911 1937 1965 1924 1920 D 1947 1920 1990 2013 1929 1956 1895 1909 1912

42 The Theosophist Vol. 137.7 .in.ua .org.nz .org.nz [email protected] [email protected] np@theosophy [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] Theosophical [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] org@theosophy [email protected] [email protected] imbr [email protected] john@theosophy enie har eosofia eosófico isdom Africa. Email: idlös V eosoficheskoe Obozr eozofska Misel TheoSophia Theosofia (The Theosophical Review) Sophia The Sri Lanka Theosophist T Sophia Heraldo T The Philippine Theosophist Or The Karachi Theosophist T Búsqueda Rivista Italiana di T Osiris Circles T The Lotus Svitoch The Quest 70200-630 – Brazil. Email: … … … … . … … … … … … … … … … … … … … … … Lodge attached to Adyar p , CEP , , Auckland 1022, New Zealand. Email: indsor E 2194, South , W treets, Örebro Auckland 1022 A. Jinnah Road, abacalera T venue, Amsterdam . 06030 A Adeta VM o, 10 B, 1150-202 Lisboa eyseer Services Company 76, Amore, Mararaquay ã ve. Orlando, Florida, T A fica de Portugal, A , 48, S-702 29 treet, Epsom, ó Abidjan 23 Amorín 1085, ., BP treet, Point Chevalier äg , Manila , 85-87 alldoreix(Spain) ork , LL61 6NX UK eos Estev ficer .T icenza Presidential Agency V Y é T † V . Florentino and Iba S . 3924, Adda, Brynsiencyn, Llanfairpwll, A.R.T all d’or Miss Trân-Thi-Kim-Diêu, 67 Rue des Pommiers, F-45000 Orleans, France. Email: dincovo region, Moscow oblast, 143080 .O. Box 2431, Doha V O B. P Caracas Anglesey P San Juan, Puerto Rico 00936-1766 36100 Casilla de Correos 1553, Montevideo 08197 - Maththegoda UK BT52 1T Rua Jos Genève . Macaure Qta. . iale Quintino Sella, 83/E, v Republica de Portugal 152, Breña, Lima 5 opougon, 23 Rue Princesse olsraat 154, 1074 18, Belvedere S T Ignacio Mariscal 126, Col. Mexicana, Mexico, D.F Y N-6873-Marifjora 2-C/60, Maththegoda Housing Scheme, Bryn Sociedade Energetikov Street 3-108, Lesnoi Gorodok, Av Apartado 36-1766 Correo General. Crewing Of Av Kalle Posts v PO Box 9114, Ramat-Gan, Israel 5219002 32803-1838, USA Quezon City A V Jamshed Memorial Hall, M. opp. Radio Pakistan, Karachi Corner P 97 Mountsandel Road, Coleraine, 28 Great King Street, Edinburgh, EH3 6QH Kunaverjeva 1 SLO-1000 Ljubljana 17 Chemin de la Côte, CH -1282 Dardagny Office 3, 7-A Zhylianska St., Kiev 01033 PO Box 270, Wheaton, IL 60187-0270 1606 New Javier Barrios S.O., … … … … … … … … … … … . … … … … … … … … … … … … … … … Chairman: orstermans, 60B Riro S V ocieties: Mrs Isis M. B. Resende, SGAS 603 conj. E s/n. Brasilia-DF Mr Jack Hartmann, 9 Ronean, 38 Princess Mr John Regional Association orra Buron * agar esident: T Z orstermans Pr V esident: Pr Chairman: Angels

Alexey Besputin Abraham Oron Antonio Girardi Mr John Mr Wim Leys Mr Enrique Sanchez Mr Pierre-Magloire Kouahoh Dr Saleh Noshie Mr M. B. Dassanayake Mrs Julie Cunningham Mr Carlos Guerra Mr Mrs Nelly Nouel Mrs Magaly Polanco Mr Lijo Joseph Mrs Ing-Britt Wiklund Mr Mrs Mr Julio Pomar Calderón Mr Mr Rosel Doval-Santos Mrs Marie Harkness Mr Stuart Trotter Mrs Breda Mrs Eliane Gaillard Mrs Svitlana Gavrylenko Mr Tim Boyd Mr Carl Metzger Mr Ramon Garcia Mr Kouma Dakey … … … … … … … … … … ……… … … … … … … … … … … … … … … … … p Theosophical Federation: p p Theosophical Federation: Theosophical Federation: to the date of formation ales * enezuela † ogo * New Zealand Netherlands, The Mexico Ivory Coast * Norway * Sri Lanka † W Portugal Russia † V Israel Pakistan † Puerto Rico † Sweden Spain Peru † Italy Philippines, The Ireland * Orlando Qatar Scotland * Slovenia * Switzerland † Ukraine * USA T Uruguay * -American Indo-Pacific 1896 1897 1919 Inter The Council of the European Federation National S Date refers Pan-African 1997 1913 1926 1922 1921 2013 1925 1954 1948 1925 1895 1921 1924 1902 1933 1919 1935 2012 1910 1992 1910 2013 1886 1997 1925

April 2016 The Theosophist 43 Air $ 20 $ 20 Mail . YEARS 5 - - 100 Mail `` `` ` Surface $ 5 Air $ 5 Theosophical Society $ 10 $ 45 AR NEWSLETTER Mail The asanta Press, ADY V - - ANNUAL AR, CHENNAI 600 020, INDIA TES -- 25 Mail A ` Surface R ADY

) (`) (`) (`) (`) (`) 13

15 --- Air . Gopalan at the Mail 20 $ 70 $ 1 $ 170 V UPEE YEARS R 5 - - - 450 Mail AND September ` .org/magazines.html Surface PUBLISHING HOUSE, - .ts-adyar $ 15 $ 25 $ 35 : US $ Air Mail THE THEOSOPHIST are now available online and can be read and/or downloaded from: - - ANNUAL - Effective from 1 100 Mail ( http://www

` Surface THEOSOPHICAL , Chennai (Madras) 600 020, India, on behalf of the President, THE UBSCRIPTIONS : Adyar S , Africa. The Theosophist Y Published by Mr S. Harihara Raghavan and Printed Australia, aiwan, South T Some issues of Theosophical Society COUNTR America. The Asian countries and America, Japan, Please send the Subscription to Russia, Poland, Eastern Europe, and CIS (former USSR States), Central and South India All other North New Zealand, Hong Kong, Singapore, Malaysia, Korea, European Union and other Non-Eastern European countries; the Middle East, and Pacific Islands.

44 The Theosophist Vol. 137.7 NEW RELEASE

THE THEOSOPHIC LIFE AND THE THREE GEMS OF THEOSOPHY

A collection of four theosophical classics invaluable for the spiritual aspirant: The Theosophic Life by Annie Besant Tells us how to live wisely by understanding the principles of Reincarnation, Karma, and Service. At the Feet of the Master by Alcyone (J. Krishnamurti) Written in simple yet profound language by a young Krishnamurti, it is an account of the instructions given by his Teacher to prepare him for future work. It offers inspiration and practical guidance for adults as well as the young. The Voice of the Silence by H. P. Blavatsky Contains profound teachings expressed in poetical language with beautiful imagery. Light on the Path by Mabel Collins One of the most important occult treatises used in the instruction of disciples, it has to be studied using intuition rather than intellect.

For catalogue, enquiries and orders, write to: THE THEOSOPHICAL PUBLISHING HOUSE Adyar, Chennai 600 020, India Phones: (+ 91-44) 2491-1338 & 2446-6613 E-mail: [email protected] Buy our books online at www.adyarbooks.com Receive a quotation/estimate by placing an indent for our books at www.ts-adyar.org/alltitles

45