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.
VOL. 137 NO. 4 JANUARY 2016
CONTENTS
Presidential Address 5 Tim Boyd Compassion as Radical Living 19 Linda Oliveira Developing Character and Becoming a Leader 27 Victor Peñaranda An Individual’s Universal Responsibility 30 Samdhong Rinpoche The Cause of Suffering 36 Bhupendra R. Vora International Directory 40
Editor: Mr Tim Boyd
NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office.
Cover: Confucius presenting the young Gautama Buddha to Laozi, Qing Dynasty (1644–1912)
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 Presidential Address Presidential Address To the 140th Annual Convention of the Theosophical Society Adyar, 31 December 2015
Dear Brethren, welcome all to the 140th Convention of the Theosophical Society, after a trying period of climate-related emergencies experienced in one way or another by almost all of us in the recent past. Let us offer together a moment of silence in memory of those who have lost their lives in these tragedies, wishing them a peaceful transition, also in giving thanks that the damages suffered by others were not worse than what they were, and in hoping for a return to normalcy in general as soon as possible, for all those who have been seriously affected. Please rise for the invocation to the Great Ones who protect the Society with their energy and strength: May those who are the embodiment of Love Immortal bless with their help and guidance this Society, founded to be a channel for their work. May They inspire it with their Wisdom, strengthen it with their Power, and energize it with their Activity. I am very glad to open this 140th Annual Convention of the TS.
Little needs to be said about the ap- profoundly since the founding days of propriateness of the theme for this year’s the TS. The long list of global changes convention: ‘Compassion and Universal during the past 140 years includes coloni- Responsibility’. There seems to be a alism, human and civil rights, national growing perception that our world, the independence, world wars, massive tech- network of relationships we have created, nological advances, nuclear threat, is becoming less caring, more brutal, and economic depressions, large scale human insensitive. Certainly this is the feedback migrations, and ecological challenges. In received from popular media sources. the face of such challenges many people Whether or not this perception is accurate, feel paralysed by a sense of power- it is affecting the outlook and respon- lessness and insignificance. Others feel siveness of people around the world and energized and seek out ways to make within our Theosophical Society. their presence felt. Still others find them- During the TS’s history great shifts selves searching for some serene haven, have been witnessed in the structures of safe from the onslaught of the world society and the knowledge that supports around. For many the life of the spiritual those structures. The world has changed seeker seems to provide such a hiding
January 2016 The Theosophist 5 Presidential Address place from the troubles of the world. This — the conviction that reality is composed is not, cannot be, and never has been the of countless separate, isolated atoms, or choice for members of the TS. beings, or worlds. There is an expression Although so much of the change in that, ‘You must not only learn the truth; the world is revealing itself in visible and you must suffer it.’ If our experience of tangible ways, always the root is hidden the Ageless Wisdom reveals anything to — out of sight and beyond the reach of us, it is that consciousness is the ground surface attempts at ‘fixing’ the problems. of reality. Whether it is the limitations of The level of causes is necessarily unseen. the strict material world view, or the ex- It is on that level where we find our work. pansiveness of some higher perception, One of the prevailing truths that has essentially it all arises from consciousness. become clear across disciplines is the fact This realization is liberating and pro- of the radical interdependence, not only vides a direction for our work in the world. of the people of the world, but of all life. The theme for this year’s Convention Social science, psychology, economics, seems to focus on two things, compassion quantum physics, biology, ecology, and and responsibility, but the distinction is normal common sense are now magni- only apparent. The two are inseparable. fying this awareness that all things are Compassion necessitates responsibility. inextricably interrelated and are conti- Responsibility assumes compassion. Both nually affecting each other. From the are the natural expression of a mind that human perspective, our most potent tool has some depth of experience of a non- in this world of effects is thought. A mind separate reality. It is not our work to that can link itself to its higher, hidden become compassionate, but to remove potentials, powerfully affects its environ- those barriers to the ever-present, and ment. Examples are familiar to us in people completely unforced expression of our like Mahatma Gandhi, Martin Luther nature, which is compassionate. King, Mother Theresa, His Holiness the Before we turn to the individual activity Dalai Lama, and many other high- reports, the overall membership for the minded, loving people of less renown. Theosophical Society based on the infor- So much of the condition of the world mation received so far stands at 25,933, today derives from what H. P. Blavatsky a two percent drop from the 26,497 described as ‘the heresy of separateness’ reported last year.
* * * Beginning this year with the Indo- in October 2014. The study was on the Pacific region, the Indian Section reports late international President Mrs Radha no change in their membership, still at Burnier’s contributions and approach to 11,327. The North India Study Camp Theosophy, directed by Mr P. K. Jayaswal, was held at their Varanasi headquarters National Lecturer. My first visit to the
6 The Theosophist Vol. 137.4 Presidential Address Indian Section headquarters coincided Secret Doctrine was directed by its with this event, and I gave a public lecture President, Mr B. V. Thippeswamy in on ‘The Ever-Present Future’ on 29 April. A special session of the School October. A two-day seminar on ‘Education of the Wisdom was organized by the in the Light of Theosophy and Present International headquarters this year for Day Challenges’ was organized by the the first time in Bhowali, attended by Section in March 2015. It was structured participants from the USA, Brazil, Spain, on Dr Besant’s Adyar Pamphlet no. 16, Australia, and India in September, and Education in the Light of Theosophy. was based on Shirley Nicholson’s Ancient The International Vice-President, Dr Wisdom — Modern Insight. Dr Satapathy Chittaranjan Satapathy, spoke at this inaugurated the course and Prof. Tampi seminar on ‘Educating the Poor and the directed it. Contribution of the Olcott Education Apart from visiting the Section head- Society’. A three-day study camp was quarters in Varanasi, I also visited also held in March by Prof. R. C. Tampi, the Utkal Theosophical Federation in based on Ms Joy Mills’ The Human Bhubaneswar, the Bengal Theosophical Journey — Quest for Self-Transformation. Federation in Kolkata, and the Karnataka The 92nd South India Theosophical Theosophical Federation in Bangalore, Conference was inaugurated by me in where I delivered public talks. Dr Adyar in April on HPB’s The Voice of Satapathy visited Bhubaneswar during the Silence. Mr S. Sundaram, General the East Zone Theosophical Conference Secretary of the Section, welcomed the and delivered a talk on Theosophy and gathering and Dr Satapathy gave the Altruism. He also addressed various theo- concluding address. Several distin- sophical gatherings during his visits to guished members also spoke on various the Tamil, Assam, and Delhi Theosophical topics related to HPB’s book. In May the Federations, and conducted study camps Section organized four events at the in Guwahati and Delhi. The Section’s Himalayan Study Centre in Bhowali: a journal, The Indian Theosophist, was study camp on Clara Codd’s The Way of published every month with an average the Disciple, directed by Mr Jayaswal; monthly circulation of 3,200. A special a Workers’ Training Camp; a camp for number of the journal on Dr Radha the Uttarakhand Region; and a study Burnier was brought out in November. camp on At the Feet of the Master, Mrs Linda Oliveira, National President organized by the Marathi Theosophical of the TS in Australia, reports that they Federation and conducted by Prof. had a successful annual Convention with C. A. Shinde, National Lecturer. A study keynote speakers and long-time TS mem- camp on ‘Virtues’ was organized in bers Drs Victor and Olga Gostin. Their Bhowali in October 2014 by the Section’s annual School of Theosophy Karnataka Federation and study of The was held at the Springbrook Centre in
January 2016 The Theosophist 7 Presidential Address Queensland on ‘Discovering Buddhist event held at Wellington entitled ‘The Wisdom: Philosophy and Practice’. They Wisdom of Patanjali’s Yoga Sutras’, a also received the award of the first annual study and meditation retreat. The Section prize to Studies in Religion at the Uni- membership went down by 28, from 704 versity of Queensland, for research into to 676. the Perennial Philosophy in its Eastern The TS is present in four countries and Western Traditions; commenced in East and South East Asia. The publication of their redesigned national Singapore Lodge is the largest in the magazine; had an active schedule of region, with around 400 members. It had National Speakers around the Section, a visit by international President Mr Tim and also a successful tour of the Section Boyd and his wife Lily, and is the base by International Lecturer Vic Hao Chin for the Chinese Project Team, which Jr, who conducted a Self-Transformation develops the Chinese website and translates seminar at the Canyonleigh Centre in theosophical literature into Chinese. The New South Wales. The placement of the Selangor Lodge, in Malaysia, has 83 new national website online earlier this members. Japan has the Nippon Lodge year, and an active programme of in Tokyo with 37 members, and Myanmar activities in Lodges, Branches, and Study (formerly Burma) has the Olcott Lodge Centres were other accomplishments. with 45 members. Each Lodge has its The New Zealand Section held its own website. Their total membership is national Convention in Napier last 555, an increase of 8. January with guest speakers Mr Vicente There are 5 Lodges and 239 members Hao Chin Jr, from the Philippines, and in Bangladesh. Kusum Lodge continued Mr Barry Bowden from Australia on ‘The its monthly study of At the Feet of the Way Forward for Humanity: Achieving Master, and Chittagong Lodge organized Universal Brotherhood’. A ‘Process of biweekly meetings and meditation Self-Transformation’ seminar was also programmes. Olcott Lodge in Dhaka held in Napier, facilitated by Mr Hao organized four meetings during the year Chin and others. Around 30 people and 6 members of this Lodge attended attended this 3-day event. The School of the international Convention at Adyar last Theosophy was held for four days at year. Comilla Lodge continued periodical the HPB Lodge in Auckland with guest meetings. Mr B. L. Bhattacharyya, the Dorothy Bell from Australia, on ‘Theo- Presidential Representative, visited Dhaka sophical World View — Window of a and Comilla in December, speaking at the New Mind’. The Central Region held various Lodges. On the 5th he attended two events: a weekend seminar held at the meeting as Chief Guest organized Palmerston North on ‘Theosophy by Comilla Lodge. On the same day a Foundations’ facilitated by the National new Lodge, ‘Maynamati’ was formed President, Mr John Vorstermans, and an at Comilla, with 19 members composed
8 The Theosophist Vol. 137.4 Presidential Address of young advocates, professors, and series. They are realizing the goal of their teachers. On 7 December another new IT department head, Mr Chris Bolger: Lodge, named ‘Proactive TS Lodge’, was almost every talk is streamed live on the formed at Dhaka. Internet. Now their online attendance is The Philippine Section participated in equal to or greater than the number of the international Convention at Adyar people physically attending the talk, and through its delegate, former General some are tuning in from other countries. Secretary, Mr Vic Hao Chin, Jr, who Their TS Wiki — a Wikipedia-style gave a Convention talk and facilitated the reference on Theosophy and the TS, is strategic planning activities which took approaching 4 million visitors to the site, place at Adyar in a two-day meeting held which has now migrated to a new domain: right after the Convention. At the national
January 2016 The Theosophist 9 Presidential Address total membership for the Section is 3,357, Fariñas Piña, states that their two-day a slight increase over the previous year. Annual Convention was celebrated in The National President of the TS in January with the theme ‘Devotion’. The Brazil, Mr Marcos de Resende, writes Lodges in Havana organized a two-day that they have 757 members, a decrease Summer School on the ‘Gayatri Mantra’ of 11, with 32 Lodges, making it the for more than 30 members. Some of the largest Section in Latin America. Their books studied by the Lodges were Annie 34th Summer School was held over 6 Besant’s Thought Power, its Control and days in January-February, with about 150 Culture and A Study in Consciousness; in attendance from 16 states. There were Besant and Leadbeater’s Talks on the lectures, panels, and study groups about Path of Occultism; and others. Their themes from Annie Besant’s A Study in quarterly e-magazine, Revista Teosófica Consciousness. The Section has three Cubana, continues to be published. active Theosophical Institutes and a The General Secretary of the TS in Centre. The Brasilia Institute, directed by Argentina and Paraguay, Mr Jorge Mr Resende, held various lectures, García, tells us that in January they held seminars, and workshops. Its main event a public conference given by visiting was the 19th International Theosophical speaker from Canada, Dr Ravi Ravindra, School in July on ‘The Transforming on ‘The Scientific Mind and the Religious Path: In Search of the Diamond’. The Mind’. It was held in San Rafael, with visiting lecturers were Mrs Linda about 300 persons attending. This was Oliveira, President of the TS in Australia, followed by their five-day 51st Summer and Mr Pedro Oliveira, former Inter- School, with Dr Ravindra giving two national Secretary of the TS. The event seminars: ‘The Yoga of Christ’ and ‘The was a success, with about 170 partici- Yoga of Krishna’. Their National Con- pants. The Raja Foundation Centre (Sao gress, held in January on ‘The Golden Paulo), held various activities, including Stairs and Our Task’ was enriching. Their a 4-day retreat with various lectures on six-day Winter School was on ‘The Value ‘Universal Compassion — the Practice of Silence’, consisting of introspection of Brotherhood’. The Pitagoras Institute and reflection by 29 participants who (SP) conducted ‘An Introductory Course were asked to remain silent from the end on Theosophical Thought’. Their bi- of dinner until after lunch the next day. monthly magazine Sophia has reached its The TS in Bolivia achieved Section 13th anniversary this year, publishing its status. Their General Secretary, Mrs 57th issue of 5,500 copies per edition. Guillermina Rios de Sandoval, says that The Cuban Section is the second they also opened three new study centres largest in Latin America. It has 558 with many young members in Sucre, members, a slight decrease, in 12 Lodges. Santa Cruz, and La Paz, representing the Their National President, Mrs Barbara future of the TS in the Section and the
10 The Theosophist Vol. 137.4 Presidential Address growth they are experiencing. The TS in to have a new link with a bookstore online Chile had their Convention on 3 October where enquirers can buy some books with the theme ‘The Truth: Essence of our and receive other books free of charge. Being’, during which Mr César Ortega Mrs Magaly Polanco, the Presidential was elected Presidential Representative. Agent for Puerto Rico, writes that every Their Theosophical Electronic Brochure Sunday morning they offered talks on and the Chilean Theosophical magazine theosophical subjects given by different are sent monthly to different Spanish- members in Spanish, the language mostly speaking countries. The Presidential spoken in Puerto Rico. In May they Representative of the TS in Peru, Mr welcomed Mr Gaspar Torres, former Julio Pomar, reports that their two National President of the Cuban Section. Lodges, ‘HPB’ and ‘Verdad’, gave a total His talks generated interest and en- of 17 public talks during the year. The thusiasm among the many who attended. Agency offered a free internet course The workshop he conducted on ‘The on Theosophy to the public. Also, Lodge Management of Emotions in Inner ‘Verdad’ offered a ‘Basic Course of Development’ was very fruitful. Their Theosophy’, with 12 attending. Lodge Agency building was thoroughly reno- ‘HPB’ also offered the course ‘The Basis vated. Mrs Polanco is also the Presidential of Esoteric Philosophy’ with 18 in Agent for the Dominican Republic. attendance. They lost two members, but She reports that Atma Lodge, in Santo gained 10 new ones, for a total of 37. Domingo, received Mr Terry Hunt as The Organizing Secretary of the TS in guest speaker, who gave a successful Uruguay, Mr Ramón García reports that public lecture with about 60 active all five Lodges met weekly. Books participants. Mr Hunt also offered a studied included HPB’s The Secret retreat-workshop in Jarabacoa on ‘The Doctrine and The Voice of the Silence, Mahatma Letters to A. P. Sinnett’, with and Eckhart Tolle’s The Power of Now. around 40 in attendance. The Lodge The TS in Mexico’s new National studied HPB’s The Key to Theosophy, President, Mr Enrique Sánchez, writes the Dhammapada, and began to study that their 155 members worked in 12 W. Q. Judge’s The Ocean of Theosophy. lodges and 5 study centres across the Nueva Aurora Lodge in Puerto Plata country, all of which he visited, giving focused on the study of the Mahatma a conference about the first Object of Letters. The approximately 450 books the TS. At their national headquarters, belonging to the library of this Lodge Mrs Lissette Arroyo gave nine courses have been indexed and members always on Theosophy during the year. They have access to library services. The have been updating their webpage, Presidential Representative of the TS in
January 2016 The Theosophist 11 Presidential Address members, bringing their membership process of the Section attaining charitable to 64 in 5 Lodges that meet regularly status is ongoing. In September Mrs Baker throughout the year. In addition to several was elected to the Council of the Inter- study courses based on classic theo- national Theosophical Centre at Naarden sophical texts, two three-month courses in the Netherlands. She hopes that the were offered freely to the public during Section will forge closer relationships the year: an introduction to Theosophy with their European cousins in the future. given by Mrs Orlich and others, and a The TS in Scotland reports that they Self-Transformation Seminar based on Vic are on a more sound financial footing. Hao Chin Jr’s book. The TS in Central Although membership declined slightly, America gave monthly public video there are new faces attending regularly. lectures on a variety of theosophical Dundee Lodge meetings are well at- subjects. It has 13 members in two Lodges, tended. Mr Joe McIntyre, its President, one in Nicaragua and the other in El is an inspiration to all, and Ms Ali Salvador, which manages its own web page: Macqueen has put on an excellent
12 The Theosophist Vol. 137.4 Presidential Address speaker, Mrs Diana Dunningham Chapotin, sophy’, and 17 members participated. spoke on the Convention theme, ‘Serving Their guest speaker was the International with the Eyes of Spirit: An Infinity Within Secretary, Ms Marja Artamaa, who gave to Give’, a most inspiring talk which was three outstanding lectures, and Mr Pertti well received. Spets and Mrs Wiklund contributed with The Annual Convention of the lectures on the theme. The TS in Norway’s Finnish Section was held at the Helsinki Organizing Secretary, Dr Saleh Noshie Headquarters in March. Mrs Mirva writes that their 14 members have kept Jaatinen was elected General Secretary, up their studies and discussions through succeeding Ms Marja Artamaa, the a web forum that includes 33 others current International Secretary. The who are also deeply interested in spir- Summer School took place in June in itual pursuits. Kreivilä on ‘Cosmic Laws and Principles The National President of the Italian according to The Secret Doctrine’. Mr Section, Mr Antonio Girardi, tells us that Ingo de Jong, from Sweden, was the guest they now have 950 members, a drop of speaker. In Estonia the Lodges also held 58 from last year, but this is still the largest their Summer School in June. The high- Section in the European continent. Their light of the year was the international 32 groups and 17 centres carried out President Mr Tim Boyd’s visit to Finland meetings for members and public confer- and Estonia in August with his family. ences and their website tracks a monthly He gave lectures in Kreivilä, Helsinki, average of over 3,500 visits. A dedicated and Tallinn, in Estonia. In addition, section of the website contains videos of members’ meetings were held in Helsinki theosophical conferences taken during and Tallinn. The Section has 23 Lodges congresses and seminars. It has been and 2 study groups with a membership recently upgraded by an added section of 402. The Icelandic Section held their dedicated to the Theosophical Order of summer school in Hveragerdi on ‘The Service. They publish their monthly Kingdom — a symbol of mind and body’, magazine with 1,300 printed copies with the participation of nine Norwegian and over 1,000 subscriptions, and their members, one of whom gave a talk. Their monthly newsletter is e-mailed to over newsletter Mundilfari is published three 3,000 interested readers. The TS in times a year and their website is in both France headquarters continued to hold Icelandic and English. The Swedish monthly Lodge meetings, free courses Section membership stands at 162 and three times per month, quarterly videos six out of their seven Lodges and study of J. Krishnamurti, and fortnightly public groups have been very active during the lectures. In the summer the Vice-President year. Their General Secretary, Mrs Ing- and I paid separate visits to their Paris Britt Wiklund, reports that their Summer headquarters. I had an interesting question- School had as its theme ‘To Live Theo- and-answer session with the volunteer
January 2016 The Theosophist 13 Presidential Address workers of the Section. The Vice- 123 members in the Section, a slight President’s visit was also fruitful with decrease, as reported by Mr Carlos private talks on the work in general and Guerra, their General Secretary. at Adyar. At their National Convention, Mrs Manuela Kaulich, General Mrs Jeannine (Nano) Leguay was elected Secretary of the TS in Germany, writes General Secretary from October 2015, that their Southern Meeting was held in replacing Ms Trân-Thi-Kim-Diêu, who September in Regensburg, with Mr had served for six years. The latter was Chaganti V. K. Maithreya as visiting appointed Vice General Secretary in speaker. The theme was ‘Dharma, Karma, charge of European and international and Yoga’. Many members and guests affairs. came to listen to his five talks. At the end The Spanish Section held a 4-day of his visit, he gave a public talk in Silent Retreat in Girona on Annie Munich on ‘Ancient Wisdom and Modern Besant’s Universal Prayer, ‘O, Hidden Science’, attended by over 60 guests. The Life . . .’, directed by Ms Trân-Thi-Kim- Section membership rose from 112 to Diêu, with 44 in attendance. She also 119, with younger people being attracted conducted a 3-day Seminar in Alicante by our theosophical work. The Dutch on ‘Self-Realization’, attended by 40 Section held a members’ National Board people. At Easter the Section held its 37th meeting at the end of May where a new 3-day ‘Iberian Days’ programme with 40 General Secretary, Mr Wim Leys, was attending, on the theme ‘The Unity of elected, succeeding Ms Els Rijneker. The Life’. Their 7-day Summer School, with Section’s activities included two 5-day 107 participants, was on ‘Karma, Dharma, seminars, one in May with Prof. P. Nirvana, and Mindfulness’, and their Krishna on ‘A Revolution in Education’ guest speaker was Mr Chaganti V. K. and another in June on HPB’s Esoteric Maithreya, from Chennai. Dr José Foglia, Instructions led by Michael Gomes. from Uruguay, visited Arjuna Lodge and Another ‘Dutch Day’ was held on 23 gave a public lecture on ‘Meditation vs August, an interactive programme for Stress’, which was appreciated by many. members only, that I participated in. On The TS in Portugal held public sessions the previous evening I met with the in Lisbon with different formats, from younger members of the Dutch Society. public talks to panels and discussion The Section membership is now 330, a groups. Ms Trân-Thi-Kim-Diêu, Chairman drop of 17 since last year. The TS in of the European Federation of the TS, Austria stands steady at 49 members. gave three public talks on ‘The Science All three Lodges offer weekly lectures of Theosophy’. Ms Maria José Barrios, throughout the year on classical theo- from the Spanish Section, delivered a sophical teachings and related subjects public talk at Lisbon and Oporto on and lectures are regularly uploaded ‘Reflections on the Path’. There are now on their website. In March the annual
14 The Theosophist Vol. 137.4 Presidential Address meeting of the Austrian Association was has 39 members, but a third of them are held, where Mr Albert Schichl was re- staying in the countryside, so they can elected as Organizing Secretary. The take part in meetings only occasionally. Belgian Section and its Lodges streng- There are only 12-15 active members thened activities and functioning during living in or near Budapest and a few in the year. They also welcomed international or near Debrecen, in eastern Hungary. guests in their Brussels headquarters. They had two General Meetings and 10 General Secretary Sabine van Osta wel- public lectures during the year, continuing comed Mrs Nancy Secrest, International the work in all three Lodges, one in the Secretary of the Theosophical Order of countryside and the other two in Budapest. Service, who visited in May and rekindled The work of the Regional Association the work of the TOS in Belgium. She also in Ukraine continues with 95 members, welcomed Dr Chittaranjan Satapathy, our an increase of 6, in 5 Branches and inter-national Vice-President, in July, 3 study centres, with the formation of who gave two much-appreciated lectures. the third study centre, ‘Proteus’, in The Section has 92 members in 9 Lodges. Dnipropetrovsk. Mrs Svitlana Gavrylenko, The TS in Greece reports that, the Organizing Secretary, tells us that at out of their 11 Lodges, ‘Apollon’ four of the Branches and all study centres Lodge in Athens and ‘Kaviros’ Lodge in regular meetings are conducted and Alexandroupolis are temporarily inactive. classic theosophical literature is studied. Study group ‘Prokris’ in the island of In November they had their 10th All- Cephallonia is working well, and Ukrainian Convention in Kyiv on ‘A New ‘Radamanthis’ and ‘Minos’ Lodges in the Mind for a New Time’ with more than island of Crete are doing very well. Their 50 participants. In July they held their magazine is printed every three months, 10-day Summer School in the Carpathian going to about 500 subscribers. Slovenia Mountains on ‘Ethics as the Soul of Divine has 54 members. They held three Schools Wisdom’ with 26 active participants. during the year: the Spring School, They have active TOS members and organized by Lodge Surya on ‘Dignity volunteers in five cities, and a Science in the Light of Theosophy’, had 28 partici- Group in Dnipropetrovsk, where nine pub- pants; the Summer School, organized lications and eight reports are prepared. by Lodge Adyar, was conducted excel- Their website,
January 2016 The Theosophist 15 Presidential Address throughout the year. They have 159 and turned out to be quite worthwhile. members, an increase of 4, in 6 Lodges. The member in whose home the Con- Anahata branch (in Moscow) gave 12 vention was held, the Secretary of the public lectures on theosophical basics. Lodge in Koforidua, passed away six It uses SMS and e-mail mailing lists to weeks thereafter. He had spoken on inform about their activities. There was ‘Theosophy in Daily Life’ at the Con- a Facebook page created to support the vention and had been an indefatigable Museum,
16 The Theosophist Vol. 137.4 Presidential Address a number of tasks were accomplished has been provided for restoration of and are listed below. In general, the wages documents, photographs, pictures, and of all workers were raised by an average other objects. But more funding is of 35 per cent, keeping in view the mini- required, and as the building is leaking, mum wages fixed for Tamil Nadu state. apart from being too close to the Adyar The proceedings of the 2014 Annual River, a new building is required for Convention were live-streamed for the housing the archives and museum. At the first time. A new website for the TS was Adyar Library and Research Centre launched in September 2015. The number the digitizing of palm leaf and other of international volunteers has increased manuscripts was initiated. Funds were in Adyar. A long-term cover was placed provided to computerize the Adyar over the Adyar theatre open-seating area Library catalogue. The staff has been with a significant donation from the TS strengthened with one director, one in America. A renovation plan for the professor, two research officers, and one Adyar campus was initiated with the help research associate. Mr K. Jaikumar was of renowned architect, Mr Michiel Haas appointed during the year to look after from the Netherlands, and fundraising for the Library systems and their automation. renovations has started. The Adyar The Shankaracharya Sanskrit University campus has now two sets of new public has been requested to grant affiliation to toilets, one near each gate, and infor- our Library as a recognized centre for mative signboards have been placed undertaking doctoral research. The Adyar around the campus. The dining area of Library Bulletin, Brahmavidya, was Leadbeater Chambers was remodelled. published for 2014-15, and is now up- The cover design for the monthly magazine to-date. The first course of the School of The Theosophist was improved. A new the Wisdom in November 2014 studied National Section (for Bolivia) was H. P. Blavatsky’s The Voice of the Silence, chartered, the first new section in 22 years. with Prof. R. C. Tampi. This was followed The Anthroposophical Society held their by ‘The Psychology of Yoga’ with Mr P. annual conference in the TS campus for K. Jayaswal. Mr Vicente Hao Chin Jr, the first time this year. directed the course on ‘Self-Trans- The Archives and Museum, closed formation and the Spiritual Life’, and for several years, are now working with Ms Trân-Thi-Kim-Diêu led ‘The Science a team of four volunteers. An archivist of Theosophy: Foundation and Practice’ from the TS in America visited our class in January 2015. The Theosophical archives for one month. A range of Publishing House released 22 books (20 materials was tested for toxicity and the reprints and 2 new compilations). The results were found negative. The air Editorial Department prepared a special conditioners have been repaired and are double issue of The Theosophist on working on a 24x7 basis. Extra funding Dr Radha Burnier, brought out on 31
January 2016 The Theosophist 17 Presidential Address October 2014, her first death anniversary. The TOS is currently present in 36 of the Ms H. Sripriya took over as Secretary of 55 countries where the TS is active. This the Olcott Education Society (OES) in year, their presence was added in January 2015. The 12th class commerce Belgium and Israel. This year also saw stream students of the Olcott Memorial the inauguration of a TOS International School took their final examination this Facebook Page,
18 The Theosophist Vol. 137.4 Compassion as Radical Living Compassion as Radical Living
LINDA OLIVEIRA
IN China not so long ago, a free-diver violence which we witness in terrorist called Yang Yun tried to return from the acts today. But then, other people who bottom of an arctic pool. However, she seem radical may in fact be very virtuous; found that her legs had severe cramps it is just that they do not conform to what and she could not move. She commented, is generally regarded as normal. ‘I began to choke and sank even lower However, there are two further render- and I thought that was it for me — I was ings of the term ‘radical’ which are of dead, until I felt this incredible force particular relevance to this exploration: under me, driving me to the surface.’ (1) that which is radical is an inherent or What had happened? A beluga whale fundamental part of the nature of some- named Mila had seen what was hap- one or something; (2) the term refers pening and sprang into action, guiding to that which is thorough and intended Yun safely back to the top of the pool. to be completely curative. In this sense, This heart-warming story seemed to be the meaning is commonly used in relation a fitting introduction to the topic at hand. to medicine, for example, radical or ex- What does it mean to be radical? This treme surgery. word is often associated with anything Two important questions now arise: ‘counterculture’, anything which goes (1) what is our radical or fundamental against the grain of mainstream society. nature as human beings? and (2) is there For example, some people may dress a possibility that human consciousness, unusually, or else they may be labelled in its everyday sense, actually requires ‘alternative’ for holding attitudes which radical surgery? These are questions are at variance with those which are which cannot be addressed by an engin- held by the majority. They tend to go eer, a mathematician, or an IT specialist. against tradition, or the general norm. They are alluded to by students of Theo- Then there are radical political parties, sophy or Divine Wisdom, and by various which advocate intense change. Certain poets, mystics, and philosophers. In other radical attitudes result in the extreme words, they are the preserve of those who
Mrs Linda Oliveira is National President of the Australian Section and former international Vice- President of the TS. Talk delivered at the International Convention, Adyar, December 2015.
January 2016 The Theosophist 19 Compassion as Radical Living are genuinely interested in the deeper nected or related to every other aspect. questions of life and what it means, in Madame Blavatsky put it this way in a fundamental sense, to be human. We The Secret Doctrine: will return to both questions later, after The radical unity of the ultimate essence considering three points: of each constituent part of compounds in 1. Unity which binds us all Nature — from star to mineral atom . . . 2. Ordinary or mediocre living, and and whether applied to the spiritual, intel- 3. Radical living lectual or physical worlds — this unity is the one fundamental law in Occult Science. Deep and unshakeable Unity (Hoskins, p. 13) We will commence a premise: that we are all seamlessly interconnected. We In fact, this is the basis of Esoteric dwell in an interconnected universe. Philosophy — the insistence that beneath Nothing exists in isolation, even if it may our world of experience there is ‘a single seem that way at times. Whether we Reality which is both the source and acknowledge it or not, and whether we cause of all that ever was, is and is to like it or not at a particular time, we are be’. (ibid., p. 12). inextricably interwoven with every other We have a sense of this single Reality life form in all fields of consciousness. deep within us. The need to experience Deep and unshakeable Unity binds us it plays out in different ways, such as the — that noumenal consciousness which human longing for a sense of connection. permeates and nourishes each and every For example, there is the sense of con- one of us. It registers more consciously nection we experience through being part at certain times — perhaps as a sense of of a family. At its best, a family provides oneness with a rock, or a flower, an a sense of well-being, encouragement, insect, an animal, the ocean or another per- and support, as well as a bedrock of son. There are so many such instances. spiritual values which help a decent, Unity means just that — ultimately, intelligent, and fulfilled person to emerge a singularity. It does not translate into into adulthood. There is also the sense of a mathematical equation such as: the connection with our culture and nation. universe = me + everything else. The equa- Given the plight of so many refugees in tion in the Vedânta tradition is Âtman = recent times, we are indeed fortunate if Brahman. In other words, the highest or we do experience such a connection. subtlest aspect of a human being is also mysteriously rooted in, and synonymous Ordinary or mediocre living with, Brahman or universal Spirit. However, a sense of Unity seems We are considering here the existence to be virtually invisible in the lives of of one Entity, of which we are each many. This results from the kinds of aspects, deeply and inextricably con- connections we choose to make. The
20 The Theosophist Vol. 137.4 Compassion as Radical Living microbiologist Charles Birch wrote about separate from the rest of life. In short, relationships. To him, relating simply we are in a state of alienation from our involved making connections, of which spiritual roots. A deeper sense of con- he described two essential types: nection simply does not exist. Charles Birch made a comment 1. When railway carriages are connected, relevant to this discussion when he the only difference the connection makes mentioned that ‘the worst thing we can is that one carriage pulls the other along. do to fellow humans is to treat them as This is a mechanical kind of relationship, means only, and not as ends in perhaps a relationship of convenience, themselves.’ (Birch, p. 75) Sadly, many with one carriage having the power to people use others for ulterior motives in determine exactly where the other moves. order to gain wealth, all kinds of prestige, The carriage being pulled along is there- political ascendancy, career success, and fore powerless. so forth. People who are highly success- 2. He described the second main type of ful materially may therefore be living connection using one word, and one word very ordinary lives in reality, despite only: compassion. This is an internal outward indicators of success. This falls relationship, contrasting strongly with the far short of success in the deeper sense; external way in which two train carriages it is sad mediocrity. relate to each other. Compassion there- Human suffering looms daily in the fore constitutes a very different order of news, social media and print media. relationship. (Birch, p. 11) Violence towards women is widespread. Refugees have been pouring into Europe Birch continued: ‘When we fail to recently. Mass killings occur every day. make connections that are critical for our Something is terribly wrong. In these lives and the life of the world we become cases, the connections forged in relation- adrift like small rafts on the ocean.’ We ships are mechanical and callous; worlds can think of this state of being adrift as away from that interior connection which ordinary living, living which possesses is compassion. an inherent mediocrity. Why is this? Because if we are being pulled along like Radical living a railway carriage, following without It is therefore very necessary to give question the mainstream currents of serious consideration to a totally different global society, then we are indeed adrift, kind of life. Far better than treating rudderless, not thinking for ourselves. humans as means to our own ends, is the We would be highly egocentric, not given great virtue of valuing others for them- to contemplating why we think, feel, and selves. The understanding that all life act in certain ways. Most of the time this forms have intrinsic worth helps to results in superficial action, as if we are generate tolerance, acceptance, respect,
January 2016 The Theosophist 21 Compassion as Radical Living and eventually a sense of reverence. ecological. All things, including humans, For we each have intrinsic value. This exist by their participation in other things. has nothing whatsoever to do with what Contemplating this web of interdepen- we earn, our general appearance, our dence should fill us with gratitude for career success, our religion, where we the opportunity of this life. were born, or our status in society. The theme of compassion has been The depth of this realization is Universal strongly emphasised in the Buddhist and Brotherhood. Jain traditions. It features both in the Theravâda and Mahâyâna Schools of Compassionate living as interior rela- Buddhism. In the first case, it is one of tionship the four sublime states or brahmavihâra-s Charles Birch goes further: If we are (divine abodes). They consist of: successful in making appropriate con- compassion (karunâ), loving kindness nections we find fulfilment in life.’ (Birch, (mettâ), sympathetic joy (mudita), and p. 11). In the introduction to Regaining equanimity (upekkha). When one develops Compassion for Humanity and Nature, these four states, the Buddha counsels he wrote: ‘A proposition of this book is radiating them in all directions. Here is that the most ultimate encounter is to the description of radiating karunâ, or experience . . . at-one-ment. It is the compassion, in four directions, which opposite of being adrift and separate appears in the Kâlâma Sutta: from the rest of existence.’ The ultimate The disciple of the Noble Ones, Kalamas, encounter, the experience of at-one- . . . lives, having pervaded, with the thought ment, is radical. Why? Because it is an of compassion, one quarter; likewise the encounter with our fundamental nature. second; likewise the third; likewise the Recall, too, the description of com- fourth, so above, below, and across; he passion as an internal relationship, in dwells, having pervaded because of the contrast to the external, mechanical type existence in it of all living beings, every- of relationship between two train car- where, the entire world, with the great, riages. Compassionate living demands exalted, boundless thought of compassion deep sensitivity to others and a sense of that is free of hate or malice. (Kalama reverence for life. This is no small Sutta, p. 7) challenge. Probably most of us can think of at least one acquaintance about whom The implication here is that certain states it is difficult, if not impossible, to sense of mind are greatly beneficial to the the Sacred. world. The potency of compassionate thoughts can be harnessed and directed Compassion in the Buddhist tradition outwards. Their trajectory is swift. We Turning to the Buddhist tradition, its may never know their precise effects, but reality has been described as profoundly every action — whether in the thought,
22 The Theosophist Vol. 137.4 Compassion as Radical Living emotional, or physical sphere — has a . . . with gladness I rejoice definite outcome. Compassionate action In the ocean of virtue from developing is not simply confined to altruism in the an Awakening Mind physical sphere, it also has a distinct That wishes all beings to be happy, manifestation in the mental world. As well as in the deeds that bring them In Mahâyâna Buddhism, karunâ is benefit. (III:4) also one of the two qualities to be culti- The Awakening Mind is described as vated on the Bodhisattva Path, along with the ‘supreme ambrosia’ that overcomes enlightened Wisdom (prajña). Shantideva the sovereignty of death, and the ‘inex- was a Buddhist master from the Uni- haustible treasure’ that eliminates all versity of Nalanda in India. He composed poverty in the world. To what does the A Guide to the Bodhisattva’s Way of Life sovereignty of death refer? Perhaps to in the eighth century CE. The ideal of the the state of the ordinary or mediocre Bodhisattva in the Mahayana Buddhist mind, which has yet to awaken. And the tradition is well known. Let us consider poverty in the world may denote poverty a few verses from this work. First, on the of mind. In contrast, the Awakening awakening mind: Mind results in a different quality of In brief, the Awakening Mind consciousness, and a spirit of boundless Should be understood to be of two types; generosity. How, then, does one actually The mind that aspires to awaken practise compassion in the world? Com- And the mind that ventures to do so. passion exists in its pure state when a particular response to suffering is swift A definite distinction is made here be- and natural, with no thought of per- tween aspiration to awaken the Mind and sonal gain. boldly venturing to awaken it. (I:15) A little later on, the text mentions that Shantideva even the thought of relieving living crea- We now turn to Shantideva, who gave tures of merely a headache is a beneficial some perennial advice about practising intention, endowed with infinite goodness: compassion. The advice is quite simple — but not necessarily easy. Consider This intention to benefit all beings, these thoughts: Which does not arise in others even for their own sake, Guarding Alertness Is an extraordinary jewel of the mind, If I happen to be present And its birth is an unprecedented wonder. While a senseless conversation is taking (I:25) place Or if I happen to see some kind of Here, the motive to benefit others is a spectacular show, precious treasure; it matters a great deal. I should abandon attachment towards it. A little further on we read: (V:45)
January 2016 The Theosophist 23 Compassion as Radical Living Someone living an ordinary life might monks, and so forth. On the other hand, readily engage in a conversation which inflicting suffering is considered as the includes malicious gossip. But here the great sin. advice is to detach from such things. Virtue in Jainism consists of the five- The Awakening Mind sees the wisdom fold conduct of one who has knowledge in this. What about angry speech? Shanti- and faith: (1) innocence, or ahimsa, which deva says: refers not simply to negative abstention, but positive kindness to all creation; Whenever there is attachment in my mind (2) charity and truth speaking; (3) hon- And whenever there is the desire to be ourable conduct such as not stealing; angry, (4) chastity in thought, word and deed; I should not do anything nor say anything, and (5) renunciation of worldly interests. But remain like a piece of wood. (V:48) Through each of these five points of Simply put: there are times when the less conduct runs the golden thread of com- said, the better. Then there is consi- passion. To feel and think kindly towards deration for others: others in a sustained way, based on a life grounded in ahimsa, is extremely rare. I should desist from inconsiderately and noisily H. P. Blavatsky Moving around chairs and so forth, HPB’s final literary gift to the world As well as from violently opening doors: before her passing was The Voice of the I should always delight in humility. (V:72) Silence. This is a poignant reminder in This sutra speaks for itself. poetic form of the Bodhisattva ideal, which includes the twin qualities of Compassion in Jainism Wisdom and Compassion. Each is needed To consider the Jain tradition now, its in order for the other to flower fully. chief feature is ahimsa, which derives Recall that Shantideva spoke of aspiration from respect for everything that has life. to awaken the mind, compared with It is said that some practitioners of the actually venturing to awaken it. There is Jain tradition sweep the ground as they a similar contrast in The Voice of the go along, or walk along veiled due to fear Silence, where it states: of inhaling a living organism. Some may Let thy soul lend its ear to every cry of pain consider this extreme, but it is informed like as the lotus bears its heart to drink the by a compassionate view of other life morning sun. forms and a wish to preserve them. In this tradition there are nine ways of Let not the fierce sun dry one tear of pain obtaining punya, or merit. These include before thyself hast wiped it from the sufferer’s eye. (I:59-60) giving food to the deserving, water to the thirsty, clothes to the poor, shelter to There is hearing, and then there is doing.
24 The Theosophist Vol. 137.4 Compassion as Radical Living If we hear the pain of the world truly, Krishnamurti described compassion then the natural outcome of this is com- as being of the active present; it is ‘the verb passionate action. and not the word, the name, or the noun’. This is an important distinction. A noun J. Krishnamurti is simply a name. Compassion may be The philosopher J. Krishnamurti men- treated as a noun but, in order to be com- tioned that until each of us has a deep plete, it has to be an action in this moment. sense of compassion, we shall become It is a state of consciousness which, ‘more and more brutal, inhuman to according to Krishnaji, only comes into each other’. We shall have ‘mechanical, being ‘when thought has come to an end computer-like minds .. . and we shall at its very root’. If this is true, then thought miss the extraordinary depth and beauty, does not produce compassion, rather the whole significance of life’. This has the compassionate state awakens from a similarities to the distinction made by state of heightened awareness. Charles Birch, mentioned earlier, which It is clear that we need to ‘do’ com- contrasts connections that are external passion, rather than just talk about it; in and mechanical (such as the connection other words, to act according to our of a train carriage with one in front of deeper nature. This general sentiment has it), with connections which are internal, been presented in slightly different ways or compassionate. throughout the history of the Ancient Conclusion Wisdom tradition, and its various repre- We began with two questions: (1) What sentations. The need to live compassion, is our radical — that is, fundamental — to do compassion, and not just talk about nature as human beings? Some describe it, is urgent. Using the word as a verb we it as Âtman; some may think of it as Com- need to learn to ‘compassionate’. passion fused with Wisdom. Yet words When mediocrity is seen for what it fall short of describing that which is essen- is, there is a new possibility for refinement tially a profound and deep experience. and excellence in the art of being human. (2) Is there a sense in which human This is an art which needs to be constantly consciousness, in its everyday sense, practised. It has the potential to raise the actually requires radical surgery? The quality of life all around us and transform world of humanity is all too often coloured our relationships from being instru- with mediocrity. Yes, radical surgery is mental, to relationships which are informed required. But there is a catch: we have to by truly compassionate responses in all perform the operation. walks of life — the family, the work- What has been mentioned here is not place, the community, the nation, the new; it is simply a slightly repackaged environment, and so forth. Is this not a view of the human condition through a supremely excellent thing to pursue, few different lenses. rather than being cast adrift like a raft
January 2016 The Theosophist 25 Compassion as Radical Living on the ocean? Yes. In fact, is this not and to live in terms of a radically new humanity’s inherent collective respon- and open future.’(p. 234). Humans need sibility, our collective dharma? to be radicalized in the very highest As Charles Birch mentioned, ‘to respond sense of the term, not in the sense which to the Spirit of the universe, which is God, has gained currency today. Such radical- is to give up the security of habitual, ism implies living and breathing Unity. customary, and socially approved actions, Are we up to the challenge? ²
References: Australian Concise Oxford Dictionary, Oxford University Press, Melbourne, 2004. Batchelor, Stephen, A Guide to the Bodhisattva’s Way of Life, Library of Tibetan Works and Archives, Dharamsala, 1992. Birch, Charles, Regaining Compassion for Humanity and Nature, New South Wales University Press, 1993. Blavatsky, H. P. (trans. and annot.), The Voice of the Silence, Adyar Centenary Edition, The Theosophical Publishing House, Madras, 1968. Hoskins, Ianthe (arr.), Foundations of Esoteric Philosophy, The Theosophical Publishing House, London, 1990. Murphet, Howard, When Daylight Comes, The Theosophical Publishing House, Wheaton, 1975. Radhakrishnan, S., Indian Philosophy, vol. 1, Oxford University Press, New Delhi, 1994.
Human society cannot change unless individuals change, and the change must be in the direction of universality of outlook. Radha Burnier Human Regeneration
26 The Theosophist Vol. 137.4 Developing Character and Becoming a Leader Developing Character and Becoming a Leader
VICTOR PEÑARANDA
WHEN one becomes a theosophist, one enchantment of character involves the gradually becomes aware that the life nurturing of the inner force that compels journey is never easy and not always us to chart our destiny while performing what one wants things to be. We travel our life duties. By dealing diligently with the smooth and the rough. There are times the necessary changes or improvements when we choose to take a road less in one’s character, self-transformation travelled or make a sudden turn some- becomes a matter of conviction. where that, we find out later, will not People are often curious about what bring us to our intended destination. useful or wonderful things happen in the We gradually learn about ourselves by process of crafting our character. It is exploring our imperfections. We begin to safe to say the following: First, we gain recognize that being human is also being a level of confidence, even serenity, by divine, and by this mystic illumination we being aware that we live in a world of humbly embark on the development of impermanence. We learn that we evolve our character. It is this aspect of theo- in consciousness from life to life and the sophical practice that is often appreciated best way to prepare ourselves for each for its practical applications. When we existence is to live according to the law are clear about our commitment to the of karma. enrichment of character, life goals emerge Second, it is possible to prevail over with clarity from the sea of existence. suffering and decay because of our From being perplexed, we learn to reflect awareness of what is divine in us. What is and innovate while going through the a mystery can be unlocked with creative process of self-discovery and self-renewal. imagination; what is mystical could be I learned from the Theosophical grasped by awakened intuition. There is Society that life experiences offer lessons power in kindness and beauty in the by which we are able to develop that pre- cycle of ebb and flow, in the cycle of cious potential in each one of us — human living and dying. character. The dynamic enhancement and Third, we must be honest with our-
Mr Victor Peñaranda is a long-time member of the TS in the Philippines.
January 2016 The Theosophist 27 Developing Character and Becoming a Leader selves and others. We have to be aware, pioneer and capability to integrate various each one of us, of our limitations and weak- parts of our work into a substantial whole. nesses so we may grow from strength to The Theosophical Society has to invest strength. We have to examine the kernel in developing leaders. And as a matter of truth contained in every criticism we of theosophical practice, the mentoring receive. Along the way, we learn that of potential leaders is crucially linked to respect and trust follow honest acts. We character-building. Allow me to mention learn that honest work is to give your some abilities expected of them: best, to do better than what you have done - to be clear, calm, and resolute in con- before, and to equate your effort with sidering choices and making decisions quality or excellence. - to be free of unreasonable attach- Fourth, we begin to understand inner ment and negative conditioning peace by being aware of our capacity to - to innovate under changing conditions love. It is through love that we reclaim - to inspire by moral or ethical example our profound respect for other people - to communicate clearly and what is sacred in life. Only by offer- - to manage resources effectively ing ourselves to unselfish service can - to motivate others to achieve results we be transformed into touchstones - to gain the support of the people of social consensus and wellsprings of being served harmonious relationships. - to persevere despite setbacks Fifth, we become imbued with cour- - to create opportunities to unlock the age to be able to love, be peaceful, be potential of others. honest, prevail over suffering, and be Theosophists have to take the front- serene. To be courageous is to be fearless line if they are to mainstream Theosophy. in conviction and selfless in action. This means that a new wave of leaders By developing our character we also has to be mentored. We have to create prepare ourselves to become leaders. an enabling environment for the moulding Leadership is not being on top of a hier- of leaders and for the transition of pro- archy, not about fame, not about wielding grammes in the organization. power or use of force. Leadership begins In our Theosophical Society there modestly with having a purpose in are no followers — only seekers, vol- everyday life (in the family, in the neigh- unteers, and messengers. Any one of borhood, in the workplace, and so on). them could be a leader. I have often One who has character is a potential mentioned to family and friends that leader or a leader in the making. Who taking the spiritual Path is one great are they? Those who are dedicated — adventure in living. And in this adven- heart and mind — to study, meditate and ture, the enrichment of human character serve. Those with energy to accomplish, is decisive. As the mystery deepens in confidence to envision, creativity to us, so does our commitment to love
28 The Theosophist Vol. 137.4 Developing Character and Becoming a Leader and serve those within our reach. A we become pilgrims of unlimited pos- theosophist should be ready to guide and sibilities. As we transform ourselves, we care for others when the situation calls contribute to the transformation of for it. Remember: as we walk the Path, anywhere we choose to be. ²
Compassion is the awareness of a deep bond between yourself and all creatures. But there are two sides to compassion, two sides to this bond. On the one hand, since you are still here as a physical body, you share the vulnerability and mortality of your physical form with every other human and with every living being. Next time you say ‘I have nothing in common with this person’, remember that you have a great deal in common . . . . The realization of this deathless dimension, your true nature, is the other side of compassion. On a deep feeling-level, you now recognize not only your own immortality but, through your own, that of every other creature as well. On the level of form, you share mortality and the precariousness of existence. On the level of Being, you share eternal, radiant life. These are the two aspects of compassion. In compassion, the seemingly opposite feelings of sadness and joy merge into one and become transmuted into a deep inner peace. This is the peace of God. It is one of the most noble feelings that humans are capable of, and it has great healing and transformative power. But true compassion, as I have just described it, is as yet rare. To have deep empathy for the suffering of another being certainly requires a high degree of consciousness, but represents only one side of compassion. It is not complete. True compassion goes beyond empathy or sympathy. It does not happen until sadness merges with joy, the joy of Being beyond form, the joy of eternal life. Eckhart Tolle The Power of Now
January 2016 The Theosophist 29 An Individual’s Universal Responsibility An Individual’s Universal Responsibility
SAMDHONG RINPOCHE
I AM not going to talk to you about high not in tune with the universe into those philosophy or religion or about Tibetan which are in such harmony. mysticism, which is very marketable During the emergence, growth and these days. I shall share with you some mature life of an individual planet, there of my thoughts on modern, day-to-day is cohesion between its living forms and human problems, particularly those its own nature. This is called the Golden problems which prevent humanity from Age, or Satya Yuga. But after a specific evolving spiritually. Most people have period of time this positive karmic force become slaves of economic and monetary gradually recedes and a negative and non- considerations, and lack freedom to think cohesive karmic force gains strength, about their own responsibility and power which creates conflicts and contradiction to act to reach higher levels of evolution. between living and non-living beings, Although a lot of my vocabulary is drawn and causes those beings and the planet from Buddhism, the basic subject of my itself to be out of tune with the universe, discussion with you is neither Buddhist pushing it towards deterioration and total teaching nor a religious matter. It is just annihilation. This is called Kali Yuga, or about ordinary human problems that we the Age of Decay. can think over and inquire into together. Today, this small planet Earth is According to Buddhist tradition, the suffering from a lack of cohesiveness universe manifests through the collective resulting in conflicts, and its sentient as well as individual karmic force of all beings are subject to untold miseries and its sentient beings. Favourable karmic fear. This is basically due to the collective force generates forms that are in tune black karmic force of living beings, with the life process, and the living which is not very easy to improve or universe creates a non-living universe in correct. However, we cannot wait for the tune with it. This positive karmic force transformation of the collective karmic has the power to convert forms that are force of society as a whole to solve the
Reprinted from The Theosophist, May 2001. His Eminence Professor Samdhong Rinpoche, former Director of the Central Institute of Higher Tibetan Studies, in Sarnath, Varanasi. . 30 The Theosophist Vol. 137.4 An Individual’s Universal Responsibility problems we are experiencing in our day- 1909, Hind Swaraj, are written in a simple to-day lives. Therefore, we must be more yet profound manner, calling a spade a attentive to an individual approach, rather spade, and diagnosing the present-day than a collective one, in order to regen- human tragedy and its root causes, as erate ourselves and the world at large. well as its remedies. The ‘stepping out of the stream’ Today’s world is facing five great method is the only practical and feasible challenges: one for individuals in the current situation. 1. Uncontrolled increase of human When the powerful current of a flood population, particularly in the so-called carries someone away, he may not be third world countries. able to stop or reverse the flow of the 2. The ever-increasing economic flood, but he has the freedom, the ability, disparity between the rich and the poor. and perhaps the responsibility to swim 3. Violence and torture, wars and fear towards the shore and hence step out of of war, many forms of terrorism, ever- the current. Once an individual is able to escalating use of weapons of mass des- do this, he or she might be able to help truction, and the aftermaths of wars. and rescue many others. Today, each one 4. Environmental degradation, such as of us, individually, must step out of the global warming, damage to the ozone current of modern civilization and fulfil layer, and ever-growing scarcity of clean his or her universal responsibility. In this air and water, which are basic needs to way each individual can attune himself sustain life systems. with the universe, and also put the 5. Last, but not least, cultural and universe in tune with himself. religious intolerance. Religion, which At present, there seems to be no solu- should be the source of salvation and tion to the innumerable problems afflicting happiness, is converted into a source of our globe and its sentient beings. Mahatma conflict and division. Gandhi, the secular saint of India, rightly Everyone knows about these problems, said that our problems are the direct result because we experience them every day of modern civilization and its materialism of our lives. Each one of these is a chal- and greed. Among contemporary thinkers lenge threatening the peace, happiness and spiritual leaders I have come across, and well-being of living beings, which only he has had the vision and courage may end in their, and the Earth’s, total to decry the blight of modernity as a whole. annihilation. Each challenge has diverse, A similar idea was expressed in the interlinked and interrelated facets. As famous words of the American Indian mentioned earlier, the ultimate cause of Chief Seattle to the President of the USA these problems might be the collective about one hundred and fifty years ago. and individual negative karmic forces; but His speech, a classic piece of literature, the immediate conditions which facilitate and Mahatma Gandhi’s small book of the ultimate cause to generate its effects
January 2016 The Theosophist 31 An Individual’s Universal Responsibility in fullest form is the so-called modern, craving (t·shnâ). The basis for end- ultra-modern and post-modern civiliza- less multiplication of attachments and tion or, more accurately, decivilization, cravings is modern education and the based on science and technology. modern social structure indoctrinating The development of modern science people into competition right from child- and technology has provided two unpre- hood, and generating hate (dvesha), in cedented and unholy powers to a select various forms. Competition simply means section of humanity. These powers are: the victory of self over others, and that is 1. The production of superfluous com- nothing but selfishness and disregard for modities in excess of the real needs of others. Hence, no competition can be free the people; and or fair. From the Buddhist perspective, 2. The monopoly over such produc- competition is immoral, and is one of the tion in the form of capital or so-called worst possible forms of human behav- technological know-how. iour. In order to be fair, equality should These two powers have paved the be the prime objective, because no one way for the few to accumulate wealth competes for self-defeat or in order to and exploit Nature and living beings let others win. indiscriminately and constantly. A few In today’s world people have lost the unenlightened, power-hungry individ- power to discriminate what are and what uals, irrespective of political ideology and are not their real needs; which things are social systems, are wielding those powers. good and which are bad. What is Accumulation of wealth by these few has supposedly good for us is determined by become easier, and the natural process the producers, and they tell us what our of equal distribution on the basis of one’s needs are — and that too at our cost. own ability to produce has been com- Using modern terminology, this is a vio- pletely destroyed. People have gradually lation of our right to self-determination. become dependent on others for various One should be free to determine what commodities, degrading the dignity of one’s real needs are, and what is labour and the will to do physical work. superfluous. But that right has been taken Industrialized mass production of com- away. One is made to believe that one modities demands consumers, and market needs twelve pairs of shoes and sixteen promotion is its logical consequence. suits in order to move in present-day Crafty producers find it handy to society and maintain one’s social status. exploit humanity’s negative emotions in If a person accumulates wealth for their own favour — emotions such as the unnecessary consumption, he has neces- longing for physical comforts, attraction sarily to take from the share of others; to the mirage of leisure, and shrinking of he is no less than a common thief. It is physical labour, which are direct mani- impossible for such a person to practise festations of attachment (râga) and right livelihood. If one is not able to
32 The Theosophist Vol. 137.4 An Individual’s Universal Responsibility accumulate wealth, according to modern has been replaced by economic coloniza- reckoning, one cannot lead a ‘dignified tion, which is much more dangerous. life’. Such a person gets classed with Political occupation may be overthrown those who are below the poverty line, for within days, but it requires several decades whom more relief, more development or centuries to recover from economic funds, and more employment opportun- domination, presuming there is a chance ities must be found. Therefore more aid, of regaining economic freedom. more loans, more technical know-how As economic priorities have surpassed are necessary on the terms and conditions all else in the present time, this makes an determined by the World Bank, the individual selfish, violent, and devoid of International Monetary Fund, WTO or moral and ethical foundations. Negative the governments of so-called developed influences cause people to become self- nations. Thus the third world nations centred and wealth-oriented. Modern would always be burdened with the lifestyles have destroyed the spiritual weight of aid and debts resulting in a loss inclinations of most people and have of political and cultural sovereignty. made them irreligious. The essence of The modern economic system not religion has been ignored, and religion only deprives us of our wisdom and dis- and its institutions are being misused to crimination; it also takes away our sense increase and strengthen egoism, hatred, of dignity and self-respect. Today, most intolerance and conflict. Most people educated young people are not able to think that spirituality, morality and ethics think how to be their own masters and are hindrances to development and be self-sufficient. They are all looking for material advancement. Many openly say employment, wanting to become servants ‘religion is poison’ in terms of progress. of someone else, and wage earners at the A tiny minority may not totally agree with mercy of some capitalists. The entire the above, but they also meekly say that present age geopolitics and socio-cultural since they must survive, there is no way systems are governed by a single factor, out but compromise. In the absence of that is, the market economy. The other wisdom and courage to oppose evil, the political and social ideals such as demo- natural question is, ‘What can we do?’ cracy, human rights, cultural diversity and This is a very important question. Here, freedom of conscience are mere words, I remember the Tathâgatha’s utterance: devoid of meaning, used ornamentally ‘One is one’s own Master; who else can or metaphorically and, if necessary, as be the Master?’ (attâ hi attano nâtho, ko lip-service. hi nâtho paro siyâ). The political colonialism of the past Similar is Mahatma Gandhi’s principle came to an end due to the awakening of of individual Satyâgraha, inspired by people subjected to such domination which I recommend individuals to step during the last few centuries. Today, this out of the materialistic modern lifestyle,
January 2016 The Theosophist 33 An Individual’s Universal Responsibility with its excessive and immoral consumer- solidate and stabilize effort. Laziness and ism, and realize what is their individual carelessness should not be allowed to responsibility towards universal well- deter the effort to live rightly, particularly being. The macro universe is constructed in the present day. Right living requires by the micro universes of individuals, and great effort. Otherwise, one may easily whatever an individual does has a rele- be carried away by evil forces. vance to, and an effect on, the universe. The fifth and most important step is Therefore, by individual dissociation right livelihood. That is the basic action from evil, a disharmonious universe can of ‘stepping out’ as well as the actual tune itself, and a planet out of tune with the fulfilment, individually, of universal universe can regain its harmony with it. responsibility. It is most difficult today Some practical suggestions arise from to pursue right and untainted livelihood. the Noble Eightfold Path of the Buddha. Mahatma Gandhi’s practical teaching This Path is not only for spiritual uplift- of ‘self-sufficiency’ and the principles of ment, but also for living in a righteous village self-rule in my view, are the manner, creating a cohesive and non- only answer to the present consumerist violent society, thereby promoting spiritu- way of life. ality. The first step is to have a right view The sixth step is to inculcate right and clear perception of today’s material- mindfulness. In today’s world, violence istic and selfish society with all its demerits and dishonesty are the norm. Without and also a vision of how to dissociate right mindfulness, one may fall into the oneself from it. materialist pit without realizing it. The After obtaining such a view, the second seventh and eighth steps, namely, right step should be right determination. One concentration and right action, are also should start a non-violent, non-consumerist consistently required for a non-violent and self-controlled way of life, accepting way of living. and enduring all the hardships and In a nutshell, if the Noble Eightfold inconveniences, including physical pain, Path is put into practice, one can emerge which may occur on the way or may be from the present unwholesome system of inflicted upon by negative forces. living and lead an exemplary life. And The third step would be to speak about perhaps, in this way, we as individuals it without fear. The first two steps pertain can step out and fulfil our individual to the individual. To share it with fellow universal responsibility. living beings means to communicate one’s We may put into practice the following view and determination through right suggestions in order to have a spiritual or speech. If one does not speak about the religious mind, a transformation of mind: ills of our violent society, one might be 1. Be aware of the demerits of modern considered to be a party to it. civilization as a whole and its direct, The fourth step would be to con- indirect and structured violence and
34 The Theosophist Vol. 137.4 An Individual’s Universal Responsibility exploitative nature. This is right view. essence of tradition, but only the prevail- 2. Be determined to remain dissociated ing tradition. It is, therefore, necessary from this greedy and selfish way of life to realize what is a truly religious mind in spite of inconveniences and difficulties. and what is real religion, free of all This is right determination. dogmas and rituals, tradition, and lineage. 3. Reduce needs to the basic minimum In a very short statement Krishnaji sums level and avoid any wastage of resources. up the entirety of religious teaching, and Mahatma Gandhi rightly said that Mother I would like to share it with you: Earth is capable of satisfying everyone’s Religion is something that includes every- needs, but can never satisfy a single thing, it is not exclusive. A religious mind individual’s greed. We must realize what has no nationality. It is not provincial; it are the needs and negate the greed. does not belong to any particular organized 4. Renounce modern norms of afflu- group. It is not the result of ten thousand ence, and selectively accept what is fit for years of propaganda or two thousand years ultimate rejection. Selective acceptance of propaganda. It has no dogma, no belief. includes the means of communication, It is a mind that moves from fact to fact. travel, computers and other lesser evils It is a mind that understands the total without which one might not be able to quality of thought — not only the obvious, function in the modern world. superficial thought, the educated thought, 5. Innovate appropriate technology but also the uneducated thought, the deep- and the means and methods for sustain- down unconscious thought and motives. able consumption, or else the earth may When a mind inquires into the totality of not survive. something, when it realizes through that 6. Foster a genuinely spiritual mind that inquiry what is false and denies it because is able to transform the individual and it is false, then the totality of that denial thereby his or her universe. That is the brings about a new quality in that mind, ultimate object of human life. This does which is religious, which is revolutionary. not necessarily involve following any known religious tradition. Even a non- The sentence ‘It is a mind that moves believer, someone not following any reli- from fact to fact’ is very important. We gious tradition, can have a religious mind. repeat the motto: ‘There is no religion Today even people who claim to be higher than Truth’, but in actual life, we authorities in religious traditions have are trapped in one or another religion. The become very mundane and base, tainted denial of falsehood and the realization by various negative emotions. The of truth, of the fact, which brings about practice of a religious tradition has a revolution, a transformation, that is become ritualized and institutionalized, actually a religious mind, and we must which is why J. Krishnamurti consistently try to cultivate such a mind for the benefit rejected all tradition. He did not reject the of all sentient beings. ²
January 2016 The Theosophist 35 The Cause of Suffering The Cause of Suffering
BHUPENDRA R. VORA
THERE is much suffering in the world, that remain unfulfilled or are insatiable. as can be witnessed from events around It is the ever-going struggle of human the world. Human life is full of sorrow beings, to seek happiness through material in many ways. There is the suffering at things which eventually become the cause the physical level arising from conflicts, of much unhappiness. Through ignorance natural disasters like earthquakes, men believe that objects of pleasure or tsunamis, and so on, and diseases that wealth can provide the security and hap- affect human beings and other life in one piness that everyone aspires for. The part of the earth or the other. The death mind creates desires for objects of sense- and displacement of entire groups of gratification. These are not always realized people in the Middle East and Africa are or fall short of the expectations imagined examples of this tremendous suffering by the mind and thus result in sorrow. that we are witnessing at the moment. It is the experience of all that objects of Then there is the great suffering of sense gratification provide happiness for animals that are being hunted for their only a limited duration and then cease to horns, tusks, and other products whilst amuse or provide joy. some are subjected to great cruelty in the The great teacher of mankind, Lord laboratories that test products on animals. Buddha said that t·shna or desire for By this cruelty to animals mankind is sentient existence was the cause of creating further karma that will result suffering. The enlightened one analysed in suffering for it in the future. The sum the condition of human existence through total of sorrow and suffering in the world the four ‘Noble Truths’ that state that there is immense and due to ignorance of the is suffering, that there is a cause of this laws of Nature, causes for further suffer- suffering, that there is a way to end the ing are being created endlessly. suffering and the way is the ‘Eightfold But there is another kind of suffering Noble Path’. His analysis of t·shna goes at the psychological level that is the cause to the root of the human condition. It is of great distress and sorrow for human through desire that the chain of earthly beings, from desires and expectations bondage and sorrow are created. The
Mr Bhupendra R. Vora is former General Secretary of the Theosophical Society in East and Central Africa, now living in England.
36 The Theosophist Vol. 137.4 The Cause of Suffering Buddha was like a doctor who found the things that the modern life requires. the cause of the disease that is called However the right mental attitude to them suffering and prescribed the medicine is important. The cultivation of an attitude of restraint in life. of non-attachment to objects of comfort, The mind is the source of desires creates inner peace that is not dependent that have their roots in greed, hatred, on anything that is external. and delusion. It creates expectations in Mahatma Gandhi was once asked to relationships with others within one’s give his life’s message in just three words. family, friends, society, and so on, and He said ‘Renounce and enjoy’. In the when those expectations are not fulfilled words of the Iºa Upanishad, ‘you should there is unhappiness and sorrow. enjoy all things, after giving up the desire What the core issue is in the break- for them’. This message has a deep down of relationships, is a question that import in it; contentment with whatever needs examination. On deep contem- Nature provides at the moment of need. plation it is realised, that it is selfishness. Some of the poorest people in the world When there is no accommodation for the often express contentment and happi- needs of others and a self-centred view ness with their simple lives, which is of one’s own needs and desires, conflict exemplary. They are happy when their and pain become inevitable. So in every- daily needs for food and shelter are met day life we find issues with people with and are ready to share their meal with whom we have interaction. Our view of others. They do not express concern as life is from our own point of view and to where the next meal is coming from aspirations, that do not have consider- and express confidence in their ability to ation for the needs and aspirations of earn enough for the next day’s needs. others, and therefore there is so much On the other hand many rich people pain and sorrow in the world. Why is do not part with any money or help anyone there so much sorrow when expectations in need. The greed for accumulat- are not realised! We need to reflect on ing more and more wealth becomes an this deeply. obsession that consumes them. Happiness Suffering is not restricted to those who is an inner state of mind that is not do not possess wealth or the material dependent on external objects that create comforts of life and amenities. It equally illusions and only momentary joys. applies to those who are wealthy and have There are some people however, who everything to enable them live very understand the responsibility that great comfortable lives. The cause of suffering wealth has put upon them and discharge is the absence of contentment in life. The this benevolently by helping society Buddha advocated moderation in all generally. This they do by setting up aspects of life. It is not possible to live in educational facilities, hospitals and other the world, without money and many of similar institutions. These compassionate
January 2016 The Theosophist 37 The Cause of Suffering acts give a meaning to life and help results in suffering. Most human beings alleviate suffering in the world. The inner are full of lower desires of various kinds joy and contentment felt from acts of that are not necessarily wicked, but these sharing whatever one has, gives meaning desires when not realized cause anxiety to life, and is much more profound than and eventually sorrow. It is possible to mere self-centred living. escape from sorrow resulting from such Now, the mere knowing that desire is desires by restraining them. It is pos- the cause of suffering does not help sible to live contentedly without many remedy the condition. It is necessary to of the things that are available in the understand the cause of desire itself world but the fire of human desires burns and the way of freeing oneself from it. incessantly and causes untold suffering All suffering is born out of desire and all in the end. desire is born out of ignorance. In this When there is an understanding of the state of ignorance karma ensues in the illusionary nature of things of the world form of action and reaction. These result and their impermanence, a real inner shift in suffering. So to understand the cause in consciousness takes place. The wish of suffering it is necessary to understand then is to be of service to others and desire and the illusions of the world that for contentment with whatever conditions cause desire. When the cause is under- of life one may find oneself in. It does stood it is possible to remedy the result not however mean people should not that is suffering. Through ignorance of have aspirations. Nor does it mean that the laws of nature, human beings create amenities that our good fortune or karma much negative karma in the process of brings us should not be enjoyed. seeking wealth, fame and material things It means that enjoyment should be with- of the world. This brings suffering which out attachment. Similarly all actions is meant to teach lessons of life that real should be performed with care and a contentment and inner peace cannot be sense of duty. When a life of restraint is attained through external objects. lived with performance of duty, without This human condition called craving expectation of results, the cause for or desire is like a great tree with many suffering is avoided. branches and sub-branches. There are We have to live in this world, with its branches of greed in its many forms; problems and the suffering that is all of ill will, dislikes and anger that bind around us. But how we live our lives and the soul to the world of suffering. It is what our mental attitudes are to our own important to realize that the growth of this trials and tribulations in life, is important. tree of craving arises from ignorance; With awareness about the inner working ignorance about the real nature of things, of the mind that creates attachment, about the transiency of the objects of the suffering may be avoided and tranquillity world and the truth that desire eventually established. If we take this outer life with
38 The Theosophist Vol. 137.4 The Cause of Suffering all its ups and downs philosophically, it sible to perceive the suffering this causes may be possible to almost cease the to large populations who suffer from sadness that we experience. flooding of homes, displacement of people The first step is to understand that through natural disasters and other natural there are laws governing the Universe. calamities. At the individual level as well, That evolution of consciousness pro- the excessive greed and self-centredness ceeds under the operation of the Laws of human beings cause much pain and of Cause and Effect, and Reincarnation. suffering. As units of this universal consciousness, Happiness and contentment do not we are on a journey of evolution, which come from material objects but from takes us through many incarnations. within oneself. This tranquillity arises The final objective is the perfection from perceiving the transiency of the of the human being and the evolution of things of the world. The way of wisdom all life. is to live and perform in the world with a Under the operation of the Law of sense of detachment. Living amongst all Cause and Effect, all our actions will the attractions and glitter of this age, can produce effects and therefore actions that we live more contented lives with reduced have hurt others will certainly result in desires and simpler lives? Desires are suffering in the future. Therefore living like fires that cannot be quenched. In fact with care and consideration for others by pandering to these desires more fuel ensures that we do not create further suffer- is added to the fire, which burns even ing for ourselves in the future. Karma is more powerfully. created at the level of the kâma-manas The desireless person is not a joyless by our desires and thoughts that then get person. In fact, he has more joy than acted upon at the physical level. Restraint anyone else because he is attached and at these levels is necessary. The Buddha attracted to nothing, knowing that all taught that right thoughts must arise from things are passing, fleeting, and tem- the knowledge of the Laws of Nature. porary in the world of the senses. In such The cause of suffering is the ignor- a person no personal desire, no personal ance about the workings of Nature and aims and ambitions, no personal goals the ability to see things as they are. With and self-centred intentions exist. And the development of the mind and the therefore he enjoys all things that come acquisition of wisdom through study, in his life, while they last, knowing that contemplation and meditation, the cause nothing lasts forever. of suffering can be seen. For instance The object of life is the unfolding of many people in the world are able to the divine potentialities that lie dormant perceive the cause of climate change, within the human consciousness and the environmental damage and so on through experiences of the world are meant to lead human self-centredness. It is also pos- towards that objective. ²
January 2016 The Theosophist 39 .gr .net [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 protected] [email protected] [email protected] [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] gentina Ar eosófica African Theosophist eosófica Chilena est eozófia eozofija eosofi eosofía en Theosofi The Indian Theosophist Gangleri T Ilisos Selección T Revista T Adyar T Le Lotus Bleu T The W The Light Bearer Theosofie Adyar Newsletter The South African Theosophist Sophia Magazine T Le Lotus Bleu The Theosophical Light Theosophy in Australia … … … … … … … … … … … … … … … … … … … … … … 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 Desa Purwodadi, Kecamatan 67163 Pasuruan, Jawa Timur Barrio Palermo, Bogotá Estacion Central, Santiago San Juan Puerto Rico Boisbriand QC., J7H 1K7 Helsinki CEP 70200-630 Brasilia (DF) Nairobi, Kenya Polígono E-7, Mejicanos. San Salvador, El Salvador C. Bagmari Road, Kolkata 700 054 Sims eosofinen Seura, Dsn. Parelegi no. 21, R The PO Box 1257 Ingolfsstraeti 22, 121 Reykjavik Hunyadi Janos ut 17. II. 8, H-1011 Budapest 25 Hauptstr Apartado 8-6710-1000, San José Carr 22, # 45B-38 (Cons. 404), 50 Gloucester Place, London W1U 8EA Apartado de Correos 6365, La Habana 10600 Casilla 11 Sucursal Paseo Estacion, Kraji 4 Square Rapp, 75007 Paris T Calle Santa PO Box 720, 3162 Rue de la Bastille Pasaje Jauregui No. 2255, La Paz 9 Ronean, 38 Princesses SGAS Quadra 603, N. 20, Oberbaumgarten 25, 4204 Haibach im M Place des Gueux 8, B1000 Brussels Santiago 257 — 2000, Address PO Box 14525. 00800, 540 Sims B/4-3, Iswarchandra Nibas, 68/1, Colonia Universitaria Norte, Calle Julio Mejía, Level 2, 162 Goulburn St., Surry Hills, NSW 2010 … … … … … … … … … … … … … … … … … … … … … … … … … … … … 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 Mr Widyatmoko Mr S. Sundaram Mr Halldor Haraldsson Mr Thomas Martinovich Mr Mrs Manuela Kaulich Ms Maria Orlich Mrs Nelly Medina de Galvis Mrs Jenny Baker Ms Barbara Mr Cesar Ortega Ortiz Mrs Nada Mrs Jeannine (Nano) Leguay Mrs Beatriz Martin Mrs Mirva Jaatinen Mrs Magaly Polanco Mr John Osmond Boakye Mrs Maryze DeCoste Mrs Mr Jack Hartmann Mr Marcos L. B. de Resende Mrs Sabine Mr Mr Narendra M. Shah Mr Chong Sanne Mr B. L. Bhattacharya General Secretary Mrs Linda Oliveira Mr Jorge Garcia … … … … … … … … … … … … … … … … … … … … … … … … … … … … est p W Central Central * Indonesia India Iceland Hungary † Greece Germany Costa Rica † Colombia † England Cuba Chile * Croatia France America, Finland Dominican Rep. † Africa, Canada * Bolivia Africa, South Brazil Belgium Austria * Africa, East and Asia, East and Bangladesh † Section Australia Argentina Southeast † ate 1912 1891 1921 1907 1928 1902 1997 1937 1888 1905 1920 2007 1899 1929 1907 1987 1956 1924 1965 1909 1920 1911 1912 D 1947 1920 1990 2013 1895
40 The Theosophist Vol. 137.4 .in.ua .org.nz .org.nz [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] [email protected] org@theosophy [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] np@theosophy [email protected] [email protected] [email protected] imbr [email protected] john@theosophy har eosofia eosófico isdom Africa. Email: idlös V eozofska Misel T Heraldo T The Karachi Theosophist Osiris Búsqueda The Philippine Theosophist T Sophia Svitoch The Quest The Lotus Or Circles The Sri Lanka Theosophist Theosofia Rivista Italiana di T TheoSophia Sophia 70200-630 – Brazil. Email: … … … … … … … … … … … … … … … … … … … … Lodge attached to Adyar p , CEP , A Auckland 1022, New Zealand. Email: indsor E 2194, South , W treets, Örebro Auckland 1022 A. Jinnah Road, abacalera T venue, Amsterdam . 06030 A Adeta , UK BT52 IT VM o, 10 B, 1150-202 Lisboa eyseer Services Company 76, ã ve. Orlando, Florida, T ., 10-221, 650070, 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: .O. Box 2431, Doha V San Juan, Puerto Rico 00936-1766. Rua Jos Co. Londonderry P 08197 - Genève Casilla de Correos 1553, Montevideo Kemerovo Maththegoda Anglesey 36100 B. P . iale Quintino Sella, 83/E, v Republica de Portugal 152, Breña, Lima 5 opougon, 23 Rue Princesse olsraat 154, 1074 32803-1838,USA Quezon City Apartado 36-1766 Correo General. Jamshed Memorial Hall, M. opp. Radio Pakistan, Karachi A Sociedade Kunaverjeva 1 SLO-1000 Ljubljana 97 Mountsandel Road, Coleraine, 1606 New Crewing Of 17 Chemin de la Côte, CH -1282 Dardagny Office 3, 7-A Zhylianska St., Kiev 01033 PO Box 270, Wheaton, IL 60187-0270 Corner P Av Molodyozhny pr Javier Barrios S.O., Bryn PO Box 9114, Ramat-Gan, Israel 5219002 28 Great King Street, Edinburgh, EH3 6QH Kalle Posts v 2-C/60, Maththegoda Housing Scheme, V Ignacio Mariscal 126, Col. T 18, Belvedere S Mexicana, Mexico, D.F Y N-6873-Marifjora … … … … … … . … … … … … … … … … … … … … … … … … … … 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
Abraham Oron Antonio Girardi Mrs Magaly Polanco Mr Julio Pomar Calderón Mr Carlos Guerra Mrs Marie Harkness Mr Carl Metzger Mr Lijo Joseph Mrs Breda Mrs Eliane Gaillard Mrs Svitlana Gavrylenko Mr Tim Boyd Mr Rosel Doval-Santos Mrs Mr Pavel Malakhov Mr Ramon Garcia Mr Kouma Dakey Mrs Julie Cunningham Mr Mr Stuart Trotter Mrs Ing-Britt Wiklund Mr M. B. Dassanayake Mr Mr Enrique Sanchez Mr Wim Leys Mr John Mr Pierre-Magloire Kouahoh Dr Saleh Noshie ……… … … … … … … … … … … … … … … … … … … … … … … … … … p Theosophical Federation: p p Theosophical Federation: Theosophical Federation: to the date of formation ales * ogo * Pakistan † Puerto Rico † Peru † Portugal Ireland * Orlando Qatar Slovenia * Switzerland † Ukraine * USA Philippines, The Spain Russia † Uruguay * T Israel Scotland * Sweden W Sri Lanka † Italy Mexico Netherlands, The New Zealand Ivory Coast * Norway * -American 1948 1925 1924 1921 1919 1935 2012 1992 1910 2013 1886 1933 1921 Pan-African Indo-Pacific Inter 2013 1925 1997 The Council of the European Federation National S 1954 1910 1895 1922 1926 1902 Date refers 1919 1897 1896 1997 1913
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42 The Theosophist Vol. 137.4