Eclectic Theosophist Ns V21 N1 Spring 1992

A Quarterly Journal of the Wisdom Tradition Following the Blavatsky/ Point Loma Tradition

IN THIS ISSUE Essential Wholeness: Transformation through Self-Becoming Helen Tocld

Compassion, Poetry, and Paradox: Insights on Blavatsky’s “Voice of the Silence” Bhikshu Sangharakshita

Theosophy and Buddhism Christmas Humphreys

The Whole and its Parts Henry T. Edge

Ayurvedic Healing Depak Chopra

Poem: The Meditations of Ssu-k’ung T’u Kenneth Morris

The Path of Heart Wisdom from “The Voice of the Silence”, Helena Blavatsky

Story: The Last Adventure of Essential Wholeness: Don Quixote Kenneth Morris Transformation through Universal Perspective: Self Becoming What Am I? W. Emmett Small Helen Todd

Moreover, the Secret Doctrine teaches:—"The fundamental iden­ philosophy admits no privileges or special gifts in man, save those tity of all Souls with the Universal Over-Soul, the latter being itself won by his own Ego through personal effort and merit throughout an aspect of the Unknown Root; and the obligatory pilgrimage for a long series of metempsychoses and reincarnations." every Soul—a spark of the former—- through the cycle of the In­ —The Secret Doctrine 1-17 carnation (or "Necessity") in accordance with Cyclic and Karmic law, during the whole term. In other words, no purely spiritual The above quotation constitutes the third of the three Buddhi (divine Soul) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal fundamental propositions which H.P. Blavatsky sets forth Sixth principle,) or the OVER-SOUL,—has (a) passed through every in the Proem of her great work. In its broad sweep it is elemental form of the phenomenal world of that Manvantara, and a magnificent description of the doctrine of emanational (b) acquired individuality, first by natural impulse, and then by evolution—the only genuine evolution the Esoteric Phi­ self-induced and self-devised efforts (checked by its Karma), thus losophy recognizes. Furthermore, it serves as an excellent ascending through all the degrees of intelligence, from the lowest to the highest Manas, from mineral and plant, up to the holiest introduction to the subject of our study: the Doctrine of archangel (Dhyani-Buddha). The pivotal doctrine of the Esoteric Swabhava—The Doctrine of Self-Becoming. Continued on page 22 EDITORIAL

THE FUTURE OF THE groups within this Classification who New Series Vol XXI Ndl Spring 1992 THEOSOPHICAL follow both Judge as well as HPB, and ISSN: 0890-8117 MOVEMENT still others who include also succes­ sors such as de Purucker and/or A Quarterly Journal of the s the year 1992 begins we need to Crosbie, called by some 'leaders' and Wisdom Tradition look at the future of the Theosophical by Others commentators. This varied Following the Movement. The Movement began its group, however, is; importantly fun­ Blavatsky/Point Loma Tradition current cycle in 1875 and is now in its damentalist in that it points to that 117th year. In its early years it achieved original corpus of writings as being Editor. a large degree of fame, even of noto­ the true source of Theosophy. W. Emmett Small riety; but in the year 1992 it is an almost Then there is a second tradition forgotten relic of a magnificent past. which by some can be called progres­ Associate Editors: Members of the various groups within sive, since it is more concerned with the Movement are content to either what they view as later revelations, John Cooper KennethSmall quote earlier teachers or to follow the such as those contained in the writings latest of the New Age gurus. The strin­ of Besant, Leadbeater, Bailey, gent and austere search for Truth that Krishriamurti, Steiner/ and many of Acknowledgements: was there in the early Movement is now the New Age gurus. Many of the feuds Christine Mellen simply the repeating of the platitudes and splits within the Theosophical Vera Meyer Carmen Small of the past. Movement have arisen as a result of Eldon Tucker Back in 1875 the Theosophical So­ conflicts between the fundamentalists ciety was vital and a leading expounder and the progressives. of the lost truths of antiquity, and one The third position I am calling the Issue Composition: of the major sources for Eastern phi­ Point Loma tradition though possibly Kenneth Small losophy arid religion being recognized IV. Emmett Small this is a poor title. It is chosen to de­ by the West. Now in the year 1992 we scribe a middle position between the have a large number of groups and fundamentalists and the progressives, Design: sects who are engaged in transmitting a position based' firmly on the John Odam Design Associates the wisdom of die East to the West. Blavatsky/Mahatma corpus, but These include Buddhist/ Hindu, and which, like the Romain god Janus, looks Islamic organizations who at one de­ in two directions — back beyond gree of authenticity or another are mak­ Blavatsky to what can be called the ing the Western mind aware of the Source Tradition, and includes what Eastern traditions. What then is the HPB described in tlfie Esoteric teach­ role of Theosophists today in these ings of Hinduism, Neoplatonism, Gnos­ areas? ticism, and Kabbalism; and also looks With this issue the Eclectic is reborn forwards towards sound contempo­ Note to Subscribers: as a quarterly, retaining the same slo­ rary academic and scientific thinking. gan on its front page, "following the Within the abdve context, the Due to increased cost of Blavatsky and Point Loma tradition." Eclectic wishes to open its pages to all printing and postage, the Just what do we mean by these words? Theosophists and seekers of Truth, re­ new quarterly subscription If we look at the contemporary Theo­ gardless of the Theosophical organi­ rate is: sophical Movement we can see three zation to which they belong. We believe major traditions at work. The first is there are a number of issues, both philo­ USA 7.00/year the Blavatsky tradition, which is fun­ sophical and historical, that need con­ OVERSEAS 10.00/year damentalist in that it refers back to a sideration and discussion, and that our (All overseas subscriptions specific, if limited, volume of works— worldwide readership, which today will only be sent airmail.) essentially those of Blavatsky and the has the advantage of the records of a Mahatmic writings. However, apart century of theosophical history, will from those few who stay strictly with welcome such. Some of these issues these above sources, there are larger are: Eclectic Theosophist Spring 1992 3

—The relationship between Truth —The relationship between the and Theosophical history, including and Brotherhood in the theosophical teachings of Krishnamurti, Steiner, and never before published Blavatsky world. Bailey, and those of Theosophy. material. In doing so we wish to work —The issues raised by John Algeo, —The deeper understanding of in tandem with the Theosophical His­ Jeannine Miller, Charles James, John Theosophical teachings. tory Journal. Crocker, Geoffrey Farthing and others —Consideration of the current dis­ Finally we extend our hands in in terms of understanding and coveries in Buddhism, Gnosticism, etc. friendship to all true seekers and The­ defining the structure of the Theo­ in relation to Theosophy. osophists and welcome them to con­ sophical Movement both present and Also in future issues we intend to tribute to the new Eclectic Theosophist. past publish rare material on Theosophy —John Cooper

COMPASSION, POETRY move. So important is a clear under­ AND PARADOX: INSIGHTS standing of the difference not merely ONBLAVATSKY’S between the kinds of effect they are calculated to produce and the organs ‘VOICE OF THE SILENCE’ main groups, each possessing certain upon which they are intended to act, Bhikshu Sangharakshita distinctive features. The sutras, as the that, according to The Voice of the Si­ From the Introduction of the Publishers when works comprising the first and more lence itself, the disciple at the very onset this lecture was first given in 1954, we ex­ important group are designated, pur­ of his quest is admonished, "Learn cerpt the following: "The Voice of the Silence port to be discourses delivered by the above all to separate Head-learning has a universal message. Compassion Ab­ Lord Buddha himself or, in a few cases, from Soul-wisdom, the 'Eye' from the solute, about which Bhikshu Sangharakshita writes, is the great archetypal virtue, the those gi ven by Arahant and Bodhisattva 'Heart7 doctrine." ... Just as it is the mother of all Paramitas." disciples speaking either with his ap­ function of the 'Eye' Doctrine of the "The lecturer, Bhikshu Sangharakshita, is proval or under his inspiration. The sastras to impart Head-learning, so it an Englishman, bom in London in 1925. When sastras, the works comprising the sec­ is the function of the 'Heart7 doctrine fourteen years old he read the two volumes ond group, are treatises composed by of the sutras to stimulate the devel­ of the world-famous Isis Unveiled, by H.P. Blavatsky. He writes: 'It liberated me from the great acharyas, founders and ex­ opment of Soul- wisdom. We are not the bonds of dogmatic Christianity, and ponents of the various Buddhist to suppose, however, that there are though I never became a theosophist, I am schools, in order to elucidate and two doctrines, in the sense of two dif­ deeply sympathetic to certain aspects of the systemize the teachings of a particular ferent bodies of teachings: it is a ques­ Theosophical Movement, though frankly sutra or group of sutras. The distinctive tion of a difference of attitude, of ap­ speaking I regard some of the later devel­ opments as deviations.' He visited Malaya, features of these two groups of works proach. Inasmuch as it conforms to the Ceylon and South India, reached North India . . . will be sufficiently indicated by sutra rather than to the sastra type of in 1949 and received the lower ordination saying that whereas the method of the literature, The Voice of the Silence seeks (pubbajja) in Kusinara. In November 1950 he sutras is direct and intuitional, aiming to awaken Wisdom by appealing to received the higher ordination (upasampada) at Samath. He has studied Pali and is well at spiritual awakening rather than in­ the heart — not a physical organ but versed in the literature of both the Hirtayana tellectual conviction, that of the sastras a transcendental faculty—and by en­ and the Mahayana Schools of Buddhism. He is definitely more discursive and logi­ couraging the disciple to adopt an at­ founded the Young Men's Buddhist Asso­ cal. titude in which the intellectual will be ciation at Kalimpong in 1950." The Voice of the Silence, though it subordinated to the spiritual. "The earnest student of The Voice of the Silence and the sincere practitioner of the does not claim to be the utterance of How does it do this? Golden Precepts of that book will find in a Buddha, is nevertheless akin to the Buddhism upholds the equal valid­ this lecture many valuable ideas not only sutra rather than to the sastra group ity of reason (anumana) and experience of metaphysical theory but also of spiritual of texts. Like the longer and more cel­ (pratyaksha). The latter is twofold, practice." ebrated discourses, it seeks more to consisting on the one hand of the con­ We give here then extracts from this lec­ ture, first printed in fullness by The Indian inspire than to instruct, appeals to the tact of the five sense-organs and the Institute of World Culture, Basavangudi, Ban­ heart rather than to the head. To make mind (regarded as merely a sixth sense) galore, India. use of De Quincy's classification, it with their respective objects, and on yj —Eds. belongs not to the literature of infor­ the other of the various levels of dhyana Buddhist canonical literature, which mation, the purpose of which is to or samadhi wherein, though conscious­ subsists not merely in volumes but in augment knowledge, but to the litera­ ness is intensified, the senses and libraries, falls quite naturally into two ture of power, the aim of which is to the mind no longer function... 4 Eclectic Theosophist Spring 1992

This distinction between the two term the contradiction is only appar­ the silence of thoughts, and the silence types of meditational experience, one ent and the truth which it is intended of the will. These are of course not mundane, the other transcendental, is to emphasize quite capable of being unknown to Buddhist tradition. ... of the utmost importance, and had it stated logically: the paradoxical form In the Samyutta-Nikaya of the Pali been more widely known and uncom­ is no more than a literary trick to excite Sutta-Pitaka, for example, occurs a pas­ promisingly insisted upon the world attention. The paradoxes of the Bud­ sage which makes it perfectly clear would have been less at the mercy of dhist scriptures, however, are what that the ariya-mona or "noble silence" teachings which, though claiming to may be termed paradoxes per se; the of the Buddhist texts corresponds to issue from the Absolute, in fact pro­ contradictions they involve are real the third of Mme. Guyon's four si­ ceeded only from the upper reaches contradictions, and the truths which, lences (not to the first, the silence of of the phenomenal... through those contradictions, they try sound, as generally imagined). After Since in samadhi the mind is tran­ to convey, or better to indicate, are relating to the bretheren how, when scended it follows that the various func­ truths not susceptible to logical analy­ he was secluded and living all alone, tions of the mind, such as perception, sis. Buddhist paradox, in other words, there had occurred to him the discur­ memory and ratiocination, are tran­ is an attempt to express in terms of sive thought "The Ariyan silence! they scended too.... But the problem of com­ logical contradiction that which tran­ say. Now what means this Ariyan munication remains. How is it pos­ scends logic. silence?" Moggallana the Great, one sible to convey the nature of samadhi The Voice of the Silence uses paradox of the two Chief Disciples of the to one who has no personal experience as a method of awakening Soul-wis­ Buddha, proceeds:— of it when language, the main vehicle dom in much the same way as the of communication, is derived from Prajnaparamita, though of course it does Then friends, I thus thought: "Herin a brother, those very levels of experience which not use it on nearly so grand a scale. by the suppression of discursive thought and investigation, enters on and abides in the samadhi transcends? Even the title of these chosen frag­ Second Trance, a state of internal calm of Certain Zen masters solve the prob­ ments from "The Book of the Golden heart, concentrated on its object, free from lem in their own way by endeavoring Precepts" is, as a moment's reflection discursive thought and investigation, bom to dispense with language altogether. will show, profoundly paradoxical. It of mental balance, a state of zest and ease. The traditional Buddhist solution of is as though the hand which transcribed This is called the Ariyan silence. the problem is much less drastic. One them for the good of humanity, and The ariya-mona [Silence] is plainly group of sutras, of which those con­ dedicated them "To the Few," had writ­ equated with the second jhana (Skt. stituting the Prajnaparamita corpus are ten in letters of fire above the sanc­ dhyana), wherein, in contradistinction the most prominent, places its reliance tuary portal an awful warning that to the first jhana, there is no discursive mainly on the method of systematic here was ground upon which the thought and investigation (vitakka- paradox. Another group, which in­ intellect could not tread, where only vicard) but only concentration {samadhi), cludes the Saddharma Pundarika and a chastened and sublimated spiritual zest or joy (piti), and happiness or ease the Larger and Smaller Sukhavati-vyuha intuition that worked not within the (sukhd). Sutras, has recourse to poetry, espe­ narrow bounds of formal logic could No less deep is the ultimate mean­ cially in the highly developed form of possibly hope to gain admittance. May ing of "Voice." In almost all religions cosmic myth. The Voice of the Silence and cultures the voice, speech or is probably unique in making use of "Compassion is no attribute. utterance of man, as he expresses his a combination of both methods, a pro­ It is the Law of LAWS— thought in words, has been regarded cedure which no doubt has much to eternal Harmony..."** as symbolizing the creation of the world do with the extraordinary effective­ by God, the involution of the spiritual ness of this little treatise in awakening that warning not go unheeded as we into the material, the manifestation of the dormant Soul-wisdom of the quali­ attempt to bring to the surface a few the Absolute as the relative. Sunyata, fied disciple... of the pearls of meaning which lie hid­ the ultimate principle according to A paradox has been facetiously de­ den in the abyss of this paradoxical Buddhism, is not regarded as exercis­ fined as a truth standing on its head juxtaposition of the contradictory terms ing creative functions: it is neither the to attract attention. As far as it goes "Voice" and "Silence"! First Cause nor the existential ground the definition is not a bad one, for in Mme. Guyon, the great 17th century of things. But it would be a grave its own way it does attempt to bring French mystic who was the friend and mistake to assume that it is therefore out two highly relevant points: firstly, spiritual adviser of Fenelon, makes a devoid of a dynamic aspect. This that a paradox involves a contradic­ distinction which will be of use to us dynamic aspect is karuna, compassion. tion and, secondly, that it contains an in approaching our subject. There are, According to theMahayana School com­ element of truth. In the caseof a paradox she says, four kinds of silence: the si­ passion is much more than an emo­ in the merely rhetorical sense of the lence of sound, the silence of desires, tion. Three kinds of karuna are distin­ Eclectic Theosophist Spring 1992 5 guished. In the words of Henri de fail to observe the rules of classical To drink the morning sun. Lubac, who prefers to render karuna prosody. But what is poetry? For our Let not the fierce Sun dry One tear of pain before by "pity":— presentdiscussion...weshalltakeitthat Thyself hast wiped it The first sort of pity has as its object the essence of poetry is imagery.... The From the sufferer's eye. the beings who suffer; it is sattva lambana Voice of the Silence abounds in imagery. But let each burning human tear karuna, the ordinary, inferior kind of One can hardly turn a page without Drop on thy heart and there remain; pity... The second sort, which is higher, encountering at least one strikingly Nor ever brush it off, until The pain that caused it is removed. has as its object painful sensations them­ beautiful figure of speech. What could selves; this is dharmalambana karuna... be more vigorous than the image in The prosodist will observe that the A third kind of pity, is pure pity, the which it is said that the Disciple's sins stanzas scan perfectly. In the first stanza pity which has no object—analambana "...will raise their voices like as the two iambic trimeters are succeeded by karuna... Ideal pity will therefore arise jackal's laugh and sob after the sun two iambic tetrameters; the second is not from the love of creatures, nor to goes down;"...or more vivid than the composed of trimeters and dimeters, put an end to suffering, but from the picture of the Hosts of Souls hovering while the glorious third stanza con­ love of pity itself. And, at this highest birdlike over "the stormy sea of hu­ sists of four iambic tetrameters. ...All level, just as it is no longer directed man life," or more solemnly beautiful great poetry is incantation.... A poem towards any living being or any re­ than the simile which says of the newly is a kind of mantra. We might even ality, so it is not the possession of any arisen Buddha that he stands "like a say that while imagery is the content particular person. —(Aspects of Bud­ white pillar to the west, upon whose of poetry, the mantra is its form... In dhism, 1953, p.40) face the rising Sun of thought eternal passages like the one quoted above, It is this third kind of karuna that poureth forth its first most glorious which is one of the loftiest peaks of The Voice of the Silence speaks of in the waves"?... thatHimalayanrangeof spiritual truths well known passage, "Compassion is But imagery, though the essence of that is The Voice of the Silence, all the no attribute. It is the Law of LAWS poetry, is not the whole of it. Other constituents of poetry in the full sense — eternal Harmony..." elements are also needed. For instance of the term are present. It is as though [The lecturer then speaks of the paradox of rhythm. Though it is nowadays gen­ whenever it has anything of special the words 'Silence' and 'Voice', explaining erally admitted that poetry can dis­ importance to impart the text either that there are grades or types of silence. In pense with metre and rhyme, it would its profoundest sense Silence is Sunyata, and explodes in paradox or erupts into the "Sunyata is the Absolute Silence." "No less be difficult to imagine it existing imagery and starts shaking with the deep is the ultimate meaning of 'Voice'." without some kind of rhythm, either mantra-like vibrations of poetry.... And he then explains what is meant in Frag­ regular or irregular... There is no doubt The Voice of the Silence is not, how­ ment I by 'the Path', and in Fragment II the that the poetry of The Voice of the Silence ever, all paradox and poetry... Little meaning of "The Two Paths", the Path of is strongly rhythmical, and that its mar­ Attainment for self alone, and the Path of valleys of rationality and prose do in­ Renunciation, for the benefit of all. As velous effects are owing in some cases tervene, for even the Himalayas are Theosophists know, this explains the impor­ at least as much to rhythm as to im­ not all peak and precipice. But as he tant teaching and difference between the agery. Consider, the following sublime rests in them between bouts of spiri­ Pratyeka Buddha on the one hand, and the passage, arranged in stanza form so tual mountaineering even the most Buddha of Compassion on the other. The that the reader may be the better able lecturer then proceeds:] casual reader should remember that From paradoxes we pass to poetry. to appreciate how strongly, indeed the message of The Voice of the Silence The poetry of The Voice of the Silence regularly, rhythmical it is: is not to be understood unless we realize is in places as beautiful as its para­ that it appeals to the heart, that it strives doxes are startling. By poetry we do Let thy Soul lend its ear to develop intuition, to awaken Soul­ not mean verse, for in their English To every cry of pain wisdom, and that in so doing its prin­ dress at least these inspired utterances Like as the lotus bares its heart cipal methods are paradox and poetry.

THEOSOPHY AND 14 languages. He is also the author of The Theosophy I do not mean what is cur­ BUDDHISM Buddhist Way of Life, Buddhism, Karma and rently taught in most Lodges of the Rebirth, the Way of Action, and Zen Buddhism, Theosophical Society, whose Head­ Christmas Humphreys (1901-1984) The Field of Theosophy, and joint Editor of the Mahatma Letters to A.P. Sinnett. The quarters is at Adyar, Madras. With the Called by his peers "the gentle judge" when following is reprinted from the Middle Way, writings of Annie Besant, C.W. he was Q.C., Christmas Humphreys was November 1957. Leadbeater and others I am not con­ descended from a line of lawyers. In 1924 cerned save as they extend and com­ he founded the Buddhist Society and 20 years later wrote the now famous Twelve I n any comparison it is well to define ment upon the teachings of the Mas­ Principles of Buddhism, translated into or at least to describe one's terms. By ters M. and K.H. as given to H.P. 6 Eclectic Theosophist Spring 1992

Blavatsky and by her given out to the main in quantity as a single leaf to the Buddhism. There are many Theosophi­ world. When a doctrine of Mahayana forest of trees around. cal Societies in the world, some faithful Buddhism has roots in the Pali Canon Masters have pupils, for those who to the outline of the Wisdom given in it is dearly a part of the field of Bud­ have attained to Prajna knowledge are the last century, some "extending" the dhism; when a Theosophical doctrine ever willing to help to enlightenment Teaching out of all recognition. There taught today is an extension of the all who have ears to hear. These pupils are also scores of groups, bearing a outline of that 'accumulated Wisdom have pupils in their turn, down a de­ chosen name or none. Finally, there of the ages, tested and verified by gen­ scending hierarchy to the beginner­ are numberless individuals, many of erations of Seers' which 'H.P.B.' wrote student who humbly attempts to assist whom know nothing of the name as down in the Secret Doctrine and other a friend who knows still less than he. such but yet carry out, consciously or works, it is reasonable to call it The­ But the pupil must teach as he was sub-consciously, the will of those who osophy. But when a doctrine found in taught and not otherwise, and woe to have found Enlightenment and work Buddhism is by all reasonable test dia­ him who takes the name of his master in the world, or out of it, unceasingly metrically opposed to the original teach­ in vain. Whether the "transmission" for the benefit of all mankind. ing it should not be known by that be the handing on from student to Our knowledge of Theosophy, then, teaching's name. In the same way, if student of intellectual understanding, comes from the two Masters who much that is taught in the Theosophi­ or the direct passing in silence from trained H.P. Blavatsky for her mission cal movement today is incompatible Master to chosen successor of the un­ in the world, and taught her by divers with the Masters' teaching as given by written wisdom as taught by the All- means the wisdom outlined in her writ­ P.B.,H. A.P. Sinnett, W.Q. Judge and Enlightened One, the principle is the ings, from Isis Unveiled and The Secret some others, it should not be taught same. "Thus have I heard", says the Doctrine to The Key to Theosophy and as Theosophy. Bhikkhu of his Master's teaching, "and that exquisite gem, The Voice of the Si­ thus have I found to be true". In the lence. Later they corresponded at length end the teaching has no words, for with A.P. Sinnett, and their correspon­ In the end the teaching words are the coinage of the dual world dence was made available to the world has no words, for words of thought. The essence of such teach­ in 1923 in the Mahatma Letters to A.P. are the coinage of the dual ing may be indicated, but the rest is Sinnett. Other students, who imbibed silence, and a finger pointing the Way. the teaching direct or from the first world of thought. TheTheosophical movementis enor­ pupils, included the famous Buddhist, The essence of such mous. No one Theosophical Society is H.S. Olcott, founding President of the teaching may be indicated, commensurate with themovementany first Theosophical Society, Subba Rao, more than one school of Buddhism is a learned Brahmin, W.Q. Judge, who but the rest is silence, was largely responsible for the move­ and a finger pointing ment in America, and somewhat later, the Way.f' Mrs. A.L. Cleather, author of Buddhism, the Science of Life. After the death of H.P. Blavatsky Theosophy, so called from the in 1891 the movement split up, as all Theosophia or "Wisdom of the Gods" such movements will, into several of Ammonias Saccas of the fourth cen­ societies. Among them there are, as in tury A.D., is not a pastiche of doctrines Buddhism, always the Blavatsky or culled from various religions and re­ "original" groups and the "progres­ presented as a whole. It is the accu­ sive" (Mahayana or modern Theoso­ mulated fruits of man's spiritual ex­ phy) groups. Always from time to time perience, as preserved by those who there is a sudden movement of "back are self- perfected, whether called to the source" of which the Zen and Arhats, Bodhisattvas, Rishis, Mahat­ the present "back to Blavatsky" move­ mas or the Brothers. Much of this Prajna ments are examples. Wisdom is necessarily "esoteric", in And so to Buddhism, which is a the sense that the Integral Calculus Western term for the structure of must remain esoteric to a class of small thought built up over a thousand years children. But there is no "closed fist" about the Buddha's Enlightenment. for those who have earned the right Like Theosophy, it has no dogmas or to know, even though that which may authority; hence no intolerance of dif­ be publicly disclosed must ever re­ fering points of view. According to the Eclectic Theosophist Spring 1992 7 ancient Wisdom the Buddha is the Buddhism, at least in its early life, em­ fourth of the present line of Buddhas, phasized the Way. In neither are there and as such the "patron of the adepts", Gods to dogmatize; only Guides, the holder of the supreme "office" in whether greater or less in their own the hierarchy of self- perfected ones. advancement, to assist the pilgrim on The Buddha gave his deeper teaching his journey home. They agree on self­ to the Arhats; to the people he gave effort, self-preparation and ultimately a limited yet magnificent way of life, self-Enlightenment. "When the pupil which, at first transmitted orally, was is ready the Master appears". Until written down as remembered in the then, and after, the individual works first century B.C., and is now available out his own salvation with diligence. to all as the Pali Canon of the Theravada Whether he follows the Arhat or the school. When theMahayana school arose Bodhisattva ideal, or realizes that the it was a blend of the esoteric tradition two are modes of the same experience, and of doctrines developed from the matters not. In the end he can but earlier teaching by minds which, if not of the Buddha's caliber, were some of In neither are there Gods to the greatest yet to appear in the history Buddha-rupa of gold which marked dogmatize; only Guides, the event for H.P.B. is the most trea­ of mankind. Within a thousand years whether greater or less the various forms of the teaching had sured possession of the Buddhist spread over a large part of the earth, Society today. In the way of publica­ in their own and today at least a third of mankind tions, they share The Light of Asia, by advancement, to assist accepts in one form or another the noble Sir Edwin Arnold (those who like the pilgrim on his message of the All Enlightened One. "relics" may visit our Headquarters As such it is as a whole the finest extant and sit in the chair in which he wrote journey home.** exposition of Theosophy, in the sense most of it); The Voice of the Silence, of the Wisdom which, appearing in described by the late Anagarika enlighten himself; in the end he cannot fragments in all religions, is slowly Dharmapalaas "a pure Buddhist work" save himself by working for himself receiving the endorsement of science, (and he took up Buddhist work at the alone. Compassion speaks and saith, psychology and other aspects of West­ behest of H.P.B.); and Olcott7s Buddhist "Can there be bliss when all that lives ern thought. If this Theosophical at­ Catechism, still selling steadily and must suffer? Shalt thou be saved and titude to the Buddha Dharma disturbs approved as "pure" Buddhism by the hear the whole world cry?" (The Voice the sleep of Buddhist orthodoxy, its Sangha of Ceylon. of the Silence). truth may be checked, as mine was The basic teaching is the same, at Theosophy, then, is the accumulated gained, by thirty years of study of the least as I understand the Buddha's wisdom of mankind. Of those who entire joint field involved. teaching. The unity of life throughout have attained the enlightenment from Comparisons may be odious but all manifestation, which in time, or at which it flows the Buddha was and none the less useful to those who, with­ the end of that illusion, returns to the is the Master of Masters. His own mes­ out emotion or pre-conception, wish Unmanifest; the unreality of any self sage to mankind was of the Way which to know what Theosophy and Bud­ less than the Self which is a reflection leads to the Enlightenment which is dhism have in common. First, the of the Absolute and the property of the birthright of each living thing. Let Buddha. "We too have temples", wrote no man; Karma and Rebirth, and a us study that Wisdom and add to it the Master K.H. to Sinnett, "but in graded path to self-Enlightenment and by treading that Way. them there is neither God nor gods finally Nirvana. Such was the teaching worshipped, only the thrice sacred taught to Europe for thirty years before memory of the greatest as the holiest Buddhism appeared as a way of life, man that ever lived". Secondly, the and it is thanks to the efforts of those Masters. Whether in Brahmin or in pioneers that the way was prepared Buddhist bodies at the moment, they for the Dhamma as such when it finally are in perpetual Prajna- consciousness, appeared. above all base distinctions, and serve The difference between the two is the Buddha as their Meister in the service a difference of emphasis. Theosophy of mankind. Coming to mere mortals, is a modem exposition of the doctrine both H.P. Blavatsky and Col. Olcott of the immemorial Wisdom on took Pansil in Ceylon in 1880, and the cosmogensis and anthropogenesis; 8 Eclectic Theosophist Spring 1992

AYURVEDIC HEALING Ayurveda, the traditional system of medicine. They do exist in Ayurveda. The following is from “On the Lookout” Indian medicine. "Ayurveda," means That is one of its great contributions. in Theosophy magazine, Sept. 1991 "the science of life" in Sanskrit. Until It gives the patient control over him­ (ULT, Los Angeles). a few years ago it was virtually un­ self long before he becomes a patient." known to the West, but now it is coming And he says at the end of his book: I n 1991 foreword to Return of the Rishi to the attention of people at large. " I have not gone into the multifold details (Houghton Mifflin), Depak Chopra, Chopra explains why: of Ayurvedic procedures because I wanted M.D. says: to throw the sharpest possible focus on the "Ayurveda contains the spiritual element that personal lessons I have learned... Separation, "I didn't write this book to say that Vasishta, Western scientific medicine jettisoned three fragmentation, fear, insecurity, hostility, result Bhardawaja, and the other ancient sages are hundred years ago. Patients thirst for this because we have lost touch with this con­ back. The rishi who has returned is inside missing element. They have experienced for tinuum of life that is the source of all creation. you and me, for "rishi" also means the knower themselves that a healthy body is meaning­ When we are there, we realize that the Self, inside every human mind. When this knower less if the mind remains in pain." the rishi, is no other than this unity, and this is asleep, people forget themselves. They unity is no other than the Self. With this lose the memory of man's central place in However, as Dr. Chopra points realization comes compassion. With com­ the scheme of nature and therefore fall prey out, Ayurveda in its present form is passion comes love and with love comes to disaster—war, sickness, turmoil, and un­ not what it once was centuries ago, peace. This must happen if we are to solve happiness. The goal of life is to wake up but... "As tenuous as it may appear the problems that we have created. It took from this false condition and regain the power to us, the core of Ayurveda has not our diseased thoughts to create our imperfect of a rishi, whose slightest desire is taken as world. Now, as the cure, we must learn to a command by the forces that shape reality." been lost. It may be that its most see other people in the light of love... I see wonderful flowering has yet to occur... glimpses of this future every day, treating Dr. Chopra describes his early The potential is there for transforming patients in Lancaster. Even the most seri­ medical training in India and later in the face of medicine entirely, and not ously ill look at me with the light that only the United States, where he special­ just in India. The herbs, daily routine, deep silence and purity can bring. I hope every doctor has the privilege of taking up ized in endocrinology. Before he be­ exercises, meditations, and diet I the responsibilities that Ayurveda places in came the medical director of the describe do not exist in modern the hands of the physician."

BLAVATSKY’S derstanding of God and Life by way theme lies waiting beyond the sound RE-AWAKENING OF THE of divine wisdom—TheoSophia. and fury. Ammonius wrote nothing, PERENNIAL PHILOSOPHY’ In the West, the philosopher and but his best pupil, Plotinus, put enough theosopher Plotinus, founder of Neo­ on paper to inspire and energize many By IT. R. Laudahn Platonism, has influenced other mys­ others from that distant period to this. With a brilliant heritage, Theoso­ tics and thinkers, including Eckhart, Plotinus wrote that the person "who Boehme, and Hegel. From India, is to be wise and possess happiness phy may review a long and good life Sankara has been honored by a similar draws his good from the Supreme, filled with joys, sorrows, and chal­ wide following. Theosophy is the heart, fixing his gaze on That, becoming like lenges. Through the centuries certain soul, and mind of "the perennial phi­ commentaries on Buddhism, Gnosti­ losophy." cism, Kabbalah, Mystical Christianity, We can, hereby, know a little In her article on "What Are the The­ Neo-Platonism, Sufism, and Vedanta osophists?", H.P. Blavatsky said that of the Unknowable that have enlarged and enriched our un­ one of her "most important objects is religion calls *Gods to revive the work of the god-taught" 3rd. century teacher "AmmoniusSaccas to That, living by That." This person, and the transcendental side of the an­ furthermore, "will attend" to others cient Theosophy." This for the sake of and events "in a reasonable attention "nature-searching, God- seeking sci­ to differing conditions..." (1st Ennead ence..." (BCW: 11,100). Ammoniusand IV, 16) Plotinus went on to say that his followers looked primarily to the contentment does not hang upon ac­ "single Supreme Essence," the fount tions and events, rather on ones' "own of all changing and temporary forms. inner habit that creates at once felicity A great ideal for Ammonius was to and whatever pleasure may accom­ harmonize and reconcile the various pany it...The Soul's expression is in...a world religions. On the surface level contemplative operation within of organization and interpretation they itself...this alone is Happiness." (1st still strike jarring notes, but a grander Enn. V, 10) Eclectic Theosophist Spring 1992 9

Here is the height of religious phi­ Blavatsky noted that in the abundance. We cannot "know it all" losophy or Theosophy, where truths at once as we are a part (but, to us, first glimmering of and facts are recognized and appre­ an important part) of All. Our minds ciated. There is One eternal and infi­ Theosophy "events... and creative imagination, however, can nite Source or Causeless Cause from in the external world race ahead so that we may know, which all in the universe is derived realize, and experience metaphysically were regarded as through emanation and evolution. We more and more of the All and Nothing, see, then, the truly divine Theos or expressing operations and the fullness of the Void. The objects, God. It follows that there is a real need experiences of the persons, and so-called "concrete" ideas for appropriate attention to others and may help—at least for a while and up human **soul." their happiness. We are all related and to a point, for their days are numbered. inter- related. In this area is that which Gnosis, or a deeper and wider ex­ Finally, we need contemplation and is not always obvious, Sophia or ploration of the Source of All, was a abstract ideas to match the abstract wisdom—making the completion of vital part of the old Divine Wisdom. reality of the Void, theNo-Thing behind TheoSophia. The ancient Greeks called it all things. In our time, Karma and Reincarna­ TheoSophia, for it was in their part of Charged with being "too abstract," tion is said to be what Theosophy is the Roman Empire that the Western a Gospel minister changed the subject all about. That famous twin doctrine version of the Teaching began. In whole to—Jesus Christ, a concrete person. Like has, indeed, been more heavily em­ or in part, this was handed down to Buddha, however, the mystical title of phasized and more clearly defined since Modem Theosophy. Even today cer­ Christ represents an abstraction. While the Society's founding. An Adept wrote tain students affirm that the more many feel saved and satisfied in so- that "you were possessed of the Ori­ profound reaches of our sacred subject called fundamentalism, others feel the ental views of reincarnation" some­ are "mind boggling." This is true to pangs of a greater hunger and look time in the early 1880's. (ML: 2nd ed., the extent that some more superficial to broader horizons. p. 329) Presented also in Modern seekers silently slink away. It is strong Such awareness is reflected in the Theosophy is the ideal of Brotherhood medicine for stout souls. The supreme Vedas of India, as well as in the gnosis and the example of advanced human­ essence of the Godhead or Absolute of Greek philosophy. Both imply a ity known as Adepts or Masters of is the be-all and end-all of manifes­ special knowledge. As H.P. Blavatsky Wisdom. Then, there are cycles within tation, according to the knowledge was a famous international Searcher cycles in perpetual motion. "The (gnosis) of the ancients. As Blavatsky for that Wisdom, she found it natural Unknown Mover, or the Self-Existing, said, in "this 'Wisdom' all the old to merge East and West by way of a is the absolute divine Essence," says writings show us an emanation of the shared religio-philosophical or The Secret Doctrine, "....it is Absolute divine Principle..." (p.89). theosophic insight. The Wisdom teach­ Consciousness and Absolute Motion— Mere "belief" is beside the point in ings are global,.cosmic actually, and to the limited senses of those who de­ this area. Knowledge, gnosis, Wisdom apply to each in the person's own scribe this indescribable—it is are the operating words. We observe individual way. unconsciousness and immoveable- subjects and objects and realize that All souls are rightfully represented. ness... Absolute Consciousness contains they have or had an ultimate Source, Blavatsky noted that in the first glim­ the cognizer, the thing cognized and which though empty is always full. As mering of Theosophy "events...in the the cognition, all three in itself and all The Voice of the Silence puts it, "Thou external world were regarded as ex­ three one." (SD 1 56) We can, hereby, hast to study the voidness of the seem­ pressing operations and experiences know a little of the Unknowable that ing full, the fullness of the seeming of the human soul." This was the truth religion calls God. void.. .look deep within the well of thine spokenby Ammonius Saccas who lived In the first issue of her magazine own heart and answer. Knowest thou and taught "among the ancient the­ The Theosophist, for October 1879, of Self the powers, O thou perceiver osophists of Alexandria (Egypt)." That Blavatsky approved the idea that a of external shadows? If thou dost not— city was the focal point of the Wisdom- Theosophist is one whose God is not then art thou lost." (Frag. Ill,243,244). Religion in the old western world, some based on revelation but on personal The old Gnostics realized "the plenum 2,000 years ago. In the East, the spirit inspiration and experience. She went in the Void." It is the hidden plenty is perhaps much older. on to say that "there were theosophists before forms make their appearance. Soul-spirit is God-spirit; this is the before the Christian era, not withstand­ As Plotinus said, "there is always old theosophical theme and the tenor ing that the Christian writers ascribe more." of traditional teachings. Precisely here the development of the Eclectic theo­ With all thy getting, the Bible says, is the long-sought union between Hu­ sophical system to the early part of the "get understanding." — (Prov. 4:7). manity and Divinity, where All is One third century..." (BCW: 11, 88). Then we will be on the way to spiritual and One is All. 10 Eclectic Theosophist Spring 1992

Divine Unity is the noblest part of world is incomplete, as it must be. our being in That as it is in us. each unit and person. That "all will Independence from hope and fear is From these few quotations and ob­ be saved," therefore is based on the found in the spiritual knowledge of servations we see that Universal The­ One in a unique identity. Ancient ultimate completion and perfection. It osophy is more than meets the eye. theosophy followed the mystic way of is a paradox when the fall-out from A few popular but little-understood Salvation. The true savior is an interior the Perfect is so imperfect. The partial doctrines do not tell the whole story. person, the Higher Self, abiding in the and temporary nature of these many In the ancient theosophical dawn, God Eternal Now. The only time is the effects explains their lack. Beauty comes first and last The truth of divinity present. In a note on "Yoga Philoso­ remains in the eye of the beholder. is not that of "a giant male," as Blavatsky phy," Blavatsky observed that "In the Men and women, flying and rush­ puts it. Neither does the much abused eternity there is neither Past nor Future; ing about in a fanciful world of beauty word "Love" exhaust the meaning of hence—for the disenthralled Soul (or and ugliness, are searching, they say, the Absolute. What is Boundless has inner Ego) the three tenses merge into for "reality." It is so near and yet so parts and attributes only to our mortal one, the PRESENT." (BCW: 11, 470) far. The ultimate is the "self-existent," minds. Time is "in the mind." There also according to Blavatsky's magnum opus. Minds can be expanded by sharing are all appearances, objects, forms. We "Spirit," says The Secret Doctrine, "is Blavatsky's vision of the vital role of may understand why they are called the first differentiation from THAT, ancient theosophy in the modern world. Maya or illusion, because of their the causeless cause of both Spirit and We will see the Light in the East, not temporary nature ranging from a few Matter. It is...neither limitless void, not physical but metaphysical. Well situ­ seconds to several billion years. All conditioned fullness, but both. It was ated in the mystical East we will be forms and ideas flow forever in and and ever will be." (SD: 1, 35). more in tune with the Infinite and Eter­ out of the Absolute Idea or Principle. "The Creator," is god to popular nal. These two, as Unity, may meet and This is the infinite circle, embracing faith. In place of creation "pure and merge at any one point and in any one all minor cycles. Primordial darkness absolute Theosophy," offers that person. That person can be you. hides the embrace and birth of the "which exists by itself without any cre­ [W.R. Laudahn is also one of the contribu­ supernal Light and Love that is the ator." (BCW, vol. 11, 91). This is the tors, with GRS Mead,Kathleen Raine hope of the world. spiritual Space of the Absolute, the and others, of The Human and Divine While—without attachment—we beginning and end of all things. The Universe, published in 1989 by Point Loma work hard on world-betterment and radical and ultimate Source is every­ Publications.] to move and improve our self and our where as Infinity and for all time as soul, we should know that this old Eternity. A true "amazing grace" is

THE WHOLE AND ITS PARTS supposed to depend upon the struc­ What do we really observe? We ob­ by Henry T. Edge ture of these units. But are there such serve only relations, says Relativity. Some 40 years ago the philosopher John Elof structural units? We cannot determine We observe only probabilities, says Boodin wrote in his Philosophy of Science this experimentally; for Heisenberg has Quantum theory. In fact, what we ob­ (Vol. 10, No. 4) a chapter titled "Analysis shown that we cannot ascertain both serve is 'a situation in nature'— in the and Wholism", which was later reprinted as the position and the momentum of an spatio-temporal-physical situation. The a pamphlet. At the time, Henry T. Edge, electron. When we turn on the light constructions of recent physical theory President of Theosophical University at Point Loma, wrote an abstract of this which we to see what happens, we interfere with are artificial. The space-time of rela­ find among others of his unpublished papers the process, because light is a force tivity theory isonlyremotely connected in our archival files. As it presents in a clear which alters the process: we cannot with real space and time. The 'events' and insightful manner a topic still of present tell what a thing looks like in the dark. become nothing but 'junctures of met­ interest, we reprint it here. —Ed. The electron or the photon appears rical space-time numbers.' What a now as a particle, now as a wave. Which jumble! What can you make of that? The theme of Dr. Boodin is that sci­ is it? It is neither: for these are but twin Einstein's space-time could have no ence has been viewing nature in sepa­ aspects assumed by—something. The meaning unless we first had an expe­ rate parts, instead of as a whole; electron and photon are not entities rience knowledge of ordinary space whereby the truth is missed and er­ but functions. So we get back to and time. We can locate a flying air­ roneous views obtained. The aim of Heraclitus— there are no absolute en­ plane by knowing the three spatial science, he points out, is analysis; it tities. Everything exists through reci­ factors and the time factor. But the tries to reduce nature to structural units, procity; nothing exists by or for itself. mathematician throws dust into our all of the same kind; and variety is To exist is to act (Plato). eyes by leading us to think that the Eclectic Theosophist Spring 1992 11 world of the physicist is nothing but There is nothing in the law of future—a whole-control process in time numbers. as well as in space. The cosmic process Karma to hinder us from Causality. In classical physics, ef­ is forward-looking: two factors—en­ fect equals cause. In quantum physics, making new beginnings. The vironment and inner urge; they cannot this is not so: there are new beginnings, analogy given from physics is be separated. The cosmic process mani­ emergent facts. This should console fests itself as division and as synthesis: that the making of water out of those who imagine that freewill and differentiation into units of matter and causality are incompatible. There is hydrogen and oxygen is not a of energy, synthesis into forms. These nothing in the law of Karma to hinder mere arithmetical sum; processes are universal, the same types us from making new beginnings. The emerge everywhere. The cosmos is an analogy given from physics is that the a new element, an emergent organism. making of water out of hydrogen and fact, appears—water.** It will be seen how these thoughts oxygen is not a mere arithmetical sum; coincide with the Theosophical teach­ a new element, an emergent fact, ap­ recognized that reality consists of ings. But even Theosophists have to pears—water. Recentphysics has wan­ wholes as well as of elements. We can be on their guard lest they allow the dered from common sense; but this understand the transactions of a living analytical habit to slip in unawares does not imply that it is any nearer organism only when we recognize that and overstep its due bounds. Our to reality. It has tended to regard the it acts as a living whole. Physiology teachers have to present topics sepa­ microscopic world as the important has found that there are delicate co­ rately, but they always insist on the world; but we live in the macroscopic ordinations among vital functions— necessity of regarding these separate world. This is the world we experi­ respiration, excretion, circulation, items as parts of a whole. They never ence, but the microscopic world is nervous activity. lose sight of the unity and interdepen­ inferential and hypothetical. Theprindpleof wholism holds good dence of all things. Man is analyzed Psychiatry, soul-healing. This has on all levels of nature. The cosmos into different principles, but neverthe­ failed because it has analyzed the hu­ works as a whole-form. In embryo­ less man is a unit. The whole and its man being into factors, and has not logical evolution we see a forward- parts: this sums up the entire cosmic sufficiently regarded him as a whole. looking adjustment, involving complex plan, carried out on every scale from Reality has been atomized; it is not relations to environment and to the the highest to the minutest. A DISTORTED IMPRESSION aims of the Society she and others of these people could have foreseen OF THE MESSAGE OF H.P.B. founded. In this respect the Producer the future outcome of their expressed consulted with the Theosophical So- beliefs. Hopefully, their followers will detyinEdinburghandwasmadeaware also understand this dilemma. ...The AVidely shown on Public Broadcast­ ofaconsiderablenumberoflettersfrom analysis attempted in the programmes ing Stations in the U.S.A. and presum­ Theosophists who underwent perse­ in effect indicates how aspects of both ably in Europe, is a recent television cution in Germany during the Nazi Science and the Occult can undergo program titled "The Occult History if regime. This, because the declared psychological manipulation by a po­ the Third Reich". This shows, to say object of the T.S. was "to form anucleus litical vested interest with catastrophic the least, complete ignorance of HPB's of a Universal Brotherhood of Human­ results to a social system and conse­ life and workandrightlybroughtmany ity, without distinction of race, creed, quently to the world in general." letters of strong protest from Theoso­ sex, caste or color" - an aim totally The Theosophy writer then com­ phists. We learn from Theosophy, Janu­ incompatible with the doctrine of the ments: "While this may be true, it is ary 1992, issued by the United Lodge, Third Reich. As requested, the Pro­ also fair to say that these ideas were that these protests "were of sufficient ducer undertook not to mention the not specifically pointed out in the number to warrant, not an apology, name of the Theosophical Society program itself, and viewers were left but a long explanation from the pro­ anywhere in the four programmes, two with a distorted impression of the ducer of the program"; and then they of which mention Madam Blavatsky. message of HPB and everything she quote words of so-called explanation It is fair to point out that the series stood for. The producer [whose sig­ from the producer of the TV program: also makes mention of Charles Dar­ nature was unreadable] trusts that you "With regard to HPB... it would be win, Rudyard Kipling, Francis Galton, will find this answer to your letter a impossible to ignore her 19th century Richard Wagner and Marie Stopes, satisfactory one. Most students who "root-race" theorynomatterhowbadly amongst others, as unconsdous con­ saw the program find his reply merely plagiarized by 20th century Nazi in­ tributors to the evolving Nazi race an excellent example of rationaliza­ terest. There is no reflection on the theme. In their wildest dreams, none tion." 12 Eclectic Theosophist Spring 1992

THE LAST ADVENTURE OF it should come to light at last; and let been moments when to be God's Knight DON QUIXOTE: the critics judge for themselves! Errant had appeared a mirage, an un­ It seems then, that the book as we attainable splendor, and all attempts by Kenneth Morris have it closes too soon. Don Quixote to come up with it a forlorn hope. One Kenneth Morris (1879-1937), Welsh writer of rose from his sick-bed cured, and some­ rode atilt at one's objective; but as in poetry, essays, and fiction lived at the Point thing more than that. He had been very a dream stumbled and fumbled over Loma Theosphical Community for nearly ill, certainly; now, it pertained to the irrelevancies; the atmosphere became twenty years. His unique stories of wonder marvelous how little ill he felt. In all as wet wool, or as treachery, about one; and enchantment have captivated interest and acclaim the world over. Ursula Le Guin the long length of his body there was progress, so to say, evaporated; until, places Morris fantasy fiction with that of not so much as one ache or pain, unless like a drunkard or a dreamer, one stag­ Tolkein and C.S. Lewis as the most signifi­ one might speak of the ache of bound­ gered at last into inevitable th wackings cant of the century, and Irish mystic, poet ing and glowing health; while as for and ignominy. Not that he had ever and reformer, A.E. (William Russell), con­ his mind— broken the faith of his calling, or given sidered "The Last Adventureof Don Quixote" the finest short story in the English language. He realized a curious clarity in it, an inch to doubt. He had known that This story along with a collection of his other quite unknown to him before. Of old that tremendous thing, the Glory of work will be published in the Fall of 1992 he had always been troubled with a Service, of Knight-Errantry, did exist; by PLP in "Through Dragon Eyes: the Fan­ kind of uncertainty and haunting sense as surely as the rainbow of heaven, tasy and Mystical World of Kenneth Morris" of shams. There had been as it were as the flames of sunset and dawn, it —Ed a wraith on the borders of his con­ was there, and one might cometoplunge sciousness: one Alonso Quixano, called one's being in it: one might attain. But Cide Hamete Benengeli relates this; the Good: whose quiet prosaic life had there was a world of deceits to fight though I cannot tell how he came by somehow mingled its drab cotton with one's way through first. And if he had it. Indeed, it would be hard to say. All the rich silks and gold of his own. The never despaired, it was true also that else he wrote was attested by num­ powers of some enchanter had been the bright reality of hope had become berless witnesses; but who could give wont to prevail against him, poisoning a little unfamiliar to him. He knew he testimony as to this? Perhaps it was with a subtle confusion the truth of had been feeding his faith from the for such a reason that his illustrious things. A giant or a paynim emperor stores of conscious will: had had to translator, having a passion for exac­ with his hosts, heroically encountered, provide for it himself; no manna of the titude above all things, concluded to would loom up suddenly to mock him, spirit had fallen for it from heaven; omit it from the Spanish version. — on some fantastic plane of vision, as nor ravens had brought it food, as they Though, again, itmay have been among no more than a wretched windmill or did to Elijah of old. He had not really the many passages that were scissored a shepherd with his flocks; there had hoped, but had only made himself out, as he tells us, by the authorities; been times when, through the reality hope—until now. or he may have felt an inferiority in of glorious Rozinante, had trembled But now all was different; and he its style, and have been too much the into view a lean miserable hack; when did not even hope, but knew. Master artist to allow it in. Yet it is but fair Mambrino's magical helmet had Notary had made his will, and the to the patient and accurate Cide that seemed a barber's basin. There had Curate had taken his confession; of which matters, though one would have supposed them solemn enough, he took the smallest account. Sancho, he rec­ ollected, had besought him with much blubbering not to be so injudicious as to die—whatever that might mean. It was somewhere about then that the change had come in the tide of his affairs: he must have fallen asleep for a little, to wake thus a new man, with the perfect assurance that going forth now, nothing but victories awaited him. So he looked on his surroundings, as It seems then, that the book as we have it closes too soon. on the recent past, with the detach­ ment of a mind keyed to higher things. Don Quixote rose from his sick-bed cured, and something The people in the house seemed to more than that. He had been very ill, certainly; now, it him, as he passed out, shadowy and pertained to the marvelous how little ill he felt. half unreal. There was the housekeeper, Eclectic Theosophist Spring 1992 13 good soul, very busy about something, true Sancho at last, the right squire for of knighthood; calm wonderful words and apparently weeping the while; a knight errant. "Is it your highness's came to his lips; noble and beautiful there was his niece, red-eyed and will to ride forth?" said this Sancho. were the replies he had from his com­ mouse-like quiet; Bachelor Samson —"Itis,good friend," said DonQuixote; panion. —Long journeying elapsed Carasco, the Curate, and Master Ni­ "since now the day has come when before it came to his mind that the cholas the Barber,in consultation seem­ we are to meet the grand adventure, name of Sancho was somehow inap­ ingly, and melancholy enough by the and win vast empires to the glory of propriate for that one; he had listened look of them—but unreal, unreal. It knight errantry." He had forgotten his to grave utterances of poetry and wis­ never occurred to him that he had busi­ Dulcinea del Toboso, or surely would dom, at first without heeding their un­ ness with them, or was called on to have mentioned her here. —"As God wontedness, then with a growing sur­ question or address them. Sancho, in wills," said Sancho; and without more prise; until certainty at last took him, the kitchen, he noticed as he passed words saddled the beautiful Rozinante that he had never been squired by such its open door, blubbering over a very and led him forth. On the road a mule an one before. He turned his glance hearty meal. He would have had some was waiting, excellently caparisoned; wonderingly from the infinity before kind of connexion with that Sancho, having held the stirrup for his master, him, to behold the most kingly of men he supposed; or was it merely that the and seen him duly a-horseback, the riding at his side. "Senor," he said, fat shrewd fellow had borne the same squire mounted the mule and together drawing rein—"Take it not ill, Senor name as his own squire? It hardly they rode forward. Don Quixote," said the other, "that I mattered; since the day of real things ride beside your highness through these had come. In (he same vague manner A keen ecstasy and lightness regions as your squire. My master,hav­ he noted the general air of dejection, encompassed Don Quixote, ing taken account of your deeds and and wondered what its cause might fame in La Mancha, desired that you be—but not much, for the business limbs and mind and spirit; his should visit his court; he has set apart ahead was too insistent in its call. soul was nourished with for you, if you will honor him by ac­ He went out to the stable; and— wonder and inspiration, in cepting it, command of a wide dan­ there was, indeed, a lean miserable gerous region in his dominions; know­ hack at the manger: a wretched horse­ tutelage to the mountains and ing your ability to win victories against skin hung on bones and propped up to the fires of heaven.** the most stubborn of his foes. Since onfourcaricaturesoflegsatthecomers: the way is long, and not easy to find, just such a thing as he had been con­ Not, however, upon the familiar (and he sent me to escort you to his palace." demned, when the enchanter's power famous) Campo de Montiel; but —"Caballero," said Don Quixote, prevailed against him, to imagine through vast regions unlike any in La "for this graciousness thanks must be Rozinante to be. But there also, beside Mancha. In front there were the dim given in deeds rather than in words. that mockery upon Knight Errantry's bluenesses of immense distance; on My sword and lance are henceforth companion the Horse, stood the real this side topless precipices soared at your monarch's disposal." So they Rozinante, all fire and gentleness and dizzily into the heavens above; on that, rode forward; but it did not occur to beauty: limbs made for speed and fathomless abysses hid the far world Don Quixote at that time to make endurance, glossy skin,hoofs like shells beneath their carpeting of cloud. There enquiry as to the names and titles of of the sea, proud mien and arching were prodigious valleys, wide as the his squire. neck: Rozinante, veritably surpassing world; there were august mountains Vaster and wilder grew the moun­ Bucephalus of old or the Cid's own towering afar in faint turquoise and tains; wider the valleys as they ad­ Babieca. The beautiful creature whin­ purple, about whose peaks in thesweet- vanced. Along the lips of chasms where nied him a welcome; as for the hack, ness of the evening clustered the large blue infinity fell endlessly below them; it lacked only the strength to grow white flames of the stars. A keen ec­ by the shores of night-blue waters restive at the sight of that knightly man stasy and lightness encompassed Don strewn with a million trembling flame­ in his splendid armor. —For in armor Quixote, limbs and mind and spirit; splashes of gold; night and day, night Don Quixote was, though without his soul was nourished with wonder and day, they rode on; and ever the memory how he came to be so clad; and inspiration, in tutelage to the moun­ consciousness of immortal strength, in armor he was, not to linger over tains and to the fires of heaven. Neither the serenity of pure being, grew in the it too tediously—all panoplied, like weariness nor need of food or drink spirit and limbs of the knight. In what Don Apollo of the Heavens, in bur­ overtook him; that gigantic beauty Spain were these lonely mountains? nished radiance and rubicund gold. momently renewed and increased his Had any Amadis of Wales, or Palmerin To him there came Sancho Panzo: strength. of England, ridden through them be­ not the man he had seen blubbering He rode forward, conversing at fore? and guzzling in the kitchen, but the whiles with his squire on the deeds continued on page 16 THE PATH OF HEART WISDOM

From “The Voice of the Silence”, part two “The Two Paths”, translated by Helena Blavatsky

O Teacher, what shall I do to reach to Wisdom? O Wise one, what, to gain perfection? Search for the Path. But, O Lanoo, be of clean heart before thou startest on thy journey. Before thou takest thy first step learn to discern the real from the false, the ever-fleeting from the everlasting. Learn above all to separate Head-learning from Soul-Wisdom, the "Eye" from the "Heart" doctrine. Yea, ignorance islike unto a closed and airless vessel; the soul a bird shut up within. It warbles not, nor can it stir a feather; but the songster mute and torpid sits, and of exhaustion dies. But even ignorance is better than Head-learning with no Soul-wisdom to illuminate and guide it. The seeds of Wisdom cannot sprout and grow in airless space. To live and reap experience the mind needs breadth and depth and points to draw it towards the Diamond Soul [Vafrasattva]. Seek not those points in Maya's realm; but soar beyond illusions, search the eternal and the changeless SAT mistrusting fancy's suggestions. For mind is like a mirror; it gathers dust while it reflects. It needs the gentle breezes of Soul-Wisdom to brush away the dust of our illusions. Seek O Beginner, to blend thy Mind and Soul. Shun ignorance, and likewise shun illusion. Avert thy face from world deceptions; mistrust thy senses, they are false. But within thy body—thy shrine of thy sensations—seek in the Impersonal for the "eternal man"; and having sought him out, look inward: thou art Buddha. Shun praise, O Devotee. Praise leads to self-delusion. Thy body is not self, thy SELF is in itself without a body, and either praise or blame affects it not. Self-gratulation, O disciple, is like unto a lofty tower, up which a haughty fool has climbed. Thereon he sits in prideful solitude and unperceived by any but himself. False learning is rejected by the Wise, and scattered to the Winds by the good Law. Its wheel revolves for all, the humble and the proud. The "Doctrine of the Eye" is for the crowd, the "Doctrine of the Heart," for the elect. The first repeat in pride: "Behold, I know," the last, they who in humbleness have garnered, low confess, "thus have I heard". "Great Sifter" is the name of the "Heart Doctrine," O disciple. SKYWARD THE LONELY CRANE: MEDITATIONS OF SSU KUNG T'U1

These meditations are based upon a poem by Ssu-k'ung T'u (Ninth Century A.D) which will be found translated in Gile's History of Chinese Literature. Ssu-k'ung T'u puts a great deal more abstruse thought into this poetry than perhaps any other of the great Chinese poets did; not however to the detriment of its beauty. Here an effort has been made to simplify and elucidate his meanings. A word should be said in advance as to "Tao"— which can be pronounced as rhyming with 'now', 'vow'. It is the Absolute, the Secret, the Heart of the Universe, the Way, Method, or Pattern of Existence, the ultimate Simplicity behind all complex life. —K.V.M. I Spending our strength, we drift down to decay; But in the Great Void all strength is renewed: In that No Thing I seek the Lonely Way. n This side the clouds, this side the lightnings' play, Unspeakjng, all the quietude It fills; This side the heights where mom and midnight brood, It soareth heavenward with the Lonely Crane; Spending our strength we drift down to decay. Unseen, through the unimagined vast it thrills.

Ah, but beyond, where comes not night nor day, As some bamboo-flute tune with little trills Midmost of all abideth Quietude: Heard in the twilight into silence wane, In that No Thing I seek the Lonely Way. Unspeaking, all the quietude It fills.

Here, where awhirl our little concepts stray As some warm breeze aflutter from the hills Backward and forth, a restless multitude, Stirs a silk rqfee, and then is mute again, Spending our strength, we! drift down to decay. Unseen, through the unimagined vast It thrills.

Yet may who will, forgoing these essay Essence the Eternal Harmony distils, The infinite beyond, the Eternal Mood; Where the white sun's in austere splendor reign, (In that No Thing I seek the Lonely Way.) " Unspeaking, all the quietude It fills.

There, without effort holding fast, to sway We chance on It unsought, and all our ills Time and the world in moveless solitude. Vanish; we seek It life on life in vain: Spending our strength we drift down to decay. Unseen through tftfe unimagined vast It thrills. In the No Thing I seek the Lonely Way.1 Form after form It brims and over-spills And flow^away. Who grasps shall not retain. Unspeaking all the quietude It fills; x J Unseen through the unimagined vast It thrills.

1 Extracted from "Skyward the Lonely Crane: Taoist poetry of Li Po, *Note: 'It' is Tao, of course. The "lonely crane" symbolises the To Fu, Ssu Kung Tu, Wang Wei, etc." versions by Kenneth Morris man of high aspirations who puts by the things of this world. to be published Fall 1992 by PLP. 16 Eclectic Theosophist Spring 1992

profession, and the gloomy standard, held aloft by giants, towards which he had aimed his horse from the start. They receded; then gathered and surged in on him ; but he fought on and on; the force of his charge was spent, but he fought forward. He was in the very center of them; he was close to the standard; standing in his stir­ rups, he drove a great blow at the standard bearer; blows rained upon his shield and upon his armor; he had but the one thing in mind. He grasped the standard-pole...and fought and reeled and struggled...and it went hard with him. To and fro they rocked, Don Quixote, bearing up but nigh over­ whelmed under their masses—but win­ ning, but winning!...And there came towards him one vast as a mountain, grim as the storm of a night in No­ continued from pg 13 vember, bearing a mace whose falling They came, early of an evening, to ered that they are numberless and puis­ hardly the mountains might with­ the top of a barren pass; there the road sant. It will be yours presently to ride stand... branched, one way leading to the right against them at the head of many; but A trumpet sounded behind from high up along the mountainside, the now—" the hillside, and suddenly the dim air other sweeping clean down into the But the spirit of Don Quixote was was filled with golden light and the valley. Far off, shining like a huge coro­ unshakable as the mountains, lumi­ rushing of myriad wings. The dark net in the sunset, gleamed a city with nous as the rising sun. "Senor," he host receded; a cry of dismay went up many gem-brightcloud-soft towersand said, bowing and with a haughty ges­ from them, and as it were they melted minarets: beyond the immensity of the ture, "I have the honor of knight er­ away before the whirring of the wings valley beyond and above ranges upon rantry to consider"; and with the words, that passed: a cloud of darkness ranges of snow-capped mountains, all couched lance, spurred steed, and away pursued afar by a vanishing glory and velvet blue and dark and pale purple with him. | aureole of light. But not before the below their snows, whose austere splen­ Down the slope thundered knight had won the standard. He sat dor it crowned. 'It is the high metropo­ Rozinante; with less danger of stum­ his horse proudly in the midst of the lis of my king," said the squire. bling than the renowned Pegasus of empty plain; the one who had passed —"What dark army is that, that old charging through middle air. En­ as his squire was at his side. moves in the valley?" said Don Quixote. chantment, as he came to the level —"Senor," said Don Quixote, "to "Whose grim castle is that, yonder in ground, flickered over the scene and whom ami honored to owe my deliv­ its depths to the southward?" mocked his sense: it was a thousand erance?" "It is the army of my king's en­ windmills he was riding against; it was —"Senor," said the other, "make emies," said the other anxiously, and a forest of trees; it was a flock of sheep; nothing of the deliverance! I am, in with a sigh. "The castle is their chief it was— Enchantment could prevail truth, the Captain-general of the war­ stronghold; thence their leader, a great nothing against him now; right into hosts of my sovereign. I am styled, insurgent baron, works huge oppres­ the grim host flashed the golden figure Don Michael of the Flaming Sword." sions against the world." of him; lance did its work, breaking Side by side in pleasant converse The soul of Don Quixote swelled the outermost ranks, and was gone; they rode forward to the palace gates: into grandeur within him. "Senor," he and in his hand in its place flamed a Don Quixote of La Mancha and Don said, "I little thought the opportunity falchion out of the mythologies. On Michael Archangel: each wondrously would be granted to me so early, to he went; a roar of consternation rose pleased with prove the faith of my new allegiance." about him, and he heard his own name the nobility and —"Do not think of it, Senor Don carried to the horizons. Borne on still high bearing of Quixote, I beseech you! Taking this by the impetus of his charge, he hacked his companion. road to the right, we shall avoid them and hewed to right and left of him; and act prudently; it is to be consid­ nought in mind but the ideals of his Eclectic Theosophist Spring 1992 17 BOOKREVIEWS

ZEN BUDDHISM: A HISTORY, legendary founder of Zen Buddhism VOL. 1 INDIA AND CHINA, in China. He quotes from the few his­ VOL. 2 JAPAN torical accounts of the alleged life of Macmillan Publishing Company, Bodhidharma and then moves on to New York, 1988. describe the legends that have devel­ oped around his life. The possibility Porphyry shows that mortals de­ In 1963 Pantheon in New York pub­ that Bodhidharma never existed is re­ scend into the dual-gated cave of gen­ lished A History of Zen Buddhism by ferred to, but could have been treated eration through the gate of desire, even­ Heinrich Dumoulin. This book is a in more detail. tually reascending through the second translation of Geschichte und Gestalt The book is of special interest when gate of liberation when the soul has which was published in Germany in Dumoulin deals with the famous Sixth learned its destiny through worldly 1959. The English translation contains Patriarch, Hui-neng, and the split be­ travail. The loom of the Nymphs, the xiv + 335 pages. Dumoulin has now tween the Southern School of Sudden moist spirits of generation, weave the produced a much larger work in two Enlightenment and the Northern phenomenal existence through which volumes which is much more than a School of Gradual Enlightenment. He the soul must pass. There are valuable rewrite of the earlier volume as more includes an account of the manuscripts clues provided by inner causes gen­ than half of its contents have been re­ discovered at Tun-huang, which al­ erated by the planets, parallels with written, and the new edition contains lows us to look at the split from the other cosmogonies, and Taylor's in­ in vol. I xxiii + 349 pages, and the Northern perspective. He also com­ valuable notes appended. second volume has x + 509 pages. ments at length on the Tun-huang ver­ Kathleen Raine provides an intro­ There are two different approaches sion of the Platform Sutra of the Sixth duction showing Taylor's influence on to the study of Zen Buddhism. The first Patriarch. the modems, and brief highlights of suggests that Zen is beyond history These two volumes cover the his­ Taylor's life. The book is nicely printed and metaphysics. This is the method tory of Zen Buddhism from the time on acid-free paper. used by D.T. Suzuki which sees Zen of the Buddha until Zen is brought as being para-historical and, essentially, to the West mainly by the work of D.T. —Guy Usoricatorowitz beyond words and thoughts. The sec­ Suzuki. The volumes are highly rec­ THE BUDDHISM OF ond approach is to look at Zen from ommended, both to the general reader H.P. BLAVATSKY within the framework of religious and to the scholar. In reviewing these thought and the general historical back­ volumes I have used "Zen" through­ Compiled and annotated by ground of India, China and Japan. For­ out although it is more correct to write HJ. Spierenburg, Point Loma Publications, 1991, 349pp.,pb. $12.50. tunately Dumoulin sides with the lat­ "Ch'an" when discussing the Chinese ter of these two approaches and pre­ developments of this School of Bud­ Students of the writings of H.P. sents us with a readable and fascinat­ dhism. Blavatsky are already indebted to Dr. ing outline of the history of Zen Bud­ —John Cooper, Henk Spierenburg for his two earlier dhism and of the development of Zen books on the teachings of Blavatsky— Buddhist thought. Of particular value PORPHYRY ON THE CAVE The Inner Group Teachings of H.P. is the manner in which the author pre­ OF THE NYMPHS. Blavatsky and The New Testament Com­ sents differing versions of Zen Bud­ Translated by Thomas Taylor, with an mentaries of H.P. Blavatsky, both also dhist traditions. He presents the his­ Introduction by Kathleen Raine. Cloth, published by Point Loma. With this $20.00;paper, $7.00 torical data and the way in which it new volume our debt of grati tudedeep- has been mythologised. An example This classic exposition of a chapter ens, for Dr. Spierenburg has collected of this is the legendary story of the from the Odyssey is shown by Por­ together virtually everything that Transmission of the Lineage from the phyry to be an allegory of the Cosmos Blavatsky wrote on Buddhism, includ­ Buddha to Mahakasyapa. Here we can in the symbolic Cave of Ithica. The ing material from the 14 volumes of read the essential words of this story revealing metaphor is couched in the her Collected writings and from her as given in the five earliest Chinese elegant style of obscure phraseology major and minor books, including The texts that describe the transmission, typical of Taylor, and one is struck by Sectret Doctrine and Isis Unveiled. finishing with the comments from the its appeal to the intuition. It provides These quotations are structured in Mumonkan which transferred this story consummate proof of the plethora of a logical sequence commencing with into a Zen koan. hidden meaning in the Homeric the metaphysical statements of Tibetan Dumoulin uses the same approach Hymns, and is a boon to serious stu­ Mahayana Buddhism suchas those con­ in dealing with Bodhidharma, the semi­ dents. cerned with Buddha Nature —Adi 18 Eclectic Theosophist Spring 1992

Buddha and the Dhyani Buddhas and his teaching and recounts some of the then moving onto the former Buddhas, legends that arose about his life she the life of the Buddha Gautama, fol­ gives us almost nothing on his teach­ lowed by the history of the Buddhist ings. His superb dialectic and his refu­ religion in general and the history of tation of all opinions is not mentioned. Tibetan religion in particular. This is For students of Blavatsky 1991 has followed by sections on the Scriptures proven to be a fortunate year in that and the broad teachings of Buddhism. it has given us this book, plus the in­ Now the above ordering of material valuable Cumulative Index as prepared requires months and years of devoted by Dara Eklund, Nicholas Weeks, and labor. Yet Dr. Spierenburg has gone others. Now is the time for Blavatsky further. First of all he clearly states that studies to commence. the Buddhism expounded by Blavatsky —John Cooper nally unlocks the portals to Divine i cannot be placed within any one Knowledge. Each diagram is a key Buddhist school, although he himself BY THE HOLY which may be turned as many times sees a close relationship to the TRETRAKTYS!: SYMBOL as the student learns how to do so. Yogacharya school of Mahayana Bud­ AND REALITY IN MAN AND It is a study of Consciousness and dhism. This raises the fascinating ques­ UNIVERSE, therefore is limitless. Thus the book tion of just what school of Mahayana ByL. Gordon Plummer (Point Loma geometrically expresses the true mean­ Buddhism was behind Blavatsky? She Publications Stuffy Series No. 9), with ing of life. Writes the author: "Truly, I diagrams and illustrations, 92pp. $5.95. herself suggests that the Prasanga the Regular Polyhedra are like win- | school (a later development of Pythagoras held the knowledge of ge­ dows through which we can look and Madhyamaka) is closer to the esoteric ometry sacred and said, God geom- see the divinity mirrored everywhere. ; teaching than the Yogacharya school. etrizes. The Mystery-Schools of old Then we discover it within ourselves. (See Collected Writings, VOL. 14, p. 439). taught geometry as the Occult Alpha­ Even more, we come to realize it IS In looking at this question Dr. bet and called it the Divine Music of ourselves." Spierenburg has attempted to locate the Spheres. It is this sacred alphabet Finally, in the Addendum, showing the Western sources on Buddhism used that comes to light in this book. how the figures were constructed to by H.P.B. in her writings. These sources The depth and clarity in which the build the Maze, the author in a sense include both Western translations of author presents this teaching is no doubt sets it spinning, and we can imagine Buddhist texts and comments on Bud­ based on the pattern followed by the the truly impressive sight. "One feels dhism by Western scholars. These Mystery-Schools of old. In a masterly he has in his very hands a symbol of sources are often quoted in this book. way he shows how the study of the the Universe itself; and, with the in­ An example: Nagarjuna's biography fiveRegularPolyhedrafound inNature terpretations of that symbol, a philoso­ from The Theosophical Glossary is shown can be combined to write both geom­ phy that reveals the relationship of all to be taken from E.J. Eitel's Handbook etry and universal philosophy, relat­ life to the Universe itself and to all of Chinese Buddhism(1888), and this ex­ ing them analogically to both Cosmos parts of it. Separateness is an illusion. plains why in the GLOSSARY and Man. At heart we are One, and that one­ Nagarjuna is said to be the first teacher The appeal that this book has to ness is itself - "THE BOUNDLESS." of the Amitabha doctrine as this error serious students of Theosophy is that —Pervin Mistry is in Eitel. the teachings of the Ancient Wisdom Dr. Spierenburg also quotes from lead far beyond our present human LAO-TZU TE-TAO CHING, a large number of contemporary texts understanding into those realms of Translation and commentary by on Buddhism to clarify Blavatsky. The thought that are studied by the very Robert G. Hendricks, Ballantine Books, Bibliography of books consulted runs Gods themselves. N.Y., 1989, 283 pages, Hardback, $19.95. to almost 15 pages. These include texts Each diagram represents as many in German and French, plus a number aspects of the teaching as can be grasped In 1973 two manuscripts of the Tao- of very rare works mainly published by the individual student. However, Te Ching more than 500 years older in India. it is not just the intellectual grasp of than any previously discovered texts Yet there are matters that require geometry which lands us on the holy were found in the excavation of a tomb comment in this book. As already stated territory of the Gods, but the intuitive at Ma-wang-tui in south-central China. this volume is a result of exhaustive response of the student to relate these While Hendricks only mentions them research and, at last, allows us to look figures to the theosophical teachings in passing, other ancient manuscripts at what Blavatsky wrote on Buddhism regarding Man and Universe, Globe were also discovered, including the in toto. If we look, say, at Nagarjuna Chains and Rounds—macrocosmically oldestknownmanuscriptofthef-Ching. wefindthatalthoughBlavatskypraises as well as microcosmically—which fi- The manuscripts date from at least 168 Eclectic Theosophist Spring 1992 19

B.P.E. (Before Present Era), which was after the Chinese takeover and destruc­ may be from something so insignifi­ the date of the death of the nobleman tion of Buddhism there, and as well cant as a scribe pulling the second group in whose tomb the scripts were found. from many earlier discoveries in the of chapters out of a box ahead of the The newly discovered manuscripts Gobi and Taklamakan Deserts, trans­ first. differ significantly from the later manu­ lators of eastern scripts have far more G. de Purucker [The Esoteric Tradi­ scripts used as source for all previous material this century than they can tion, I, 78-9] holds that Lao-Tzu was translations of the Tao-Te Ching. The master.) a messenger of the Trans-Himalayan new find and translation should be The Ma-wang-tui manuscripts have Mahatmas and an incarnation (avatard) closer in content to the original sayings two halves of the Tao-Te Ching in re­ of Maha-Vishnu. Lao-Tzu is held to of the almost mythical Lao-tzu, who verse order from current editions, and have lived in the same general time is believed to have lived in the 6th some chapters also differ in order. As period as Buddha, Pythagoras, and century B.P.E. From a limited com­ Hendricks writes: 'The standard texts Sankara, and this is significant because parison, to this writer the new trans­ of Lao-tzu are divided into two parts, in Theosophical teachings certain time lation seems less heavily recondite, chapters 1 through 37, which are some­ periods, often at the beginning of new closer to explanatory prose, and easier times called the Tao ("the Way"), and cycles, are held to be most propitious to understand than translations from chapters 38 through 81, sometimes to awaken elevating ideas in human­ previous manuscripts. This new manu­ called Te ("Virtue"). The Ma-wang-tui ity. Blavatsky holds that the earliest script find and translation is definitely texts do have the same two-part di­ Lao-Tzu texts and commentaries were a very important event for students vision, but in reverse order: the 'Vir­ purposely removed from public ac­ of eastern philosophy and will likely tue' part preceding 'the Way.'" Be­ cess by initiates, because of unveiling make previous translations from later cause of this reversal, Hendricks' trans­ or revealing too much and thusadanger manuscripts superfluous. (With manu­ lation is titled Te-Tao instead of Tao- at that time. scripts coming from refugees of Tibet Te Ching. It is thought this reversal —M. Jaqua

ITEMS OF INTEREST

DRAMA-DOCUMENTARY eral of its pages to memoirs of Andrei V. VIDEO: THE LIFE OF Gnezdilov, President of the St. Petersburg HELENA PETROVNA BLAVATSKY Theosophical Society (Russia). These were The Blavatsky Trust in association with the presented in lecture-form to members of the Theosophical Society in England (Geofffrey newly-revived Moscow Theosophical Soci­ A. Farthing/ Ianthe Hoskins) are jointly spon­ ety, and they describe the lives and work of soring this video to be produced by Shipman little known Russian Theosophists during the Productions Ltd, who have discussed the dark decades of Communist rule. Pathways White Lotus Day celebration, the anniver­ project with a number of theosophical stu­ editor writes: "As far as we know this is sary of H.P. Blavatsky's death. From there dents. The video "is planned to be in two the first time this particular material has been she went to Holland, Belgium, and South parts, taking about two hours altogether. A printed outside of Russia...and we are deeply Korea. Everywhere she was received warmly 52-minute program willbeavailablefbr world­ grateful to De. Lubov V. Bytchikhina, Inter­ by theosophists and presented talks on "Rus­ wide distribution to television networks, etc. national Secretary of the Theosophical So­ sian Theosophists" and "Russian Spiritual In addition to the biographical material there ciety of Russia, for making it available from Culture." will be an account of the development of the the Victoria Lodge of the T.S. in Canada." Theosophical Movement and an outline of (Interested readers wanting copies should MORE OF THEOSOPHY theosophical teachings. write to that lodge: P.O. Box 5733, Sta B, IN RUSSIA "The Blavatsky Trust has undertaken to Canada, V8R 6S8). In January 1992 "The Theosophist" (Adyar), assist in raising the funding of the production What follows is also from that Autumn the editor Mrs. Radha Bumier, reports that program. The Trust exists solely for the pro­ 1991 Pathways. The Editor writes: she attended a three-day conference in motion of Theosophy. It is independent of "...Russian theosophists in their challeng­ Dnepropetrovsk (formerly Ekaterinoslav), the any Theosophical organization, but the trust­ ing task of rebuilding theosophy and spiri­ birthplace of HPB, where a memorial plaque ees are in total sympathy with the work and tual culture in their land are eager to develop was fixed in the house where HPB was bom. objects of the Theosophical Movement." contacts with well-established groups in other After the Deputy Mayor of the town had For details about welcome financial aid countries. Significant ties are already being announced that the street would be named and other matters write to: The Blavatsky forged; for instance, for the first time in 70 after Mme Blavatsky, Mrs. Burnier was asked Trust, c/o The Theosophical Society, 50 years Russian theosophists attended the Eu­ to unveil it. At a function on 13 September Gloucester Place, London WIH 3HJ, England ropean Theosophical Congress held in in the Lenin Library in Moscow the first copies (Tel:071-935-9261 Aroisen, Germany, July 1991. Also of interest of The Secret Doctrine in Russian sent from are the travels earlier this year of the Inter­ Adyar were donated to the Lenin Library RUSSIA AND THE REVIVAL national Secretary of the Theosophical So­ and some other libraries at a function orga­ OF THEOSOPHY ciety of Russian, Dr. Lubov Bytchikhina. In nized by 'Peace through Culture'." The Autumn 1991 issue of Pathways, issued theSpringDr.BytchikhinaattendedtheSchool Several hundred more have since been by the Theosophical Society in Victoria, B.C., of Wisdom in Adyar, India. Soon after, she donated to other libraries in Russia, as well Canada, under the above title devotes sev­ was invited to Finland to take part in their as to those in Moldavia, Uzbekistan, Arme­ 20 Eclectic Theosophist Spring 1992 nia, and the Baltic countries. The Lenin Library extends hearfelt thanks to them "for all their although authors' name and pen name are also has a rare collection of material con­ hard work, and I am sure that our members not customarily published." The editors also nected with HPB, presented by her niece just will say 'Amen' to that to." welcome suggestions about Vidya in general. before the Communist Revolution and provi­ Change is inevitable in life, but, as we Write to: VIDYA, 1407 Chapala Street, Santa dentially preserved in its basement. recall, the name of Davy has for some 30 Barbara, California, 93101. long and difficult years kept high the stan­ THE T. S. IN MICHAEL FREEMAN dards of theosophical editing in The Canadian NEW ZEALAND AND THE H J>.B. LIBRARY Theosophist, holding fast to the great con­ The 95th Annual Convention and the 5th The Canadian Theosophist, Sept-Oct. 1991, tells structive teachings of Theosophy, with wide Indo-Pacific Conference was held January of the death of Michael Freeman on July 14, diversity of writers, and thus also carrying 2-8, 1992 at HPB Lodge, 371 Queen Street, 1991. He had been custodian of the H.P.B. on the sound tradition of its former editors, Auckland 1. Guest speaker was Jeannine Library (established by Alice Leighton Dudley Barr and A.E.S. Smythe. And that Miller; others included Victor HaoChin, Jr. Cleather as an independent center in 1917) brings reflection. Perhaps only another editor (Philippines), Joy Mills (Krotona School, Ojai, since 1969. "...From the historical angle the may in degree realize the burden required California), Dr. Argawal, J.G. Patterson, D. Library houses complete collections of origi­ to sustain unflaggingly an editorial effort for Mirza, and S. Skarschoff. nal bound volumes of old Theosophical so many years, yet at the same time can guess magazines, such as The Theosophist, Lucifer, 1992 AUSTRALIAN a bit at the inner joy when that effort is for The Path, and many lesser known publica­ NATIONAL CONVENTION a great Cause. tions. It is also a depository for much January 18-25,1992, hosted by Hobart Lodge, The theosophical world will greatly miss interesting and informative correspondence and held at the University of Tasmania. The the guiding hands of Ted and Doris Davy between members of differing standpoints international guest speaker was Joy Mills, and wish them well in the coming year. Our during earlier and critical periods in the Director of the Krotona School of Theosophy, best thought, too, goes to the new editor, Movement" Ojai, California. Stanley Treloar. EMORY WOOD KROTONA 1992 WINTER/ LOS ANGELES We have been informed of the passing last SPRING PROGRAM CENTER FOR September 29,1991 of Emory Wood, a long­ At the Krotona School of Theosophy, Ojai, THEOSOPHIC STUDIES standing member of the Canadian T.S. He California, Joy Mills continues her "Studies This Branch of the T.S. in America, with head­ had celebrated his 101st birthday on May in The Mahatma Letters, and The Secret Doc­ quarters at Wheaton, Illinois, presented a 12th. At the family's request a Theosophical trine " (the latter focusing on Stanza IV of new series of public programs in the Fall of Memorial Service was held on October 2nd, Vol. I); other courses are "Mystical Meanings 1991, at the Hollywood Theosophic Center, at which Ted Davy and Ernest Pelletier in Music" (Hugh Dixon); "Living Beyond 2560 North Beachwood Drive: Sept. 23,1991, officiated. "Born Again, Again and Again-Reincama- Death" (Gordon Clough); and as a special tion and Christianity" by Nancy Coker, a event, a week-long workshop with Anna TIME APPROACHING member of the T. S. Pasadena; October 28, Lemkow, based on her book, The Wholeness For: International Theosophical History Con­ 1991 "A Meeting with H.P. Blavatsky-Lec- Principle", published by Quest. ference to be held on the former Point Loma TS Headquarters grounds on Point Loma, ture and slide presentation that allows you SOUTH AFRICA now occupied by the Point Loma Nazarene to glimpse the first days of the Theosophical A new study group, writes Rosemary Vosse, Society, see the tremendous task that lay College. Time: June 12-14, 1992. Write to has been founded in Wynberg, South Africa, the convener, Dr. James Santucci for pro­ before HPB, and meet the fascinating people in the False Bay area—which (she writes) gram details; Department of Religious Stud­ she touched along the way", by Brett Forray, "may sound a bit unpromising by its title ies, California State University, Fullerton, President of LACTS Brett Forray; November but consists of a very enthusiastic small group California 92634. 25,1991, The Egyptian Book of the Dead - lecture of ladies who have embarked on the study and slide presentation, Martin Liederman; of What Is Theosophy?" FRAGMENTS FROM December 23, 1991, "Open Forum; The HPB’S ‘MYSTICAL JANUARY-APRIL Relevance of Myths,"hosted by LACTS staff. HISTORY’ LACTS also gave an eight-week course 1992 GERMAN This is a series of articles, titled above, of “INFORMATTONSBLATT” on Core Concepts of Theosophy:l) The Theo­ a manuscript translation of biographical ma­ Helga Rex announces that the Theosophical sophical Worldview^) The Three Proposi­ terial about H.P. Blavatsky written for and Forum to be held in Bad Hersfeld 11 October tions of Theosophy;3) Sevenfold Constitu­ published in 7 issues of the Russian journal 1992, will be at Hotel am Kurpark. For full tion of Man;4) Karma and Reincarnation#) Rebus in 1883 by HPB's sister Vera information write her at: Gruneburgweg 106, After-Death States;6) The Cycles and Human Zhelihovsky. In the monthly numbers of The 6000 Frankfurt am Main 1, Germany. —Her Evolutions;7) Psychic Laws and Phenomenon Theosophist, May through November 1991, No. 21 booklet again gives address and contact or Spirituality vs Spiritualism#) The Ethics these articles were reprinted in their entirety. persons of various theosophical organiza­ of Theosophy. The text for this class was The compiler, Michael Gomes, on extended tions, meeting places of meetings, and is ac­ The Key to Theosophy by H. P. Blavatsky and stay working in the Library at Adyar, writes: companied by another 20 page pamphlet with The Ocean of Theosophy by W. Q. Judge. "They will provide readers with some back­ information listing books published by all Location Western Federal Savings, 101 N. ground on the life of Mme. Blavatsky from theosophical organizations worldwide. In­ Larchmont Blvd., Los Angeles, California. an original source. Mme Zhelihovsky went dispensable for Germany. THE CANADIAN on to write a number of other biographical THEOSOPHIST VIDYA (ULT MAGAZINE) sketches about her famous sister, but this one Official notice by S. Treloar, President-Gen­ This theosophical journal now extends a has never been printed in English before. The eral Secretary of the T. S. in Canada, states warm welcome for contributions of original footnotes by HPB were transcribed by myself that beginning with the March-April number writings or reprints (articles which have al­ and appeared as Appendix 2 in Vol. 14 of this year he will be the new editor of the ready been printed) of general Theosophical H.P. Blavatsky Collected Writings series, 1985, C.T., replacing Ted G. and Doris Davy. He interest. "Original articles must be signed, pp.476-496." Eclectic Theosophist Spring 1992 21

Readers will find these pages of fascinat­ Messiah (Marcheta Henry, Editor, LOTUS: JOURNAL OF ing interest and it is hoped they will later Weaubleau, Missouri). Its Winter 1991 issue INNER PEACE, appear in book form available to libraries has an article by Samara on Euthanasia, and MINDFULNESS AND and individuals worldwide. by G. Cardinal LeGros on "Divine Willing­ COMPASSIONATE LIVING. ness", and continued notice about the Thresh­ Winter 1992 issue among its challenging ar­ NEWER old Correspondent Courses, this theosophi­ ticles carries an interview with Jacques THEOSOPHICAL cal center conducts, with mention this time Cousteau, "Educating the Public"; "Finding MONTHLIES OR of Course No. 2, on Judge's Ocean of The­ Our True Self" by Charles L. Whitfield, MD BI-MONTHLIES osophy. ("Recovering from Co-dependency and Re­ The High Country Theosophist (Denver/Boul- claiming our Life"); "Remembering Who We der, Colorado, R. Slusser, editor) in its De­ Protagonos (Mark Jaqua, Ed., M-793 Road Really Are" by Joan Borysenko ("The mes­ cember 1991 issue explores "The Moon Chain 7, Napoleon, Ohio 43545). Its Fall 1991 number sage that underlines healing is simple yet Question"; its January 1992 issue leads with carried sound study matter: "The Tibetan radical. We are already whole.") The editor/ the famed quote from The Mahatma Letters, Doctrine of Tulku" by G. de Purucker; publisher, Rick Nurrie-Stearns writes: "Lo­ The Tower of Infinite Thought, with article pertinent quotes from Judge's "Echoes of the tus is a non-profit organization that relies on the subject by G. de Purucker published Orient", and "To Dissipate the Shadow" by on subscriptions for funding; it is indepen­ in Studies in Occult Philosophy; commentary Montague A. Machell. dent and unaffiliated with any fraternal or on Adam Warcup's article "Discord is the religious organization...It hopes to energize, Harmony of the Universe" (American Theoso­ stimulate and inform you on your journey phist, December 1991), and commentary on of self-awakening." (64 large size pages, "Why Study Rounds and Races?" — Full of quarterly). sound study material.

AND OF BOOKS...

INTRODUCTION TO SANSKRIT Publishing House, Adyar, Madras 600 020, Thomas Egenes, Ph.D., Fairfield, Iowa: We India. checked the OCLC computer listing of where to find the book Introduction to Sanskrit in THE OCCULT WORLD OF libraries, and it turns out 56 college libraries MADAME BLAVATSKY now have the book. Also, the German trans­ Just published. The story of H.P. Blavatsky's HANOVER, GERMANY lation is finished, and an agent is no w looking life in the words of those who knew her. Verlag Esoterische Philosophic GmbH has for a publisher there. Also South Africa has Compiled and edited by Daniel H. Caldwell. published in December of 1991 the following placed a large order for the flashcards. Order from: Impossible Dream Publications, translationsofbooksbyG. de Purucker: Eltern P.O. Box 1844, Tuscon, Arizona 86702, USA & Kind: Fragen die wir alle stellen (Questions THE SECRET DOCTRINE 336 pp., paperback, $13.95 plus $2.00 post- We All Ask: Oldsters and Children). Selections In New Zealand: Every University Library age/handling. Canada: send personal check from public lectures begun in 1929 and in New Zealand in 1991 received complete in Canadian dollars for $15.95 plus $3.00 continued weekly for many months during sets of the unabridged Secret Doctrine. What postage; or Int. postal money order in US 1931 and 1932 in the Temple of Peace, Point more practical HPB Centenary commemo­ dollars for $13.95, plus $2.75 postage; Other Loma, (hard cover, 260 pp with fronticepiece) rative gift could have been given! [Bravo!] countries: Int. P.M.O. in US dollars or check Also Worter-Buch: Esoterische Philosophic on any US bank in US dollars for $13.95, plus (Word Wisdom in the Esoteric Tradition), a series THE VOICE OF THE SILENCE $4.00 postage surface mail ($8.00 airmail). In of Class lectures given at Point Loma in 1913- Facsimile reprint of this theosophical classic, this book we find "reminiscences by more 1914, rearranged in this translation under first published in 1889, exactly as HPB wrote than fifty of Madame Blavatsky's topic headings from A (Absolute) to Z ( it. It contains the glossary prepared by HPB contemporaries...striking word portraits, in­ Zyklyn) (Cycles), (hardcover, 286 pp.) For herself, and also has an introduction and cidents humorous and with descriptions of catalog and information write to: Verlag index by Boris de Zirkoff, a distant cousin, encounters with Master Koot Hoomi and Esoterische Philosophie, GmbH, who tells the reader how the Voice was written, Morya. More than 30 black and white Culemeyertrift 5, D-3000 Hannover 21, cloth $15.95, paper, $5.95. —Theosophical drawings. Germany.

FROM LETTERS RECEIVED

REGARDING THE NEW great excitement your editorial "of most vital QUARTERLY importance" therein. Certainly I can join you ECLECTIC in the hope you express of "a worldwide From different parts of the world well-wishes association, an eclectic theosophical society" and diffuse a knowledge of the laws which have reached us for the new series and with coming into existence. Does it not exist already govern the Universe." appreciation for the just-closed bi-monthly. (not generally announced) in those members To provide a purpose as described, and We quote here only a few: of all theosophical societies everywhere in at the same time provide freedom of thought, the world who hold those Truths dear and no dogma and no loss by "impudent dis­ Dorothy Abbenhouse, National President, T.S. try to live them? These Truths are (put tortion" of the teachings seems a challenge in America: Just received the November/ forward) "proposed" by HPB when she impossible to face successfully without the December Eclectic Theosophist and read with suggested the first TS organization "to collect "how to" of the Golden Stairs emphasized. 22 Eclectic Theosophist Spring 1992

As each seeker climbs those stairs, Knowl­ higher psychology, the psychology of the e.g., to give them psychic or other teachings edge comes and provides the impetus to go inner man. An example is given by W.Q.J. which are not Theosophy. We are here to on with the work,thus will theory become in his clear exposition of the state of affairs hold Theosophy high like the Banner of Truth practice, and each new generation will come prevailing in the Theosophical Movement of which it really is. The misunderstanding along,the old truths stepping forth in new his time. But as it was then, it is still now. starts with the idea that Theosophy, to meet clothing. In this way the vision of Brother­ "We can go by two methods," he says, "one lowered standards, could be 'modernized'. hood is kept alive in the hearts and minds that of study and devotion combined; the But Theosophy is eternal, something much of those members and is expressed as the other that of devotion. But the latter is no deeper and greater than most of so-called true work of the organization worldwide— easier than the former. It is vastly longer, modern philosophers can imagine. I am truly a worldwide organization? and extends over many more lives than the therefore grateful to Mrs. Irmgard Scheithauer Our long-time neighbor and friend Ted G. other. Our purely sentimental moral acquire­ and Mrs. Behrenbeck that they translated Davy, in "The Canadian Theosophist," Nov.- ments will not save the Society, unless to your words and made them available to our Dec. 1991, in "A Reader's Notes": The announce­ them we add all that we can possibly obtain German readers. ment that the Nov.-Dec. issue of The Eclectic of knowledge and wisdom..." Our best Theosophist is to be its last,at least in its present thoughts for the two co-editors. Herbert Edlund, Trollhattan, Sweden: I am very form,comes as a great disappointment. Since glad to hear that the Eclectic will continue its first number in March, 1971, it has main­ Ernest Pelletier, Edmonton Theosophical Society, its work for the Cause. I am well acquainted tained an enviably high standard of Theo­ Canada: I read with interest the Editorial in with all the problems and difficulties that sophical journalism, and provided a service your Eclectic Nov.-Dec. issue. I think the re­ are associated with the publishing of a that is not duplicated among the many maga­ naming to The Eclectic Theosophist: an Inter­ magazine, and I really hope that you and zines published in this movement. national Quarterly and adding John and Ken the editorial staff will get the strength and One thing among many that has impressed as Associate Editors is an exercise in sound other means to go on with it, for the Eclectic me about the Eclectic over the years is its judgement. From your comments I am as­ is really needed in the efforts to reunite the editorial integrity. It really is "eclectic" the suming that the style and tone of the pub­ Theosophical Movement. activities of just about every Theosophical lication will be maintained, and look forward I continue my study circles in Goteborg organization in the world has been noticed to the first issue of The E.T. reborn. and Trollhattan, and now and then I give at one time or another in its pages. In truth, lectures in other places. The interest in its light has shone on all. And this has been Ruby Melbourne, Don Mills, Canada: I send Theosophy seems to be increasing, but the achieved without compromising its avowed hearty welcome to the new-born Eclectic: as great problem is the 'marketing' of the object of "Following the Blavatsky and Point a quarterly, with two Associate Editors added theosophical activities. I am trying (one Loma Tradition." We are all, regardless of to the masthead. May every success attend method) with a sort of "open house" in our affiliation, deeply indebted to the Editor. its rebirth, not only in memberships, but in Goteborg, one Sunday each month. People Happily, the announcement is not with­ the spiritual help that will be promulgated may come and bring up the topics they want out its bright side. Starting in January, 1992 by the message of the teachings of the never and ask questions which I answer from the (later changed to Spring 1992), will appear dying Ancient Wisdom. theosophical point of view. The attendance a new journal with obvious indebtedness to has been very good so far, so these meetings the old. It is named The Eclectic Theosophist: Mark Jaqua, Editor, "Protogonos," Napoleon, will continue. There are many ways in which An International Quarterly. As a quarterly, it Ohio: Congratulations on the tremendous ac­ we can further the theosophical cause, and will be increased in size from the present complishment of the 126 issues of The Eclectic we must try them all. But it would in my 12 to 24 pages. Two Associate Editors have Theosophist to you all, and good luck to the opinion be much easier and more successful been named: John Cooper, of Australia, and new effort. iftheTheosophical Movement could act united Ken Small. Here's wishing them much success, as one body. and may they keep up the standard of the Renate Schmidt, Berlin, Germany: I appreciate previous 21 years. very much your issues of the "Eclectic", and Co Post, Voorburg, The Netherlands: The years also your far-sighted attitude with which go as a day into the "Past". It is good to recall Willy Schmit, Director, Point Loma Publica- you point out the essence of our great teach­ that we have the same inner intention for tions/Netherlands and for the Study of the Esoteric ings, which contain all the wisdom that our our work as "Theosophists", to work toward Philosophy, The Hague: We received your last present state of mind can comprehend and becoming a World Movement, a Movement Eclectic with the news about The Eclectic, New beyond. But yet, sadly, it is always person­ which started at the Dawn of Manifestation, Series, a cycle of three times seven years has ality which drifts us apart where unity is to continue in Wholeness, in a variety of ended. Your article "Of Most Vital Impor­ called for. forms as we learn from experience and tance" gives the essence of your endeavor responsibility. You have done and do a needed during all these years: "Study the teachings" Siglinde Plocki, Berlin, Germany: I read with very good work with your Eclectic Theoso­ and "A world-wide Association of Theoso­ great interest The Eclectic Theosophist, and I phist, and I have tried to do the same here. phists." "Study the Teachings" coincides with feel happy about the clear language you use But how slowly does mankind become alive the words in The Voice of the Silence: "Shun to speak out for Theosophy. I feel forced to to such endeavors, even the theosophical ignorance and likewise shim illusion." We write now after reading again the perfect groups, to One largeMovement in a new alliance. can read this booklet with devotion and rev­ translation of two longer articles in the Eclect ic, It is a pity that individuals persist in having erence, but only with the help of thorough (No. 117 "The New Religion of Humanity" their groups, not seeing the broader back­ knowledge of the teachings is it possible to by G. de P., and yours in answer to the " Algeo ground of Brotherhood. realize what is meant by those words. Our Article," No. 121), in Der Theosophische Pfad, study of the Voice led us to the words of W.Q. July/October 1991. As there is a wave of the Judge in his E.S. Answers to Correspondence pseudo-esoteric in pseudo-spiritual groups, (Echoes HI, p. 391) organizations and literature nowadays, it is To me it is incomprehensible that the works of vital interest to point out as clearly as of WQJ and GdeP still do not receive the possible what Theosophy really is. We are appreciation they deserve. They teach us the not here to live up to the others' expectations, Eclectic Theosophist Spring 1992 23

Continued from front page psyche, embracing both the conscious one light in the first watch, another and the unconscious. The aim in life light in the middle watch, and a third is towards wholeness where the light in the last watch?" unconscious is brought up (out) into "Nay, verily, bhante. Through con­ consciousness and completely mas­ nection with that first tered. As this is progressively achieved, light there was light all night." the person comes to lead a more "In exactly the same way, your maj­ intelligent and more liberated exist­ esty, do the elements of being join one ence, free from the small confined another in serial succession: one ele- egoism which functions within a mentperishes, another arises, succeed­ We do not become "through the grace of a narrow circle. This process of self­ ing each other as it were instanta­ God"; we become whatever we are or are to be through our own selves; we make our­ becoming Jung calls "The Way of In­ neously. Therefore neither as the same selves; derive ourselves from ourselves; be­ dividuation"; but because he does not nor as a different person do you arrive come our own children, have always done consider the possibility of a succes­ at your latest aggregation of conscious­ so, and will forever do so. This applies not sion of earth-life experiences for the ness." only to man, but to all beings everywhere.1 Ego, he maintains that this wholeness Both the above references (to the The word swabhava is, of course, San­ is never fully realizable, remaining Jungian scheme and to the Buddhistic) skrit. It is actually compound: swa=se\f, nevertheless the highest goal of earthly contain the idea of a "becoming"; and bhava=becoming, from the root bhu=to existence.3 His studies on this subject as with all valid systems, they can both become. Therefore it means self-be­ are full of deep insight; and though be studied to great advantage, each coming. Geoffrey Barborka points out the orientation is quite different, in contributing and accentuating one spe­ that swa also carries the sense of own.2 a sense they closely parallel elements cial phase of this deep subject. Com­ This implies that there is in every being of self-development in certain Orien­ paring them with the various classi­ its own particular aspect or quality of tal systems.4 fications of man's consciousness cen­ self—what G. de Purucker calls its Another, quite different, orienta­ ters given in the Esoteric Philosophy "essential characteristic." Thus we have tion is that of the Buddhist Schools, can be very rewarding. According to the double significance: a) the essen­ where an abiding self in man is strictly this latter teaching, Man is a compos­ tial characteristic or inherent quality denied, according to western schol­ ite being while active in earth life. of each and every being; and b) the ars. But these latter, through misin­ Elements and principles which origi­ becoming aware of and finally becom­ terpretation of some of the Hinayana nate in the Cosmic Hierarchy contrib­ ing this essential self—an ongoing scriptures, have missed the fine point ute their potencies to the egoic centers creative process continuing through­ that the Buddha made in his teaching: that make up the complete human out the manvantaric cycle. At first there i.e., that there is no fixed self butrather hierarchy. We often find that the word is just an unconscious impelling urge a continual becoming. This last is beau­ self is used to denote these various functioning in elemental forms; then tifully illustrated in one of the Bud­ centers: and we must then use distin­ an instinctual type of self-expression dhist scriptures where the following guishing forms to differentiate them, in the lower kingdoms; and progres­ conversation takes place between King thus: self, Self, SELF. This is awkward; sively a developing individuality, Milinda and the venerable bhante Cord it indicates the lack in English or other activated first "by natural impulse and or sage) Nagasena.5 Milinda asks the European languages of adequate terms. then by self-induced and self-devised sage to give an illustration of the Therefore it has been customary to use efforts in the human kingdom." absence of a fixed personal identity the Sanskrit term Atman with quali­ Obviously it is when we study the in man. fying descriptive prefixes: human kingdom that we can most rea­ "It is as if, your majesty, a man were Atman - the Divine Self sonably talk of a "self'. What do we to light a light— would it shine all Jivatman - the Spiritual Self mean by this term? Is there not more night?" Bhutatman - the Human Self than one self in man? Every system "Assuredly, bhante, it would shine Pranatman - the Personal Self has its own special use of the term; all night." and it would take a lengthy and detailed "Pray, your majesty, is the flame Above the Atman is the Paramatman, study to exhaust all its possible mean­ of the first watch the same as the flame the "Beyond Atman," that totally un­ ings. As an introduction to our main of the middle watch?" knowable and ineffable Center in which theme, we herediscussbriefly two ways "Nay, verily, bhante." we live and move and have our being. in which this question has been an­ "Is the flame of the middle watch Finally there is the Sutratman or swered. C.G. Jung considers the Ego the same as the flame of the last Thread-Self which from one point of as that part of the psyche which is watch?" view can be called that "conscious­ conscious, while the Self is a term he "Nay, verily, bhante." ness-stream, or rather stream of con­ reserves for denoting the totality of the "Pray, then, your majesty, was there sciousness-life, which is the fundamen- 24 Eclectic Theosophist Spring 1992 tai and individual Selfhood in every The Human Self is the Pilgrim, and of vast importance. An incident entity and which, reflected in and comes to mind that illustrates this: A ' incarnating in life after life, through the several intermediate ve­ small child, under three years of age, - hicles of the invisible constitution of drawn magnetically to earth meets a man and asks him, "Who are man, produces the egoic centers of self- yet searching for its true you?" Tm John Smith. Who are you?" conscious existence."6 "I'm ME!" the child answers earnestly, All the above, together with the identity in spirit. ** astonished that the question need even physical body and its astral model, be put to him. The man's response is make up the totality of man during no responseatall from thechild's point his repeated perieds of life on earth. of view. And of course the child is right; his reply goes straight to the A True Science of heart of the matter. He has established Psychology the foothold of self in his inner king­ Now all this may seem an unnec­ dom from which he can look out upon essary array of names and terms; but the world. The first important step has a close study will reveal a subtlety and been taken. precision of concepts that belie on the sympathies, keen intelligence, and To the parents the growing Personal , one hand just a stereotyped listing and, withal a modest and unassuming na­ Self of the child is a delight to observe; on the other hand, any vague "mystic" ture. The Human Self is the Pilgrim, it expresses itself in many innocent imaginings. These Sanskrit terms em­ incarnating in life after life, drawn mag­ and pretty ways. But unless the child I body a true science of psychology and netically to earth yet searching for its is trained wisely, seeds of selfishness ! pneumatology, the light of that knowl­ true identity in spirit. The Personal all too soon are planted which, harm­ edge of man's nature which Seers have Self (Pranatman) is a lesser self, a less-seeming at first, will sprout and studied and handed down from age reflection or mask of the Individuality wax strong when the mind (Manas) to age. in matter. Its magnetic pull is down­ begins to awaken. To elucidate briefly: In the core of ward. Yet during our life it is a nec­ In the school years, the Personal Self our being we spring from—are indeed essary vehicle. The very fact of its being is still all- important. "Self-esteem," coeval with—that "Unknown Root" of "sunken in materiality" makes it as the psychiatrists term it, is desirable the Universe that H.P. Blavatsky speaks suitable for our necessary contacts with up to a point; the youth should feel of; and for this reason the possibilities the material world, for by means of sure of himself and take his place with of the eventual evolution of spiritual it we can live in this world, gain ease among his peers. It is in these powers from within ourselves are vir­ experience of it and in it, and therefore school years that native talents, which tually limitless. Our Divine Self (Atman) learn from it. are reflections of his Individuality, is our link with the Greater Cosmos. begin to appear. With a growing Our true swabhava in the hierarchy Search for the awareness of these natural gifts and of man inheres, however, in the Spiri­ Spiritual Self talents, ambition arises, dreams of tual Self (Jivatman), a swabhava that is Each time we re-enter earth-life, the future power and success fill the con­ reflected, as said, in the lesser centers same basic task is before us: a search sciousness. This again has its place; of our being in varying degrees of di­ for our Spiritual Self. The new-born it is a natural and necessary spur. But minishing clarity and purity. The child does not know this. He is bom if, at the same time, there has not been Spiritual Self is of the essence of the with a diffuse consciousness which inculcated a sense of values that will Buddhic principle, and therefore on its must first of all become centralized or conduce to right judgments, a sense own plane it represents enlightenment, focused into a realization of himself of fair play, integrity, and understand­ discrimination, and wisdom. But it will as a person distinct from any other. ing of the viewpoints and interests of not have a conscious existence in man From this first step he begins to dif­ others, the Personal Self will begin to until the Human Self (Bhutatman) ferentiate between subject and object, turn these talents wholly to the inter­ through its own efforts recognizes its to observe the world about him; he ests of its own aggrandizement. It is parent and becomes one with it. Thus begins the business of living. The in these plastic years that life-patterns it is said that whereas the Spiritual Self autistic child, whose consciousness become set; and without the wise is "immortal," the Human Self is only does not become focused, lives in an guidance of parents and teachers, the provisionally so. Yet this Human Self inner world of fantasy and can make years of maturity may witness a drag­ contains within its nature lesser as­ little or no contact with external re­ ging down of these creative qualities, pects of the Buddhic principle, which ality. His progress in living is thwarted with which the Personality then preens are expressed by those qualities we right from the start. itself. In such case there is soon ex­ most admire in a human being: large- For the normal child this discovery hibited a tendency to a prostitution heartedness, breadth of interests and of himself is a pleasurable experience of spiritual gifts which is a type of Eclectic Theosophist materiality far more subtle and there­ our aspirations and directed our will Reincarnation: fore more potentially harmful than the towards finding our Essential Self, The Phoenix Fire Mystery passion for acquiring things. through successive lives the great cos­ Joseph Head and S.L. Cranston mic Law of Karma works along with Foreword by Elisabeth Kubler-Ross M.D. The Human Self and the us. By its unsparing yet benign action 620 pp. softcover Personal Self it keeps us from swerving from the ISBN: 0-913004-71-5 Midway between the Spiritual and course we have chosen. This may not the Personal Self is the Human Self, always be a pleasant experience. Yet as our list indicates. With the reaching we know that each such life has its of maturity we take it for granted that significance; nor is it wasted if we can this is where our consciousness is well read the riddle that Karma has posed. established. Yet is this a fact? Even our It will not be solved by mere logical the virtues can be appropriated by the vo­ reasoning, but requires the light of worlds'®^ iijSeience, racious Personality, which then as­ intuition; and in our very effort to call psycholog art and sumes an air of superiority over others upon intuitive insight, we have moved literature. it thinks are not so well endowed; or that much nearer to our goal; for the “I hope that many searchers will perhaps it sinks into a smug compla­ development of intuition brings us in take the time to read this volume... cency over its supposedly assured spiri­ rapport with our Spiritual Self. Besides it will stimulate any serious tual status. Self study can extend this this, in our solving of the riddle, if we searcher who tries to re-evaluate list of instances where we turn over are sincerely searching, we are much their own life and....enhance a to the Personality those virtues which more likely to guess what it is that life willingness to...make this life ex­ rightly belong to the true Human Self is offering us and accept it without perience a more positive one.” —Elisabeth Kubler-Ross, M.D. and which should be assiduously either rebellion or an evasion of its guarded against the taint of material­ challenge. We can then say with con­ ity. viction: "This is what I asked for. This We often hear the phrase, "Oh, that7 s is what I need." Or perhaps fortune The Buddhism of H.P. just human nature." This is not the smiles upon us and life offers a chance Blavatsky Human Self that is spoken on; it refers for the flowering of inherent talents Compiled and Annotated by largely to the antics of the Personal Self which have long been seeking an outlet. H.J. Spierenburg which is only too often the most promi­ Then we shall be grateful and apply 315 pp. approximately nent factor even in the adult makeup. ourselves with a will to their devel­ ISBN: 0-913004-68-5 $12.50 Most people are not even aware of a opment along the highest lines. distinction between these two natures D.T. Suzuki spoke of Helena Blavatsky as “one who had truly in us. Essential Self, the One and the attained,” and praised her Voice of We deplore the present tendency to Many Silence as being “true Mahayana downgrade the human status, to idol­ Once our goal is fixed in our con­ Buddhism.” The Lama Kazi Dawa ize the "anti-hero" in novels, on stage sciousness—the attainment of knowl­ Samdup, who translated the and in the movies, and to emphasize edge of and becoming at one with our Tibetan Book of the Dead with the brutish instincts in man— "the na­ Essential Self— there is no circumstance Dr. W.Y. Evans-Wentz, said ked ape." We do not accept as a picture in our life, no object, no person that Blavatsky’s writings showed “...in­ of the human family anything so de­ one meets that does not give us a clue timate acquaintance with the higher praved. Irretrievable harm can be done as to what is and what is not the true lamaisticteachings...” andthesixth by portraying such an image as the Way. Observation and awareness are Panchen Lama wrote an introduc­ human norm, or as being something excellent teachers. There are, moreover, tory preface to the 1925 Peking desirable for us all to aspire to. Visu­ many books of ethical precepts which edition of her Voice ofSilence. Here for the first time is a compilation alization is a powerful agent both for are treasured by all aspirants; while, in one volume of her perspective, good and for ill; and in contrast to this on the other hand, there are uncounted both controversial and of stimulat­ approbation of depravity, there are numbers of self- culture systems which ing value, for all interested in the many who, in their various ways, are do not necessarily bring the desired Buddhist and Theosophic world holding up a picture of hope and prom­ ends since they often tend to focus on view. ise for the human race. the Personal Self in however seem­ ingly elevated terms. Better than all As said, it is the Human Soul that Order From: experiences repeated incarnations on such is one simple precept given by Point Loma Publications earth. Without this provision, the whole "H.P.B.". "To reach Nirvana one must P.O. Box 6507 process of self-becoming would be reach Self-knowledge, and Self-knowl­ San Diego, California 92166 meaningless. Once we have purified edge is of loving deeds the child." And 26 Eclectic Theosophist Spring 1992 we call attention again to our opening all my time to duty, and all my thoughts References citation from H.P. Blavatsky where she to the Great Problem. It is all over now: The 1. G. de Purucker, Fundamentals of the Esoteric \ New Year's festivities are at an end and I Philosophy (London, Rider & Co., 1932) p. speaks of "self- induced and self-de­ am "Self' once more. But what is Self? Only vised efforts." This means nothing if 104. Dr. de Purucker is here summarizing a passing guest, whose concerns are all like the main tenet of the Swabhavika School of it does not indicate that the effort to a mirage of the great desert..." Buddhism "Which H.P. Blavatsky says has reach our goal must eventually be made practically kept most faithfully to this one from within ourselves. So there we have it. Even the Spiri­ of the esoteric teachings of Gautama-Bud­ Zen Buddhism is, of course, full of tual Self is transitory from the cosmic dha." such admonitions. Dr. D.T. Suzuki standpoint, though useful as long as 2. Geoffrey A. Barborka, The Divine Plan (The there is work to be done in the mani­ Theosophical Publishing House, Adyar, Ma­ writes of a Zen pupil who asked his dras, India, 1961) pp. 79-80. Barborka is here Master: "What is Zen? What is reality? festing worlds. It is as though all our discussing the term Swabhava as "the spe­ What is Truth?" The Master replied: "Selves" are but robes which the Eter­ cific keynote to the teaching of the Doctrine "Well, I can tell you, but what I tell nal Pilgrim wears along the way back of Essential Identity." you is not yours, it is mine. Truth must to the Cosmic Source. But he takes 3. C.G. Jung, The Integration of the Personality, back with him the rich treasure he has tr.byS.M. Dell (London, Kegan Paul, 1940). be found in yourself. What you can 4. C.G. Jung, Commentary on The Secret have from others does not belong to found within himself to return it to of the Golden Flower, tr. into English by C.F. you. If there is any Satori or awaken­ the Heart from which he journeyed Baynes (London, Kegan Paul, 1931). ing, that must take place within your­ forth in the uncountable aeons of the 5. H.C. Warren (tr.) Buddhism in Translation self."5 Self evident—but what a hard past. (Harvard University Press, 1915) p. 149. King This is the essence of the Recondite Milinda ruled part of North India in the 2nd lesson to learn! century, B.C. The Questions of King Milinda ( When the goal is finally won and Doctrine of Swabhava. Our Selves are (Milindapanha) are debates between the King the aspirant becomes the Awakened transitory; but as a part of the One we and Nagasena, the Buddhist Sage. One, what then? What of Gautama are immortal. Within the Circle of the 6. G. de Purucker, Occult Glossary (London, Buddha's teaching that there is no abid­ "One becoming the Many" and the Rider & Co.). ' "Many returning to the One," the evo­ 7. H.P. Blavatsky, The Voice of the Silence (Theo­ ing principle in man, only an Ever sophical University Press, Point Loma, CA., Becoming? At this point we need not lutionary journey is accomplished. The 1936; verbatim reproduction of the original be concerned with metaphysical dia­ fullness of this doctrine is beyond hu­ edition of1889), Fragment H/TheTwo Paths," lectics; nevertheless this question is man comprehension. The Becoming is p.31. our present concern. 8. D.T. Suzuki, The Field of Zen, ed. with a germane to our subject. Foreword by Christmas Humphreys (Peren­ The Master K.H. writes—and this nial Library, Harper & Row, 1970) p. 78. is undoubtedly the most authentic Originally published by the Buddhist Soci­ source available in our present think­ ety, London, in 1969; and the articles were ing: contributions to The Middle Way, Journal of the Buddhist Society. 9. The Mahatma Letters to A.P. Sinnett, tran­ "My Brother—I have been on a long journey scribed and compiled by A.T. Barker (Lon­ after supreme knowledge, I took a long time don, Rider & Co., 2nd ed., 1926), Letter No. to rest. Then upon coming back, I had to give XLV, dated February 1882.

The above article is reprinted from The Ameri­ AFTER- WORD FROM THE EDITOR can Theosophist, Fall 1971 Special Issue. Helen (Savage) Todd was born in England, We would be sadly lacking in our philosophy of the rational explanation but much of her life was spent in California devoir if we failed to seize this oppor­ of things", as H.P. Blavatsky told us at the Theosophical Center at Point Loma. At Theosophical University she was lecturer tunity in this first issue of our quar­ over a hundred years ago, that we can in etymology and semantics, was chief librar­ terly to thank our Eclectic readers for find the light "needed to guide hu­ ian, and later joined the editorial staff and their loyal supportoverthemanyyears. manity on its path." And, we add, it served as Dr. G. de Purucker's literary It is this which has made our 21-year is in the understanding acceptance and secretary. When she left the Headquarters onward march possible. We now assure living of those teachings that lies the she took up residence in San Francisco with her late husband. She was for some 12 years them that, holding firm to our sound strength of the whole Theosophical co-editor with W. Emmett Small of the pub­ and tested policies, we look forward Movement, the secret for its continued lication The Eclectic Theosophist. with confidence to the future. Sooner active existence. or later surely all dedicated students These lines, then, titled "After­ come to realize that it is in the original Word" are in reality a Fore-Word— teachings, the "pure Theosophy, the and all that that implies. —W.E.S. UNIVERSAL PERSPECTIVE BUT WHAT AM I? ancient Hermetic maxim expressed it: stepped into the evening air, of that As above so below, as below so above. wondrous simplicity at the heart of all Tennyson wrote in his poem In Me- There is a way, it seems to me, of complexity. Why does it come with moriam (liv): visioning, of really seeing. Seeking to such compelling insistence each time Behold, we know not anything; explain this to a class I conducted over the year is dying and the new year is I can but trust that good shall fall some years in Creative Writing, I would about to be born? Is it a whisper, if At last—far off—at last, to all, put it this way. Put your thumb and only that, of what is the very heart­ And every winter change to spring. forefinger together to make a circle. essence of all religions? Within each Catch that spider-web low in the hon­ one of us, it seems to say, is the sleep­ So runs my dream; but what am I, eysuckle hedge over there. Throw that ing Christ, the unawakened Buddha, An infant crying in the night: branch of Torrey pine overtopping the the Divine Sun, waiting to be reborn. An infant crying for the light: canyon cliff against the flame of the Tat twam asi. That the Divine, O learner, And with no language but a cry. sunset. Don't try to imprison the vast O disciple, O child of life, thou, even at horizon. If you do, you get a flat pan­ this moment, art. I was musing over these lines as I oramic view, but you don't get a pic­ Why is this thought of such immense stepped out into the gentling light this ture you can live with and study and importance? Because it banishes fear December day. The sun had set. The love. So you select. You choose. You and replaces it with understanding and new moon's sickle touched the top of capture only what is in your circle. Vision. Fear of alienation or expulsion the California redwood across the lane. Then you love it into perfection. And from the universe haunts man in his The early winter air was fast cooling. you find that within that Circle you early questioning years, preys on his "We know not anything," but yet we nowseemorethanyoufirstsaw. Within thoughts during life, and becomes an trust—in what? In an essential fond­ it is the vast horizon; within it are almost unbearable horror as he ap­ ness at the heart of things that some­ the heavens; within it is the story of proaches death. But there is no fear how will make things right —"at last, Man. when you know you are a part of the far off!" It is the lament, honest and Universe, inseparable from it forever. melancholy, of millions on this globe, Within each one of us.... is This is Theosophy's central theme, and a dream, a cry, but yet, a hope. But the sleeping Christ, like the fugues of the great Bach, its tree, moOn, sun, we may ask, what notes can be traced throughout all true really are they? And what is man? the unawakened Buddha, the theosophical literature. It is the golden And what the thoughts of man on this Divine Sun, waiting to be thread that binds the multicolored tap­ atom whirling in the infinity of space? estry of all esoteric writing: deep, in­ It is perhaps not enough to say that reborn.** tricate in scientific and philosophic ex­ Theosophy has the answers, and points Now this illustration may not be position, but goldenly simple arid clear to a universe meshed with purpose becauseof this sutratma-pattem: man’s and to human beings who in the long, inapplicable to theosophic study. What, essential unity with Nature. What inspi­ long run will learn to be in harmony we may ask, is the difference between what some may consider, on the one ration in moments of darkness this One with that enduring purpose. Those thought alone gives to the soul faced who have come upon Theosophy, es­ hand, the abstruse or technical or the "far away," and on the other, what is with the awful sufferings and prob­ pecially in their early years and have lems of this land of Myalba! With it, a lifetime to reflect on what it unfolds, the simple, the near and at first easily grasped? The latter, we find, are as how sustained by courage and bright­ will have their own inner ever-grow­ ened by faith become his actions! How ing understandings. But for the in­ deeply significant as the former; and also for the one who "knows," the ab­ filled with inner light, and, at times, quirer, one karmically not yet "know­ spiritual exultation becomes his inner ing," what can one say reassuring and struse is as clear as the seeming simple. What, for example is karma? Oh, ev­ life! And yet a child can in degree telling enough to make him feel that understand it; and a Sage remain en­ life really has meaning, that there does eryone knows what karma is! Do we? Karma, said H.P. Blavatsky, is the ul­ grossed by the endless convolutions exist a Gupta-Vidya, a wisdom-knowl­ of thought it offers. edge, that provides a guiding Ariadne's timate law. What do we know of that ultimate? Is it not clear then that what "But what am I?" An infant Crying thread that can lead the searcher con­ in the night? Nay, the ancient call is: fidently through the labyrinth of life? is exoteric to one, to another is eso­ Aham asmiParabrahman, I am the Bound­ In response to this, a thought, very teric? The difference lies in the mind of the individual, in one's particular less, I am the Beyond-Brahman. And old and well known but yet somehow that Divine Mystery is in your heart, ever-ne w, hovers in my own conscious­ self-made "ring-pass-not," in the abil­ ity to see or not to see, to understand arid at the heart of every being and ness. It is this: within the simple is every point of space. the complex, within that which is or not to understand? Within the circle What is the Simple in Nature and nearest us, if we regard it carefully, of finger-and-thumb for one is the a- what is the Complex? Shall we leave is the secret of what is far away, within b-c of dawning knowledge; for another it a question for each to ponder? our very selves—if we learn to know the architecture of universes. ... ourselves—are the keys to understand­ Returning now, however to the —W. Emmett Small, Theosophia, ing the universes. In ages past the thought that impressed us as we Spring 1979 Be what you love. Strive after what you find beautified, and high, and let the rest go. Harmony, sacrifice, devotion: take these for keynotes; express them everywhere and in the highest possible way. William Q. Judge

The Eclectic Theosophist is dedicated to publishing essays, studies, fiction and poetry from die Wisdom Tradition that expresses the essential underlying unity of life, including philosophy, science, ethics, myth, sacred literature, and the world’s religions. The “Blavatsky/Point Loma Tradition” follows a qualitative value sourced in the ancient Wisdom Tradition, re-established in the West, by Helena Blavatsky during the Theosophic Renaissance of the latter part of the last century. Our pinpose is to serve as an open forum for the ablest exponents of Theosophic insight, thought and practice from both the ancient world and current time.