VOL. 133 NO. 3 DECEMBER 2011
CONTENTS
On the Watch-Tower 3 Surendra Narayan Buddhi 6 I. K. Taimni Freedom of Thought: Is It Essential? 8 Linda Oliveira Indian Systems of Philosophy — Samkhya Darsana 15 Bhupendra R. Vora A Word to the Student 21 N. Sri Ram A Philosophic Look at the Organization 23 N. C. Ramanujachary Tread the Path — the Theosophical Way 25 R. Revathy Fragments of the Ageless Wisdom 30 To Service the Whole Universe is Yoked 31 T. K. Nair Convention Programme 36 International Directory 38
Editor: Mrs Radha Burnier
NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover Picture: Garden Lizard (Calotes versicolor), Adyar — Dr T. P. Alaganantham Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine.
1 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mrs Radha Burnier Vice-President: Mrs Linda Oliveira Secretary: Mrs Kusum Satapathy Treasurer: Miss Keshwar Dastur Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Secretary: [email protected] Treasury: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 Editorial Office: [email protected] Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. They hold that Truth should be sought by study, by reflection, by purity of life, by devotion to high ideals, and they regard Truth as a prize to be striven for, not as a dogma to be imposed by authority. They consider that belief should be the result of individual study or intuition, and not its antecedent, and should rest on knowledge, not on assertion. They extend tolerance to all, even to the intolerant, not as a privilege they bestow but as a duty they perform, and they seek to remove ignorance, not punish it. They see every religion as an expression of the Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as Truth is their aim. Theosophy is the body of truths which forms the basis of all religions, and which cannot be claimed as the exclusive possession of any. It offers a philosophy which renders life intelligible, and which demonstrates the justice and the love which guide its evolution. It puts death in its rightful place, as a recurring incident in an endless life, opening the gateway to a fuller and more radiant existence. It restores to the world the Science of the Spirit, teaching man to know the Spirit as himself and the mind and body as his servants. It illuminates the scriptures and doctrines of religions by unveiling their hidden meanings, and thus justifying them at the bar of intelligence, as they are ever justified in the eyes of intuition. Members of the Theosophical Society study these truths, and theosophists endeavour to live them. Everyone willing to study, to be tolerant, to aim high, and to work perseveringly, is welcomed as a member, and it rests with the member to become a true theosophist.
2 On the Watch-Tower On the Watch-Tower
SURENDRA NARAYAN
Evolution and Life as a Human Being this evolutionary process, the stage of life — Some Reflections as a human being is very important, in fact At the Feet of the Master has the fol- absolutely necessary. H. P. Blavatsky has lowing statement at its beginning: ‘In this mentioned that nobody can rise to the world there are only two kinds of people higher levels of spiritual consciousness — those who know and those who do not without passing through human life. It has know; and this knowledge is the thing been said that the world is like a crucible which matters — the knowledge of God’s in which gold is purified. Eckhart also plan for evolution.’ It would be relevant stated that ‘if the soul could have known to quote here a statement by the famous God without the world, the world would Sufi sage, Jalaluddin Rumi, about never have been created’. evolution: In saint Tulsidâsa’s epic Ramacharit- mânas once again one finds the same I died from mineral and became a plant, statement in Râma’s teaching to a gather- I died from plant and reappeared in an ing of serious-minded persons of his animal, capital. He said that it is great good fortune I died from animal and became a man. to be born as a human being, for it is the Whenceforth then should I fear? abode for spiritual endeavour and conse- Where did I grow less by dying? quently for reaching the gate to liberation Next time I shall die from man, or salvation. Elucidating it further, he That I may grow the wings of an angel. added that the human form is like a ship Once more shall I wing my way above for crossing the ocean of this material the angels; world and that evolved Teachers are there I shall become that which entereth not the to propel that ship; dull-witted is the imagination, person who does not avail of this Then let me become naught, naught, opportunity. For the harp-string crieth unto me; Annie Besant in her book, The Laws ‘verily unto Him shall we return’ of the Higher Life, explains that spiritual It is important to mention here that in consciousness, referred to earlier, is that Mr Surendra Narayan was for many years international Vice-President of the Theosophical Society, and prior to that held an important government position in finance.
December 2011 3 The Theosophist which recognizes unity, which sees one this world. This world is so beautiful. It is Self in everything and everything in the our world, our earth to live upon, but we Self, and that spiritual life is the life which, do not live, we are narrow, we are looking into the infinite number of pheno- separate, we are anxious, we have no mena, pierces through the veil of Mâyâ relationship, we are isolated, despairing and sees the One and Eternal within each human beings; we do not know what it changing form. means to live in an ecstatic, blissful sense. With an emerging perception of the I say one can live that way only when one oneness of all life, boundless love and knows how to be free from all the compassion for all wells up naturally stupidities of one’s life. To be free from and spontaneously from within. One them is only possible in being aware of moves from self-centredness to Self- one’s relationships, not only with human centredness. Not that the self should be beings, but with ideas, with nature, with totally done away with, but that it should everything. be placed in its proper place as an in- In the Bhagavadgitâ, ªri K·shna strument for work at the lower level of mentions: As the ignorant act from at- consciousness. tachment to action, so should the wise act, At the Feet of the Master mentions that without attachment, desiring the welfare the body is your animal — the horse upon of the world. which you ride. Therefore, you must treat The Buddha advised: practise living it well and take good care of it . . . for in awareness, children, and you will without a perfectly clean and healthy deepen your understanding. You will be body, you cannot do the arduous work of able to understand yourselves, other preparation, you cannot bear its ceaseless people and all things. And you will have strain. But it must always be you who hearts of love. That is the wonderful path control that body, not it that controls you. I have discovered. Saint Mark puts it beautifully thus: ‘For One may add that awareness implies the Son of man is as a man taking a far viewing things from a deeper, purer level journey, who left his house, and gave of consciousness. It is the light within us. authority to his servants, and to every man It needs to be unravelled by removing the his work, and commanded the porter to cover of the ‘self’. watch. Watch ye, therefore, for ye know Thich Nhat Hanh mentions that when not when the master of the house cometh; the light of awareness (within us) shines, lest coming suddenly he finds you the nature of thoughts and feelings is sleeping.’ transformed. They tend to become chan- Some of the guidance given to us by nels of love, joy and peace. the wise ones in the context of our lives A mystic poet wrote: As a child, I was in this world may be referred to here. told and believed that there was treasure J. Krishnamurti advised: Sir, live, live in buried beneath every rainbow. I believed
4 Vol. 133.3 On the Watch-Tower it so much that I have been unsuccessfully The Buddha: So must you look at yourself, chasing rainbows most of my life. I look and look at yourself. wonder why no one ever told me that the What are you thinking? rainbow and the treasure were both within What are you speaking? me! What are you doing? In Letters from the Masters of the So shall you gradually rise to be a good Wisdom, the Master in his letter to human being. Francesca Arundale gave very beautiful, Treading the evolutionary or spiritual inspiring and simple advice and guidance path in our workaday world is not an easy which runs as follows: To the good of task. It has been mentioned as thorny, or mankind devote your energies. even walking on a razor’s edge. But the Be a missionary of love and charity, thus Teachers have provided us courage and in helping others win your own salvation. confidence in their teachings. One would There are innumerable pages of your life- like to refer here to two pieces. The first record still to be written up; fair and blank one is from Madame Blavatsky and runs they are as yet . . . seize the diamond pen as under: and inscribe them with the history of noble There is no danger that dauntless courage deeds, days well-spent, years of holy cannot conquer. There is no trial that spot- striving. So will you win your way ever less purity cannot pass through. There is upward to the higher planes of spiritual no difficulty that strong intellect cannot consciousness. Fear not, faint not, be surmount. For those who win upwards, faithful to the ideal you can now dimly there is reward past all telling — the power see. . . . Try child, Hope and accept my to bless and serve humanity. blessings. The second is from Sage Pythagoras: One feels tempted to add the following ‘Take courage, the race of man is divine!’ simple teaching once given by the Buddha Every one of us can play a role, how- to his young son, Râhula, when, after soever humble and small, in helping a enlightenment, he visited his former little bit the furtherance of the divine plan home: of evolution. A tiny flower growing in a The Buddha: What is a mirror meant for, crannied wall had unconsciously played Râhula? a role in inspiring a mystic poet, Alfred, Râhula: To look at yourself, father! Lord Tennyson!
My Guru taught me but one precept. He told me: ‘From the outward enter into the most inward part of thy being.’ That has become for me a rule. Lalla Vakyani, 94 (Lalla: female saint of Kashmir)
December 2011 5 The Theosophist Buddhi
I. K. TAIMNI
JUST as the causal body is a mirror is there, and there is a certainty about this which reflects the Universal Mind, so the kind of knowledge which can never come Buddhic vehicle is a mirror which reflects with knowledge acquired through the the consciousness of the Universal Life intellect. Most of the saints and sages who which is immanent in the manifested have appeared in the world from time to world and which is shining in different time were not learned men, did not acquire degrees through all living creatures. The knowledge from books, and yet, showed more polished the mirror, the more fully an insight into the fundamental problems it can reflect this Universal Consciousness of life which placed them head and in a pure and harmonized mind. shoulders above their contemporaries. From the functions of Buddhi we can There are two facts which we should obtain some idea of this spiritual faculty note about this knowledge which comes whose development heralds the unfold- from the Buddhic plane. In the first place, ment of our divine nature and places in it is not knowledge concerning ordinary our hands a kind of compass with the help matters which come within the province of which we can cross over the stormy of the mind. However enlightened a saint waters of life and reach the further shore may be, if you take to him a problem on of enlightenment. One of these functions, differential calculus or ask him a question as we have seen, is the capacity to know concerning the mechanism of an automo- spiritual truths directly without going bile engine, he will not be able to give through the ratiocinative processes of the you a solution unless he has previously intellect. The man in whom this faculty made a special study of these problems. has become active simply becomes aware Acquisition of detailed knowledge with of these truths. This knowledge is not respect to these things is a function of the communicated to him from outside, not mind and not of Buddhi and even when even from the inner planes by a process an enlightened person wants to know any- of thought transference but wells up, as it thing about these matters, he has to adopt were, spontaneously within his heart, just the ordinary means of obtaining know- as water does in a spring. He may not ledge in those particular fields. It is true know from where it comes, he may not that he may be in possession of super- be able to communicate it to others, but it physical poweres which make the
6 Vol. 133.3 Buddhi acquisition of such knowledge easy and Thus the same electric current gives light sometimes instantaneous, but these means when passed through an electric bulb and are still in the realm of the intellect and heat when passed through a radiator. he has to work through the powers and Generally, it is found that when Buddhic faculties of the mind. consciousness begins to develop in a man The knowledge which comes through with an emotional temperament it appears Buddhi is connected with life and its as intense love in the well-known form of fundamental problems, with the essential bhakti (or devotion) while in a man of relations of things as it were, and is more intellectual type it appears as a clear-eyed like a light which illuminates the life with- vision embracing all life’s fundamental in and without us. Buddhi gives us an problems. As the love or the knowledge unerring sense of right and wrong, truth deepens, a new state gradually dawns in and falsehood, gives us the capacity of consciousness, a state which we generally seeing everything in its proper perspective call Wisdom. It is this dual character of and in its essence, but it does not do away Buddhi which makes it possible for us to with the necessity of using our mind while adopt either of two ways for its unfold- we are living in the lower worlds. ment. We may develop it through bhakti, When Buddhi is reflected in the field that intense love which surrenders itself of the intellect it appears as spiritual completely to the object of devotion, or knowledge. When it is reflected in the through discrimination, that searching sphere of the emotions and works through intelligence which can pierce through all the astral body it appears as spiritual love. the illusions of the mind and contact the The force is one but its expression be- life that lies beyond the mind. This does comes different or rather appears different not mean, of course, that either love or to us according to the mechanism through intelligence by itself will suffice but that which it is working. We are quite familiar one of these aspects of consciousness will with this kind of phenomenon in the field be predominant in the early stages and of physical science where the same force ultimately merge in a state of con- appears in different forms according to the sciousness which is neither pure love nor mechanism through which it is working. pure intelligence but a synthesis of both.
He who clings to the Void And neglects Compassion, Does not reach the highest stage. But he who practises only Compassion, Does not gain release from toils of existence. He, however, who is strong in practice of both, Remains neither in Samsara nor in Nirvana. Saraha
December 2011 7 The Theosophist Freedom of Thought: Is It Essential?
LINDA OLIVEIRA
For to be free is not merely to cast off one’s chains, but to live in a way that respects and enhances the freedom of others. (Nelson Mandela) A SOCIETY which holds freedom of consider the nature of thought within the thought as a pivotal principle, respecting ordinary, everyday mind, for to speak of each individual’s thinking processes and freedom of thought immediately implies unique approach to the sacred, is rare. And that there must be a form of thought which to belong to such a Society is an uncom- does not take place in a state of freedom. mon privilege. Everyday thought is closely related to the The phrase ‘freedom of thought’ tenacious desire nature, which frequently contains a wealth of meaning which is mingles with thought processes and worthy of some exploration. The term is scatters the mind in different directions. mentioned frequently enough in the TS. While this may appear in one sense to be But what exactly is freedom of thought? a ‘free’ and unhindered mental state, as Do we understand its implications? Why one drifts from one desire-laden thought was the Freedom of Thought resolution to another, there is in reality a form of framed by the General Council of the slavery to kâma. Theosophical Society in 1924? Is freedom While this may be a somewhat of thought essential to the well-being and unpalatable truth, if we are honest with evolution of the TS? And is it essential to ourselves we may observe that thought our evolutionary journey? Let us reflect often becomes a slave to our desires. It is upon these questions, along with the frequently a slave to our ignorance, mem- relevance to this subject of a particular ories, anticipations, worries about the period during the early twentieth century future and so forth. Perhaps most of all, it history of the TS. is a slave to the personal ego. When Patañjali enumerated the teaching of the Thought Which is Not Free kleºa-s, which are said to afflict all of us, As a starting point it is useful to he also objectified a number of factors Mrs Linda Oliveira was international Vice-President of the Theosophical Society until very recently and has been elected as General Secretary of the Australian Section.
8 Vol. 133.3 Freedom of Thought: Is It Essential? which both affect and hinder thought responses may be largely based on the greatly: way in which people and events affect us 1. avidyâ – ignorance personally. 2. asmitâ – egoism The sway of attractions and repulsions, 3. râga – attraction two further kleºa-s, also imprison our 4. dvesha – repulsion thought processes. Thought gravitates, 5. abhiniveºa – desire for life and dwells upon, the things that we are The Yoga-sutra-s (II.5) state: attracted to as well as the things which repel us. There may be a kind of see-saw Avidyâ is taking the non-eternal, impure, effect from one to the other at times. evil and non-Âtman to be eternal, pure, The fifth kleºa concerns clinging to good and Âtman respectively. life or the desire for life. We want some- According to this view, Âtman or how to continue to exist not only in this pure consciousness becomes somehow life, but also as we are. Human thought involved in the evolutionary cycle through has consequently come up with all sorts the power of mâyâ, the Great Illusion. of methods of ‘self-preservation’, such What happens when consciousness be- as the ubiquitous industry of cosmetic comes involved in matter? It becomes surgery. In extreme cases, a number of unaware of its true nature and therefore people have resorted to cryonics, hoping cannot distinguish between the eternal, to be revived from death when techno- blissful, pure Self and the non-eternal, logy has evolved sufficiently. The mind impure and painful not-Self. Human may not want to dwell much on physical beings suffer from degrees of avidyâ — death and all of its implications, because ignorance or non-knowing. The world thought likes to cling to what is known around seems very real to us, yet it is and familiar. incomplete; we have an imperfect under- Aside from any other factors, the standing of Reality because of the effects of the kleºa-s alone upon thought limitations of our consciousness. It is as can help us to understand that freedom of though we have completed only part of thought does not normally exist as an the enormous jigsaw puzzle of life. everyday fact. Egoism, the second kleºa, is not only common to us all — with greater or lesser What is Freedom of Thought? intensity — but is also assiduously culti- So what is freedom of thought? To use vated globally through today’s modes of Patañjali’s phraseology already men- mass communication. If we look closely tioned, we can think of it as a state in we may see that our thought, which is the which thought is not hindered by ‘non- movement of the mind, is largely centred Âtman’. It is thought unhampered by on ourselves. Almost everything seems ignorance, the question of ‘me’, attractions to take place in relation to ‘me’, and our and repulsions, or desire for our own
December 2011 9 The Theosophist preservation. In other words such a mode Fundamentalists are prone to attempts to of thought possesses great purity. convert others to their views. If we hold To be free is to be unrestricted or un- on to Theosophical teachings too tightly fettered. Free thought is unobstructed, then they cannot ‘breathe’ in our lives unconditioned by preferences and preju- and a kind of religious fundamentalism dices, enquiry centred, and potentially may occur. We may become dogma- deep. When accompanied by viveka or tic about our views and preferences, discernment it is a powerful force in our and self-righteously try to inflict them evolution because it helps us open up to on others. universal Life in ways we might not Can we actually be comfortable with imagine, distilling the consciousness. It uncertainty as part of our quest for Truth? means not to believe blindly anything we If we can hold ideas lightly then thought happen to be told or anything we happen will not become crystallized, and we will to read, however eminent the author. be less likely to dogmatize. One some- Therefore it requires a certain independ- times hears unequivocal statements by ence of spirit and the courage not to be TS members and wonders whether such moulded by some outside agency; rather, individuals speak from actual experience. it facilitates the creative flow of con- For example, some people may author- sciousness to reveal to us who we are, and itatively list points from certain religious the nature of the universe in which we live. traditions or Theosophical texts as if they For thought creates, and is a powerful are facts, without thinking about or in- force of nature. vestigating them. Others may speak about metaphysics as though they know certain What are the Implications of cosmological matters directly. Prefacing Freedom of Thought? such statements with the words ‘it is said’ The workings of freedom of thought — even when quoting certain illustrious manifest in two ways — freedom from writings — acknowledges that there are certain things on the one hand, and things we do not necessarily know with freedom to do certain things on the other. certainty. Various teachings might be taken Let us place this within the context of as working hypotheses unless, or until, we the Theosophical Society. Freedom of have proof. thought implies freedom from fundamen- On the other hand, individuals who talism, dogmatism and self-righteousness. actively exercise freedom of thought can These things may be difficult to conquer explore the Wisdom teachings without and all of them manifest at times within preconceptions, can uphold the spirit of our membership. Freedom of thought is enquiry which is inherent both in the TS a state in which fundamentalism does not and the Wisdom teachings themselves, exist, for there is no clinging to any one and can readily allow others their own viewpoint in the search for Truth. liberty of thought without any undue
10 Vol. 133.3 Freedom of Thought: Is It Essential? imposition. An unhindered mind is like many TS members were under the im- a precious jewel which can help illumine pression that the Society was just then the minds of others. in what he called a ‘critical condition’ and cited various reasons. Some of his Why was the Freedom of Thought claims were: Resolution Framed by the General – that there was a division among Council? members advocating the Theosophy of Let us now turn to some practical some favourite teacher in preference to historical facts which led to the adoption others; of the resolution on Freedom of Thought – that some members had left the TS by the Society’s General Council in 1924. feeling that there was not enough room These may not be commonly known. for expression of their opinions; In her Presidential report of 1923, – that liberty of thought, guaranteed Dr Annie Besant, the then International within the Constitution, had been curtailed; President, mentioned what she called – that modern Theosophical litera- ‘three streams of trouble, provoked by ture ‘overflowed with personal references unbrotherly conduct’. The unbrotherly to previous incarnations’ and contained conduct at that time was directed towards ‘occult’ statements; 1. The newly formed Liberal Catholic – that most members at the time Church, 2. The administration of the TS knew nothing but the most modern Theo- in America, and 3. C. W. Leadbeater and sophical literature. Annie Besant. The latter attacks eman- Among other things, Mr Cronvall ated from Australia, ultimately resulting called for agreement by Theosophists in the cancellation of one Lodge Charter about ‘an unprejudiced study of all Theo- and the diplomas of twelve members in sophical literature, old as well as new, with Australia, the reasons being mentioned in eyes open and freedom to keep what is her report. good and leave the rest’. Shortly prior to this, Dr Besant, Editor In her published response following of The Theosophist, had printed as a his letter, Annie Besant rather eloquent- supplement to the September 1923 issue ly refuted various points made by Mr of the journal a letter from Mr Erik Cronvall. The main thrust of her reply, Cronvall, the General Secretary of the TS however, was that the general principle in Sweden at the time, as well as her of freedom of thought had, in fact, been written response. Both were quite lengthy. supported and upheld by herself and The essence of Mr Cronvall’s letter, and others. She indicated that the number of a ‘programme’ he proposed, was the desire people who thought that the TS was in for a re-declaration from the General this ‘critical condition’ was in fact very Council on the liberty of thought of every small — but that they should not be member of the TS. He asserted that disregarded. This was a testimony to her
December 2011 11 The Theosophist inclusiveness. Further, she stated that she is an example of how a problematic situ- had earnestly urged upon every Section ation may result in a statement of policy of the Society, and also Lodges, the duty which can make an institution more of officials and members to guard liberty robust. Reasserting this essential prin- of thought, to encourage unfettered free- ciple has helped move the TS forward. dom of discussion, and never to use the The writer has never heard the reso- authority of any writer or speaker as lution on Freedom of Thought challenged. conclusive on any matter. It has stood the test of time for almost Significantly, in her 1923 Presidential ninety years. address, Dr Besant also indicated that the Without this resolution, or at least a Society’s governing body, the General good understanding by members of the Council, supported the idea of a re- Society’s platform of freedom of thought, declaration of the liberty of thought of the scope of the TS would have narrowed. every member of the TS; hence the Organizational ‘blinkers’ would have pre- development of a statement on Freedom vented it from fulfilling its purpose of of Thought and its adoption as a resolu- bringing to the world the Ageless Wisdom tion of the Council. This resolution first which is not confined to any particu- appeared in The Theosophist of February lar view. For this Wisdom is inherently 1924, along with a note from the President expansive, unlimited and deep. One can- in that issue indicating that it will ‘hence- not capture it, like a photograph, in any forth form part of the official statement of one frame. Its principles may be timeless, the nature of the Theosophical Society’. but its form will vary in different epochs. She also expressed the hope that all the The onus is on each of us to discover, Society’s journals would include the and re-discover, the Wisdom teachings resolution. It is still regularly published for ourselves through various teachers throughout the TS world today. and writings, without limiting ourselves to any one outlook. This is fundamen- Does the Freedom of Thought Reso- tally healthy, devolving responsibility lution Assist the Evolution of the TS? onto each of us to carve out our own quest Annie Besant wrote in her response to for Truth using the Wisdom teachings as Mr Cronvall that she had ‘frankly, a springboard. A Society which not only officially and non-officially declared on permits, but actively encourages, this numberless occasions, that freedom of approach will naturally evolve because it opinion is absolutely essential to the life will be collectively unhampered by re- and progress of every human being, as stricted preferences or dogmas. Of course, well as to . . . the Theosophical Society’. meeting this organizational challenge In other words, in her view this freedom requires awareness and vigilance in was an evolutionary imperative. various ways. For example, it seems The historical episode just mentioned logical that undue emphasis should not be
12 Vol. 133.3 Freedom of Thought: Is It Essential? given by the TS, as an institution, to any Is Freedom of Thought Essential to one person’s teachings. This also applies Our Evolutionary Journey? in cases where other organizations exist In the writer’s view, without the to promote the existence of a particular capacity for freedom of thought one’s teacher. The Society was not formed to mental and spiritual evolution can proceed promote any one viewpoint although of only in a limited fashion. Further, while course, individually, members are free to the resolution on Freedom of Thought is study as they wish. important, ultimately each member shares It should be noted that well before the a certain responsibility to preserve a milieu Freedom of Thought resolution was of freedom of thought within the TS. framed, Madame Blavatsky sounded a Denigrating another person’s opinions, clarion call in this respect in her message religious choices or membership of any to the second annual American Con- particular school, clearly works against vention of April 1888: this spirit. The ability of the mind to think freely, Orthodoxy in Theosophy is a thing neither and with discernment, helps open us to possible nor desirable. It is diversity of our higher nature. But if we set up any opinion, within certain limits, that keeps theosophical teacher or narrow area of the Theosophical Society a living and a thought as a final authority, then we may healthy body, its many other ugly features hinder our own evolution. Our intellectual notwithstanding. Were it not, also, for the and intuitional processes are a significant existence of a large amount of uncertainty part of our unfoldment as human beings in the minds of students of Theosophy, and they need to be expanded, rather than such healthy divergencies would be im- restricted, in order to flourish. We can possible, and the Society would degenerate actively induce our own evolution if these into a sect, in which a narrow and stereo- are fostered. typed creed would take the place of the Dr Besant put this sentiment well in living and breathing spirit of Truth and an the Society’s 1923 General Report when ever growing Knowledge. she said: It is therefore abundantly clear that, The real remedy lies with the members from its earliest days, the correct direction themselves, if they allow themselves to and healthy evolution of the Theosophical be dominated by other people; they should Society were very much dependent upon try to develop independent thought, and a preserving precisely this spirit. For anyone modicum of courage. At the same time, I who might have thought that the General would earnestly urge on all Theosophists, Council’s resolution was a new develop- who are strong of mind and will, to avoid ment, it is clear that it merely reiterated all appearances of pushing their views and reinforced an original directive without regard to the opinions and feel- regarding the work of the TS. ings of their fellow-members, and never
December 2011 13 The Theosophist
to arouse the idea that they are aim- and other-centred understanding, which ing at the domination of the thoughts may be thought of as the essence of our of others. human journey. For learning to be free, She was describing the process of paradoxically, ultimately involves both moving from dependence and ego- responsibility and the utmost consider- centred understanding, to independence ation for the other.
References General Report of the Forty-Eighth Anniversary and Convention of the Theosophical Society, Theosophical Publishing House, Adyar, 1923. H. P. Blavatsky to the American Conventions, Theosophical University Press, Pasadena, California, 1979. Theosophist, The, Supplement, The Theosophical Publishing House, Adyar, September, 1923. Theosophist, The, The Theosophical Publishing House, Adyar, 1924. Taimni, I. K., The Science of Yoga, The Theosophical Publishing House, Adyar, 2007.
I am a child of the One Light. The wisdom of the Universe is present within me.
I am given the circumstances I require for my awakening. Every situation, seen rightly, contains the seeds of freedom.
The power to love and serve grows through pain. I can offer healing to others as I heal myself. Anonymous
14 Vol. 133.3 Indian Systems of Philosophy — Samkhya Darº ana Indian Systems of Philosophy — Samkhya Darº ana
BHUPENDRA R. VORA
1. The Six Systems of Philosophy plan. They fall readily into three pairs, The early beginnings of the Indian characterized by their fundamental view systems of philosophy take us back to of the Universe and by their way of proof. the pre-Buddhist era. Since the advent of the Buddhist era, the early philosophical 1 and 2. Nyâya and Vaiºeshika systems developed side by side with Based on the atomic theory, these Buddhism, the followers of each system schools of thought founded by Gautama often criticizing each other and often and Kanâda, have very much in common borrowing ideas from one another. Six in their methods of research. They seek systems of philosophy took shape and knowledge by way of inference, by logical crystallized into definite schools of process, dividing everything into cat- thought out of a welter of systems. There egories, considering the nature of proof, was considerable interplay between these the nature of inference, based on the and Buddhist and Jaina philosophies. atomic theory and developed along the The six Brahmanical systems accept lines of pure reason. They are monuments the authority of the Veda-s and are called of pure intellection, remarkable not only âstika whilst the non-Vedic Jaina and for the perfection with which the reasoning Buddhist systems are referred to as nâstika. is conducted but also for the training they However, the âstika or nâstika character give to the human mind. of a system has nothing to do with a belief regarding the nature of the Supreme Spirit 1. Nyâya but on the acceptance or non-acceptance The word ‘nyâya’ means logic, and this of the authority of the Veda-s. system has been taught in ancient and Each one of the six systems represents medieval periods. Under this school of an independent approach, a separate thought there was belief in a personal God, argument, and yet they were not isolated in individual souls, and an atomic uni- from each other but rather parts of a large verse. The individual was neither the soul
Mr Bhupendra R. Vora is a member and former General Secretary of the Theosophical Society in East and Central Africa, now living in England.
December 2011 15 The Theosophist alone nor the body, but the product of their proposes a twenty-sixth tattva, Iºvara, the union. Reality was supposed to be a deity to be worshipped. Patañjali stated complex of souls and nature. that without a form the mind could not concentrate itself in meditation. He sought 2. Vaiºeshika knowledge, not along Sâmkhyan lines of The Vaiºeshika system resembles the investigation into nature, but by sup- Nyâya in many ways. It emphasizes the pression of the modifications of the mind. separation of individual selves and objects, The famous aphorism, ‘Yogas chitta-v·tti and develops the atomic theory of the nirodhah’ expresses this viewpoint beau- Universe. The principle of dharma, the tifully. The Sâmkhya and Yoga systems moral law, is said to govern the Universe, form the second pair because of their and round this the whole system revolves. identical views on the cosmos.
3. Sâmkhya 5. Purva Mimâmsâ The Sâmkhya system, which is a The third pair is that of the two great dualistic philosophy, was propounded Mimâmsâ schools, the Purva Mimâmsâ by Kapila in the seventh century BC. and the Uttara Mimâmsâ. The Purva According to some Western philosophers: Mimâmsâ system of Jaimini, discusses ‘In Kapila’s doctrine, for the first time in rites, ceremonies, etc., which form the the history of the world, the complete outer religious life of man. This system independence and freedom of the human which lays down the Dharma or the mind, its full confidence in its powers, scheme of right living as conceived by it, were exhibited.’ tends towards polytheism. However the polytheism of the Hindus is of a curious 4. Yoga variety, for the deva-s, the shining ones The Yoga system of Patañjali is or gods, for all their special powers are essentially a method for the discipline of supposed to be of a lower order of creation the body and mind leading to psychic and than man. Both the Hindus and Buddhists spiritual training. The Sâmkhya philo- believe that human birth is the highest sophy starts with the premise of the stage that the Being has reached on the fundamental duality of the universe with road to Self-realization. Even the deva-s Purusha and Prak·ti as co-eternals. Prak·ti can only achieve this freedom and real- is threefold, showing sattva, rajas and ization through human birth. tamas as its three guna-s. It propounds the theory of the working of the Universe 6. Uttara Mimâmsâ or Vedânta under the heads of twenty-five tattva-s or The Uttara Mimâmsâ is the Vedânta, principles. the best known perhaps in the West, of The Yoga of Patañjali accepts the these six great Indian schools of thought. Sâmkhya cosmogony as it stands but This is divided into three sub-schools, the
16 Vol. 133.3 Indian Systems of Philosophy — Samkhya Darº ana Dvaita, Viºishtâdvaita and the Advaita. tradition of the mysticism of the They accept the Sâmkhya cosmogony, as Upanishad-s. to the course of the evolution of the manifested Universe, but are not satisfied 4. Sâmkhya Darºana to stop where the Sâmkhya stops. The With the brief background on the Vedânta — ‘the end of the Veda-s’ — various Indian schools of thought that seeks the cause of the manifested Uni- pervaded the thinking process of ancient verse, and cannot rest with an analysis that India, we now come to an understanding stops at Purusha and Prak·ti. The three sub- of the Sâmkhya Darºana of Kapila. schools of Vedânta should be regarded as Tradition ascribes the authorship of the successive steps, rather than as antag- Sâmkhya system to Kapila, an almost onistic theories. legendary figure said by some to be the son of Brahmâ, by others to be an incar- 2. Jainism nation of Vishnu and by still others to be Jainism is a pre-Buddhist faith and an incarnation of Agni. He probably lived some of its Tirthankara-s are mentioned during the seventh century BC. The in the Yajur-Veda. The Jaina system does Sâmkhya Kârikâ is the earliest available not accept the authority of the Veda-s. It text on the Sâmkhya philosophy. commends the truth of its system on the ground of its accordance with reality. Its 1. Theory of Evolution or Universe scheme of the Universe is said to be The Sâmkhya philosophy is based on grounded in logic and experience. Its a fundamental duality of manifestation — central features are its realistic classifi- Purusha (spirit) and Prak·ti (matter). cation of being, its theory of knowledge Prak·ti is considered as co-eternal with with its celebrated doctrines of syâdvâda Purusha. All experience is based on the and saptabhangi and its ascetic ethics. duality of the knowing subject — Purusha — and the known object — Prak·ti 3. Buddhism (usually translated as Nature). Prak·ti is Buddhism, like its sister religion the basis of all objective existence, Jainism, does not accept the authority of physical and psychical. As the changing the Veda-s, although the Buddha takes up object, Prak·ti is the source of the world some of the thoughts of the Upanishad-s of becoming. In it all determinate exis- and gives them a new orientation. The tence is implicitly contained. It is pure Buddha does not affirm a positive reality potentiality. As there are many conscious underlying the world of change. Whilst beings in the world, the Sâmkhya adopts he was not prepared to dogmatize on the view of the plurality of selves, both in these issues, it would be improper to look the condition of bondage and in that of upon him as an atheist. Whereof we cannot release. The relationship of Purusha and speak we must keep silent is the great Prak·ti is allegorically explained —
December 2011 17 The Theosophist
Purusha as the lame man with effective 3. The Evolutionary Process eyes carried on the shoulders of the blind The development of this process of man, and Prak·ti, with effective legs; the evolution follows a law of succession. two together can walk and avoid stum- Mahat (the great) is the first product of bling into pitfalls. the evolution of Prak·ti. It is the basis There is considerable similarity of the of the intelligence (buddhi) of the indi- Sâmkhya viewpoint with the Jain, which vidual. Mahat brings out the cosmic refers to eternally co-existing jiva (spirit) aspect, and buddhi, the psychological and ajiva (matter), as also the plurality counterpart of mahat in the individual. of jiva-s. It is interesting to note that the Buddhi is not Purusha, the Self. It is the city of Buddha was called Kapilavastu subtle substance of all mental processes. (Kapilavatthu in Pali), probably after Ahamkâra or self-sense, which develops Kapila. Sâmkhya ideas were dominant in out of buddhi, is the principle of those days and seem to have influenced individuation. Three different lines of Buddhist thought considerably. Buddhism, development arise from ahamkâra. From however, refuses to discuss Purusha. its sattva aspect arise manas (the mind), On the other hand, the Advaita philo- the five organs of perception, and the sophy of Vedânta proposes the Oneness five organs or instruments of action; from of existence, the fundamental unity of its tamas aspect arise the five fine or subtle Purusha and Prak·ti at a higher level. elements. From these the gross elements develop by a preponderance of the quality 2. The Three Guna-s — Sattva, Rajas and of tamas. Its rajas aspect supplies the Tamas energy for both of these developments. Prak·ti is not being, but force, a state Creation is the unfolding of the dif- of tension of the three constituents, sattva, ferent effects from the original Prak·ti. rajas and tamas. Prak·ti is, as it were, a As there are many conscious beings string of three strands. Sattva is potential in the world, the Sâmkhya adopts the consciousness, rajas is the source of activ- view of the plurality of selves, both ity and tamas is the source of that which in the condition of bondage and in that resists activity. They produce pleasure, of release. pain, and indifference respectively. All things as products of Prak·ti, consist of 4. ªarira and Âtman the three guna-s in different proportions. The empirical individual, the jiva, is The varied interaction of the three guna-s the self, limited by the body and the accounts for the variety of the world. senses. Each ego possesses, within the When the three guna-s are held in equi- gross material body which suffers disso- poise there is no action. When there is a lution at death, a subtle body formed of disturbance of the equilibrium, the process the psychical apparatus including the of evolution begins. senses. These subtle bodies are products
18 Vol. 133.3 Indian Systems of Philosophy — Samkhya Darº ana of Prak·ti and possess the three guna-s. lower; from wisdom results the highest The empirical self is thus the composite good, and bondage from the reverse. of free spirit and Prak·ti, where the c) From dispassion results ‘mergence Purusha forgets its true nature and is into nature’; from attachment which deluded into the belief that it thinks, abounds in the rajas attribute, trans- feels and acts. Buddhi, by means of the migration. reflection of Purusha which is adjacent d) Sâmkhya Darºana discusses eight to it, becomes its form and experiences types of causes and eight types of effects objects. — being creations of the intellect, and distinguished as ignorance, infirmity, com- 5. Salvation placency, and attainment (or success). Their Salvation in the Sâmkhya system is varieties due to the suppression of one or only phenomenal, for the true self is more of the constituents, because of their always free. Bondage is the activity of relative inequalities in strength, are fifty Prak·ti towards one not possessing in number. discrimination, that is the knowledge of e) Like in the Buddhist philosophy, the distinction of Purusha and Prak·ti. there are various groups of numbered Release is the inactivity of Prak·ti towards items: one possessing discriminate knowledge. 5 varieties of ignorance Freedom consists in the removal of the 28 varieties of infirmity obstacle which hinders the full mani- 9 varieties of complacency festation of the light of Purusha. Freedom 8 varieties of attainment is obtained by discriminative knowledge, 8 varieties of errors but it is not theoretical. It is the result of 10-fold extreme delusion the practice of virtue and yoga. 18-fold gloom 9 forms of contentment, etc. 6. Law of Cause and Effect and Principles f) Without the ‘subjective’, there of Dharma would be no ‘objective’ and without the The Sâmkhya Kârikâ states: objective, there would be no ‘subjective’. a) Formed for the sake of the spirit’s Therefore, there proceeds twofold evolu- purpose, the subtle body acts like a tion, the objective and the subjective. In dramatic actor, on account of ‘Causes and this manner, the sage Kapila shows the Effects’ and by union with the all- interdependence of spirit and matter — embracing power of Nature — causes in Purusha and Prak·ti. the shape of virtue, vice, etc., and effects g) The sentient spirit experiences pain in the shape of the taking up of different arising from death and decay, due to non- kinds of body, etc. discrimination of the spirit from the body; b) By virtue is obtained ascent to thus pain is in the very nature of things. higher planes, by vice, descent to the h) This evolution from the will down
December 2011 19 The Theosophist to the specific elements, is brought about accessory to the attainment of the goal of by the modifications of Nature (Prak·ti). the spirit, and wherein are considered the This work is done for the emancipation existence, origin, and dissolution of of each spirit, and thus is for another’s beings, has been fully expounded by the sake, though appearing as if it were for Great Sage Kapila. the sake of Nature herself. i) When the separation from the body 5. This is a general overview of the has at length been attained, and by reason Sâmkhya philosophy which is closely of the purpose having been fulfilled, allied with the other Indian schools of Nature (Prak·ti) ceases to act — then he thought, including the Vedic and non- attains eternal and absolute isolation. Vedic, and can be considered an important j) This abstruse doctrine which is step in the evolution of Indian thought.
References Blavatsky, H. P., The Secret Doctrine. Radhakrishnan and Moore, A Source Book in Indian Philosophy. Coomaraswamy, A. K., Buddha and the Gospel of Buddhism. Nehru, Jawaharlal, The Discovery of India. Besant, Dr Annie, Seven Great Religions. Chatterji, J. C., The Wisdom of the Veda-s.
At the beginning of the beginning, even nothing did not exist. Then came the period of the Nameless. When ONE came into existence, there was ONE, but it was formless. When things got that by which they came into existence, it was called their virtue. . . . By cultivating this nature, we are carried back to virtue; and if this is perfected, we become as all things were in the beginning. We become unconditioned. Chuang-tse
20 Vol. 133.3 A Word to the Student A Word to the Student
N. SRI RAM
THE study of the Theosophical student- All our workers and students may worker includes the basic concepts of benefit by each other’s understanding. Theosophy, as well as of the religions of Among ourselves, we might talk things the world. Such study can be deep or over freely and no one need feel afraid superficial. Deep does not mean going to speak lest he should be thought ignor- into a lot of detail; as a matter of fact, ant. What does it matter if other people emphasis on detail tends to make one think that we are more ignorant than superficial. Any kind of detail is useful we actually are? Our discussions give us only as it falls into a certain pattern, not only an opportunity to speak and assumes a relationship with the whole; express ourselves, but also to listen to then it partakes of the significance of that what other people have to say. The whole. To cram one’s head with uncon- listening should not be superficial or half- nected fragments or details is a hindrance hearted. Generally when there is an to real understanding, as well as to one’s argument or conversation, each person capacity for practical action. Wisdom is gives only a fraction of his attention to not static, it is like life, which needs to what is being said, the rest of his mind breathe and move. He who seeks to be being engaged in thinking out what he wise in action has to have a mind which will say a little later. We rarely listen to is perfectly open, with plenty of room for other people with complete attention movement, and flexibility of action. The and sympathy. But at our Camps and feeling of depth comes from realizing the Conferences we can train ourselves in the significance of a certain truth or teaching. art of listening. We listen to a person if A student on the spiritual path, as well as we are interested in him, and if we can a Theosophical worker, learns much more listen properly, we will very soon acquire by considering things deeply in himself, the art of speaking, even without anyone by pondering the nature of the pro- giving us lessons in that art. found truths which constitute the basis We shall all be better workers if we of the Wisdom, than by a mere reading are really dedicated to the work. To feel of books. dedicated we must have a live interest in Reprinted from The Theosophist, August 1959.
December 2011 21 The Theosophist it, and before we can have that interest we them to think for his own reasons. There must know what the work actually is, what are such leaders in politics of different it is we actually seek to achieve by all the parties, and their followers become a flock lectures, books, propaganda and so on. It of sheep and echo the leader’s thoughts. is all meant to help people to look at things The less we have of such leaders in our in a different way, but then we must Theosophical movement, the better. ourselves first learn to see them differently Every Theosophist has to learn to lead from the way in which the world at large himself, in the sense of not being pushed sees them. To see things as they are, and either by others or by the momentum of not merely according to certain ideas his own past thoughts. He must help which we have derived from conventional people to lead themselves, to find out and sources and which have become fixed in express what is best, most beautiful and our minds, is not very easy. precious in themselves. That is the only Each one of us has to learn to consider kind of leadership which would serve our everything for himself, and that is the only Society, which has to be as a spiritual way to qualify to lead or help others. A republic in which each one shines with his leader is not one who tries to regiment own light, and makes it his contribution other people, make them think as he wants to the total illumination of the world.
Do not you believe that there is in man a deep so profound as to be hidden even to him in whom it is? St Augustine
22 Vol. 133.3 A Philosophic Look at the Organization A Philosophic Look at the Organization
N. C. RAMANUJACHARY
THE Theosophical Society is an organ- women of the world ‘to discover it’. Truth ized body with a purpose to popularize is a superior Wisdom and all external the Theosophical concepts among the knowledge is but a detailed reminiscence public and pave the way for their trans- of it. lation into action. Action is very important For him, the whole cycle and adven- because without that transformation, ture of human existence is in a sense a the world would only be a dry shell, a search for something which is as much container with no worthwhile content . absolute freedom as absolute anything Mr N. Sri Ram (1889–1973), the else, a search for the freedom which was President of the Organization from 1953 lost in the beginning, and is regained in to 1973 struck a philosophical note, the end. The progress of thought and sounding out many ideas immediately action to the perfection, he says, lies in transferable to living realities. In his ‘an expanding freedom from every psy- inaugural address as the President, chic and external fetter’. Asserting that delivered on 24 February 1953, he clearly inner freedom alone brings in true happi- stated ‘the President is he who should ness, he puts it forward as the ‘secret of serve best’. He also added: ‘If such an self-origination, of self-discovery and self- organization as the Theosophical Society, realization’. engirdling the globe and composed of men The philosophic note he struck is and women of every race, religion and centred in the following statement: nationality, all devoted to the very highest aims in life, were not in existence, it The foundation of every metaphysical would have to be created.’ Elucidating the philosophy, if it is to be a structure of truth broad-based and noble character of the based on experience and not mere fantasy Society, he sharpened its aim to reach up and vain speculation, must be laid in a to the summit of human perceptions and mode of living, a way of looking at all aspirations. The term Theosophy ‘has life, and a behaviour, to which the Brother- obviously a certain transcendental hood may be truthfully applied . . . Our connotation’ and it is open for men and freedom, which spells this openness, and Dr N. C. Ramanujachary is a former National Lecturer of the Indian Section.
December 2011 23 The Theosophist
our Brotherhood need to be interpreted, beautiful as well as good’. Considering the not superficially in any spirit of self- individual’s place in the scheme of things, satisfaction and complacency, but as he exhorts: ‘Each can gladden and purify aspects of a dynamic Truth which we are the earth where he is, each can shine as a seeking to probe, the Truth which inex- star of righteousness in his celestial latitude orably guides the revolution of life. and longitude, however dim the vision of others towards its light.’ Tracing the history of humanity, he He cautioned against the universal reminds us that the Society was ushered decline of values and standards and pro- in when human thought and interest pelled a movement towards ‘self-mastery seemed to be heading towards deeper and perfect order that belong to the inner levels of materialism and the Society’s soul of Self’. Adapting the words of intent was to bring in a revolutionary Madame Blavatsky, the chief founder of change ‘to transform human thought and the Society and its exponent of philo- unify mankind’. sophy, he says: It is in the right perception Reiterating that a true theosophist is of things objective, and the right handling limited by no label, no party, no denom- of them, that we shall discover that sole ination and one’s outlook ever seeks to Reality which is ever subjective. synthesize all that is true, good and beau- He contemplated the future of the tiful, he affirms that one has to be wise Society and said, ‘it is best assured by our both in life and action. concerning ourselves with the very best Citing from the Sanskrit statement, we can do in the present’. ‘The One exists, the many change and Peace and goodwill to all beings is the pass; the Truth is one and there is but the sum and substance of many proclam- One, the learned speak of it many-wise’, ations; he reminds us of this and prevails he expressed the hope that ‘the world is upon us to undertake the resolution that set for the growth of a new civilization, all members shall do their best in ‘the tasks nurtured and fed on a fresh harvest from committed to our hands’. the best seeds of existing cultures, a A born philosopher, as his life reveals, civilization in which all that is best in the his philosophical approach and continued East and the West will be fused into a endeavour to enliven that — is distinctly spiritual cum practical unity’. visible throughout his presidency, not only He emphasized the need for the in his talks, addresses and writings but members of the organization ‘to make it in his day-to-day life and that of the possible for the evolution of a new hu- Organization he headed. His Watch-Tower manity exercising a pure Intuition, in Notes evidence this and the inspiration addition to a pure mind, making all things drawn by many is irrevocable. My house shall be called a house of prayer for all peoples. Isaiah 56:7
24 Vol. 133.3 Tread the Path — the Theosophical Way Tread the Path — the Theosophical Way
R. REVATHY
MANY of us might have read volumes the physical appearance of a rocky temple of theosophical literature but very few in which a box full of this wisdom is kept. may have found time to introspect and The Veda-s say: ‘prajnânam Brahma’, think in terms of their effort in determining which can be translated as Divine Wisdom the goal, in finding the path to reach that is the Ultimate. The same Veda also says goal and in deciding the methodology to that words and mind return from thence be adopted while travelling on the path. with no answer. A careful consideration of the topic Therefore, it is clearly impressed on us reveals that we members of the Theo- that Divine Wisdom can only be experi- sophical Society have already started on enced and cannot be explained in any the path and are now considering whether language. Similarly, it is also beyond the we are treading the path as a Theosophist imagination of any person. The inability should do! While examining the topic, we of words to explain this Wisdom and the find that the ultimate destination towards inability of the mind to comprehend it which this road or path is leading, has does not mean that it is non-existent. On perhaps not been expressly mentioned. the other hand, it is present at all times — This adds to the beauty of the subject past, present and future. Hence it is because we are made to think, analyse called the thri-sathyam or sathyasya and set the goal for ourselves. It may sathyam — Truth at all times, and Truth appear that the enormous literature of the of truths. Society is readily helping us towards this A Theosophist has to understand the purpose. One would jump to the conclu- nature of this Truth. For him, this Truth is sion that this road leads us to the ‘Temple the highest religion. He is not worried if of Divine Wisdom’, which is definitely this Truth is interpreted differently by the true, but how do we comprehend or different religions of the world. On the appreciate the meaning of this Divine other hand, he tries to understand how it Wisdom. Surely we are not going to see is approached, experienced and explained
Dr R. Revathy is a member of the Indian Section, residing in Adyar. Talk given at the Indian Section Convention, Adyar, 2010.
December 2011 25 The Theosophist by each and every religion on Earth. Good Hope. If we can see these things Such a comparative study is made by a with a Theosophical view, we will know Theosophist, not with a view to finding that Nature awaits our arrival, throws light the best among the religions but with a on our path and strengthens our deter- view to finding out the best in each of mination to pursue the truth. these religions. We have now come to the stage of A Theosophist therefore does not readily starting our journey even though follow a religion blindly, but follows every we have not experienced the ultimate religion with a view to finding out how which is our destination with the know- it explains the Truth. That is why the ledge that the paths are many and varied. Society publicly declares that Truth is the You may ask me how these innumerable highest religion, its motto being: ‘There paths can lead us to the same destination. is no religion higher than Truth’. Normally different roads lead to different It follows that any path that we choose destinations, which has been explained by to tread must lead us to this highest reli- the example of highway roads. But on the gion, i.e. to the pursuit of Truth and the spiritual journey, the truth is that ‘All roads realization of Divine Wisdom. lead to Rome’. Examples have been shown Again, we face a similar difficulty to explain this phenomenon: in finding the path. This path is not some- 1. All the rivers which take birth in the thing like our highway road, which indi- Himalayas, the Vindhyas or Western cates that Calcutta is so many kilometres Ghats may travel in different directions but away, Bombay is so many kilometres dis- ultimately join the ocean. tant and Bangalore is so many kilometres 2. A drop of water falls from the sky from us. We do not even know which path on to any place on Earth but ultimately will most easily lead us to the highest Truth. reaches the ocean. This is the law with It is something like Vasco da Gama regard to the pursuit of truth. travelling to India for the first time through If you want to be more clear you can the mighty oceans, via the Cape of Good take the example of the sun and the sky. Hope; ultimately he did succeed in finding Wherever you stand in this wide world a route to India. His sincerity of purpose you can look up at the sky and see where enabled him to achieve the goal. We are the sun shines. Similarly, the ultimate also in the same situation. We should truth is so dazzling that it spreads to all cross the mighty oceans of samsâra. We the paths through which you choose to also face the problems of wind and travel. What is now clear is that the paths weather which threaten us in the shape of may be innumerable and yet they reach karma. A Theosophist however does not the same destination. This is definitely lose heart because he has faith in Nature’s possible in the spiritual journey. All that law. Faith is definitely answered on the is important is you should not lose sight journey and we also may find a Cape of of the destination.
26 Vol. 133.3 Tread the Path — the Theosophical Way
There is an old story of the King and effort — the Cape of Good Hope always Queen of Nishadha, by name Nala and awaits him. Damayanti. They fell into bad times and Now we can more easily appreciate ultimately struggled for survival in the the beauty of the subject given to us. midst of a dense forest. The husband The Theosophical way of treading the showed a particular path to his wife and Path has to be explained in detail, because said it went to Vidarbha and then he that has been the work of the Theo- showed her another path and said it went sophical Society for many years now, and to Kalinga and then showed yet another our Founders and many of our great path and said it went to Magadha. In this leaders have already poured out their manner, he showed a number of paths to views about all this. her and then he disappeared from the Madame Blavatsky defined in golden forest leaving her alone. One philosopher words the Theosophical way as ascending lamented that God also shows us many the Golden Stairs. You are only required paths to tread and escapes from our sight. to check for yourself and ensure that you Lord K·shna has given us the celestial conform to the principles at every step. song which contains eighteen chapters, The first and foremost requirement is each one dealing with a particular yoga with reference to a clean life. A clean life or path to union with God. Dr Annie means not only physical cleanliness but Besant has broadly explained them in also cleanliness of the inner nature. Some ‘Three paths to union with God’. The seekers metaphorically say that we should greatest difficulty is in choosing the path dive deep into the waters of divine experi- suitable for us. ence, which alone will fully clean the As we are not already familiar with body, mind and action together. the paths, we will not be able to tread By an open mind we mean that our them easily. We therefore need some light mind should not be conditioned by any which can guide us to proceed further and dogmas and should not be opened to the further on a particular path. dumping of ‘garbage’ into it. It should be In a situation such as this, a Theo- able to discriminate between right and sophist is guided by the Masters according wrong, the important and unimportant, the to his own stature and worthiness. It is this useful and useless, the true and the false, guidance of the Masters which is ex- the selfish and the unselfish. This know- plained in the Theosophical literature, ledge of discrimination or viveka is a very exclusively for the benefit of people like important requirement. us who are sincere seekers. The attention More than the open mind, what is of a Theosophist is to be fully drawn important is a pure heart. The mind goes towards this aspect and he should also be by set formulas known as ºâstra-s and able to draw support from the Higher easily understandable dharma-s. On the Source. He is not without hope in this other hand, the heart goes much deeper
December 2011 27 The Theosophist into matter and looks at things from a beings in creation may not retain bliss, pure plane and comes with instinctive whereas the lower strata of people, who suggestions. It is therefore very important are humble, store it within; and hence, it to keep it pure. will be beneficial for us to interact with These three qualifications may appear others and receive advice if necessary elementary but they actually form the base and instructions if required. Âdi ªankara for building up a strong Theosophical life. argues that satsang is absolutely necessary As we have already mentioned about for human upliftment. This is enunciated viveka, one should have an eager intellect as the principle of readiness to give and so that genuine enquiry into truth can receive advice and instruction. take place. So far it appears that we have dealt As in the example of the sun shining with the people who are more or less in in the sky, a spiritual perception can be the same stage of spiritual development. taken superficially. But it is not always so. It is important to have some people around A tiny cloud can disconnect the sunshine us while treading the path, but it is more from reaching us. The cloud is metaphor- important to have a person who can guide ically described as mâyâ. So we should us through the path. That role is played be careful to maintain an unveiled spiritual by the teacher; hence our scripture says perception. that it is necessary for one to have a teacher Once this veil is taken away we will in the spiritual field. find the golden rays of the sun falling not We have already underlined the only upon us but also that it is equally importance of the Teacher because he generous towards other beings. We will guides us to realize the Truth. Both the then realize that the same bliss which we individual and the teachings are equally enjoy is being enjoyed by other beings important. One particular word, ºraddhâ, also. The same wisdom which guides us means absolute faith in the words of the is guiding them also. Once this is realized teacher and the words of the scriptures. we will find brotherliness for all. It is the Here the difference between the teacher backbone of our Society. and the Truth is removed and you are Now we find that not one person but called upon to willingly obey the call of thousands and thousands of people have truth, i.e. the behest of Truth. been blessed by the Lord, along with us, When a person is blessed by such a without any distinction. When the rain teacher, the disciple should dedicate brings water it falls on the earth without himself and his belongings to the teacher considering ups and downs. But a place and there is nothing left to call his own. in higher locations allows the water to flow Then he acquires the feeling of endurance down early. On the other hand, a place at towards all sorts of troubles and pains, a lower level stores the water for others to stated as personal injustice. use. In the same way, the so-called higher On completion of this transmission of
28 Vol. 133.3 Tread the Path — the Theosophical Way knowledge by the teacher and the experi- these steps together is the pursuit of ence of truth by the disciple or seeker, he Truth. The progression of society may is fit to declare the principle of his new- require our wholehearted services. For found treasure. He has to exhibit the sense this purpose, there is a need for working of courage while doing so. within society, irrespective of the caste, Now another responsibility falls on colour, creed and sex of others. Our only such a person. He has to keep an eye on idea is to take everyone through the steps the progression of humanity as a whole for the realization of Truth. This sort of and this becomes his ideal. All our great broader responsibility makes us live up teachers have had this ideal at heart and to the Objects of the Society and con- worked for the progression of society as tribute our mite to strengthen it. In this a whole. process we are not only seeking light for In our discussion of the Golden Stairs, ourselves but also leading others towards we also find that one thing that holds the same light.
We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time. T.S. Eliott
December 2011 29 Fragments of the Ageless Wisdom
THE simple, absolute and immutable mysteries of divine Truth are hidden in the super-luminous darkness of that silence which revealeth in secret. For this darkness, though of deepest obscurity, is yet radiantly clear; and, though beyond touch and sight, it more than fills our unseeing minds with splendours of transcendent beauty . . . We long exceedingly to dwell in this translucent darkness and, through not seeing and not knowing, to see Him who is beyond both vision and knowledge — by the very fact of neither seeing Him nor knowing Him. For this is truly to see and to know and, through the abandonment of all things, to praise Him who is beyond and above all things. For this is not unlike the art of those who carve a life-like image from stone: removing from around it all that impedes clear vision of the latent form, revealing its hidden beauty solely by taking away. For it is, as I believe, more fitting to praise Him by taking away than by ascription; for we ascribe attributes to Him, when we start from universals and come down through the intermediate to the particulars. But here we take away all things from Him going up from particulars to universals, that we may know openly the unknowable, which is hidden in and under all things that may be known. And we behold that darkness beyond being, concealed under all natural light. Dionysius the Areopagite
30 Vol. 133.3 To Service the Whole Universe is Yoked To Service the Whole Universe is Yoked
T. K. NAIR
THE word ‘Service’ also means sacrifice, carbohydrates which was used by my sacrifice for the benefit of others. It is by tree to produce fruits to feed innumer- an act of sacrifice by the Absolute, the able creatures. My tree gave shelter to Universe is formed. He limited himself very many creatures like insects, animals, to a ring-pass-not and manifestation be- birds, etc., through its trunk, branches and gan. It is by the sacrifice of the Solar leaves. Not only that, it gave shelter to Logos that the Solar System continues rodents and reptiles underground in to exist. By himself burning, He gives between its roots. I, along with my green heat, light and energy to his system. It is brothers and sisters, produce oxygen for by the mere presence of the moon that the existence of life on earth. In this way, the tides are experienced on earth and I lived my life fully. And this is not the this tide benefits the inhabitants in a num- end. Now I am falling to the ground. My ber of ways. Down on earth all creatures body will be food for some organisms on are living for the service of others; for the earth. They will convert my body into example, microbes, earthworms, bacteria, manure which my tree will absorb and plants, etc. make a new leaf out of that. Then I will Once a falling leaf was asked if it was continue a new life rendering service to sorry for the end of its life. Its reply was the needy. Should I be sorry that now I prompt and clear: ‘Of course, not. I am am falling?’ content with my life. In my youth, I As mentioned earlier, ‘manifestation helped my tree to give shelter to the began by an act of Divine Sacrifice’. passerby from the scorching heat. I lived because of the sacrifice of the organism The nature of that sacrifice is seen by us in the earth which converted matter into as consisting in this assumption of limi- manure which is digestible to me. So, I tations of matter by the Immaterial, in the have a duty to pay it back. With the help veiling of the Unconditioned in con- of water I converted the solar energy into ditions, in the binding of the Free within
Dr T. K. Nair is Secretary, Besant Educational Fellowship, Varanasi, India. Talk delivered at the South India Conference, Adyar, 2011.
December 2011 31 The Theosophist
bonds . . . this manifestation of life is only the number of birds known as ‘Dodo’ on possible by its limitations, that these mark that island. They were hunted and killed out the conditions of its evolution; and that for meat and also as game. Later, it was just as life becomes manifest by the taking found that the seed of the Kalveria Major of forms, so by the breaking of form after would germinate only if it passed through form and the assuming of new ones does the intestine of the Dodo. The reduction life continually evolve. . . . We see that in the number of Dodo birds was the real the form is always decaying and always cause of the economic disaster. being renewed, and that the life can only A similar thing happened in the state find possibility of manifestation by thus of Kerala. At one time there was much taking fresh matter continually into its demand for the legs of frogs in America. decaying form, and thus preserving it as For quick money, many people hunted the the vehicle of manifestation; only by thus frogs at night from the paddy fields where continually grasping after unappropriated they were found in abundance. That year, matter, and appropriating it for the build- the paddy fields were severely attacked ing up and renewing of its form, can life by pests, thereby producing a poor yield. evolve . . . Everywhere is he learning It was the frogs, who feasted on the pests, that on the path of Prav·tti, the path of which protected the field from the pest. forthgoing, he must grasp, take, hold, and ‘All lives are bound together by a golden appropriate. Everywhere he is learning to chain, and that golden chain is the law of try to absorb into himself other forms and sacrifice, and not the law of grasping.’3 by union of other forms with his own to In this connection, ªri K·shna told preserve the continuity of his existence Arjuna: ‘This world is not for the non- in form.’1 sacrificer, much less the other, O best of 4 The great Teachers began to give the Kurus.’ lessons to the evolving Jivâtmâ that life is The revolving wheel of life cannot go on, preserved not simply by taking, but also unless each member, unless each living by sacrificing that which he had already creature, helps to turn it by the perform- appropriated. ‘All the world is bound by ance of acts of sacrifice. Life is preserved 2 a law of interdependence.’ I remember by sacrifice, and in sacrifice all evolution an actual story that took place on the island is rooted.5 of Madagascar. Their main cash crop was the fruit of a tree known as ‘Kalveria ‘Thus we see established in the Hindu Major’. After some years of occupancy ritual, the well-known five sacrifices’,6 of the island by the Europeans, the quan- which are necessary for the maintenance tity of fruit of this tree dropped consider- of the lives of all creatures in the world. ably. For some time they could not find It is through the sacrifice to the deva-s any reason for the decrease. It was also that we both, the deva-s and men, prosper; noticed that there was a drastic drop in then it is the sacrifice to the §shi-s, the
32 Vol.133.3 To Service the Whole Universe is Yoked
Wise, and the Teachers. That is the then the next step is placed before the sacrifice of studies whereby ‘we learn in evolving Jiva.10 order to teach, and thus we keep up the All acts are binding except the act of succession of knowledge handing it down sacrifice. This does not mean that there from generation to generation’.7 are two types of action, binding and not The next is the sacrifice to the elders, binding. It means that actions are to be ‘the Pit·-s recognizing in that, that as we received from the past, we must pay our seen in the light of sacrifice, by renun- debt by giving to the future. Next we learn ciation of the fruit of action. When a man to pay our debt to humanity. We are taught begins to renounce the fruit of action, that we must feed at least one man every when he has learned to perform all his day’.8 The spirit of it is as given in the action as duty, then he is led to the story of the Pândava-s in their exile. One Niv·tti Mârga, the Path of Return. ªri day Maharshi Durvâsa with a host of K·shna said: ‘Better than the sacrifice of ·shi-s visited the Pândava-s when they wealth is the sacrifice of wisdom, O 11 had just finished their food. He ordered Parantapa.’ food and went to the river for a bath. The ‘By the “sacrifice of wisdom” we shall Pândava-s were very worried for they learn to see all beings in the Self, and thus knew of the anger of Durvâsa and also in God.’ This is the lesson which the that the ‘Akshaya Pâtra’ (vessel) would not evolving man has to learn. Now is the give any more food once it had finished critical point. serving. Then the Lord of Sacrifice him- He has lost the stimulus of the Prav·tti self came and asked to search for food in Mârga. He has not yet found the stimulus the ‘pâtra’. There was one grain of rice of the Niv·tti Mârga . . . he seems to have left, ‘which He ate and his hunger was lost touch with the world of forms and satisfied and in the satisfaction of his objects, but he has not yet found touch with hunger the great host of ascetics found the world of life, with the ‘other side’.12 themselves’9 satisfied, and they left without returning to the Pândava-s. Thus, ‘This is the test of Inner Life. You can- in feeding one poor man, we feed hu- not touch the higher until you have lost manity itself. grip of the lower.’13 Then comes the Lastly we learn to sacrifice to animals. supreme act of faith. By this we are feeding the Lord of animals In giving up the lower, the higher is and thus the animal world is maintained. secured; and by throwing up the life we We learn to extend to that spirit of sac- know, the life Eternal gains us as its own. rifice the reorganization of the law of . . . The Law of Sacrifice is that the life of obligation, of the law of duty. When the the Spirit consists in giving, and not in Law of Sacrifice is thus interwoven with taking, in pouring itself out and not in and united to the Law of Obligation; grasping, in self-surrender and not in
December 2011 33 The Theosophist
self- appropriation, in utterly giving all that man accounts as precious. ‘The Law of one has, sure that the fullness of the Life Sacrifice, which is the Law of Life Divine will enter in.14 and the Law of Joy and the Law of Form is limited, life is unlimited. Peace’, is summed up in the Mahâvâkya Therefore the form lives by taking, and ‘tat tvam asi’. Once we have realized even life grows by giving. Just in proportion just for a moment the unity of Self we will as we empty ourselves of all that we have, have no repulsion for any of our brothers, is there room for the divine fullness to flow no hate, no jealousy, for we would find in in, and fill us more than we were ever filled him the same Self, though different in before. . . . Renunciation is the secret of form. Life as appropriation is the secret of As one realizes this and ‘knows that Form.15 the only value of the body is to be a channel of the higher, to be an instrument ‘From the standpoint of form, the of that life, he slowly and gradually rises aspect of sacrifice is the breaking up of above all thought, save the thought of forms . . . which feels the life withdrawing unity, and feels himself as part of this from it; and so we come to think of suffering world. Then he feels that the sacrifice as an act of pain.’ This is because griefs of humanity are his griefs . . . and we identify ourselves with form. sees through all differences to the But when we begin to live the life of spirit, underlying One Self. In proportion as you the life which recognizes the One in the and I . . . do not recognize the difference manifold form, then there begins to dawn between each and each, but feel the unity upon us the supreme spiritual truth, that of life, and know that that life is common sacrifice is not pain but joy, is not sorrow to all . . . in that proportion shall we live but delight, that that which to the flesh is the Spiritual Life . . . Nothing less than painful is bliss to the Spirit, which is our this is spiritual, nothing less than this is true life.16 wisdom, nothing less than this is real life.’ How can we make this real? ‘Only by Having risen to that great height where all daily acts of renunciation in the little things selves are known as one, the different of life; only by learning in every thought, forms are all his own, He knows himself word, and action to live and love the Unity; in each . . . all are parts of himself. . . . and not only to speak it, but to practise it That is the true Peace, and that and that on every occasion, by putting ourselves alone is Wisdom. To know the Self is alone last and others first, by always seeing the the spiritual life, and that life is joy and need of others and trying to supply it, by peace.17 learning to be indifferent to the claim of If we could catch for a moment a faint our own lower nature and refusing to listen glimpse of the Spiritual Life, we could to it. . . . understand the worthlessness of all that ‘We talk of the Great Renunciation.’ It
34 Vol.133.3 To Service the Whole Universe is Yoked is not done in one day. Renunciations in our hourly dealings with our fellows. were made over and over again in the . . . It is not a single deed that strikes the hundreds of lives. They were made by ‘the world with wonder which makes true constant practice of the small renun- discipleship . . . The life of the disciple is ciations of life, by continual pity, by lived in the home, is lived in the town, is [constant] daily sacrifices in common lived in the office, and is lived in the human life’. We can also make Great market place amid the common lives Renunciations if we begin ‘in daily life, of men’.18
References 1–3. Besant, Annie, The Laws of the Higher Life. 4. Bhagavadgitâ, IV. 31. 5–10. Besant, Annie, The Laws of the Higher Life. 11. Bhagavadgitâ, IV.33. 12–18. Besant, Annie, The Laws of the Higher Life.
We are glad because thou hast revealed thyself to us in all thy being; we are glad because, while we are yet in the body, thou hast deigned to make us gods by the gift of thine own eternal life. . . .
We have learnt to know thee, O thou eternal constancy of that which stands unmoved, yet makes the universe revolve.
With such words of praise do we adore thee, who alone art good; and let us crave from thy goodness no boon save this: be it thy will that we be kept still knowing and loving thee, and that we may never fall away from this blest way of life. Hermes
December 2011 35 The Theosophist ONE HUNDRED AND THIRTY-SIXTH INTERNATIONAL CONVENTION OF THE THEOSOPHICAL SOCIETY Adyar
Theme: ‘A Regenerating Practical Brotherhood’ 26 to 31 December 2011
TENTATIVE PROGRAMME
Sunday, 25 December 8.00 am General Council Meeting 2.00 pm General Council Meeting
Monday, 26 December 8.00 am Prayers of the Religions OPENING OF THE CONVENTION 3.30 pm Reception 5.00 pm PUBLIC LECTURE ‘Brotherhood is the First Step’ Mr Ricardo Lindemann, Brazilian Section 7.30 pm Ritual of the Mystic Star Tuesday, 27 December 8.00 am Universal Prayer and Meditation SHORT LECTURES ‘We Have All Been Brothers and Sisters Before’ Ven. Olande Ananda Thera, Pagoda Meditation Centre, Sri Lanka ‘Actualizing Brotherhood Creatively’ Mr P. K. Jayaswal, Former General Secretary, Indian Section 9.30 am INDIAN SECTION CONVENTION — I 3.00 pm SYMPOSIUM ‘An Enquiry into Regeneration’ 5.00 pm THEOSOPHY-SCIENCE LECTURE ‘Evolution and Enlightenment’ Prof. Devdas Menon, Indian Institute of Technology, Chennai 7.30 pm ‘Universal Brotherhood and Global Sustainability’ Dr K.V.K. Nehru, Former National Lecturer, Indian Section
36 Vol. 133.3 Convention Programme
Wednesday, 28 December 8.00 am Devotional Meeting 9.30 am Universal Prayer and Meditation SHORT LECTURES ‘The Evolving Universal Consciousness’ Mr Bhupendra R. Vora, English Section ‘Consciousness Regained — We are One’ Mr Anoop Jaiswal, Indian Section 5.00 pm PUBLIC LECTURE ‘The Theosophical Attempt’ Mr Tim Boyd, General Secretary, American Section 7.30 pm Olcott Education Society — Illustrated Presentation Dr Chittaranjan Satapathy, Secretary, OES Thursday, 29 December 8.00 am Universal Prayer and Meditation ‘Prepare for the Future’ Mrs Radha Burnier, International President 9.30 am INDIAN SECTION CONVENTION — II 3.00 pm THE THEOSOPHICAL ORDER OF SERVICE ‘Dealing with Cruelty — to Animals, Humans and Other Creatures’ Chairman: Mr Tim Boyd 5.00 pm BESANT LECTURE ‘Caste in Contemporary India’ Prof. André Beteille, Professor Emeritus of Sociology, University of Delhi 7.30 pm Veena Recital — Mr Karaikudi Subramaniam and Party Friday, 30 December 8.00 am Universal Prayer and Meditation SYMPOSIUM ‘Self-Preparation for Regeneration’ 9.30 am QUESTIONS AND ANSWERS 5.00 pm PUBLIC LECTURE ‘Mind Management’ Prof. V. V. Chalam, Former National Lecturer, Indian Section 7.30 pm Dances by Mrs Gayatri Balagurunathan and Krishnanjali Troupe Saturday, 31 December 8.00 am Prayers of the Religions CLOSING OF THE CONVENTION 9.30 am Admission of New Members
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