THE THEOSOPHIST

VOL. 131 NO. 1 OCTOBER 2009

CONTENTS

On the Watch-Tower 3 Radha Burnier Theosophy for a New Generation of Inquirers 7 Colin Price An Emerging World View 12 Shirley J. Nicholson What is Theosophy? 15 H. P. Blavatsky Theosophy for a New Generation of Enquirers 23 Surendra Narayan The Eternal Values of the Divine Wisdom 28 Bhupendra R. Vora The Theosophist: Past is Prologue 32 John Algeo Fragments of the Ageless Wisdom 37 The Theosophical Society for a New Generation of Enquirers 38 Dara Tatray Back to Blavatsky will Fossilize Theosophy — Forwards with Blavatsky will Vitalize Theosophy 43 Edi D. Bilimoria Statement by Members Assembled in Brasilia, July 2009 51 International Directory 54

Editor: Mrs Radha Burnier

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

Cover: H. P. Blavatsky. Montage including cover of The Theosophist, 1882 —Adyar Archives Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. 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 Emails: Below Secretary: [email protected] Treasury: [email protected] Fax: (+91-44) 2446-3464 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

RADHA BURNIER

Life as a Whole makes all the difference between the Theosophy, it is said, has two sides to Theosophist and one who has no ac- it. One caters to people who are concerned quaintance at all with a view of life which about how to deal with the small problems comprehends not only this life, but life that come up in life. These are worrying as a whole, including the prospects which to the minds of those who regard what he will have to face under different matters in the immediate as of great, if not conditions in other lives. utmost, importance. They have in mind Life as a whole includes what we might some solutions or attitudes which make regard as non-existent or frightening or a the problems loom larger than they are relief, depending on the level which we in fact. Then there is a smaller group of have reached at present. To those who are real enquirers who look at these problems, not frightened, intuition can point to the big or small, in the light of questions which nature of the larger life which includes refer to life in its depth. This larger view both the one we are about to leave, and of life is more difficult, of course, to hitherto unknown beauties which we will accept and adopt. None of us can be sure delve into as we proceed on the journey. that we are taking into account everything First of all there may be an awareness that that needs to be considered. But by looking all life is undivided. Many problems in at small things in a large perspective there this life are created by imagining that it is gradually come into the mind matters that the only life; or we imagine that we shall really pertain to life as a whole. be pleasantly settled in a beautiful land So, the generation of enquirers whom which we had not imagined earlier. But we have to deal with is not really com- the idea of moving on may not affect the posed of only one type of person. There minds of many people. When they do, are those who are far-sighted and regard they perceive little glimpses of the real the questions which come up in one life nature of existence. in the perspective of a larger existence, When there is no division in the mind and there are those who consider the between this and another life and living is problems of this life, isolated from an a flow — not stagnation — from one set extensive experience of this and other of circumstances to another, then life conditions in which we have to live. This becomes different. The eyes begin to see

October 2009 3 The Theosophist in a different way. It is then only that we The Category of Mental Knowledge realize the most important truth of The other category of people know Theosophy that there is but one life; there about some truths mentally and may is no division between this and another even believe in them to an extent. But they life, between this and other seemingly revert back to the mundane existence different versions and so forth. This is the much of the time and completely forget real beginning of knowledge — to know what they know mentally at other times. that we are non-different from everything To these people Theosophy is a philo- else. The little beetle, the birds that fly in sophy known intellectually, but not the air, fishes which play and live in water, really. They do accept that there can be all kinds of animals, and ourselves form a change of consciousness which can part of one life. The distortion caused by make life different, but they do not division into numerous or innumerable experience it; they only know about it. parts, which affects the outlook of people When we speak about a Theosophist, who live the ordinary life is more than we sometimes mean one who belongs to a distortion. It is like a dream, very real at this category or to the other, so there is the moment but which will disappear in confusion. A Theosophist is really one no time if right action is taken. who has a deep conviction of other This is the difference that takes place worlds and does not have to be told about when our life is seen as a part of the whole. them. When he speaks to an enquirer, it And this difference is one of conscious- is something of which he knows and so ness, not a difference in what we see. It is he communicates, not something which said that the enlightened person sees he has heard and talks about. So when the life which is in front of us as we speak to an enquirer, do we speak embodying the most beautiful truth of the with a clear voice or with much know- sacredness of things. This is one of the ledge of a mental kind — not the real well-known statements from sources Knowledge which makes a person which we cannot perceive at present, but different, even if he is aware of it partly, of which we may gain glimpses. not wholly. This is the question which we The new vision may change and have to ask ourselves. reappear but it will make much difference The more we have of real Knowledge to the person who experiences the new the more effective can our contact be state of consciousness. The whole under- with those who do not know. This is standing of life will be different when he not a matter of explaining better, of becomes aware of the unity of it. saying things which would appeal, and Compared to this, all other knowing is so forth. It is a question of saying what unimportant and we begin to see this. has penetrated deeply into our own People who have seen it are the real Saints, consciousness. This will make much the Liberated who have lived upon Earth. difference to what we say to a person

4 Vol. 131.1 On the Watch-Tower who enquires. Of course there are enquirers except what the one source intends. This who cannot understand, but there are is what all enlightened persons have others who feel there is some truth in realized; there is only one source and in what is being pointed out to them; this manifestation it displays something of its matters very much. When Theosophy is own beauty and other qualities of a a reality to us, not just a theory which transcendental nature. has appealed, and we pass it on to the So the first of the few important enquirer, it makes some impression on qualities that must characterize the living the listener. The listener is touched in a background of the communicator is the way which we cannot explain. So the consciousness of one existence. The question is, do we meet enquirers as a second point that we should perhaps Theosophist or as someone who has realize is that human transformation into merely studied books? the superhuman field or level takes place as we make progress. All of evolution is The Theosophical Response moving in that direction. We may study The enquirer may be serious or details but to be aware deep in oneself of superficial; we do not know and it does the direction towards which all are moving not matter, but we are mainly concerned is important. Evolution is not just a with the serious enquirer. Only through journey like any other, but an unfoldment him can the objects of the Theosophical of divine powers in oneself. The unfold- Society, our objects, possibly get fulfilled. ment is crucial and some will be nearer to It is important that those who understand it than others, which does not matter; should promote a view which others can because ultimately all will reach the follow when they are ready. There are source. As we have already mentioned, many things that may be talked about time is an illusion from the point of view by Theosophists, but behind them all of the heights and is of some importance should be an attitude which will be only at the lower level. From the point of relevant, and carried forward for a suf- view of growth in awareness, time has no ficient time to make evolution beyond the meaning at all. human stage possible. In the process of the journey to fulfil One of the purposes of the Society one’s real destiny and come nearer to the has been dealt with above very briefly, Supreme, certain necessities arise. Much that is to know in one’s heart and spread has been said of reincarnation but rein- as far as possible the ideal of brotherliness. carnation is only one part of the entire This includes not only understanding but process through which enlightenment a feeling for the origin and source from is gained. It is obvious that the vast which all have come into existence. That millions are not going to be saved all at source is unique, and there is nothing once. This superstition of living one life that can come into existence in any way and going to heaven, hell or nothing, as

October 2009 5 The Theosophist taught by some so-called teachers, is not can think of the effect of actions, it has to acceptable to a Theosophist, who realizes be completely different. that living in certain conditions in a The mind of man need not be under certain kind of body is not enough for con- the command of animal characteristics, but sciousness to mature. Each person takes must work in an entirely new way. It is many bodies and passes through varied this new mind which makes the human conditions before becoming free of false being really human, and not subject to ideas and desires. Reincarnation does take circumstances. It is a mind, which is place but that has not the importance impelled to make a person respond kindly which people tend to give it. What is to an unkind attack, to act with goodness important is the change that must happen even in the midst of conflicting situations. in order to wake up to the new. It is this new mind which makes for The journey towards the Supreme in- superhuman living. volves the acquisition of various qualities We will not go into details but a person which are spiritual, like kindness, uni- who wishes to change the world needs to versality, the capacity to look at what is bring about change in himself. The answer essential and discard the unessential, to an enquirer therefore must confirm a etc. This involves dropping other features feeling for doing the unusual from the acquired on the way. The animal-man worldly point of view. The great spirit- has naturally, and almost inevitably, ual teachers have shown the way; they qualities that make the innocent animal have responded so that the listener has charming and lovable. These are the changed. The good Theosophist must be unconscious characteristics of animal somewhat like that; he who listens must life — wanting without knowing what be deeply affected in one way or another, others need, looking after oneself at the filled with more wisdom than with foolish expense of others and so on. When the impulses and ideas. It is said that the new mind is not developed, innocence directs races at the end of evolution on this earth the animal to do what is wanted by it and will be unlike the present, showing we are charmed, but when the mind characteristics of a spiritual nature. But becomes active as in human beings and the change must begin now. ²

The Self-existent pierced sense openings outward; therefore a man looks out, not in. But a certain wise man, in search of immortality, turned his gaze inward and saw the Self within.

Katha Upanishad

6 Vol. 131.1 Theosophy for a New Generation of Inquirers: Seven Facets of Esoteric Science Theosophy for a New Generation of Inquirers: Seven Facets of Esoteric Science

COLIN PRICE

SINCE Madame Blavatsky received the contribution of some substance to make. antagonism of the religious establishment The amazing repeatability of the NDE in nineteenth century London the (Near Death Experiences) of those who intellectual climate has greatly changed. undergo dangerous surgery and who have Nowadays there is widespread apathy in to be resuscitated when they die in the a Society dominated by materialism. operating theatre provide solid evidence, However, there remains a small minority which is up to scientific standards, that who still wish to challenge her teachings some consciousness can survive the un- on other but religious grounds. consciousness of the physical brain. Principal among these challenges are In the Mahatma Letters we read that those in the scientific community for ‘they forget, or never knew that he who whom anything that does not provide holds the keys to the secrets of death is proof as justification is unacceptable if not possessed of the keys of life’ (chron. ed., derided. Of course their attitude is much No. 136). more compatible with materialism and Furthermore, in the Foundations of atheism than those who believe in some Esoteric Philosophy, Ianthe Hoskins sort of afterlife. writes: The battle is not quite as one-sided as it might seem, however. It is obvious that The second assertion of the Secret Doctrine if a good argument can be made for a is the absolute universality of that law of continuation of individual human con- periodicity, of flux and reflux, ebb and sciousness beyond death then that will flow, which physical science has observed have profound significance to those who and recorded in all parts of nature. An ask ‘What is life all about and is there an alternation such as that of Day and Night, underlying plan and purpose to it?’ Life and Death, Sleeping and Waking, is It is here that Theosophy and those a fact so perfectly universal and without who propound its teachings have a real exception, that it is easy to comprehend Mr Colin Price is a National Lecturer and a former National President of the English Section of the Theosophical Society.

October 2009 7 The Theosophist

that in it we see one of the absolutely 4. The concept of occult or dimen- fundamental laws of the universe. sionless space. 5. The seven principles of man. This really meets the modern man 6. The teaching of the various states who looks for reliable evidence, on his of consciousness within this hierarchy. own ground. This is playing to the rules 7. The notion of ‘ever-becoming’ as which makes it much more difficult for nature in all her cycles progresses towards him to be dismissive. The concepts of a limitless horizon of perfection and karma and reincarnation continue to evolution. attract attention from people with a wide variety of viewpoints and are both theo- 1. The Doctrine of Karma sophical subjects which can be easily There is widespread appreciation of presented to a new generation of en- the idea that nature is governed by immu- quirers. The motive behind an enquiry table laws. In fact modern science and may influence the ability of the enquirer engineering totally depends upon this to accept explanations. changelessness in all aspects of its Just as Autumn sees the fading of activities. Consequently it is relatively Nature’s Summer bloom and she prepares easy for enquirers with this background through Winter for another Spring; so to accept that the fundamental laws which man’s physical strength weakens while his govern human life and consciousness spirit grows in wisdom and lays the have similar characteristics. The idea of foundation for another earth life. How- natural justice has a universal appeal. ever, the concept that we live an earth Furthermore the extension of the principle life for spiritual development and the of cause and effect, so fundamental in acquisition of qualities of unselfishness, science, to man’s spiritual side seems altruism and loving concern for others imminently reasonable. does not seem to be widely held. More This all neatly obviates the need for a often it would seem that man is motivated ‘Day of Judgement’ in the future and primarily by selfish desires with little substitutes a far more credible alternative concern about what their fulfilment has in the automatic operation of the law of on the lives of others. karma. This is why the consideration of the whole cycle of life is so essential. Relevant Concepts for a New Where the earth life is a life of causes, Generation the bardo state between lives is that part 1. The doctrine of karma. of the cycle where the effects are 2. The doctrine of reincarnation. experienced. Each individual reaps the 3. A view of time measured by the harvest they have sown. Without fear or frequency of events which determines favour the inexorable and immutable law its duration. of karma pays the wages of good and ill.

8 Vol. 131.1 Theosophy for a New Generation of Inquirers: Seven Facets of Esoteric Science The process is not enacted under dimensionless space a framework is anaesthetic like a hospital operation. The provided within which answers to persistence of some consciousness after questions such as ‘Where do we go physical death ensures that justice is not between lives and how long do we have only done, but seen by the individual to to wait to reincarnate?’ can be made. be done. 3. A View of Time Measured by the 2. The Doctrine of Reincarnation Frequency of Events The acceptance of the concept of life The entry into Devachan does not as a cyclic process where physical earth only complete the withdrawal from life alternates with the bardo state virtu- 3-dimensional space, but it also marks ally demands the idea of reincarnation the end of earth time for the deceased. as an integral part of the overall pro- Time is much more complex than it cess. Naturally the enquiring mind will appears to be. The variability of time in need answers to many fundamental relation to earth time across the vast dis- questions before accepting that life is a tances of the universe which can only be cyclic process on the scale suggested, measured with reference to the speed of and if consciousness really does persist light has been shown by Einstein’s Theory between lives. of Relativity. It is hardly surprising that The development of spiritual qualities withdrawal from 3-D space into abstract during life is a major theme for many of or occult space would have a significant the world’s religions, but the significance effect upon time as we know it. of events after death is not widely In fact, even now we experience the addressed. There is also a lack of same subjective variability in time. When authoritative, credible detail about such we are enjoying ourselves time seems to events and until recent times little go quickly. When we are unhappy and particularly when we are in pain, time information that would be classified as seems to go more slowly. If we look more reliable evidence. By contrast, H. P. deeply into this subjective experience of Blavatsky and even more so the Mahatmas time, we see that we really measure time in the Mahatma Letters, give us a great by the frequency of events. The more deal of information derived mainly from things that happen to us and around us in that huge accumulation of occult an hour, the faster that hour seems to go knowledge called the Ancient Wisdom. for us. When we are busy time flies! The Concepts of space and time have been converse is also true. developed enormously by modern theore- tical physics and it is here that esoteric 4. The Concept of Occult or science has a significant contribution to Dimensionless Space make. With its concepts of subjective time Esotericism teaches that there is an and duration together with occult or inner and an outer aspect of many

October 2009 9 The Theosophist things including space. Outer space is with the three lower principles or lower that which contains everything to do with triad to form the personality and is the this realm of physical matter which is vehicle for our normal waking conscious- located in different places throughout the ness. It is this consciousness which universe. Inner space is that which fades as these lower principles finally contains the world of thoughts and ideas, disintegrate during the after-death concepts that do not occupy physical processes, so that only the Egoic con- space. It is a fundamental step in the sciousness remains to enter Devachan. progress of the student when he grasps this idea of the reality of the inner or 6. The Teaching of Various States of hidden side of existence. Consciousness We are told: ‘Devachan is a state, not There are different states of con- a locality’ (ML, chron. ed., No.104). sciousness associated with man’s seven principles. The highest spiritual con- 5. The Seven Principles of Man sciousness is said to be achieved by the There seems to be an ongoing egoic individuality, i.e. with the Monad acceptance of the idea that man consists combined with upper manas. This can of three parts: body, mind and spirit. It is only be achieved by the practice of medi- a relatively small step to ask the student tation and contemplation of spiritual to accept a further division into seven parts things. for the purpose of study. This analytical The higher consciousness is able to approach is a virtually universal scientific watch and direct the lower mind’s think- method to achieve progress in unravelling ing consciousness. Something we do every problems in nature. So Theosophy names day when we decide what we wish to the seven parts or principles of man: Âtmâ think about. (spirit), Buddhi (vehicle of spirit), Manas The Kâmic consciousness is that of the (mind), Kâma (desire, emotion), Prâna emotions and we are all aware when we (motivating life-force), Linga ªarira (astral are emotionally aroused and our focus is body) and Sthula ªarira (physical body). in our emotions. Likewise, our focus of The combination of Âtmâ and Buddhi consciousness can be entirely in our is called the Monad; Manas or Mind is physical bodies and this is particularly true divided into two parts, upper and lower. when we are very hungry or thirsty or in The upper or higher manas is combined great pain. with the Monad to form the Individuality which then becomes a vehicle for the 7. The Notion of Ever-Becoming Egoic Consciousness. The lower manas It is the cultivation of our higher is often combined with Kâma and called consciousness which is necessary to the kâma manasic principle because they prepare us for our journey through the function so closely together (sometimes bardo state between lives and ultimately called the middle duad). This combines to enter the Nirvâna (state) to begin a

10 Vol. 131.1 Theosophy for a New Generation of Inquirers: Seven Facets of Esoteric Science different, higher more advanced cycle as an outer side and it is a reasonable sup- beyond earth life to continue our spiri- position that man also evolves spiritually tual evolution. to similar levels of complexity. There is a general acceptance of the In fact, the study of the past and of theory of evolution of physical life from the principles underlying evolutionary simple beginnings to the incredible phys- advance points to the inescapable fact ical complexity of man and it seems that that we all, individually and collectively, future generations are unlikely to quarrel are the humanity whose evolution is with this basic hypothesis. As we have the central theme of Theosophy and seen elsewhere there is an inner as well Esoteric Science. ²

Lead, Kindly Light, amid the encircling gloom, Lead Thou me on! The night is dark, and I am far from home — Lead Thou me on! Keep Thou my feet: I do not ask to see The distant scene — one step enough for me. I was not ever thus, nor pray’d that Thou Shouldst lead me on. I loved to choose and see my path; but now Lead Thou me on! I loved the garish day, and, spite of fears, Pride ruled my will: remember not past years. So long Thy power hath blest me, sure it still Will lead me on, O’er moor and fen, o’er crag and torrent, till The night is gone; And with the morn those angel faces smile Which I have loved long since, and lost awhile. John Henry, Cardinal Newman

October 2009 11 The Theosophist An Emerging World View

SHIRLEY J. NICHOLSON

OUR world is vastly different in many morality . . . and it is the aspiration of the ways from that of Madame Blavatsky’s true adept’ (Mahatma Letters, p.20). late nineteenth century environment, not Today after 134 years of the notion of even taking into account the miracle of unity and brotherhood filtering down into current technology and communication. the world mind, we still find divisions and Blavatsky was involved with Theosophy domination. However, there are no colo- near the end of colonialism, when a world nial empires to dominate other countries, power could dominate a smaller country and ironclad social structures are not and impose rule from outside. Her world prominent. The United Nations has was structured into classes with the introduced the idea of a world community, aristocracy and upper class dominating and the realization has dawned that all the common person. In her world science countries, all societies, all peoples are and religion were at odds with no concept interconnected at many levels and have of a meeting ground between them to deep roots in the earth and in nature itself. unify the material with the spiritual. Discoveries in science have shown that These divisions in society were the the material world is upheld by a restless result of and also the cause of the then non-material base of subatomic particles current world view, a mental set based or quanta. Yet the attitudes and values of on current knowledge about the world. the scientific-materialistic world view, We inherit a world view, a way of which has dominated the West for more perceiving the world and what is ‘right’, than 400 years, still persist today. and it is rare for this to be questioned. However, there are many voices from Against this background the Masters science, religion, social sciences, and experimented with promoting an organ- environmentalism that proclaim that a ization based on brotherhood and unity. new world view is emerging, that the The Master KH wrote to A. P. Sinnett, an emphasis on materialism is no longer early Theosophist: ‘The term “Universal valid. One such voice is that of Edmund Brotherhood” is no idle phrase. . . . It is Bourne, PhD, psychologist, researcher, the only secure foundation for universal and author of Global Shift: How a New Mrs Shirley J. Nicholson is a long-standing member of the Theosophical Society in America and author of many books, including Ancient Wisdom, Modern Insight.

12 Vol. 131.1 An Emerging World View Worldview is Transforming Humanity feature of the shift in attitudes and (Noetic/New Harbinger, 2009). Bourne opinions now taking place. lists assumptions and values that char- Another idea introduced by Blavatsky acterize this emerging world view. He and included by Bourne in the emerging includes such themes as a conscious world view is: ‘The universe as a whole universe, multidimensional reality, inter- is a conscious and creative process, not connection of all minds, the comple- a mechanistic object’ (Bourne, p.28). mentarity of science and spirituality, Theosophists are familiar with the notion consciousness as a causal influence. that consciousness came first; forms and Some of the values that arise from this organisms emerge from the Divine Mind new world view are a sense of inclusive- before they become physically embodied. ness towards all humanity, compassion, Everything has an interior, a sort of valuing intuition, the primacy of uncondi- consciousness appropriate to the nature of tional love (Bourne, pp.28, 30). the creature or object. According to This list is impressive when compared Blavatsky, ‘Everything in the Universe, to the new ideas Blavatsky introduced to through all its kingdoms, is CONSCIOUS: the West in the late nineteenth century. It i.e. endowed with a consciousness of its seems that more of the Theosophy she own kind and on its own plane of per- taught has crept into public awareness ception. We men must remember that through various means than we might because we do not perceive any signs — have suspected. The Ancient Wisdom which we can recognize — of teaching is prominent in the emerging consciousness say, in stones, we have no world view. right to say that no consciousness exists A major shift in values Bourne points there. There is no such thing as either to as occurring today is ‘a sense of in- “dead” or “blind” matter, as there is no clusiveness’, which is surely part of the “Blind” or “Unconscious” Law’ (The primary reason the TS was founded, Secret Doctrine, I.274). the promotion of brotherhood. Bourne’s According to Bourne, ‘both science ‘inclusiveness toward all humanity’ rec- and spirituality lead to an understand- ognizes that ‘all human beings are part ing of the cosmos’ (Bourne, p.28), as of the same family, regardless of racial, Blavatsky also taught. The full title of her ethnic, national, or religious differ- magnum opus is The Secret Doctrine: ences’ (Bourne, p.30). Compare this with The Synthesis of Science, Religion, and our First Object. Blavatsky told us that Philosophy. There are religionists who ‘The TS is first of all a universal hold that the Bible is literally true and Brotherhood’ (Mahatma Letters, p.443). science wrong, and some scientists re- Bourne, of course, did not mean to say gard religion as just symbolic or even that all people now hold brotherhood superstition. According to the new world as a truth in nature, but rather that it is a view, religion and science complement

October 2009 13 The Theosophist one another, science offering ‘an under- few of the elements of an emerging world standing of its outer, objective aspect; view. What we need, perhaps, are new and spirituality . . . of its inner, subjective, ways of presenting the Ancient Wisdom and symbolic aspects’ (Bourne, p.28). to show its relevance to our world today. Radical empiricism, or ‘intuitive and As we have seen, many major Theo- visionary forms of knowing are as valid sophical ideas and principles are out there as sensory-based forms’, according to in current thinking. Rather than presenting Bourne (p.28). Clairvoyant investigations Theosophy only as a reasonable and reported in Theosophical literature are comprehensive teaching, which it is, our based on a ‘visionary form of knowing’, twenty-first century presentation could which could mean inner images arising stress its principles as practical and in but also would cover clairvoyance. In keeping with current ways of conceiving The Mahatma Letters the Master advises the world. Sinnett to develop his intuition, another If we as a worldwide group were to non-ordinary form of knowing. concentrate on this approach, we could Blavatsky taught her students: ‘All these speed the development and broadening of Stanzas [of Dzyan in The Secret Doctrine] the new world view. This would help appeal to the inner faculties rather than people throughout the world at a basic the ordinary comprehension of the phys- level of understanding. This knowledge ical brain’ (The Secret Doctrine, I.86). would help bind people together in a net We in the TS do not need new teach- of brotherhood, based on the realization ings to bring us up to date. We can see that unity lies at a deep level within the in this partial list and short discussion a apparent world of divisions. ²

References Edmund J. Bourne, ‘A World in Transition’, in Shift, at the Frontiers of Consciousness, Winter 2008-9, 21, pp. 28-31. A. T. Barker, The Mahatma Letters to A. P. Sinnett, in Chronological Sequence, Philippines, 1993. H. P. Blavatsky, The Secret Doctrine, The Theosophical Press, Wheaton, Illinois, USA, 1962.

If [man] thinks of the totality as constituted of independent fragments, then that is how his mind will tend to operate, but if he can include everything coherently and harmoniously in an overall whole that is undivided, unbroken, and without a border then his mind will tend to move in a similar way, and from this will flow an orderly action within the whole.

David Bohm, Wholeness and the Implicate Order

14 Vol. 131.1 What is Theosophy? What is Theosophy?

H. P. BLAVATSKY

THIS question has been so often asked, philosophy and motives of the greatest and misconception so widely prevails, geniuses of the later Alexandrian School. that the editors of a journal devoted to an To impute to those whom their contem- exposition of the world’s Theosophy poraries as well as posterity styled would be remiss were its first number ‘theodidaktoi’, god-taught — a purpose issued without coming to a full under- to develop their psychological, spiritual standing with their readers. But our perceptions by ‘physical processes’, is to heading involves two further queries: describe them as materialists. As to the What is the Theosophical Society; and concluding fling at the fire-philosophers, what are the Theosophists? To each an it rebounds from them to fall home among answer will be given. our most eminent modern men of science; According to lexicographers, the term those, in whose mouths the Revd James theosophia is composed of two Greek Martineau places the following boast: words — theos, ‘god’, and sophos, ‘wise’. ‘matter is all we want; give us atoms alone, So far, correct. But the explanations that and we will explain the universe’. follow are far from giving a clear idea Vaughan offers a far better, more of Theosophy. Webster defines it most philosophical definition. ‘A Theosophist’, originally as ‘a supposed intercourse with he says — ‘is one who gives you a theory God and superior spirits, and consequent of God or the works of God, which has attainment of superhuman knowledge, by not revelation, but an inspiration of his physical processes, as by the theurgic own for its basis.’ In this view every operations of some ancient Platonists, or great thinker and philosopher, espe- by the chemical processes of the German cially every founder of a new religion, fire-philosophers’. school of philosophy, or sect, is neces- This, to say the least, is a poor and sarily a Theosophist. Hence, Theosophy flippant explanation. To attribute such and Theosophists have existed ever since ideas to men like Ammonius Saccas, the first glimmering of nascent thought Plotinus, Iamblichus, Porphyry, Proclus made man seek instinctively for the — shows either intentional misrepresen- means of expressing his own independ- tation, or Mr Webster’s ignorance of the ent opinions. Reprinted from The Theosophist, October 1879.

October 2009 15 The Theosophist There were Theosophists before the ical principles. Hence, the Buddhistic, Christian era, notwithstanding that the Vedantic and Magian, or Zoroastrian, Christian writers ascribe the development systems were taught in the Eclectic of the Eclectic theosophical system to the Theosophical School along with all the early part of the third century of their Era. philosophies of Greece. Hence also, the Diogenes Laertius traces Theosophy to an pre-eminently Buddhistic and Indian epoch antedating the dynasty of the feature among the ancient Theosophists Ptolemies; and names as its founder an and Alexandria, of due reverence for Egyptian Hierophant called Pot-Amun, parents and aged persons; a fraternal the name being Coptic and signifying a affection for the whole human race; and a priest consecrated to Amun, the god of compassionate feeling for even the dumb Wisdom. But history shows it revived by animals. While seeking to establish a Ammonius Saccas, the founder of the system of moral discipline which enforced Neoplatonic School. He and his disciples upon people the duty to live according to called themselves ‘Philalethians’ — lovers the laws of their respective countries; to of the truth; while others termed them the exalt their minds by the research and ‘Analogists’, on account of their method contemplation of the one Absolute Truth; of interpreting all sacred legends, symbol- his chief object, in order, as he believed, ical myths and mysteries, by a rule of to achieve all others, was to extract from analogy or correspondence, so that events the various religious teachings, as from a which had occurred in the external world many-chorded instrument, one full and were regarded as expressing operations harmonious melody, which would find and experiences of the human soul. It was response in every truth-loving heart. the aim and purpose of Ammonius to Theosophy is, then, the archaic reconcile all sects, peoples and nations Wisdom-Religion, the esoteric doctrine under one common faith — a belief in once known in every ancient country one Supreme Eternal, Unknown, and having claims to civilization. This Unnamed Power, governing the Universe ‘Wisdom’ all the old writings show us as by immutable and eternal laws. His object an emanation of the divine Principle; and was to prove a primitive system of the clear comprehension of it is typified Theosophy, which at the beginning was in such names as the Indian Buddh, the essentially alike in all countries; to induce Babylonian Nebo, the Thoth of Memphis, all men to lay aside their strifes and the Hermes of Greece; in the appellations, quarrels, and unite in purpose and thought also, of some goddesses — Metis, Neitha, as the children of one common mother; Athena, the Gnostic Sophia, and finally to purify the ancient religions, by degrees the Veda-s, from the word ‘to know’. corrupted and obscured, from all dross Under this designation, all the ancient of human element, by uniting and philosophers of the East and West, the expounding them upon pure philosoph- Hierophants of old Egypt, the §shi-s of

16 Vol. 131.1 What is Theosophy? Aryavart, the Theodidaktoi of Greece, nature of the soul and spirit, modern included all knowledge of things occult Theosophy believes now as ancient and essentially divine. The Mercavah of Theosophy did. The popular Diu of the the Hebrew Rabbis, the secular and Aryan nations was identical with the Iao popular series, were thus designated as of the Chaldeans, and even with the only the vehicle, the outward shell which Jupiter of the less learned and philo- contained the higher esoteric knowledge. sophical among the Romans; and it was The Magi of Zoroaster received instruc- just as identical with the Jahve of the tion and were initiated in the caves and Samaritans, the Tiu or ‘Tiusco’ of the secret lodges of Bactria; the Egyptian and Northmen, the Duw of the Britains, and Grecian hierophants had their apporrheta, the Zeus of the Thracians. As to the or secret discourses, during which the Absolute Essence, the One and all — Mysta became an Epopta — a Seer. whether we accept the Greek Pythagor- The central idea of the Eclectic ean, the Chaldean Kabbalistic, or the Theosophy was that of a simple Supreme Aryan philosophy in regard to it, it will Essence, Unknown and Unknowable — lead to one and the same result. The for — ‘How could one know the knower?’ Primeval Monad of the Pythagorean sys- as enquires B·hadâranyaka Upanishad. tem, which retires into darkness and is Their system was characterized by three itself Darkness (for human intellect) was distinct features: the theory of the above- made the basis of all things; and we can named Essence; the doctrine of the human find the idea in all its integrity in the soul — an emanation from the latter, philosophical systems of Leibnitz and hence of the same nature; and its theurgy. Spinoza. Therefore, whether a Theo- It is this last science which has led the Neo- sophist agrees with the Kabbalah which, platonists to be so misrepresented in our speaking of En-Soph propounds the era of materialistic science. Theurgy being query: ‘Who, then, can comprehend It essentially the art of applying the divine since It is formless, and Non-existent?’ — powers of man to the subordination of the or, remembering that magnificent hymn blind forces of nature, its votaries were from the §g-Veda (X.129) — enquires: first termed magicians — a corruption of Who knows from whence this great the word ‘Magh’, signifying a wise, or creation sprang? learned man, — and derided. Sceptics of Whether his will created or was mute. a century ago would have been as wide He knows it — or perchance even He of the mark if they had laughed at the knows not. idea of a phonograph or telegraph. The ridiculed and the ‘infidels’ of one Or again, accepts the Vedântic generation generally become the wise conception of Brahma, who in the men and saints of the next. Upanishad-s is represented as ‘without life, As regards the Divine essence and the without mind, pure’, unconscious, for

October 2009 17 The Theosophist — Brahma is ‘Absolute Consciousness’; and conceptive power, which, in its turn, or, even finally, siding with the produces that which the Greeks called Svabhâvika-s of Nepal, maintains that Macrocosm, the Kabbalists Tikkun or nothing exists but ‘Svabhâvât’ (substance Adam Kadmon — the archetypal man, or nature) which exists by itself without and the Aryans Purusha, the manifested any creator; any one of the above Brahm, or the Divine Male. Theosophy conceptions can lead but to pure and believes also in the Anastasis or continued absolute Theosophy — that Theosophy existence, and in transmigration (evolu- which prompted such men as Hegel, Fichte tion) or a series of changes in the soul1 and Spinoza to take up the labours of the which can be defended and explained on old Grecian philosophers and speculate strict philosophical principles; and only upon the One Substance — the Deity, the by making a distinction between Divine All proceeding from the Divine Paramâtmâ(transcendental, supreme Wisdom — incomprehensible, unknown soul) and Jivâtmâ (animal, or conscious and unnamed — by any ancient or modern soul) of the Vedântin-s. religious philosophy, with the exception To fully define Theosophy, we must of Christianity and Mohammedanism. consider it under all its aspects. The Every Theosophist, then, holding to a interior world has not been hidden theory of the Deity ‘which has not from all by impenetrable darkness. By revelation, but an inspiration of his own that higher intuition acquired by for its basis’, may accept any of the above Theosophia — or God-knowledge, which definitions or belong to any of these reli- carried the mind from the world of form gions, and yet remain strictly within the into that of formless spirit, man has been boundaries of Theosophy. For the latter is sometimes enabled in every age and belief in the Deity as the ALL, the source every country to perceive things in the of all existence, the infinite that cannot be interior or invisible world. Hence, the either comprehended or known, the ‘Samâdhi’, or Dhyân Yog Samâdhi, of the universe alone revealing It, or, as some Hindu ascetics; the ‘Daimonion-photi’, prefer it, Him, thus giving a sex to that, or spiritual illumination of the Neo- to anthropomorphize which is blasphemy. platonists; the ‘Sidereal confabulation True, Theosophy shrinks from brutal of soul’, of the Rosicrucians or Fire- materialization; it prefers believing that, philosophers; and, even the ecstatic trance from eternity retired within itself, the of mystics and of the modern mesmerists Spirit of the Deity neither wills nor and spiritualists, are identical in nature, creates; but that, from the infinite though various as to manifestation. The effulgency everywhere going forth from search after man’s diviner ‘self’, so often the Great Centre, that which produces and so erroneously interpreted as all visible and invisible things, is but a individual communion with a personal Ray containing in itself the generative God, was the object of every mystic,

18 Vol. 131.1 What is Theosophy? and belief in its possibility seems to have independently of the corporeal organs of been coeval with the genesis of humanity, sense, or can perhaps, wholly or partially, each people giving it another name. quit the body for a time and return to it Thus Plato and Plotinus call ‘Noëtic work’ again . . . the spirit . . . communicates with that which the Yogin and the ªrotriya term spirit easier than with matter.’ We can Vidyâ. ‘By reflection, self-knowledge and now see how, after thousands of years intellectual discipline, the soul can have intervened between the age of be raised to the vision of eternal truth, Gymnosophists2 and our own highly goodness, and beauty — that is, to the civilized era, notwithstanding, or, perhaps, Vision of God — this is the epopteia’, said just because of such an enlightenment the Greeks. ‘To unite one’s soul to the which pours its radiant light upon the Universal Soul’, says Porphyry, ‘requires psychological as well as upon the physical but a perfectly pure mind. Through self- realms of nature, over twenty millions of contemplation, perfect chastity, and purity people today believe, under a different of body, we may approach nearer to It, form, in those same spiritual powers that and receive, in that state, true knowledge were believed in by the Yogins and the and wonderful insight.’ And Swami Pythagoreans, nearly 3,000 years ago. Dayanand Saraswati, who has read neither Thus, while the Aryan mystic claimed for Porphyry nor other Greek authors, but himself the power of solving all the who is a thorough Vedic scholar, says in problems of life and death, when he had his Veda Bhâshya (upâsanâ prakarana once obtained the power of acting ank. 9) — ‘To obtain Dikshâ (highest independently of his body, through the initiation) and Yog, one has to practise Âtman — ‘self’, or ‘soul’; and the old according to the rules . . . The soul in Greeks went in search of Atmu — the human body can perform the greatest Hidden one, or the God-Soul of man, wonders by knowing the Universal Spirit with the symbolical mirror of the (or God)and acquainting itself with the Thesmophorian mysteries; — so the spiri- properties and qualities (occult) of all the tualists of today believe in the faculty of things in the universe. A human being (a the spirits, or the souls of the disembodied Dikshit or initiate) can thus acquire a persons, to communicate visibly and power of seeing and hearing at great tangibly with those they loved on earth. distances.’ Finally, Alfred R. Wallace, And all these, Aryan Yogins, Greek FRS, a spiritualist and yet a confessedly philosophers, and modern spiritualists, great naturalist, says, with brave candour: affirm that possibility on the ground that ‘It is “spirit” that alone feels, and perceives, the embodied soul and its never embodied and thinks — that acquires knowledge, spirit — the real self, are not separated and reasons and aspires . . . there not from either the Universal Soul or other infrequently occur individuals so con- spirits by space, but merely by the stituted that the spirit can perceive differentiation of their qualities; as in the

October 2009 19 The Theosophist boundless expanse of the universe there had had more interest in the philosophy can be no limitation. And that when this than in the mere phenomenalism of difference is once removed — according spiritualism. to the Greeks and Aryans by abstract The Alexandrian Theosophists were contemplation, producing the temporary divided into neophytes, initiates, and liberation of the imprisoned Soul; and masters, or hierophants; and their rules according to spiritualists, through me- were copied from the ancient Mysteries diumship — such an union between of Orpheus, who, according to Herodotus, embodied and disembodied spirits brought them from India. Ammonius becomes possible. Thus was it that obligated his disciples by oath not to Patañjali’s Yogin-s and, following in divulge his higher doctrines, except to their steps, Plotinus, Porphyry and other those who were proved thoroughly Neoplatonists, maintained that in their worthy and initiated, and who had learned hours of ecstasy, they had been united to regard the gods, the angels, and the to, or rather become as one with, God, demons of other peoples, according to the several times during the course of their esoteric hyponia, or under-meaning. ‘The lives. This idea, erroneous as it may gods exist, but they are not what the hoi seem in its application to the Universal polloi, the uneducated multitude, suppose Spirit, was, and is, claimed by too many them to be,’ says Epicurus. ‘He is not an great philosophers to be put aside as atheist who denies the existence of the entirely chimerical. In the case of the gods whom the multitude worship, but he Theodidaktoi, the only controvertible is such who fastens on these gods the point, the dark spot on this philosophy of opinions of the multitude.’ In his turn, extreme mysticism, was its claim to Aristotle declares that of the ‘Divine include that which is simply ecstatic Essence pervading the whole world of illumination, under the head of sensuous nature, what are styled the gods are simply perception. In the case of the Yogins, who the first principles’. maintained their ability to see Iºvara Plotinus, the pupil of the ‘God-taught’ ‘face to face’, this claim was successfully Ammonius, tells us that the secret gnosis overthrown by the stern logic of Kapila. or the knowledge of Theosophy, has As to the similar assumption made for three degrees — opinion, science, and their Greek followers, for a long array of illumination. ‘The means or instrument of Christian ecstatics, and, finally, for the the first is sense, or perception; of the last two claimants to ‘God-seeing’ within second, dialectics; of the third, intuition. these last hundred years — Jacob Böhme To the last, reason is subordinate; it is and Swedenborg — this pretension would absolute knowledge, founded on the and should have been philosophically identification of the mind with the object and logically questioned, if a few of our known.’ Theosophy is the exact science great men of science who are spiritualists of psychology, so to say; it stands in

20 Vol. 131.1 What is Theosophy? relation to natural, uncultivated medium- magic are what popular superstition ship, as the knowledge of a Tyndall stands understands by the terms. The possibility to that of a schoolboy in physics. It of ‘raising spirits’ according to the key of develops in man a direct beholding; Solomon, is the height of superstition and that which Schelling denominates ‘a real- ignorance. Purity of deed and thought can ization of the identity of subject and object alone raise us to an intercourse ‘with the in the individual’; so that under the gods’ and attain for us the goal we desire. influence and knowledge of hyponia man Alchemy, believed by so many to have thinks divine thoughts, views all things as been a spiritual philosophy as well as they really are, and, finally, ‘becomes physical science, belonged to the recipient of the Soul of the World’, to use teachings of the theosophical school. one of the finest expressions of Emerson. It is a noticeable fact that neither ‘I, the imperfect, adore my own perfect’ Zoroaster, Buddha, Orpheus, Pythagoras, — he says in his superb Essay on the Confucius, Socrates, nor Ammonius Oversoul. Besides this psychological, or Saccas, committed anything to writing. soul-state, Theosophy cultivated every The reason for it is obvious. Theosophy branch of sciences and arts. It was is a double-edged weapon and unfit for thoroughly familiar with what is now the ignorant or the selfish. Like every commonly known as mesmerism. Prac- ancient philosophy it has its votaries tical theurgy or ‘ceremonial magic’, so among the moderns; but, until late in our often resorted to in their exorcisms by the own days, its disciples were few in Roman Catholic clergy — was discarded numbers, and of the most various sects by the theosophists. It is but Iamblichus and opinions. ‘Entirely speculative, and alone who, transcending the other founding no school, they have still Eclectics, added to Theosophy the doc- exercised a silent influence upon philo- trine of Theurgy. When ignorant of the sophy; and no doubt, when the time true meaning of the esoteric divine sym- arrives, many ideas thus silently pro- bols of nature, man is apt to miscalculate pounded may yet give new directions to the powers of his soul, and, instead of human thought’ — remarks Mr Kenneth communing spiritually and mentally R. H. Mackenzie IXo . . . himself a mystic with the higher, celestial beings, the and a Theosophist, in his large and good spirits (the gods of the theurgists of valuable work, The Royal Masonic the Platonic school), he will unconscious- Cycloepaedia (articles Theosophical ly call forth the evil, dark powers which Society of New York and Theosophy, lurk around humanity — the undying, p. 731).3 Since the days of the fire- grim creations of human crimes and vices philosophers, they had never formed — and thus fall from theurgia (white themselves into societies, for, tracked like magic) into göetia (or black magic, wild beasts by the Christian clergy, to be sorcery). Yet, neither white, nor black known as a Theosophist often amounted,

October 2009 21 The Theosophist hardly a century ago, to a death-warrant. of Spiritualism, started by its votaries, and The statistics show that, during a period finding that they were far from covering of 150 years, no less than 90,000 men and the whole ground of the wide range of women were burned in Europe for alleged phenomena, formed at New York, witchcraft. In Great Britain only, from AD America, an association which is now 1640 to 1660, but twenty years, 3,000 widely known as the Theosophical persons were put to death for compact Society. And now, having explained what with the ‘Devil’. It was but late in the is Theosophy, we will, in a separate present century — in 1875 — that some article, explain what is the nature of our progressed mystics and spiritualists, un- Society, which is also called the ‘Universal satisfied with the theories and explanations Brotherhood of Humanity’. ² Notes 1. In a series of articles entitled ‘The World’s Great Theosophists’, we intend showing that from Pythagoras, who got his wisdom in India, down to our best known modern philosophers and theosophists — David Hume, and Shelley, the English poet — the Spiritists of France included — many believed and yet believe in metempsychosis or reincarnation of the soul; however unelaborated the system of the Spiritists may fairly be regarded. 2. The reality of the Yog-power was affirmed by many Greek and Roman writers, who call the Yogin-s Indian Gymnosophists; by Strabo, Lucan, Plutarch, Cicero (Tusculum), Pliny (vii, 2), etc. 3. The Royal Masonic Cycloepaedia of History, Rites, Symbolism, and Biography, edited by Kenneth R. H. Mackenzie IXo (Cryptonymous), Hon. Member of the Canongate KD-winning Lodge, No. 2, Scotland. New York, J. W. Bouton, 706 Broadway, 1877.

Until final emancipation reabsorbs the Ego, it must be conscious of the purest sympathies called out by the esthetic effects of high art, its tenderest cords respond to the call of the holier and nobler human attachments. Of course, the greater the progress towards deliverance, the less this will be the case, until, to crown all, human and purely individual personal feelings — blood-ties and friendship, patriotism and race predilection — all will give away, to become blended into one universal feeling, the only true and holy, the only unselfish and Eternal one — Love, an Immense Love for humanity — as a Whole! For it is ‘Humanity’ which is the great Orphan, the only disinherited one upon this earth, my friend.

The Mahatma Letters to A. P. Sinnett

22 Vol. 131.1 Theosophy for a New Generation of Enquirers Theosophy for a New Generation of Enquirers

SURENDRA NARAYAN

THE theme chosen for this issue of The cannot ever be satisfied. Robert Frost, in Theosophist is very relevant for our times. one of his poems, beautifully puts it thus: I wish to begin by mentioning here that Nature’s first green is gold, what is presented in this article is based Her hardest hue to hold, not only on my personal views but also Her early leaf is a flower, the views and suggestions given by some of our children, grandchildren, and their But only so an hour, spouses, who are members of The Then, leaf subsides to leaf, Theosophical Society. I felt it was very So Eden sank to grief, desirable to consult them also. So dawn goes down to day, Theosophy seeks to provide a frame- Nothing gold can stay. work of knowledge and insight which The vision of wholeness or oneness meets the criteria of wisdom and integrity. of all life and the natural flow from it of Today, access to teachings of all ilk and love, compassion, kindness and consid- variety are available instantaneously, eration for others have been stressed by and although many are attracted by what the great teachers of all religions, but that is different or exotic, the truth is much vision seems to have become hazy. It is, simpler — oneness of all life and the therefore, heartening to note that some divine essence embedded in each and respected teachers of our times have every expression thereof. begun to revivify that vision of wholeness Today, in the field of our daily lives, or oneness of life. One feels further advances in technology and often lop- encouraged and happy to notice that sided economic growth have given rise modern science is also gradually veer- to ugly ‘consumerism’ worldwide. It leads ing towards a perception of wholeness to growth of selfish acquisitiveness, or oneness of all life. Albert Einstein glaring social disparities and crime. We wrote: ‘A human being is part of the do not need to quote scriptures to whole . . . He experiences himself, his understand a commonsense truth that thoughts and feelings, as something physical and psychological cravings separate from the rest — a kind of optical Mr Surendra Narayan was for many years international Vice-President of the Theosophical Society.

October 2009 23 The Theosophist delusion of his consciousness.’ 2. What does Theosophy mean in Proper and carefully selected study starting, running and managing one’s own and pondering over what one studies, business or profession? help to acquire knowledge and provide 3. What does Theosophy mean in inspiration for moving towards a how one lives and the choices one makes? perception of oneness of life and living 4. What is the role of competition, a life of goodness. However, warnings of ethical and moral values in our lives in also find place in the teachings of sages the world? against allowing study to lead to mere 5. What is religion? Should religion ‘learnedness’. be allowed to play a role in our lives? People today everywhere are This can be done partly by bringing searching for guidance in everyday life, out attractive small booklets in simple searching for core truths to embrace at a language, including life stories of some time when everything around them is of the great men and women of the pres- changing. Fortunately, we have in the ent and past, the dilemmas they faced and Theosophical Society a large number of the decisions they made. very beautiful, helpful and inspiring One, however, considers it neces- books. However, one often notices that sary to mention that there is still a large our books and journals do not attract much number of existing books published by attention among the new generation of the Theosophical Society in the past, enquirers. Dara Tatray, in her talk at the which do make very good reading and last international Convention at Adyar, are useful, informative and provide good referred to the need to ‘clothe the original guidance both to the old and the new teachings in a form appropriate to the generation of enquirers. Taking a simple times, which need not entail any sacrifice example, in the book Man Visible and of depth’. Invisible by C. W. Leadbeater, looking The demography of the world has at the plate of the astral body of a per- changed. The percentage of youth has son in intense anger makes one instantly gone up considerably. Apart from the feel how despicable it is to lose one’s demographic appeal, youth is the time for temper. idealism, the time for questioning parental Interested inquirers outside the and social values and desire for a better Theosophical Society, however, often world. There is, therefore, urgent need to complain about non-availability of books provide help to younger people, as also published by the Theosophical Society to an extent to others, in their exploration, at prominent bookshops in the cities, for example, of the following questions: while many books of a similar nature 1. What does living a theosophical brought out by other publishers are readily life mean in relationships, marriage and available. Concerted efforts need to be family life? made at all levels to resolve this problem.

24 Vol. 131.1 Theosophy for a New Generation of Enquirers To ensure a wider reach, publication them and is adequate information made rights for some of the selected books/ available to them through newspapers or booklets may, subject to minimum con- other means of communication? Are the ditions, be given to one of the reputed programmes in our Lodges attractive and publishers like Shambhala and Penguin. inspiring to those present or do they Also, more and more of our books which consist mainly of dull, drab unprepared attract younger minds need to be put on talks given every week by one or two old the Internet websites and blogs. Another members in a routine manner? Are study way to involve our younger brethren is to camps/retreats held, covering particular host online discussions and chats on topics books or topics? Are younger members relevant to daily living, where senior encouraged and asked to contribute to the members of the Society can interact and programmes, even to lead studies and answer questions. Apart from the Internet, discussions, realizing that the future is the old radio still continues to be useful. with them? The way we conduct the One noticed some years back that a programmes of our Sections and Lodges Section of the Theosophical Society had determine the interest in Theosophy of arranged with a radio station to allow one non-member enquirers, even of new hour to the Society every weekend. That members of the Society. time was utilized for one member reading An aspect of theosophical life is a few sentences from a booklet like At the meditation. During the last two decades, Feet of the Master and making short meditation has attracted a lot of attention, comments thereon and the second member particularly among the younger gen- adding his comments also and asking eration. Many books have appeared and questions. Appreciation started coming on some individual teachers of meditation are the phone from many listeners and some also going round lecturing or taking began attending the weekly meetings/ classes/courses on meditation. It is, lectures at the headquarters of that Section. however, not always pure meditation but One important point may be men- often linked with ‘yoga’ — a physical tioned here. The theme for this special culture. Some books and booklets on issue of The Theosophist is ‘Theosophy meditation have been published by the for a New Generation of Enquirers’. This Theosophical Society. One single type of new generation of enquirers, which meditation cannot be prescribed for includes some new members of the everybody, but the basics of pure or deep Theosophical Society, relates largely to meditation are more or less the same. the new generation of non-members Seeing such an awakened interest in growing outside the precincts of the meditation, it seems very desirable that the Theosophical Society. Are some of our Theosophical Society publishes a short programmes in the Lodges, National book or booklet on meditation for the Societies or Section headquarters open to guidance of serious-minded aspirants/

October 2009 25 The Theosophist enquirers. Lectures on meditation at the and courses, participating in ceremonies annual conferences/conventions of the like the Ritual of the Mystic Star or serving Theosophical Society at the international under the Theosophical Order of Service and national levels and at meetings of do certainly provide encouragement, Lodges would also be very desirable. support and inspiration for moving Another relevant aspect needs mention towards goodness in the larger sphere of here. That relates to the ceremonial sphere responsible life in the world. But what and includes Co-Masonry, the Ritual of ultimately matters is the way we actually the Mystic Star and Order of the Round live, think and work. An oft-repeated Table. These convey in beautiful forms anecdote in the life of the Buddha needs dedication to selfless and efficient service to be mentioned here. A very rich in various spheres of life. The Ritual of businessman, supported in his work by a the Mystic Star and Order of the Round large number of employees, once ap- Table are especially attractive to the proached the Buddha and requested his younger generation of members. One advice on how he should live. And the notices that the ceremonies of both these Buddha replied thus: It is not life and at the annual international Convention wealth and power that enslave men, but are extremely popular. Encouraging the the clinging to life and wealth and power. expansion of these Ceremonials will, one And whatever men do, whether they believes, be widely welcomed by the new remain in the world as artisans, merchants generation of enquirers, for these try to and officers of the king, let them put their represent Theosophy in an attractive form. whole heart into their work, let them be There is also a palpable thrust, diligent and energetic; and if they are like especially among the young adults in the lotus, which, although it grows in many parts of the world, towards volun- water, yet remains untouched by it; if teering to help others in various ways in they struggle in life without cherishing times of need — in sickness, in facing envy or hatred, if they live in the world calamities like floods and cyclones, etc. not a life of self, but a life of truth, then Many like to help, but do not know where surely, joy, peace and bliss will dwell in to begin. The Theosophical Order of their minds. Service, which is open to both members If we think of it carefully, the and non-members of the Theosophical responsibility for forming a noble society, Society, can play a bigger and useful role which is free, responsible, peaceful and in a wider sphere of relief work. It is happy, lies with thoughtful individual desirable that its objects, the work it is members who are earnestly trying to doing and the opportunities for welfare understand one’s deep relationship with work it provides should be made known all that exists in Nature. Sometimes one widely through various means of com- tends to lose heart, seeing the condition munication and contacts. of the world as it is today, and begins to Study, meditation, attending lectures ask what can a lone individual, or a small

26 Vol. 131.1 Theosophy for a New Generation of Enquirers group of individuals, do to change the We walk silent among disputes and wide world. When once questioned, assertions J. Krishnamurti simply answered — we walk upheld, free, the whole change yourself and then see what earth over, happens. He would often repeat: ‘Sir, you journeying up and down, are the world. The world is you.’ till we saturate time and eras, One is tempted to quote here a piece that men and women of races, from Walt Whitman, who, in one of his of ages to come, may prove brothers poems refers to good men and women and lovers, as we are! in different lands who consider them- Perhaps, some of what has been men- selves as equal, above narrow beliefs, tioned above may, in some measure, help who are compassionate, with a sense of to present Theosophy to a new generation deep understanding and who, therefore, of enquirers in a manner which arouses cooperate with others in promoting the keener interest therein and thus promote larger good: growth of goodness in the larger life. ²

Spiritual life and love are not exhausted by being spent. Expenditure only adds to the store and makes it richer and intenser. Try and be as happy and contented as you can, because in joy is the real spiritual life, and sorrow is but the result of our ignorance and absence of clear vision. So you should resist, as much as you can, the feeling of sadness: it clouds the spiritual atmosphere. And though you cannot entirely stop its coming, yet you should not altogether yield to it. For remember that at the very heart of the universe is Beatitude.

Annie Besant The Doctrine of the Heart

October 2009 27 The Theosophist The Eternal Values of the Divine Wisdom

BHUPENDRA R. VORA

THEOSOPHY or the Divine Wisdom, 3. Each man is his own absolute law- is the body of spiritual teachings that con- giver, the dispenser of glory or gloom to stitute the Truths and the Mysteries of himself; the decreer of his life, his reward, the Universe. They are profound in their his punishment. meaning and, therefore, are of the highest A serious enquirer after Truth would importance in guiding humanity in the find much in these statements to lead him process of evolution. The principles en- to greater wisdom and the way to leading unciated are timeless and consequently a balanced life. The statements assure applicable in every age. An understanding man that glory awaits him if he leads a of the real nature of things and the laws life in accordance with the laws of nature governing the universe give a more and that the life principle pervades the holistic perspective of life and lead one entire manifestation. Therefore one should towards right living. lead a life in which there is concern for the well-being of all other sentient beings Outlining the tremendous potential of and nature, generally. the human soul and the possibilities that In a similar vein, the Proem to The await him in the course of evolution, the Secret Doctrine puts forward the Three Three Great Truths of Theosophical Fundamental Propositions for our teachings state: consideration: 1. The soul of man is immortal, and 1. An omnipresent, Eternal, its future is the future of a thing whose Boundless, and Immutable principle on growth and splendour have no limit. which all speculation is impossible . . . 2. The principle that gives life dwells 2. The eternity of the universe in in us, and without us, is undying and toto . . . periodically ‘the playground of eternally beneficent, is not heard, or seen, numberless universes, incessantly mani- or smelt, but is perceived by the man who festing and disappearing’ . . . desires perception. 3. The fundamental identity of all

Mr Bhupendra R. Vora is a member of the Nairobi Lodge of the Theosophical Society in East and Central Africa, now living in England.

28 Vol. 131.1 The Eternal Values of the Divine Wisdom souls with the Universal Oversoul and the He mentions further that the estab- obligatory pilgrimage for every soul . . . lished religions and philosophies had through the Cycle of Incarnation in failed because they did not possess the accordance with Cyclic and Karmic Law. Truth. A century since then, the human These principles or laws of nature condition has not changed much. advise man that he is on an evolutionary The larger proportion of humanity is journey in accordance with the Law of still caught up in the narrow grooves of Cause and Effect and that he is solely bigotry and superstition. But there are also responsible for his progress. How should many who are questioning the values of these teachings deal with the issues of the formalized religions that do not seem to twenty-first century, when the influence offer solutions to the problems of the of materialism is so strong and selfishness world. In an age when the world has and exclusivity are seen everywhere? become a global village and interactions Theosophy must be able to show that it between people of different races, reli- has answers to the problems of this age. gions and ideologies is inevitable, only the The great Adept, The Mahachohan, principle of Universal Brotherhood that analysed the human condition in his letter does not distinguish between the origins at the end of the nineteenth century. of people or their belief systems offers a He states: peaceful way of existence. The intellectual portion of mankind seems Blind acceptance of dogmatic teach- to be fast dividing into two classes, the ings and misinterpretations of the one unconsciously preparing for itself scriptures of religions, have created fana- long periods of temporary annihilation or ticism and intolerance of other faiths. states of non-consciousness owing to the Combined with social inequities they deliberate surrender of their intellect, its have created fertile grounds for terrorism. imprisonment in the narrow grooves of As the Mahachohan states: bigotry and superstition, a process which To be true religion and philosophy must cannot fail to lead to the utter deformation offer the solution of every problem. That of the intellectual principle; the other the world is in such a bad condition unrestrainedly indulging its animal morally is a conclusive evidence that none propensities with the deliberate intention of its religions and philosophies . . . have of submitting to annihilation, pure and ever possessed the Truth. simple, in cases of failure to millenniums of degradation after physical dissolution. An understanding that the core teach- ings of all the religions are similar, would In the letter the great Adept states: create greater tolerance amongst people. The Theosophical Society was chosen as Theosophy is the body of truths that the cornerstone, the foundation stone of forms the basis of all religions. As it the future religions of humanity. illuminates the scriptures and doctrines of

October 2009 29 The Theosophist religions, it removes misunderstandings these upheavals and saw their capitals between peoples of different faiths and dwindle or lost completely. Wealth that brings about the realization that all paths was expected to provide security and lead to the same goal. Its holistic view of happiness proved illusionary. This exces- life is unique and gives to the earnest sive greed for wealth and material things enquirer a grand vision of the evolution has resulted in dissatisfaction and grief of life under the workings of the Laws of for many. Mahatma Gandhi once said that Karma and Reincarnation. The principles there was enough in the world for the enunciated in the Three Great Truths, the needs of everyone but not enough for the Three Fundamental Propositions and greed of one. other Theosophical teachings result in a A self-centred policy of what is bene- deeper perspective of life and therefore ficial to themselves in the present, guides can change the mode of living. policies and decisions of nations and The challenges facing humanity in individuals, who do not consider the this century are many. With great future implications of their actions. advancement in the fields of science and Therefore serious issues like those of technology, touching every aspect of life, environmental damage caused by cut- material aspects of comfort have never ting down of trees, pollution of rivers been so good before. And yet happiness and mountains, release of toxic gases, and contentment have proved to be etc., are not given adequate attention. illusive. As the Lord Buddha advised his A large number of species are facing monks thousands of years back: the world extinction due to man’s greed for animal is on fire; fires of desire, fires of greed, products. With so much human interfer- jealousy and selfishness are burning ence and destruction of nature’s resources, furiously. The Lord said that t·shnâ was dire predictions are being made by envir- the cause of human suffering. onmental scientists about increase in This fire of human greed and selfish- temperatures, melt-down of glaciers at the ness could be seen in the recent turmoil poles and rise in sea levels that will sub- in the financial markets of the world. The merge many coastal cities in the coming people running the banks and financial decades. Man has alienated himself from institutions that were in difficulty and nature and disturbed the harmony. went under, due to excessive and in- The Mahachohan refers to this judicious lending and risky investments, ‘struggle for life’ as ‘the real and most did not feel even a twinge of conscience prolific parent of most woes and sorrows when declaring large bonuses for them- and all crimes’. ‘Why has that struggle selves. It did not seem to bother them become the almost universal scheme of that many depositors stood to lose their the Universe?’ he asks. He states further life’s savings. A large number of people that ‘life on earth even the happiest is but throughout the world were caught up in a burden and an illusion, that it is but our

30 Vol. 131.1 The Eternal Values of the Divine Wisdom own karma, the cause producing the sky with its twinkling stars give a joy that effect, that is our own judge, our saviour is sublime. Man must learn to live close in future lives, and the great “struggle for to nature and enjoy the beauty it provides life” will soon lose its intensity’. in so many ways. Life need not be lived with such Unfortunately, human beings have intensity and the singular purpose of alienated themselves from nature and lost attaining wealth, fame, power, etc., as if the sensitivity to appreciate the beauty this existence was the only one to be that is all around them. The great philo- experienced. Amongst right thinking sopher Krishnamurti talked about the people this intensity for living seems to need to cultivate awareness. In that state lose its vigour and greater attention is of awareness, one can experience life paid to searching for the meaning of life. pulsating all around in beauty and Evolution is a long process in which this harmony. When there is an inner state of one existence is but a sojourn. Equally peace and contentment, Nature speaks important for the human being to realize and the Voice of Silence can be heard in is that he is shaping his future from all manifestation. moment to moment by the thoughts and An understanding of the laws of the actions he is generating. Nature’s law of Universe and the nature of reality can lead Cause and Effect is operating imper- one to saner living. The ‘struggle for Life’ sonally and shapes his future purely on which is really the desire for sentient living the basis of his own karma. Understanding and material attainments loses its intensity this Law of Accountability, not only in and there appears contentment with what terms of the consequences for him alone one has. A realization comes that material but to the harmony of nature is essential comforts do not provide peace and for his growth. happiness and that each human being is It is not merely the outer amenities of responsible for his own progress through life like better cars, televisions or opulent the laws of karma and reincarnation. houses that will give the inner peace and Similarly the knowledge of and appreci- happiness that everyone aspires for. The ation of the interconnectedness of all life, quest for more and more of these worldly results in concern for its well-being. As a goods is in reality a search for happiness. great man once said, the plucking of a However, happiness cannot be acquired flower here affects a distant star. by aspiring for more, but by being content Theosophy gives a holistic picture of with whatever one has. It is in enjoying life and ethics of living. It provides the the beauty of a sunset or the majesty of basis for leading a balanced life in which trees reaching out skywards, or the sound the worldly and the spiritual are of a flowing river that the real joy of living harmonized as one. It proclaims the can be experienced. The changing colours divinity of man and the glory that awaits of the sky and the grandness of the night him at the end of his evolutionary journey.

October 2009 31 The Theosophist The Theosophist: Past is Prologue

JOHN ALGEO

What’s past is prologue. (Shakespeare, The Tempest 2.1.253)

MADAME BLAVATSKY and Colonel She is happily delivered of a child, our Olcott started planning for a Theosophical sweet and holy virgin. And, henceforth, magazine in mid 1879, while they were this progeny must either prove her death, resident at 108 Girgaum Back Road, or, New Saviour of the 19th century, born Bombay. According to Boris de Zirkoff’s among the crumbling ruins of the Past and chronology (CW 2:xxviii), the decision to the hallucinations of the Present — it will launch publication of a magazine was make her famous throughout the world as made on 4 July (American Independence — The Mother of the New Saviour — Day). A prospectus was written on 6 July, the ‘Theosophist’. The parcel of and first proofs of the prospectus were Prospectuses sent to you today, will tell corrected on 9 July. On 16 July 1879, you all. The Journal was needed and — Blavatsky wrote as follows to Abner here it is. Since our arrival, here, we were Doubleday, who had been left in charge gradually shut out of the local papers, and of the Society in the United States when tried to be smothered by calculated neglect the Founders left for India: & indifference. . . . My dear General, Do you think, you could get us a few Did you think I would not write? And you subscribers in New York. Look here, dear were right then; for I might have intended General, our paper is not to be an organ of and promised myself to send you a few spits [spiritualists] and such flapdoodle, words till Doom’s Day, and have put off but a serious philosophical organ, giving the job for months with my usual laziness, much of that, which no member of the were it not for the important news I have Asiatic or other Oriental Societies could to communicate. The protracted and ever get from the natives. We are their remarkably long pregnancy of Mrs brothers; and, as they find it in their own Theosophy — the wife of so many interest to make themselves heard in the husbands, one of whom is represented by West, & appreciated; and that our organ yourself — has come to an end, at last. is the only one in the whole world, edited Dr John Algeo is a former international Vice-President of the Theosophical Society and Professor Emeritus at the University of Georgia, USA.

32 Vol. 131.1 The Theosophist: Past is Prologue

for their benefit and impartial to every For the last three days, sending religion, they (the native pandits) — will Prospectuses all over the Planet Earth. try to do their best to contribute to it that Busy — beyond descriptions. which their scoffers the Christians are Colonel Olcott also joined in the pro- unable to get. motion. On 26 July, he wrote to the Arya On the same day as the preceding Samaj Pandit Mohunlal Vishnulal Pandia: letter, HPB wrote also to the Russian spir- The paper we are starting will help to make itualist Alexander Aksakoff as follows: our true character and motives known to Have you forgotten us? Permit me to the Indian world. . . . The tone of the paper remind you of the orphans who are now is pretty well indicated, I think, in our happily settled in Bombay, amid the Prospectus. It will be scientific, religious, wonder-working sannyasins and fakirs, philosophical, and practical — as yogins and cobras-di-cappella. As for interesting to Western as to Eastern people. psychology, our magazine knocks all the . . . Just as the Society has room for the spiritualistic papers into a cocked hat. Am most dissimilar members . . . so editorially I never to have one little line more from the paper will be liberal and impartial. you? Colonel Olcott sends his most Individuals will be responsible themselves respectful compliments. Be good and let for the articles they sign with their names, me know if I can send the paper to you in and not the paper, or the Editors, or the Russia without an envelope, in a simple Theosophical Society. One of us believes wrapper. As you see, there is not a word one thing, another another thing, and those of politics in it. It is all about philosophy, ideas each of us when putting forth will psychology and metaphysics. sign & be responsible for. Thus there is HPB’s invented term ‘cobras-di- room in the columns of the Theosophist, for articles upon the philosophy & creed cappella’ seems to be a play on Italian maestro di cappella ‘choir master’, of your Maharajah, just the same as there cappella being Italian for ‘chapel’ or is for articles upon the Arya Samaj by the Swami. We only stipulate that each writer ‘choir’. It is also a punning reference to the fact that cobras have a hood, or ‘little shall use polite language and refrain from cap’ (cappella). Her language in both these personal abuse. letters is typical of her playful style when In August, articles were being edited. she was writing to colleagues. Edward Wimbridge had designed the HPB continued to be preoccupied with cover for the magazine on 31 July, and the anticipated magazine. On 20 July, four on 2 September he began engraving it. days after the preceding letters, she wrote On 1 September, HPB wrote to Ellen Burr, in a postcard to Alice Gordon, the wife of whose brother was an editor of the New a British Lt Colonel in Bengal: York Times:

October 2009 33 The Theosophist

Our paper (The Theosophist) will appear the best, most effective method of Oct. 1st, and will be, I think, a credit to communication available at the end of the the Society. There will be articles by some nineteenth century. Periodical journalism of the first native scholars here, and stories was at its height at that time. English calculated to raise the wig on Huxley’s magazine publication had begun in the head, if he has one — a wig, I mean, not early eighteenth century. From the second a head. quarter of the nineteenth century to the beginning of the twentieth, the number On 30 September, copies of the first of such periodicals had increased issue arrived for an official publication exponentially. That increase was due date of 1 October 1879. Blavatsky’s partly to technological developments in correspondence during this period typography, printing, and distribution includes a number of other references that lowered the production costs of to the new magazine. All of these will periodicals and partly to an expanded appear in volume 2 of The Letters of readership with increased literacy result- H. P. Blavatsky, now in preparation (cf. ing from compulsory education. When it The Letters of H. P. Blavatsky, vol. 1., began publication, the Theosophist was ed. John Algeo, as part of Blavatsky’s riding a crest wave of technology and Collected Writings [The Theosophical social progress. Publishing House, Quest Books, That crest wave was at its full 130 years Wheaton, IL, 2003]). ago. It has now ebbed considerably. The references to the new magazine Today print journalism is struggling to in these letters, in addition to their stay alive. Just this year the distinguished refreshing humour (so often lacking in and (despite its name) independent Theosophical prose), are notable for both Christian Science Monitor ceased daily their enthusiasm and their emphasis on publication to become a weekly. Other certain characteristics that the new formerly well-established periodicals are publication was intended to exhibit. Those going out of business or ending print characteristics were thought also to apply editions and turning instead to electronic to the Theosophical Society as a whole. ones. Much the same is true of book They include seriousness; emphasis on publication. For a complex of reasons philosophy, psychology, metaphysics, (technological, financial, and social), print science, and religion; impartiality; polit- media are facing a challenging time. ical neutrality; practicality; liberality; Such changes cannot be resisted, only orientation to both the East and the West; adapted to. An old story tells of the politeness; and openness to diversity. English king Canute, whose courtiers Also notable is the fact that the flattered him by telling him that he was Theosophist was to serve as a method of so powerful that the whole world would carrying on the Society’s work by using have to obey him — whatever he said

34 Vol. 131.1 The Theosophist: Past is Prologue would have to be done. The king, who first of all about the vast array of electronic was no fool, told his courtiers to come tools available for communication. They with him. He led them down to the edge might decide to use a website, not a static of the sea, where the tide was coming one with set information on it, but an active in, and commanded the tide to stop. Need- one with constantly revised and updated less to say, the waves washed over them, information. The advantages of the World and the courtiers were all wet — both Wide Web are many. It is relatively cheap, literally and figuratively. The fact that freely available around the globe, and all life is constant change was a basic powerful in its effect. principle of the Buddha and also of The great power of the Web can be the Greek philosopher Heraclitus, who seen from the reaction of governments said that the only unchanging thing is that want to control their people and change itself. therefore seek to block access to the Web If Blavatsky and Olcott were alive or to censor its contents. In one country today and wanted to carry on the Society’s recently, popular opposition to a disputed work by the most effective means avail- election was channelled primarily by com- able, what medium would they choose? munication via the Internet. In another Almost certainly it would not be a print country, the state seeks to limit access to medium. Books and periodicals will be the Web by requiring censoring devices with us always, but they will not fill the to be installed on computers. The Web is, same role that they have in the past. In above all else, a means of free and open ages long ago, oral communication, communication. Such communication is mouth to ear, was all human beings had. the best antidote to oppression. Then writing was invented. That techno- The Web has its failings, to be sure. logical change did not eliminate talking, The free access it affords anyone who but it did significantly change the uses wants to use it results in a great deal of to which talking was put. Later, the print- trivia and foolishness — and in not a little ing press was invented. It did not eliminate mean-spiritedness and mischief. But, as handwriting, but it did significantly an old saying has it, to light a candle is to change the uses we had for manuscripts. cast a shadow. All things can be perverted. New technologies often do not eliminate But many believe (and it is likely that old ones, but rather modify how the old HPB and HSO would have been among techniques are used. them) that in an open competition between Today the new technologies are truth and falsehood, usefulness and use- electronic: PowerPoint technology, tele- lessness, goodness and meanness — the vision, the Internet, and so on. It seems true, useful, and good will always win out very likely that if HPB and HSO were in the long run. alive today and looking for a way to carry The future of the Theosophical Society on the Society’s work, they would think rests with our judgement of the best

October 2009 35 The Theosophist contemporary ways to communicate the the younger generation and increasingly ancient wisdom. The Theosophist has had by all socio-economic groups. The wave a long and distinguished past, and it will of technological change cannot be held doubtless continue to fulfil that calling — back, but needs to be used effectively if but not necessarily in the same form or the Society is to continue as a force in the with the same technology. The past is world. Merely to do what we have always prologue to the future. New electronic done is not enough. We must use our past technologies are being adopted eagerly by as a prologue to an even better future. ²

‘Lift thy head, oh Lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky?’

‘I sense one Flame, oh Gurudeva, I see countless undetached sparks shining in it.’

‘Thou sayest well. And now look around and into thyself. That light which burns inside thee, dost thou feel it different in anywise from the light that shines in thy Brother-men?’

‘It is in no way different, though the prisoner is held in bondage by Karma, and though its outer garments delude the ignorant into saying, “Thy Soul and My Soul.” ’

The Secret Doctrine

36 Vol. 131.1 Fragments of the Ageless Wisdom

ONCE a man came and knocked at the door of his friend. His friend said, ‘Who art thou, O faithful one?’

He said, ‘It is I.’

He answered, ‘There is no admittance. There is no room for the “raw” at my well-cooked feast. Naught but fire of separation and absence can cook the raw one and free him from hypocrisy! Since thy “self ” has not yet left thee, thou must be burned in fiery flames.’

The poor man went away, and for one whole year journeyed burning with grief for his friend’s absence. His heart burned till it was cooked; then he went again and drew near to the home of his friend. He knocked at the door in fear and trepidation lest some careless word might fall from his lips. His friend shouted, ‘Who is that at the door?’

He answered, ‘It is Thou who art at the door, O Beloved!’

The friend said, ‘Since it is I, let me come in. There is not room for two “I’s” in one house.’

Jalaluddin Rumi Masnavi

October 2009 37 The Theosophist The Theosophical Society for a New Generation of Enquirers

DARA TATRAY

IN my view there are a great many that it exists to promote certain teachings things about the Theosophical Society of found in the works of Madame Blavatsky, potential appeal to the intelligent enquir- Annie Besant and other authors published er not yet a member. A quick inventory by the Theosophical Publishing House; reveals the following likely candidates: and that basically, therefore, it is a kind the three Objects; the three fundamental of sect grown up around a philosophy or propositions in The Secret Doctrine; the religion it calls Theosophy. It is no good Freedom of Thought Resolution; the pro- saying that the passer-by has formed this found non-sectarianism of the Society; the opinion due to some defect in his or her motto of the Society; the stand against reasoning or understanding, because dogmatic theology and scientific materi- some of those passers-by are intelligent alism, which was well ahead of its time enquirers who would find the Theo- in the late nineteenth century and is still sophical Society and Theosophy very ap- pertinent; the key ideas regularly dis- pealing if they were presented in a slightly cussed and explored at TS meetings and different way than is presently the case. outlined below; the fact that Theosophy is not defined in the Constitution of the What is Theosophy? Society and so left open to enquiry; the The term Theosophy admits of vari- considerable cultural impact of Theo- ous interpretations and has levels of sophy and the Society in the late nine- meaning in which a child can swim and teenth and early twentieth century; and a giant drown, as Annie Besant once put the admirable absence of mercantile it. It is clear, however, that within the interests when it comes to organizing sem- Theosophical Society it is used principally inars, retreats and lectures. Collectively in two ways: this amounts to an extremely attractive 1. To mean ‘divine wisdom’, from package, but then the question arises: is the Greek, theosophia. this what we are putting forward to the 2. To mean a set of teachings on the public? In many cases I fear not. subject of divine wisdom. The prevalent view of the Society is This distinction is important because Dr Dara Tatray is National President of the Australian Section of the Theosophical Society.

38 Vol. 131.1 The Theosophical Society for a New Generation of Enquirers it is easy to get caught up in studying the entails making oneself as pure as the teachings about divine wisdom and the incorporeal beings so that ‘the gods’ might way to it — and presenting endless lec- impart the Divine mysteries. tures on the same — at the expense of These Neoplatonic ideas were revived focusing on the nature of divine wisdom in works such as Isis Unveiled and The or the absence of it in our lives. I would Secret Doctrine, along with the idea that suggest however that if the TS wishes there once existed throughout the world to remain vital a greater emphasis be a Wisdom-Religion known to the priests placed on exploring divine wisdom and of ancient Egypt, the magi of Babylon the obstacles to it than on speaking to the and Persia, the ancient Greeks and the converted about various religions and Brahmana-s of India. In this Madame philosophies. The teachings of course are Blavatsky was in company with the extremely interesting and may be pre- Renaissance Platonist Marsilio Ficino sented to the public and to members to (1433–1499), the Cambridge Platonist great effect, especially if we take an Henry More (1614–1687) and Sir Isaac eclectic approach encompassing philo- Newton (1642–1727), who each sub- sophy, science and religion. scribed to this notion. As a system of thought by that name, It is important to note, however, that Theosophy can be traced back to the third no matter how archaic the language used century AD when the Alexandrian philo- may be, the TS is not a dead-poets’ sopher Ammonius Saccas founded the Society merely repeating what has been Eclectic Theosophical System based on said before. Nor is it the only place these what has since been called Neoplatonism. ideas are discussed. They were put to- At that time there was no distinction gether in a new synthesis by HPB, her between science, philosophy and religion. Teachers and her followers, with re- All philosophy was what we now describe course to Vedânta, Buddhism, Plato, the as esoteric or occult. In any case, the Kabbalah, Alchemy, the ancient Myster- teachings of this system were summarized ies and various other sources (including by H. P. Blavatsky in The Key to direct intuitive perception). And they have Theosophy as follows and I think they since been synthesized anew by the likes would have a strong appeal today: of Aldous Huxley, Paul Brunton and Ken 1. Belief in one absolute, incompre- Wilber. Indeed, in one form or another hensible and supreme Deity, or infinite they have gained a fairly wide currency essence, which is the root of all nature, since the 1970s. But to give credit where and of all that is visible and invisible. it is due, the TS was well ahead of its 2. Belief in man’s immortal nature, time in its vindication of ancient traditions identical in essence with the Universal and its critique of dogmatic theology and Soul. scientific materialism — a stand that is as 3. Theurgy, or divine work, which relevant today as it was in 1875.

October 2009 39 The Theosophist The Key Ideas of incarnations, according to cyclic and A number of ideas have been circulat- karmic laws. ing around the TS since 1875 and treated 8. Everything that happens is the as hypotheses, propositions and premises result of natural law. not binding on any member. Perhaps when The name given to these ideas by giving consideration to the question of H. P. Blavatsky was Theosophy but it how to present Theosophy to a new gener- should be borne in mind that, principally, ation these might be explored in depth Theosophy is divine wisdom and not with recourse to the leading edge of these or any other ideas, no matter how modern science, which is still likely to be fine they may be. However, as suggested our greatest ally, particularly as it is now above, the most urgent matter, in my suggesting that the following picture is view, is how best to present the Theo- much closer to reality than that suggested sophical Society to a new age of enquirers; by modern evolutionary cosmology for which we must re-conceive it in our according to which consciousness is a own minds. by-product of matter. The Theosophical Society 1. There is one fundamental law and The first thing to emphasize here, that is the radical unity of the ultimate I believe, is the Freedom of Thought essence of each part of nature. Resolution; but it is no good paying lip- 2. The universe is eternal and exists service to it if we do not keep a watchful in two basic modes, manifest and un- eye on things that inevitably creep in as manifest; it is the site of the periodic unacknowledged articles of faith or appearance and disappearance of worlds subtle dogmas. For example, a number of and of life. articles of faith, or assumptions, appear 3. There is no dead matter, monthly in The Theosophist (and in many everything is endowed with some form other TS magazines) just after the Free- of consciousness, and everything is a dom of Thought Resolution and before product of consciousness. the Watch-Tower. There may be nothing 4. The human being is a microcosm. wrong with the statement in itself, but it 5. As it is above so it is below, each does appear to contradict the Freedom of reflecting the One. Thought Resolution. 6. The universe is guided from with- Reading the Freedom of Thought in and everything takes place on the inner Resolution, one learns that members of planes first. the TS do not follow any particular school 7. There is a fundamental identity of thought and that the sole condition of of all souls with the universal Over-Soul. membership is approval of the Three Each soul is like a spark of the Over- Objects. From this the reader is likely to Soul, and those sparks go through a gather that one can assume very little process of spiritual evolution in a series about the habits, desires and beliefs of

40 Vol. 131.1 The Theosophical Society for a New Generation of Enquirers TS members. Then one reads on to find, to describe members of the Society (espe- two pages later, what amounts to a profile cially if those statements are incorrect in of the typical member, who is portrayed fact and not only in principle); and replace as a student wishing to remove religious them with factually correct statements. antagonisms; who studies certain truths One attempt at such a statement is this: and endeavours to share the fruits of that The Theosophical Society welcomes study with others; who aspires towards the students or seekers, belonging to any Truth and maintains that Truth is to be religion or to none, who are in sympathy found by purity of life; and who has Peace with its Objects. The motto of the Society as his or her watchword. Then the reader is There is no Religion higher than Truth. is told that Theosophy teaches one to The word Religion in this statement is a know the body and the mind as a servant translation of the Sanskrit dharma, which and that it preaches reincarnation. Finally among other things means practice; way; it says that everyone willing to study, be virtue; teaching; law; inherent nature; tolerant, aim high and work perseveringly religion; and that which is steadfast or is welcomed as a member: whereas the firm. The word Truth in the motto is a fact of the matter is that everyone who is translation of the Sanskrit satya, meaning willing to sign that they are in sympathy among other things, true, real and actual. with the Society’s three Objects is wel- It derives from the root sat, sometimes comed as a member. Members do not translated as boundless unconditioned necessarily believe in reincarnation; and existence. even if every single member now, in the past and in the future was to believe in it, Theosophy is not defined in the Constitu- that still does not necessarily equate tion of the Theosophical Society, or in any Theosophy or divine wisdom with re- official document. It literally means divine incarnation, which is either a belief or a wisdom, theosophia, but members of the fact about certain processes taking place Society are left to discover what it is for in the material world. themselves, taking as guides whatever The Freedom of Thought Resolution religions or philosophies they wish. ends with a plea that members of the TS Then it would be also well to defend that fundamental principle and it emphasize something else of which the does in fact require defending from each TS can be justly proud: that it does not and every one of us. That and the Freedom impose any doctrines, tenets or beliefs on of the Society Resolution protect the TS its members, not even the so-called key from sectarianism on the one hand and ideas listed above, which have consis- dilution on the other. The price of this kind tently been explored and presented. of freedom however is eternal vigilance These ideas are not the creation of the and perhaps we could begin by ceasing Theosophical Society; nor its possession. to make public statements purporting As HPB put it in The Key to Theosophy,

October 2009 41 The Theosophist the TS is a repository and guardian of has some kind of special relationship truths uttered by the seers, initiates and with Theosophy or divine wisdom, it prophets of all ages; without ‘any wisdom might be an idea to remove the label of its own to support or teach’. She and from the shelves of our bookstores saying other members of the Society, including ‘Theosophy’ and replace it with a more W. Q. Judge, Annie Besant and C. W. factually correct sign saying ‘Theo- Leadbeater, certainly did promulgate sophical Publishing House’: because the specific teachings on meditation, karma, books on that shelf are invariably pub- reincarnation, evolution, the subtle bodies lished by TPH and if called Theosophy it of the human being and much more. But naturally looks as though we think that these authors do not hold any special Theosophy is to be found there as opposed authority in the TS; or at least they should to the books on the nearby shelf. not — if this is really the Theosophical The eclecticism and openness of the Society and not a sect grown up around Theosophical Society is not for everyone. certain teachings and teachers. There is no set teaching offered here, no Members of the Society are free to single Teacher to take one’s hand. One is, study what they wish, and many of them however, presented with the spiritual will never read The Secret Doctrine, the teachings of the ages — minus the com- magnum opus of the principal founder of punction to believe or to follow — and the Society to which they belong. There that is something highly valuable which is no authority in the TS to say what would appeal to a significant number of should be read or practised, or even what intelligent enquirers. is meant by Theosophy, the object for Some of the above suggestions may which the Society was founded. As to the appear to be fairly trivial, but if we wish value of Blavatsky, Besant and other to appeal to a new generation of enquirers authors published by The Theosophical we should put our best foot forward; and Publishing House, the reader may be the they are the eclecticism, non-sectarianism judge. They have remained in print for and one-pointedness of the Society as such a long time because generations enshrined in its Objects, its motto, the have benefited from their works. But it Freedom of Thought Resolution and the would be a serious error to assume that Freedom of the Society Resolution. Any- only the books published by TPH are on thing which obscures these from view Theosophy. For example, the Bhagavad- should, I believe, be moved out of the way gitâ is on Theosophy, the Tao Te Ching so that what the Theosophical Society is on Theosophy and the Dhammapada essentially is can shine forth. Theosophy is on Theosophy; because they are each may be found anywhere and is not ours about divine wisdom and the way to it. to protect; but the Theosophical Society To remove the mistaken but under- is unique and there is none to defend it standable impression that the TS feels it but ourselves. ²

42 Vol. 131.1 Back to Blavatsky will Fossilize Theosophy Back to Blavatsky will Fossilize Theosophy — Forwards with Blavatsky will Vitalize Theosophy

EDI D. BILIMORIA

AFTER poring over each single word no specific teaching according to just one in H. P. Blavatsky’s monumental The particular system or creed about such Secret Doctrine over two decades ago, if godly wisdom. It is up to each one of us someone had then asked me ‘which to discover this divine wisdom for, and book contains the acme of spiritual within ourselves, but assistance in the wisdom?’ I would unhesitatingly have form of pointers and guideposts has been answered ‘The Secret Doctrine of course. provided in the sacred scriptures and What a silly question!’ Now, some twenty- doctrines of the world, both ancient and five years on, I venture to state that it is modern, and of all cultures, races and only such a response on my part that religions. Referring to Fig. 1, we may liken would have been silly and childish, not this unbounded and limitless charac- because there are books greater than The teristic of Theosophy to an ocean with no Secret Doctrine, but because the very boundaries, that is, shoreless and infinite question ‘what book contains the acme of in depth. But just as energetic whirlpools, spiritual wisdom?’ is utterly meaningless. waves and currents make their periodic For it is absurd to measure the immeas- appearance in the ocean, so also accord- urable on the artificial scales of human ing to the law of periodicity, centres of ratiocination and attempt to formulate a energy up-rise from the still depths of the pecking order of superiority amongst ocean of divine wisdom. One such con- wisdom teachings. It is as ridiculous as to centrated energetic core appeared in the ask whether Bach is the greatest of all late nineteenth century when a portion of composers, an analogy that we shall revert the divine wisdom was revealed and given to later on. expression to humanity by the Founders Theosophy, Theosophia if you prefer, behind the Theosophical movement. Now means Divine Wisdom, or Divine it is in the nature of a highly compressed Knowledge or Science; not ‘ “Wisdom of core of energy to expand outwards as a God” . . . but Divine Wisdom such as wave and so the first wave of teachings possessed by the gods’.1 As such there is was bequeathed to the world by the

Dr Edi D. Bilimoria is a consulting engineer, musician, and well-known member of the TS.

October 2009 43 The Theosophist Masters through their chief emissary, pertaining to their age, hence amenable H. P. Blavatsky (HPB). This is depicted to a wider public. Furthermore, the in Fig. 1 as the first strata or wave given researches of Besant, Leadbeater and out as the Mahatma Letters2 plus the Hodson amongst others, provided a spur voluminous writings of HPB. Known by to our Third Object — the unseen powers some as First Generation Theosophy, or in Nature and the powers latent in Man classical Theosophy, these writings were — put on a scientific footing by their elaborated upon by other students such systematic and painstaking occult and as Geoffrey Barborka, Gottfried de clairvoyant investigations.5 Viewed in Purucker and Geoffrey Farthing with strict isolation, the second wave would be adherence to the original meaning, or untenable without its parent first wave rather, a literal interpretation of that mean- source, but considered in union with the ing. With the exception of the Bowen latter, the result has been an enriching, not Notes, input from other sources was often a weakening of the theosophical doctrine discouraged, or at best a condescending and outreach. To reiterate, the perennial attitude was maintained towards later theo- wisdom was made available on a ‘horses sophical writers (such as Annie Besant). for courses’ basis by being presented in As with the ocean, when an expanding simpler, digestible chunks that we can wave eventually reaches its zenith and choose from depending upon our personal turns back on itself to commingle with the temperament, mental capacities, time surrounding water to generate a new and energy. wave, so this first wave of classical litera- The second wave has in its turn ture produced in its turn a new wave of generated a third wave as depicted also in inquiry and teaching. Fig. 1 depicts this Fig. 1. These several offshoots of the second wave or strata as the books written original teachings have appeared in the by Annie Besant, C. W. Leadbeater and form of New Age societies plus many their contemporaries both within and other more or less spiritual or esoteric or- outside the formal Theosophical Society ganizations each with their own declared (TS). Far from diluting (still less polluting) aims. Yet, with the best of these, it is the classical literature as some die-hard possible to trace a common underlying HPB adherents would ungenerously thread of wisdom going back to the parent claim, these so-called Second Generation source — the perennial wisdom tradition theosophists were indeed‘assist[ing] in and in some cases, the Theosophical showing to men that such a thing as Society. A fine example of this is Theosophy exists’,3 as the best of their undoubtedly the international Scientific works4 rendered the extremely abstruse and Medical Network with aims and and difficult classical literature more objectives broadly similar to our own in accessible using simpler language and terms of freedom of expression, ethical drawing upon metaphors and analogies standards and the interdisciplinary

44 Vol. 131.1 Back to Blavatsky will Fossilize Theosophy

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October 2009 45 The Theosophist emphasis on the quest for truth.6 primal impulse of Bach’s music was taken What of the future? There needs to be forwards through a superior milieu of a sustainable fourth wave of inspiration expression. and teaching that draws upon its parental Again Liszt remarked: ‘But the source, but takes it still further to meet the musically uninformed public would not spiritual hunger of present-day humanity. appreciate this Bach Prelude. I’ll play it What shall this new wave comprise? for you as I would do for the public.’ A third time Liszt played the Prelude, now The Way Forwards embellishing the original score with To understand the way forwards, we rolling arpeggios and scales, and with a have to go back to Bach — in the meta- cigar in his mouth. phorical sense, of course. There is a We theosophists may prefer to speak recorded story of an itinerant musician to our audiences without resorting to a asking the great composer, pianist and cigar, but what resources shall we draw philanthropist, Franz Liszt, to play a Bach upon to move forwards, realize and com- Prelude. Liszt inquired: ‘How do you want municate some of the vision of our me to play it?’ to which the musician Founders, as opposed to becoming hide- remarked in surprise: ‘What do you mean? bound in a prison of words and inflexible Just play it!’ So Liszt played the piece interpretations. Three steps are proposed. faithful to Bach’s score, not a single note Firstly there is modern science of the added or subtracted and all the dynamic quantum era. The insights of enlightened markings followed to the letter. Then Liszt scientists like Heisenberg, Schrödinger, said: ‘This is exactly how Bach wrote it, Pauli, Eddington and Einstein, and but now let me play it to you as Bach contemporary scientists like Sheldrake, would have wanted it to sound on a Goswami, Olsen, Phillips and Ravindra, modern instrument.’ Whereupon the great to name but a few, have penetrated well pianist played the Prelude again, enrich- beyond just the fringes of esoteric science.7 ing it this time by utilizing the fuller They have demonstrated by rigorous sonorities and wider compass of the mathematical theory and painstaking modern grand piano. laboratory experiment what the sages of Was Liszt going ‘back to Bach’? In his yore spoke from acute reflection and first literal rendition, yes; but not at all in meditation: that consciousness is the his second performance of the same piece. ground of our being; that a Higher Power The whole point here was that Bach’s (call It by whatever name) governs the vision, necessarily constrained by the limi- Universe and therefore Man; that this tations of the keyboard of his day, was Power is both Transcendent and released and realized by Liszt using the Immanent, so there is no dualistic conflict richer harmonies and extended keyboard between the ‘Creator God’ of popular range of the modern pianoforte. The religion and his ‘creations’; that Darwin’s

46 Vol. 131.1 Back to Blavatsky will Fossilize Theosophy theory of evolution is quite incomplete and demands a solid ethical foundation for its demands a complement from creative, practical realization, and it must be the discontinuous (quantum) leaps. task of future theosophists to ensure that The modern theory of morphogenesis this continues to happen. in biology and by all accounts, the finest Our next proposition is that the discovery of quantum physics — non- contemporary expression of the peren- locality/non-temporality8 — have played nial wisdom through sages and saints a crucial role in the difficult but devel- like Krishnamurti, Paul Brunton, Sri oping marriage between science and Aurobindo and Ramana Maharshi13 spirituality. So it behoves future gener- should be given as much serious con- ations of theosophists to understand and sideration as the classical theosophical build upon these insights that the Masters writings.14 These modern savants of the and HPB could only allude to in their day. universal ancient-wisdom tradition have Arguably the greatest contribution reset and restored the balance between from such progressive scientists is that occultism and mysticism by placing the we should take the moral precepts of true emphasis upon the latter. (Whether or not religion in earnest. The popular notion these sages were officially members of the that science explains everything, so has Theosophical Society is immaterial. obviated any need for divinity, is erro- Ramana Maharshi certainly was not!) This neous. On the contrary, science has in fact is one way of saying that the centre- corroborated the notion of Universal or seeking, centripetal characteristic of the Cosmic Intelligence9; only the orthodox, classical literature must be balanced by a crudely anthropomorphic concepts about centrifugal, eclectic dimension in order to God have been consigned to the garbage avoid fundamentalism creeping in by bin — and rightly so10. For without a firm maintaining the universality of inquiry ethical basis we may never be allowed which is a primary feature of theosophical more than tantalizing glimpses into inquiry. In the writer’s opinion, more than Nature’s higher forces and man’s higher enough occult doctrine has been un- capabilities — the Chapter on ‘The veiled principally through HPB to last Coming Force’ in The Secret Doctrine11 future generations of mankind (and makes it quite plain that Nature’s invisible theosophists) for at least one half of a forces may not be revealed to mankind century more. This profound wisdom unless the rampant self-interest and greed needs balancing with philosophical15 as of current humanity be displaced by opposed to emotional mysticism incor- altruism and unselfishness. The blessings porating at its heart an active ‘Who Am of higher knowledge when misused in I?’ search for Self. The Doctrine of the the hands of the selfish for commerce and Eye must yield to the Doctrine of the Heart traffic can turn into curses.12 The Third as HPB herself counsels in Practical Object of the Theosophical Society Occultism, no less.

October 2009 47 The Theosophist Krishnamurti has shown the need for planes of Nature, or the technicalities of independent inquiry freed from the bonds Rounds and Races. The wise approach of conditioning and the tyranny of thought surely is to balance the occult with the (including concepts about spirituality, mystic approaches to self-realization. religious traditions and occult teachings). Each has its dangers when overdone. Ramana Maharshi and Paul Brunton (a However the dangers of occultism are far disciple of the former) have emphasized worse than those of mysticism. At worst, the indispensible need for meditation the mystic path gone awry can lead to and provided practical guidance on how woolliness and self-delusion. The occult to discover our own divine nature. They path gone wrong leads at best to useless have given us steps towards self- academic debate with division and con- realization suited for all grades and flict as each side arrogantly claims to temperaments of seekers from neophyte have sole authority and ownership over to advanced, for devotional-mystical and the teachings.17 Any persons or group intellectual-scientific natures. claiming to be the only correct interpreters Thirdly and allied to the above, there with an attitude, ‘I know, but you do not’ is the way of Art16 and Mysticism. There are building the foundation for the very seems to be an attitude amongst a few who opposite of Universal Brotherhood. More- maintain that occult science is superior to over, did not the Maha Chohan declare, mysticism, the latter applying to lesser ‘rather perish the TS with both its hapless mortals, or representing a lower stage on founders than we should permit it to the Path. We maintain, however, that become no better than an academy of whenever one is in the foreground, the magic, a hall of occultism’?18 This could other must be in the background. Both well be the case if occultism and mysticism are necessary in wise proportion although are not balanced. In fact it seems to the each of us is free to place the emphasis writer that the occult side of the Mahatma upon the occult or the mystical depending Letters and HPB’s works have been vastly upon our temperament — whether we be overstated at the expense of their philo- intellectually or devotionally inclined. sophical, mystical and above all else, That said, however, it appears to the writer ethical import. that a healthy dose of practical, philoso- phical mysticism is long overdue in the Conclusions and Recommendations TS. The indispensible search for Self So to conclude, let us take a leaf out of through meditation, contemplation and Paul Brunton’s book, so to say. Several quiet service is more important than of his students asked him to form a excessive debate over occult teachings, for Brunton Society based on his teachings. example which system of occult taxonomy But he always resisted with the quiet we should employ over the numbering injunction: ‘You have to find the real PB and labelling of the principles of Man and [Paul Brunton] within yourself’.19 We echo

48 Vol. 131.1 Back to Blavatsky will Fossilize Theosophy these sentiments resorting to HPB’s very ‘In its capacity of an abstract body, the words by requesting students of only- Society does not believe in anything, Blavatsky to find the true HPB (and the does not accept anything, and does not SD) within themselves, and not to at- teach anything.’21 Surely this implies that tempt to convert the freedom-loving if the TS were to establish any one teach- Theosophical Society into a Blavatsky ing as exclusive and authoritative, the Society which would be a sure way for individual search for truth necessarily the former to ‘degenerate into a sect demanding freedom and liberty of mem- underpinned by hard and fast dogmas and bers to do so, would be stifled. so lose that vitality which living truth Do we then want to adopt an ethos of alone can impart’.20 A disciple of HPB (or ‘back to Blavatsky’? If so, we must rest other spiritual teacher or sage for that content with future generations of theo- matter) would certainly qualify for being sophists merely brain-rehashing22 her a theosophist; but a puritanical devotee words. We would have a museum of of HPB would not so qualify because of circumscribed esoteric fossils — guarded an attitude veering towards that funda- by a cult of fossilized esotericists. But mentalism which is so inimical to our moving forwards with Blavatsky and other Society. We are all drawn towards par- seers would generate that practical, Truth- ticular teachings that resonate with our based regenerating brotherhood for which nature and meet the needs of our personal our principal Founder devoted her whole spiritual quest. This is the natural human life and every ounce of her energies. This condition. Moreover, we are entitled to, means that we enrich the legacy of our in fact we must share our enthusiasm with Founders23 by harmonizing the pioneer- others regarding those who have inspired ing, classical literature with added insights us on our journey. But we may not impose and practical means drawn from the upon or try to convert others to our mode teachings of sages, enlightened scientists of thinking or cause schisms when others and inspired artists from other spiritual disagree with us. There is no overriding realms than just the traditional theo- spiritual authority in the TS. Anyone who sophical, and from contemporary as well sets up another as the ultimate authority as ancient times. An unquenchable, but and clones himself on such a person is selfless passion for truth at all costs and merely projecting his own ego onto the from all sources is therefore obligatory. imagined authority figure. What further To restore a feeling for divinity in Nature proof do we need than this statement again and Man in a currently materialistic world in our Principal Founder’s own words: view would be our noblest achievement.

Notes 1. The Key to Theosophy. Note the pluralization of the word ‘gods’. 2. Addressed not just to A. P. Sinnett but several others like Annie Besant, C. W. Leadbeater, C. Jinarâjadâsa, Dâmodar and other early pioneers of the theosophical movement.

October 2009 49 The Theosophist

3. The Key to Theosophy. 4. Let us desist from harping upon the fact that some of these writings certainly did run off the rails; but we are entitled to point to the best of their output of which there is plenty in evidence. 5. For example the magnificent volume on Occult Chemistry by Leadbeater and Besant, subsequently taken forwards and interfaced with modern physics by Stephen Phillips. Also the controlled clairvoyant descriptions by Hodson on antediluvian races which the present writer has found to be remarkably similar to the accounts of the Sins of the Mindless in the Anthropogenesis sections of The Secret Doctrine. 6. Networking could be seen as the modern equivalent of brotherhood. It means a sharing and exchange of ideas, and aspirations, mutual respect for alternative or differing viewpoints and no attempt to proselytize or poach others for one’s own organization. 7. Plus several writers in the Scientific and Medical Network. 8. Instantaneous, signal-less interaction, i.e. action-at-a-distance everywhere, irrespective of the intervening space. 9. Krishnamurti and the great quantum physicist, David Bohm, stated in conversation that the term God could be seen as a metaphor for Universal Intelligence. 10. We do not need science to eliminate such anthropomorphic ideas. HPB and Krishnamurti clearly made the distinction between the god made in the image of man and the Universal Higher Intelligence- Power, call It what you will. 11. H. P. Blavatsky, The Secret Doctrine, vol. 2 (Adyar ed.), Pt 3 Addenda, Section 9. 12. What man has done with Nature’s secrets of the atom is just one example. 13. This is an ad hoc list and merely represents those who have inspired the writer most, in addition to HPB. Each earnest aspirant is perfectly free to be drawn to the sage of his choice. 14. Please recall our opening remarks: there cannot be a pecking order of superiority amongst self- realized sages, each bearing an illimitably unique message for the contemporary need of mankind. 15. Italicized in order to stress the fact that by mysticism we do not mean woolliness or rosy fantasy. 16. Naturally we emphasize the role of the Queen of the Arts — Music. 17. At worst the misuse of occultism leads to massive ego inflation and ultimately to black magic. 18. The Maha Chohan’s Letter. 19. This is no different from the Christ’s saying: ‘the kingdom of Heaven lies within’, or Buddha’s injunction: ‘be ye lamps unto yourselves’. 20. Adapted from H. P. Blavatsky, The Key to Theosophy. 21. The New Cycle, H. P. Blavatsky, Collected Writings, vol. II. 22. A highly appropriate term used in a similar context by Jeanine Miller, Insight 1999. She went on to say that ‘this note of devotion to truth, NOT TO ANY PERSONALITIES OR SET OF DOCTRINES OR CONCEPTS, sounded by Madame Blavatsky and taken up by our leaders is far too often overlooked’. 23. The phrase drawn from the title of a lecture at the 2008 International Convention at Adyar.

Orthodoxy in Theosophy is a thing neither possible nor desirable. It is diversity of opinion, within certain limits, that keeps the Theosophical Society a living and a healthy body, its many other ugly features notwithstanding.

H. P. Blavatsky Five Messages to the American Conventions

50 Vol. 131.1 Statement by Members Assembled in Brasilia, July 2009 Statement by Members Assembled in Brasilia, July 2009

ATthe First Spanish-Portuguese Seminar governing the Universe, expressed in its on Theosophy, held on July 15–19, 2009 laws; ‘there is no religion higher than in the city of Brasilia, Brazil, 220 mem- truth’, which must be sought by everyone; bers of the Theosophical Society from human brotherhood is essential to build a Argentina, Bolivia, Brazil, Colombia, world of peace and solidarity, and being Costa Rica, Cuba, Spain, the USA, based on the acceptance of Unity of all Greece, Guatemala, Mexico, Nicaragua, Life, it must comprise all creatures be- Paraguay, Peru and Uruguay, unani- longing to all kingdoms; religions should mously approved the following not fight against one another, recognizing in the heart of their essential teachings, Declaration their origin in the same common nucleus; The Theosophical Society was founded it is necessary to study the laws of nature in 1875, at a time when slavery was and the powers latent in man, so as to live common in many parts of the world; when in harmony with them. the invasion of a country by another was Taking a look at human society at considered to be normal; when religious present, after 134 years, it is evident that hatred and the violent clash of materialism the Theosophical Society has been a against religions were frequent; when pioneer in expressing the value of Eastern women, youngsters and children were culture and in bridging the gap between considered to be on an inferior level; when East and West; its fundamental propos- there was discrimination among races and itions being totally or partially accepted. ethnic groups as well as other negative Today society acknowledges the need barriers and misconceptions. There were to avoid religious wars; that all religions no planes, cars, telephones, electricity, must be respected; that brotherhood radio, television or computers at that time, among human beings must be present, and the United Nations Organization moreover it needs to be present for the had not been created either. survival of the human species; that men, In that historical background, the women and children are equally important Theosophical Society states that: to be a and must be respected; that science, freethinker it is not necessary to be a ma- philosophy and religion can be found in terialist; Divine Wisdom — or Theosophy the leading thought systems; that it is — does not belong to any person, religion possible to be a freethinker without being or organization; there is an intelligence a materialist; that there are great spiritual

October 2009 51 The Theosophist beings in the different religions; that wars separated from self-knowledge. We can- are wrong and have to be swept away from not set up the conditions for wisdom to our earth (this includes the manufacture be manifested in our lives unless we know of weapons, especially nuclear ones); that ourselves. Self-observation is the basic the planet is being destroyed by the lack tool for self-knowledge, allowing Theo- of respect towards nature; that our survival sophy to be a living reality in our lives. depends on the ecological awareness that - The study of Theosophical literature has to grow in each one of us. widens our horizons about life and the It is evident that the existence of the universe through very clear explanations. Theosophical Society has been highly But mere intellectual study does not bring valuable, as some basic principles that it about the power to transform man. It does proclaimed are widely acknowledged by not lead him to a loftier and more dignified people nowadays. life, with richer and more harmonic So, what remains to be considered relationships, away from conflict. So we is the work of the TS in the twenty- need to find wisdom inside ourselves first century. through self-perception, which will make Mainly, human society in this century of Theosophy a transforming reality. is dependent on consumerism, entertain- - Intense public work needs to be done. ment and advertising; there is a rough What is sought is not to convert people to competitiveness among people, institu- a single thought pattern but to influence tions and enterprises, with man exploiting the collective mind. The doors of the TS his fellow beings; fanaticism and funda- must be open to those willing to work for mentalism are still present in many so- humanity. The dissemination of Theo- called religious movements; ignorance sophy must have the keynote of respect of the basic facts of life causes humanity for the other. to suffer a lot; selfishness is still deeply - Meetings specifically for members rooted in modern man and so is violence should be held with the purpose of which, disguised in many ways, is present studying in depth. Emphasis should be put almost everywhere. on listening so that, with a mind void of The TS has important work ahead to prejudice, communion can be reached in show modern man that the road to the common quest for Truth spirituality is not so much theoretical or - Forums, seminars, workshops, dis- intellectual as it is experiential, and it will cussion groups, courses should be carried lead to the disappearance of suffering on besides the traditional lectures, high- caused by ignorance. The items to be lighting the exchange of ideas and using taken into account are the following: questioning and investigation. - The world cannot be changed if we - Public work should make use of do not change ourselves. technological resources available today: - Theosophy, as wisdom, cannot be television, internet, meetings online

52 Vol. 131.1 Statement by Members Assembled in Brasilia, July 2009 via Skype, newspaper and magazine each one of us takes responsibility for it. publications. This should also be used - An interest for the Cause should be to strengthen bonds among members awakened in young people, based on the belonging to different countries and beauty of the teachings and the happiness religions. that can be reached understanding them. - Political problems should be kept By creating a proper environment, they outside the TS. People should hold office should be encouraged to meet and develop in a natural and spontaneous way, without through unselfish work. greed, and they should do their work in - The TOS can expand its work in an impersonal, integrating way, without community centres, Unions, different any prejudice and not trying to impose neighbourhoods, helping to take the any spiritual authority. teachings to those who cannot come to - At the TS, the principle of the TS. Ecology and Arts are two import- Brotherhood makes us work with people ant avenues to be included. who favour the Cause of Humanity, with- - The TS has had extraordinary leaders out any distinction or prejudice, especially such as Blavatsky, Olcott, Besant, those of a personal nature. Leadbeater, Jinarâjadâsa, Sri Ram, Coats, - Electronic communication must be Taimni, among others. Our present used with care and responsibility so as not International President, Mrs Radha to produce unharmonic vibrations, which Burnier, has conducted Theosophical are not compatible with the serenity that work for the last few decades, permeat- must exist in our Society. ing it with a strong spirituality. It is the - Disruptive factors such as mere responsibility of each individual worker theoretical study, emotional reaction and to add to the quality of the work, not intellectual vanity must be perceived and allowing any distortion to interfere in the carefully set apart. awakening of wisdom through the search - The Theosophical Society in the for Truth. twenty-first century is what we are. Its - We, members of the Theosophical degree of success depends on the wisdom Society, must humbly fulfil our part of and unselfishness of its members. Future working to elevate the consciousness of generations will receive as a legacy a liv- Humanity without sectarianism but with ing, agile and enlightening body only if compassion and love. ²

The essence of the higher thoughts of the members in their collectivity must guide all action in the T.S. . . . It is the collective aspect of many such thoughts that can give the correct note of action.

Letters from the Masters of the Wisdom

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