VOL. 136 NO. 6 MARCH 2015
CONTENTS
Address to New Members 3 Tim Boyd On Relationship, Part I —Discovering Our Divinity 6 Raphael Langerhorst Transcending Science —A New Dawn - II 12 Jacques Mahnich The Theosophical Society — Finding its Aim? 19 Robert Kitto Weaving the Fabric Glorious 25 Joy Mills Books of Interest 31 Theosophical Work around the World 32 Index 37 International Directory 40
Editor: Mr Tim Boyd
NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office.
Cover: Nicholas Roerich. ‘Monhegan, Maine’, USA, 1922
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: Mr Tim Boyd Vice-President: Dr Chittaranjan Satapathy Secretary: Ms Marja Artamaa Treasurer: Mr K. Narasimha Rao Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Vice-President: [email protected] Secretary: [email protected] Treasurer: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Editorial Office: [email protected], Website: http://www.ts-adyar.org
The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. They hold that Truth should be sought by study, by reflection, by purity of life, by devotion to high ideals, and they regard Truth as a prize to be striven for, not as a dogma to be imposed by authority. They consider that belief should be the result of individual study or intuition, and not its antecedent, and should rest on knowledge, not on assertion. They extend tolerance to all, even to the intolerant, not as a privilege they bestow but as a duty they perform, and they seek to remove ignorance, not punish it. They see every religion as an expression of the Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as Truth is their aim. Theosophy is the body of truths which forms the basis of all religions, and which cannot be claimed as the exclusive possession of any. It offers a philosophy which renders life intelligible, and which demonstrates the justice and the love which guide its evolution. It puts death in its rightful place, as a recurring incident in an endless life, opening the gateway to a fuller and more radiant existence. It restores to the world the Science of the Spirit, teaching man to know the Spirit as himself and the mind and body as his servants. It illuminates the scriptures and doctrines of religions by unveiling their hidden meanings, and thus justifying them at the bar of intelligence, as they are ever justified in the eyes of intuition. Members of the Theosophical Society study these truths, and theosophists endeavour to live them. Everyone willing to study, to be tolerant, to aim high, and to work perseveringly, is welcomed as a member, and it rests with the member to become a true theosophist.
2 The Theosophist Address to New Members Address to New Members
TIM BOYD
AS a long-time member of the Theo- Once we join, the actual work begins. sophical Society, I remember the feeling Nobody who finds their way here is a of enthusiasm and upwelling of aspiration young soul. In order to have an appreci- I felt when joining. Inwardly I knew ation for this there must have been many I had taken an important step. We all have lifetimes of effort towards unfoldment. various reasons for joining. For some it We do not get here by accident. Many join is because our parents were members. We with the idea that now they find them- grew up in a home where the value of the selves among a group of holy people who work that this organization is undertaking have overcome the shackles of the world and its approach to Truth played upon and can be looked up to for faultless us constantly. It was not something we guidance on the spiritual path. Instead they had to think about or analyze. Theosophy find themselves amidst people just like pervaded the atmosphere of our home, us, people who have had an experience and became part of the fiber of our being. that confirms a deeply sensed Truth, but There are others who came upon the who are far from perfect. In joining the Society’s teaching later in life and found TS we are saying ‘Yes’ to something: in it a powerful conceptual structure, rich ‘Yes, there is an abiding, overarching, in information about the planes of Nature, ever-present Truth, ‘yes’ I believe I can the meaning of spiritual evolution, and link myself to that truth and express it in a history of great people who have as- my life. And, ‘yes’, the three Objects of sociated themselves with this wisdom and the Theosophical Society ring true to my with the movement of the Perennial inner consciousness.’ Wisdom throughout time. There are others Even if two out of three of the Objects who encountered the teachings or some do not yet ring true, it suffices as long person who was alive with a profound as the first one does: that this Society connection to these truths and found that came into being to form a nucleus of the something moved them. Something Universal Brotherhood of Humanity inside of them responded to the life that without regard to any of the humanly flowed through that individual. created separations along lines of race,
Delivered after the Closing of the international Convention, Adyar, 31 December 2014.
March 2015 The Theosophist 3 Address to New Members creed, gender, caste, or colour. We refer to recognize, and in that recognition, to only to a small number of distinctions in dissipate these false idols of fears, dis- the first Object of the TS, but we all know crimination, hatreds, that seem to be the that the levels of discrimination and normal fare of this world. limitation in our thinking are endless. So The TS is a powerful organization, we say ‘Yes’ to that, that it is a possibility, and its power is not just in its members. that it is also possible to shape our life in It came into being from a much more such a way that it can express this great profound source. The Masters of the Truth, first in ourselves, then in our Wisdom, the Mahatmas, the Elder homes, and then in the world. Brothers — these are the real founders This is not an other-worldly teaching of this movement. We, its members, are demanding that we abandon our family certainly imperfect. In our work within and friends, and go off to some secluded the TS it is helpful to remember that we place. Ours is a much more difficult will always find imperfections and approach to Truth than just walking away difficulties with the various personalities to a cave. What it demands from each encountered within this organization, but one of us is that we find some measure behind every person who joins something of realization right where we are. In the greater is standing. If we can train our- middle of all the conflicts and strife that selves to look for it, we will certainly see every normal life involves. Truth is not the signs of a guiding presence — the absent from ‘normal life’. It is not a retreat awakening Higher Self. from the world. The great challenge for When I joined the TS, the step I was us is that this path demands that we learn taking was described as forming another to embrace the world with all of its link in a golden chain — one more link imperfections. That is a much more has been added to this chain. It is a chain demanding and difficult task. The beauty that extends from the very low to the of it is that we say ‘Yes’ knowingly to all highest heights of consciousness, from of this. a distant past to an unimaginable future. ‘Yes’ is a powerful word. We find that Our recognition of this inner call is this word is an expression of a state of necessarily heard, and the appropriate consciousness that can be described as response comes to us continually. It is a state of openness.. This means that we life itself that responds, presenting us with are willing to recognize that it is part of the necessary guidance in each moment. our condition as human beings that there Our work is to listen, to remove the scales are fears we encounter, and that, in the and see with newly opened eyes. We normal course of the world, fear is the embrace the work of awakening, like predominant underlying emotion that from a sleep, deepening our awareness. seems to keep us apart from one another. This work will grace us over the course It also means that there is a commitment of our lifetime and will be a source of
4 The Theosophist Vol. 136.6 Address to New Members blessing to us, to the people close to us, new members who have taken such a and to this world. As new members of wonderful step. . . . Let us say together, the Theosophical Society, this is an along with our new Brothers, the important step that you are taking. I salute Universal Prayer written by Annie you for the step, for your courage and Besant, which, as new members, they will willingness. In any way that I can help, be saying often as time goes by: in any way this Brotherhood that you have O hidden life vibrant in every atom, become a part of can be of help, you O hidden light shinning in every creature, should not hesitate to call upon either — O hidden love embracing all in oneness, outwardly or inwardly. May all, who feel themselves as one I would like for all gathered here to with thee, rise and send our silent thanks to these Know they are also one with every other.
Each member is important in his place; there is no one so insignificant that he cannot be a vital cell in the Society’s living body and growth. This does not mean that every one must speak or lecture; but if he does, what he says should be definitely worth saying. A man may say just one word at the right time and place, and that will tell more than any number of words poured out haphazardly. Every one thinks, feels and comes into contact with other people. We cannot but leave a mark all the time, wherever we are. The only question is: What shall be the nature of the mark we make, of the influence we bequeath to the people we meet, what shall be the theme of our thoughts, the quality of our emotions, the nature of our actions?
By making Theosophy a transforming power in our own life, we may be able not only to make ourselves far happier than we can otherwise be, but also to share with others the happiness which we create for ourselves. N. Sri Ram
March 2015 The Theosophist 5 On Relationship, Part I — Discovering Our Divinity On Relationship, Part I — Discovering Our Divinity
RAPHAEL LANGERHORST
Prelude than the situation to myself. Along The drama of life, in all its diversity, these lines I also had, for a long time, the follows a universal pattern. Unaware of firm belief in the possibility of an ideal our inherent divinity, we get entangled relationship. into matter, our material existence, Since Theosophy has been omni- thereby losing sight of our source and present in my parents’ home, especially true identity. The result is invariably with a library of several hundred theo- conflict with fellow beings, restlessness sophical books of which I made plenty about our purpose, and ignorance of our of use, I had very high aspirations which own divine nature. We rush from one thing also projected into my ideas of relation- to the other, achievements and failures ships. When my eldest sister got married likewise insignificant. When finally we I was around seven, and I fell quite in love with a young girl of similar age. Of begin to realize their temporary nature, course I was more or less imitating the we begin to seek the eternal. Yet we have behaviour of my elder sister, without any to struggle with our entanglement, our idea of the sensual aspects of such under- attachment, and our misidentification takings. Nevertheless this went on for until we finally learn discernment, once several months and I sometimes visited more establishing our self in Divinity, her in Augsburg (Germany) while she bringing home the fruits of our journey. sometimes came to Austria (not alone by ourselves, of course). Naturally enough, The Ideal we simply lost sight of each other. As a child, I used to accept things But even at this early age I still clearly as they came. Even though I did not remember the love I felt for this girl, like many things (like school), I never plain devotional love which we humans questioned the actual adequacy of any feel in our so-called loftiest moments. situation or circumstance, always trying Such love I had felt several times during to adjust myself to the situation rather the following years for one girl or the
Mr Raphael Langerhorst is a young Theosophist, active in the TS in Austria. He is an elecronics and IT engineer with musical talents.
6 The Theosophist Vol. 136.6 On Relationship, Part I — Discovering Our Divinity other, but seeing (with my theosophical Proper understanding of all this can background) the impurity and lack of be helpful especially to young people, and response on that level, I never engaged even more so to young Theosophists, with any of them, still hoping to find a while trying to establish our life in one pure heart one day. And, frankly enough, way or another. So let us look at the isn’t this a familiar story? implications of relationships.
Reality The Bridge Then I got entangled in a relation- The field of manifestation is expanded ship that almost killed me. Whence the between two seemingly opposite prin- discrepancy between ideal and reality? ciples: spirit and matter. Human existence This is what we will look at in this article. spans the entire range between these The idea or concept of relation- two extremes. That is, within ourselves ships has become so common in our we find both the densest matter, the culture that we take it for granted without physical, as well as pure spirit, our divine questioning the sanity or implications source. Spirit is often used synony- of this concept. We only question our mously with consciousness, although it relationships, but never our concept of is not quite the same. The main difference relationships, least of all the necessity is that spirit is much more capable of for such a concept. Despite all this, the expressing consciousness, while matter concept we have built in this modern tends to blind and isolate, its main aspect day and age is artificial, and is a means being inertia. So consciousness (or mind) for bondage in various aspects. is really another aspect, which in fact What is worse is that we usually spend mysteriously links spirit and matter. a lifetime to figure out this simple fact, During our incarnation, we naturally until we eventually may be able to let go tend to concentrate our consciousness of our attachment to this concept. And on the world around us. However, the only then we begin to engage people and resulting implication is that we lose touch actually know them for the first time with our inner spiritual nature as we grow instead of just our own concept of people. up from infancy through childhood to Nevertheless, relationships in their adulthood. Since it is our inner divine, practical form are a necessity to ensure pure spirit that is also the source of all continuity of the physical life of human higher aspirations and good qualities beings. Given a theosophical perspective, which we are capable of expressing, we our idea of relationships can become often lose these ideals throughout our very different than what is impressed on struggles in life, with our awareness us from outside, finally leading to the ideal directed outwards. of our childhood, but with understanding, The path to our spiritual essence awareness, and serenity. leads inwards, while the path to matter
March 2015 The Theosophist 7 On Relationship, Part I — Discovering Our Divinity draws our consciousness out towards them the willing servants they ought to external objectiveness.1 be. Only as such, calm and deprived of As we lose touch with our higher their self-delusion, will our external aspects, our spiritual nature, we also aspects be able to reflect our divine begin to feel a sense of emptiness and qualities from within. incompleteness, scarcity, and deficiency. When we begin to withdraw our Since it is the divine that is our funda- identification and gratification from mental basis of being, our essence, we these aspects, they will become our will never be able to find fulfilment or most furious enemies, until one after the sufficiency outside our self. All such other is overthrown and made sub- attempts necessarily lead to disappoint- servient to our supreme divinity that we ment, or worse. truly are. This is the battle that we have So we realize that it is not outside to fight as human beings, on our way ourselves where we need to find our inner from sensual animalism to calm and needs, even though we may subcon- self-sufficient Divinity. sciously believe so as a result of lack of Triple is the gate of this hell, destructive inner awareness and wisdom. But if of the self — lust [body], wrath [emotions], nothing else, experience will patiently and greed [thoughts]: therefore let man teach us this most important lesson, until renounce these three [caused by confusing we begin to truly search within. When the non-self with the self].2 this search begins, we may still have difficulties and our senses will claim The Means our attention and bind us to the world So, how to work out these things? in which the senses operate, desiring Generally speaking, the first step in terms excitement one way or another, because of relationships is to question our motives, we are always attracted to what we do which are usually selfish, and to really not understand truly. understand the necessity to let go of We will be unable to overcome this destructiveness. If taken seriously, this tendency unless we realize our confusion involves pain, just like a surgery on our about identity. It is not the temporary body, which it really is, at all levels. physical body or our emotions, or even Apart from that, our real need (not just our thoughts that are our true self. All of in terms of relationships) is to establish them are in fact external to our true ourselves firmly in our divinity to inner nature. Each of them in turn will relinquish our slavery to our lower claim sole reign over our life, and each personal aspects and senses. of them in turn will fight to the bitter end There is no need to go into detail about for this sovereignty until we manage to certain practical steps along these lines withdraw our mistaken identification since once the direction is taken with from our external aspects and make of honesty, we will encounter what we are
8 The Theosophist Vol. 136.6 On Relationship, Part I — Discovering Our Divinity in need of (not necessarily what we think mentally, especially if that other person we need). (See Leadbeater, van der is very giving and open as well as unaware Leeuw, and Taimni references at the of these hidden side of things.4 We often end of the article.) believe, given our ignorance, that our However, one key aspect should emotions, energy level, and thoughts only be mentioned specifically. This is purity affect ourselves, as kind of private non- of mind and body, from this result existent, immaterial imaginations. secondary constraints, like purity of But these energies work their way, food (vegetarian/vegan)3 and balance, ignorance notwithstanding. This, pro- among others. Only if these constraints perly understood, puts a lot of respon- are sufficiently met with a pure heart, sibility on us, especially in terms of how altruism, dedication, and peace of mind, we influence other people, even more so like the perfect peace of a calm lake, only those who are close to us.5 then is our divine light able to shine If we understand at the same time our through and reflect into our lower mind, own imperfection and impurity, and to bring about awareness of the divine show the adequate humility, we become life around us, and especially within. much more careful and far less engaging The more we darken ourselves, the towards other beings as well as less less we are capable of expressing our manipulative. Given this perspective, we higher aspirations. ought to develop some commitment to- wards ourselves in terms of purity, which Good and Evil can ultimately be found within our divine Let us look at the dangers of impurity nature. So that is where our path is and selfishness, especially with regards leading us. to relationships. This will also shed some But how to become pure in the face light on the issues and struggles usually of dominance of our senses and bodies? associated with relationships. Again, this is a question of our identi- Obviously, our selfishness is, at fication with these our outer garments, least to ourselves, usually not obvious. which bind us to external objects and However, let us investigate it a little keep us captive in the world of senses. more deeply. But how to learn detachment if we know Since there is more to a human being of nothing else? Especially here, Theo- than just a physical body, we also inter- sophy comes in handy because through act with other people on energetical, it we can learn about the constitution of emotional, and mental levels, if not even our own being, particularly our higher others. This, however, immediately has aspects. Also, we can become humble, certain implications. For example, a very develop humility as we learn that hu- possessive person naturally drains other man evolution is only one intermediary people energetically, and oppresses them step in the grand scheme of the cosmos.
March 2015 The Theosophist 9 On Relationship, Part I — Discovering Our Divinity This humility, paired with knowledge It is from this our higher aspect, that about our self, and regular meditation, is within us and within others alike, from helps us to direct our awareness inwards which we should direct and conduct our to our higher aspects. Directing our life and our relations. This is the only way awareness thus, we allow our loftier to achieve actual unity, for which we are nature to influence our personality to longing and which we cannot find in increasingly reflect higher aspirations, the world of sensuality, our outer gar- allowing us to increasingly direct our ments. It is also the only way to resolve awareness inwards.6 conflict, which arises from separated Thus we are also able to transform our and isolated identities, invariably leading anxiety and restlessness to inner peace to self-inflicted suffering. and equanimity, which is a requirement We have to patiently work towards this to develop purity of heart and action, by high ideal, not blindly, as it used to be reflecting our inner nature. Our thoughts, in our childhood, but with awareness, emotions, and actions thus transformed wisdom, dedication, unselfish love, and guided from within — not by casting uttermost affection to our divinity with aside our responsibility (as with spiritism, uttermost detachment from our lower mediumship, and such), but from actual aspects, and realizing our one source self-responsibility we begin to be able to and the secondary nature of our lower actually relate to other people, without personality. Finally, we are able to let go the relation being a mere game of our of our fixations and to develop tolerance, uncontrolled senses and desires. mutual respect for the divine in each of us, and the ability to deal with all practical The One Key matters of our life and relations with Divinity is immanent in all life, be it serenity, because we can renounce our good or so-called evil, and is indivisibly entanglement and patiently work out one, reflecting into diversity through our Dharma.7 manifestation. It is this inner unity of all Losing sight of our higher ideal is to that produces the quality of love in die at the same time. Thus, while still being human beings. The more we are able to slaves to our bodies, we have to work relate to this unity, the one light in all, our path, out of the mud of selfishness the more we become love itself, totally and self-pity, towards self-responsibility, and absolutely naturally. purity, love, and divinity. ²
Endnotes 1. I. K. Taimni, The Science of Yoga, Samadhi Pada, Sutra 29. 2. Annie Besant, Bhagavadgitâ, xvi. 21. 3. C. W. Leadbeater, Vegeterianism and Occultism. 4. ———, The Hidden Side of Things.
10 The Theosophist Vol. 136.6 On Relationship, Part I — Discovering Our Divinity
5. Annie Besant and C. W. Leadbeater, Thought Forms. 6. A beautiful and uplifting meditation along these lines is given by J. J. van der Leeuw in his excellent book, Gods in Exile. 7. Inherent divine duty.
References and Reading (The suggested reading should lead to self-responsibility and discernment. This forms the basis for wisdom and understanding our relation to our self and others.) Annie Besant, Ancient Wisdom ______, Bhagavadgitâ Annie Besant and C. W. Leadbeater, Man, Visible and Invisible ______, Thought Forms H. P. Blavatsky, The Voice of the Silence Mabel Collins, Light on the Path C. W. Leadbeater, The Chakras ———, The Hidden Side of Things ———, The Masters and the Path ———, Vegeterianism and Occultism I. K. Taimni, The Science of Yoga J. J. van der Leeuw, The Fire of Creation ———, Gods in Exile
I am not this body which belongs to the world of shadows; I am not the desires which affect it; I am not the thoughts which fill my mind; I am not the mind itself. I AM THE DIVINE FLAME within my heart, eternal, immortal, ancient, without beginning, without end; more radiant than the sun in all His noon-day glory, purer than the snow, untouched, unsullied by the hand of matter, more subtle than the ether is the Spirit within my heart. I AM THAT, THAT AM I. Vedic Invocation to Meditation
March 2015 The Theosophist 11 Transcending Science — A New Dawn – II Transcending Science — A New Dawn – II
JACQUES MAHNICH
Doors opening — New Trends in seen, measured and validated: the two Scientific Communities major ones are (1) the Standard Model, Today, Science and technologies seem which describes the building blocks of at the top of their power, with their in- the universe, together with the creation fluence spread all over the world and process of the particles, all based on their triumph looking unchallengeable, Quantum Field Theories. This model got but unexpected difficulties are emerging even another observational proof with the from within. They may reveal some discovery of the Higgs Particle in 2012. bottom line to the current way of thinking The other one (2) is the Big Bang Model, in Science. the cosmogonist model of the universe, This science is based on the basic based on the General Relativity Theory. concepts that all Reality is material, The two models seem perfect and in physical. There is no other Reality than agreement with most of the observations the materialistic reality, consciousness is in each of their validity domains. There is a by-product of the physiological brain just a small hiccup: nobody has been able, activity, matter is lacking any conscious- so far, to reconcile both these theories to ness, evolution has no goal, and God give a consistent view of Reality. exists only inside human brains. Albert Einstein and other scientists This is the mechanistic, materialistic dedicated their lives to the search philosophy, which was shaped three for the famous TOE (Theory of Every- centuries ago and dominant during the thing) with no success. And there are XIX century. For the last two hundred many other discrepancies, acknowledged years materialistic scientists claimed they by the scientific communities: General will be able to explain everything using Relativity, as it is, theorized the existence physics and chemistry. It was just a of gravitational waves induced by cosmic matter of time and investment. events like neutron stars and formation of The last decades produced nice models black holes or collision of galaxies. After trying to describe Reality as theorized, more than twenty-five years of listening
Mr Jacques Mahnich is President, St Jean Lodge, French Section. Theosophy-Science Lecture delivered at the international Convention, Adyar, 28 December 2014. . 12 The Theosophist Vol. 136.6 Transcending Science — A New Dawn – II to the cosmos, no gravitational waves of scientists’ movements aiming at a have been detected, nor any graviton the broader scope of research, including particle which is supposed to carry the other plans of consciousness than the gravitation interaction. On the particle physical one. A recent example is a group side, the strings theory, then the super- of scientists, including Mario Beauregard, strings theories, and now the M-theory Rupert Sheldrake, Charles Tart, and tried to provide us a model of Reality with others who created a movement aiming an almost infinite number of potential at opening the landscape of Science. They universes (100500). After more than organized an international Summit on thirty years of intensive investments and Post-Materialist Science, Spirituality, and testing, we are still searching for proofs Society in February 2014 to discuss the of super symmetry. More or worse the impact of the materialist ideology on multiverse theory cannot be observed, science and the emergence of a post- therefore it cannot be fully validated. materialist paradigm for science, spiritu- We even start hearing that ‘we may ality, and society. The Summary Report know that maybe we don’t know’: visible of this gathering can be found at the fol- matter accounts for only 4% of what the lowing address:
March 2015 The Theosophist 13 Transcending Science — A New Dawn – II
ences since they represent a central aspect the value of working together, and to of human existence. implement available synergies in the domain of theosophical studies. Science The final point of the manifesto states is one of them. The Naarden Declaration that: advocates Unity in diversity. It can be The shift from materialist science to post- more than a wish list, it can be viewed materialist science may be of vital as a kind of impulse for the Theosophical importance to the evolution of the human Movements in the future, and it will civilization. It may be even more pivotal be up to theosophists, individuals, and than the transition from geocentrism to leaders, to transform it into reality. The heliocentrism. Declaration says: Definitively something is going on In an undogmatic manner and through in the world of Science. We need to keep harmonious cooperation we will strengthen our attention on these movements, they the Theosophical Movement for the benefit may be announcing a new wave of re- of humanity. In the spirit of unity and searchers with a broader mindset. brotherhood, we endeavour to make Theo- And something is also moving in our sophy a living power in the world. We theosophical communities. commit ourselves through learning, train- ing, and cross-pollination to popularize and keep the teachings alive for future Opening and Sharing in generations. Theosophical Communities ***** Theosophical communities have spread As Theosophists and students on the all over the world since the creation of spiritual path, we know, thanks to the the Theosophical Society in 1875. In Traditions of the world, the synthesis the course of its history, it recorded de- of which is the Ageless Wisdom, that partures, secessions, and some parallel Reality is above all possible description, organizations were created, some still and that its manifestation, Nature, is a alive today. Some of them have kept the wonderful and magnificent landscape in spirit of the founders of the TS and are which we, human beings, among many working toward the same goals, if not other streams of living entities, are doing with the same references. A new approach our recurrent pilgrimage towards the next is starting to emerge, with a willingness step of evolution. to open communication between these Our heritage, the Theosophical teach- various theosophical movements for the ings, has opened for us a window and benefit of Theosophy. During the summer has given us knowledge and tools to of this year, an open gathering was or- observe, experiment, and live inside this ganized in Naarden, the Netherlands, and instance of Reality as participants in the came up with a Declaration highlighting course of evolution.
14 The Theosophist Vol. 136.6 Transcending Science — A New Dawn – II It is a wholesome, integrated sum of course, there are two possibilities. The knowledge which provides us with mul- first one could be new discoveries which tiple road-maps to reach our destination. cannot be explained by current models, The main difference with the scientific and there are already many, and these approach is that it is based on wisdom, may open the road towards new models at the service of humanity, which seems which are more encompassing of a to have completely vanished from the greater reality. But this would be very materialistic scope. remote and random. Moreover, it may not Wisdom is this inner quality of mind, lead to dramatic changes in the philo- a potential which, when awakened through sophy and the associated cultural values. the self-transformation process, can give We already have some examples like the the clarity of mind necessary for an invention of the concept of dark matter integral understanding of Nature and the and dark energy. essential selflessness for the acquired Observations around the 1930’s led knowledge to benefit all sentient beings. Space scientists to conclude that the Current scientific philosophies have General Relativity model was not able to lost this wisdom, and therefore cannot lead represent the movement of external stars to an integral understanding of Nature. in large galaxies. Based on that model, The partial, distorted glimpses of scientific they should have been centrifuged a long knowledge are limited to the domains of time ago. Because scientists could not the lower triangle of human constitution, imagine that gravitation, as the leading including the physical, emotional and force in the visible universe, could be mental aspects. The very fact that the different in various places in the cosmos, mechanistic model implies that only the they have invented the dark-matter physical realm has a reality and that all concept as the embodiment of an un- other aspects are physically derived from known substratum (WIMPS), the effect it, gives an incoherent view of Nature: of which is similar to gravitation, in order Matter creates Life which can produce to bring back the model under control. But, Mind. Soul and Spirit are outside the so far, no WIMPS have been detected. Science boundaries. And, more important- The same applies to dark energy: having ly, there are no models to describe the discovered, in the last decades of the transition phases between the two domains. previous century, that the visible universe This leads to the conclusion that Science may be accelerating its expansion, they can probably continue on its path forever invented the concept of dark energy, without touching on higher realities, as endowed with a gravitation-type reverse long as its paradigm is based on a materi- effect, that is, a repelling gravitation. And alistic philosophy. In the meantime, the we are left with no more than 4% of the cultural values which it puts forward are universe as a known quantity visible space endangering humanity. For it to change objects obeying the basic model of physics.
March 2015 The Theosophist 15 Transcending Science — A New Dawn – II The second possibility to influence The project goals are : the course of Science may reside in the 1) To bring, or to bring back, Science complementarity between Science and culture to the forefront of theosophists’ Traditions/Theosophy. Science is looking attention: to be in a position to understand at Nature from the bottom, and stops short and argue on science subjects, one has at the border of mind. It is a form of to be curious and willing to learn a knowledge of the phenomena and their minimum of the language of science not interactions. Ageless Wisdom brings a necessarily the most abstract mathema- holistic model of the manifested world, tical models, but the basic scientific together with description of fundamental approach: observation, measurement, processes like cosmogenesis and an- abstract modeling, and prediction. Madame thropogenesis. It teaches not only the Blavatsky promoted this knowledge descriptions of phenomena, but, more acquisition as a necessity: ‘Know all that importantly, their root-causes. However, you can. Become conversant with and sift even if a large gap exists between the all that the schools have declared, and as two approaches, some bridges must be much more on your own account as is there, hidden by the materialistic forest possible.’ Lodges may want to include on one hand, and the cloudy Traditions these types of studies in their programmes. on the other. We may need adventurers 2) To reignite working groups with capable to speak both languages, free scientifically-oriented theosophists from any dogmas and ready to enter this wherever possible: Science has always no-man’s land. been one of the three pillars of theo- Transcending Science — Building sophical studies, and many Science and new bridges Theosophy study groups have been To enable and support such an ad- active and some, but a few, are still active venture, a project is proposed to the today. Large Theosophical communities community of seekers of Reality. like USA and India, and also other This project, hosted on the Internet countries, have knowledgeable scientists at THEOSCIENCE.ORG, is, first of all, a or science-oriented members. Organizing place to foster and nurture the synergy or reigniting Science-Theosophy Groups between Science and Traditions. It is would be an important step. currently in the preliminary phase
16 The Theosophist Vol. 136.6 Transcending Science — A New Dawn – II to work together with other streams of This is the first stone of a methodology theosophists. This is an opportunity for capable of building the foundations, one cross-pollination. of the pillars for future bridges. The other 4) To develop dedicated research pillar, on the Science side, will have the programmes on specific subjects where same difficulties to resolve: the language bridges between Science and Theosophy of Science is very often unintelligible are foreseen. This can be considered as for ordinary people. Therefore, there a major step, where mature studies and is a need for a transitional language, researches can be brought to the attention bridging this important gap. of the scientific community at large. Another potential pitfall from previous If successful, implementing these ob- experience is the tendency to either wrap- jectives should bring a better under- up science with theosophical garments or standing of Reality, not only in closed to try to do science on theosophical truths. circles like Theosophical communities, Usually, it does not bear any fruit. A but also to the public at large, allowing middle-way approach may be required. the eternal values of the Ageless Wisdom With an open-minded attitude, we may to spread with convincing power, convin- also want to be ready to revisit, if need cing enough to awaken attention towards be some of our pieces of knowledge in universal values which may influence the the light of the twenty first-century dis- trajectory of the mad car of humanity. coveries and understanding of Nature. Having said so, one needs to be realistic: As the Dalai-Lama said: ‘If Science can this is a long and difficult path, full of road- demonstrate that some of the Buddhist blocks which we need to clear-up. We may want to explore the lessons learned beliefs are not consistent, I am ready to from past experiences in these domains. revisit them.’ Why weren’t we successful enough in We are convinced that an open heart, convincing the scientific communities of free from dogmas and prejudices, can the value of spiritual traditions for the pour the Ageless Wisdom milk into the sake of understanding Reality? Maybe ‘experimental tubes’ of Science and can some dogmas crept in and the attitude of transform the iron of the lower mind into ‘We are the ones who know everything, the gold of the Oneness to guide again you cannot know and you’ll never know’ humanity across this critical phase of is not the most productive one. We may its evolution. want to be a little bit more humble. We may even want to start by saying that ‘We Conclusion know what the Ageless Wisdom heritage Something is happening in our world. has given us and we will try to transpose Human evolution is accelerating, and it into a language which can be under- universal values are vanishing, leaving standable and workable by scientists.’ us with no more seat belts in a Science-
March 2015 The Theosophist 17 Transcending Science — A New Dawn – II driven world. At the same time, questioning Life is a wonderful experience. Radha and openings started to bloom and the Burnier described it as: quest for a better understanding of Reality Life has immeasurable dimensions and is burgeoning. The Theosophical com- subtleties. It is rich, creative, dynamic. munities, guided by the Ageless Wisdom Truth, being the discovery of the beauty, heritage, has a role to play in this phase meaning and mystery of Life, is also neces- and shall be ready for it. Humbleness and sarily without limit, necessarily subtle and joyfulness are our two legs on that road. dynamic, a blessing without parallel. ²
THE THEOSOPHIST Statement about ownership and other particulars
1. Place of Publication : The Theosophical Publishing House, The Theosophical Society, Adyar, Chennai 600 020 2. Periodicity : Monthly 3. Printer’s Name : V. Gopalan, Manager, Vasanta Press (whether citizen of India?) : Yes Address : The Theosophical Society, Adyar, Chennai 600 020 4. Publisher : S. Harihara Raghavan 5. Editor’s Name : Tim Boyd (whether citizen of India?) : No : United States of America and India Address : The Theosophical Society, Adyar, Chennai 600 020 6. Name and addresses of individuals who own the : The President of the Theosophical Society, newspaper and partners or shareholders holding Adyar, Chennai 600 020 more than one percent of the total capital
I, S. Harihara Raghavan hereby declare that the particulars given above are true to the best of my knowledge and belief.
Dated: 28 February 2015 S. HARIHARA RAGHAVAN, PUBLISHER
18 The Theosophist Vol. 136.6 The Theosophical Society — Finding its Aim? The Theosophical Society — Finding its Aim?
ROBERT KITTO
IN The Key to Theosophy, we find: part, a response to those believing they knew the real programme better than the ENQUIRER. Then what is the good of Founders and the Brotherhood of Adepts joining the so-called Theosophical Society behind the scenes. The challenge came . . .? Where is the incentive? from those — as HPB expressed it — THEOSOPHIST. None, except the ad- motivated by ‘self-culture’ at the expense vantage of getting esoteric instructions, of ‘mutual-culture’. The full statement the genuine doctrines of the ‘Wisdom- is important as it throws light on the Religion’, and, if the real programme is meaning of ‘Brotherhood’ within the carried out, deriving much help from context of the TS: mutual aid and sympathy. Theosophy teaches mutual-culture before — H. P. Blavatsky (HPB), self-culture to begin with. Union is strength. The Key to Theosophy, 1889 ed., p. 21. It is by gathering many theosophists of the To what extent have the aspirations same way of thinking into one or more of the above THEOSOPHIST been realized? groups, and making them closely united That it remained necessary eleven years by the same magnetic bond of fraternal after its 1875 founding for a further1 unity and sympathy that the objects of attempt to be made at setting out Aims mutual development and progress in Theo- — and thereby ‘the real programme’ sophical thought may be best achieved. of The Theosophical Society (TS) — — HPB, Collected Writings, vol. 7, p. 160. is indicative of the special difficulties What HPB calls ‘Mutual-culture’, encountered by the Founders in their however, is dependent upon individuals pioneering work of disseminating having a reasonable understanding of Ancient Wisdom to Westerners. HPB’s shared Aims and Objects. Whilst the 1886 manuscript — now referred to as separate Societies, Lodges, and Centres the ‘Original Programme’ 2 — was, in of today are superficially united in three
Mr Robert Kitto is Secretary of Torbay Lodge of The Theosophical Society in England and has been an active member of the English Section.
March 2015 The Theosophist 19 The Theosophical Society — Finding its Aim? (necessarily simplified) Objects 3, it is principle of Unity inherent in Nature easily arguable that these, because of their and which are the basis of Universal simplification, fall into further mis- Brotherhood. The three published Ob- understanding and misapplication. If one jects, therefore, do not exist in isolation reads and studies the Literature of the but have Theosophy as their basis. A set Society, then one will find that: of comprehensive and coherent Objects ♦ Universal Brotherhood (Object 1) or Aims should make appropriate reference is not simply a cohort of members. to Theosophy. (Mahatma KH describes it as ‘an Detached from Theosophy, the Objects association of strong magnetic yet become ambiguous. Understanding them dissimilar forces and polarities centred relies on the study (and contempla- around one dominant idea . . .’ 4). tion and assimilation) of commentaries ♦ ‘Study’ of comparative religion, scattered throughout various articles and etc., (Object 2) does not mean study in a publications. Yet how many members modern intellectual sense. (‘See in study shy away from such ‘study’ because of a means of exercising and developing the classroom connotations, or are unwitting mind never touched by other studies’ 5 ). victims of cultural ‘dumbing-down’ The investigation of the ‘unexplained pressures? How many TS members can laws of Nature and the powers latent reasonably summarize the Aims of the in man’ (Object 3) is not intended to elicit body of which they are part? In some a ‘phenomenal’ interpretation (for as parts of the Movement even a simple Mahatma KH makes clear; ‘It is not definition of Theosophy becomes lost. physical phenomena but . . . universal The TS Adyar is particularly vulner- ideas that we study’ 6). able as the much-vaunted and attractive Worse still, the three Objects fail to ‘Freedom of Thought’ principle risks refer to Theosophy, and thus lose their giving way to an ‘Anything goes’ Society contextual setting. This is a surprising as individuals in small but sufficient omission given HPB’s assertion in The numbers cause Lodges to drift onto their Key to Theosophy that the TS should own. Individual Freedom of Thought show ‘that such a thing as Theosophy should not cause the Society itself to be exists’. Theosophy was necessarily un- diverted from its work, and sporadic defined during the establishment of the efforts have sought to address this issue: TS, but we now benefit from the literature The 1949 ‘Freedom of the Society’ of the founders, and can say: Theosophy resolution published by the TS Adyar is a body of teachings and doctrines, declares that ‘the [Theosophical] Society having consistency with that dissem- seeks ever to maintain its own distinctive inated by the founders of the modern and unique character by remaining free Theosophical Movement, explanatory of of affiliation or identification with any Universal Laws; Laws that establish the other organization’. Notwithstanding
20 The Theosophist Vol. 136.6 The Theosophical Society — Finding its Aim? this, the TS Centenary World Congress body. However, to what extent this is due held in 1975 found it necessary to warn to the Society itself or to the supporting that ‘Our freedoms are essential, but a effect of the more defined boundaries of Lodge or Society too loosely run can do independent parts of the Theosophical the Cause more harm than good’. Later Movement is unclear (the ULT, for still, the past International President example, has a prominent, straight- recognized continuing issues, saying: forward, one sentence Aim at the head of its web pages). The TS, meanwhile, Some TS Lodges, especially those which has seen Lodges drift into Magic, neo- are in theosophically remote areas, tend to Paganism, Spiritualism, ‘Mind-Body- center their work on whatever their own Spirit’, over-diluted Buddhism, solipsism small membership finds interesting. (egoistic self-absorption), or other forms Lodges and groups within our Society do of New-Age self-preoccupation and have the freedom to work on themes of ‘self-culture’7. Members do not always particular interest to them, and carry on recognize deviation from Theosophy, or activities which are to their liking, but the recognize the un-Theosophical self- freedom must be exercised within the gratification inherent in repeating un- framework of the Society's character and qualified assertions such as ‘I myself am structure. Were each unit to function Ruler of the Universe’, (Helen Schuman, without regard to the whole, the Society A Course in Miracles), ‘[I am] the Truth’ would not exist as a worldwide body, a (Eckhart Tolle, A New Earth), or seeing globally spread family of harmoniously the Universe as a personal shopping minded members. catalogue: ‘Make room to receive your — Radha Burnier, The Theosophist, desires’ (Rhonda Byrne, The Secret), and ‘On the Watch-Tower’, July 1996 issue. so on. Given that each has — at some However, functioning without regard time — featured in Theosophical Lodges, to the whole occurs repeatedly because one must wonder at the first-time of unclear boundaries as to ‘the frame- encounters of aspiring Theosophical work of the Society's character and newcomers — can they expect ‘the structure’ and Theosophical groups are genuine doctrines of the Wisdom- led into diversions of their members own Religion’? And if their search is for making with the potential for dissention genuine doctrines, can they expect ‘much and disharmony being, all too often, the help from mutual aid and sympathy’? Is consequence. It is sadly the case that all it even possible for the ‘real programme’ the evidence of its short history shows to be carried out in such circumstances? that the TS has rarely been a ‘family of A lack of clarity allows for the harmoniously minded members’. dissemination of surrogate or pseudo Miraculously though, the TS survives Aims; not necessarily bad or negative and continues to exist as a worldwide ones, but different Aims, self-devised or
March 2015 The Theosophist 21 The Theosophical Society — Finding its Aim?
‘self-culture’ Aims, or Aims affected by Humanity, a real Universal Fraternity, accretions, contemporary influences, started; an institution which would make ‘Chinese whispers’, or innumerable itself known throughout the world and causes of drift from the eternal truths. arrest the attention of the highest minds. ------Letter 12, p. 39. — The Mahatma Letters to It is a sad irony that the TS does not A. P. Sinnett in chronological sequence. give prominence to comprehensive Objects, for those aims found within the Not merely postulating a basis for literature are as pioneering, noble, and mutual feelings of good will or com- far reaching as it is possible to imagine. munity, these early teachings cannot Though initially sparking interest in be accurately paraphrased by contem- phenomena and their underlying natural porary spiritual sound bites such as ‘all laws, the Society emphasized Universal you need is love’ — Universal or other- Brotherhood and clearly established the wise. There is, instead, a vitally important metaphysical basis of this unity in ontological basis to Brotherhood, founded Universal Law. A published circular of upon an understanding of the One Life 1878 set out various points related to the in which we all impact each other and Society’s purpose and concluded by around which the Theosophical teachings saying: are centred. H. P. Blavatsky’s The Key to Theosophy . . . finally, and chiefly, to aid in the remains one of the clearest expositions institution of a Brotherhood of Humanity, of the meaning of both Theosophy and wherein all good and pure men, of every of ‘the real programme’ of the Society race, shall recognize each other as the itself. Therein she argues that Theosophy equal effects (upon this planet) of one can demonstrate Brotherhood on ‘logical, Uncreated, Universal, Infinite, and philosophical, metaphysical, and even Everlasting Cause. scientific grounds’ and in the following — New York Circular drafted mainly section set out the important, and oft by Colonel H. S. Olcott, 1878, quoted, aim that: in H. P. Blavatsky, Collected Writings, vol. 1, p. 375. It [The Society] was formed to assist in showing to men that such a thing as Readers of The Mahatma Letters to Theosophy exists, and to help them to A.P. Sinnett will have observed the early ascend towards it by studying and development of this Aim, for example: assimilating its eternal verities. — H. P. Blavatsky, The Key to The chief object of the TS is not so much Theosophy, 1889, p. 57. to gratify individual aspirations as to serve our fellow men . . . Letter 2, p. 8. It should be noted that whereas a pur- The Chiefs want a Brotherhood of pose of such ‘studying and assimilating’
22 The Theosophist Vol. 136.6 The Theosophical Society — Finding its Aim? is not only the potential ‘spiritual growth best serve the world. As HPB says: ‘It is of every individual who comes within its an occult law that no man can rise influence’ 8 it also serves the higher and superior to his individual failings with- altruistic aim of ‘the relief of human out lifting, be it ever so little, the whole suffering’ 9: body of which he is an integral part.’ 10 Thus, we may see that the TS has a The truths and mysteries of occultism magnificent and noble purpose not only constitute a body of the highest spiritual to make Theosophy known, but to act importance . . . given . . . for their practical as the locus for non-egoistic indivi- bearing on the interests of mankind. duals (those having developed the Letter 12, p. 38. same ‘magnetic bond of fraternal unity’) — The Mahatma Letters to who strive in their spiritual and moral A. P. Sinnett in chronological sequence. development with an ultimate goal being The Founders, however, never en- the interests of humankind. visaged the TS as a social or charitable As one of the Aims of the TS is to organization, and HPB stressed the moral, make Theosophy known, then we should rather than physical, nature of its aims: clearly say so. As the dissemination and study of Theosophy has the aim of Its aims are several; but the most important assisting in the spiritual and moral of all are those which are likely to lead to progress of humanity, then let us say the relief of human suffering under any that, too. It is vital that proper expression or every form, moral as well as physical. be given to the Aims (or Objects) in their And we believe the former to be far more inherently Theosophical context. We important than the latter. should display this clearly on all litera- — H. P. Blavatsky, ture, web pages, and so forth. Let us stop The Key to Theosophy, 1889, p. 24. hiding our light under a bushel, or worse The Theosophist selflessly living his still, allow dimmer alternatives to obscure or her own spiritual life can morally our great purpose. ²
Endnotes 1. The first such document was an 1878 Circular drafted mainly by H. S. Olcott, ‘The Theosophical Society Its Origin, Plan and Aims’. This is also published in HPB’s Collected Writings, vol. 1 p. 375-378. 2. H. P. Blavatsky, ‘Original Programme’ letter from Ostend, 1886. Collected Writings, vol. 7 p. 145-171. 3. The Theosophical Society, having its headquarters at Pasadena, USA, has 5 published objects. 4. The Mahatma Letters to A. P. Sinnett in chronological sequence, Letter 10, p. 27. Further explanatory statements are to be found in HPB’s The Key to Theosophy (p. 18, pp. 40-47, etc). 5. Ianthe Hoskins, Foundations of Esoteric Philosophy, p. 61 ‘Bowen Notes: The Secret Doctrine and Its Study’.
March 2015 The Theosophist 23 The Theosophical Society — Finding its Aim?
6. The Mahatma Letters to A. P. Sinnett, chronological edition, letter 12. 7. HPB contrasted ‘self culture’ to ‘mutual culture’ in the ‘Original Programme’ letter, Collected Writings, vol. 7 p. 160. 8. H. P. Blavatsky article ‘Spiritual Progress’ in The Theosophist, May 1885, also Collected Writings, vol. 6, p 331. 9. H. P. Blavatsky, The Key to Theosophy, 1889 ed., p. 24 . 10. ———, The Key to Theosophy, 1889 ed., p. 203.
True progress involves insightful perception, and awareness of right and wrong from a loftier, far- reaching standpoint. Only by the acquisition of wisdom can an ultimate answer be given. Meanwhile, individuals must struggle to learn what is right and wrong by a process of meeting situations, making mistakes, pondering and discussing. Members of the TS can help in this process because they have the invaluable background of Theosophical study and the Theosophical world view. The Theosophical Society itself has as its function only to provide the opportunities and means for people to reach a state of Wisdom. Radha Burnier The World Around Us
24 The Theosophist Vol. 136.6 Weaving the Fabric Glorious Weaving the Fabric Glorious
JOY MILLS
THE Stoic Philosopher, Seneca, is violence, disease, racialism, and the credited with saying that the good things endless list of our current woes — can which belong to prosperity are to be have no good in them! Where is that wished, but those that belong to adversity precious jewel? Are the uses of adversity are to be admired. Then we have much ever sweet? Francis Bacon could write: to admire in both the present condition ‘Prosperity is not without many fears and of the world we live in and much of our distastes; and adversity is not without lives, for no life is without adversity comfort and hopes.’ And the prophet and the pains of misfortune. At times it Isaiah did not lose faith in the ultimate looks like misfortune only breeds more triumph of the good even when the Lord misfortune and that the problems that seemed to serve only ‘the bread of beset us outrun solutions. In fact most adversity and the water of affliction’. of our solutions seem to carry within Nearer home, Washington Irving the seeds of new problems. How can we confided in his Sketch-book: admire adversity when we wish ardently There is in every true . . . heart a spark of for those good things which belong to heavenly fire, which lies dormant in the prosperity? broad daylight of prosperity; but which Shakespeare too echoes Seneca: kindles up, and beams and blazes in the Sweet are the uses of adversity, dark hour of adversity. Which, like the toad, ugly and venomous, Would we indeed seek out wise Wears yet a precious jewel in his head; answers were we unaware of problems, And this our life, exempt from public haunt, if the questions of purpose and meaning Finds tongues in trees, books in the running did not vex us? Would Gautama have brooks. become the Buddha had he not witnessed Sermons in stones, and good in everything. the sorrows of disease, old age, and death? (As You Like It) Would any of the world’s great teachers ‘Good in everything’? Pollution, war, have sought to understand the cause of
Reprint from April 1990, The Theosophist. Ms Joy Mills is a former international Vice-President and National President of both the Australian and American Sections of the Theosophical Society.
March 2015 The Theosophist 25 Weaving the Fabric Glorious human sorrow, the purpose of existence, ness of modes of being or acting that and the way to liberation, had they not reflect great universal principles. Those seen and experienced the sufferings of expressions of the archetypal divine the human state? To be honest, it is not paradigm, the heavenly man of The in high moments of joy that we seek a Secret Doctrine (SD), though referred to philosophy to sustain us, but rather in as vestures, are the true powers latent in those hours of pain when the hearts cries us. We are all the time, through every out, ‘Why, oh why?’ Truly, as Washington experience visiting us, every event of Irving indicated, there then blazes up a all our incarnations, awakening those heavenly fire which burns until an powers, or, to use the familiar Buddhist answer can inform the pain with meaning, metaphor, weaving that fabric glorious and the realization dawns that we need of the three vestures that make up our to seek beneath the surface of things for essential nature. HPB translating an the purpose of existence. ancient text says: So begins that self-conscious journey Out of the furnace of man’s life and which, in nearly all traditions, has been its black smoke, winged flames arise, called the path or the way, that journey flames purified, that soaring onward, which leads inward to the very heart of ‘neath the Karmic eye, weave in the end life itself, to the heart of the universe, to the fabric glorified of the three vestures of the centre of being, to that unnameable, the path. These vestures are: nirmânakâya, unknowable reality which is at once the sambhogakâya, and dharmakaya, robe source and the goal of all existence. Out sublime. (verses 140-1, The Voice of of our pains and sorrows wisdom grows the Silence) and shines, like the jewel on the toad’s head. And the marvel is that every ex- The metaphor may seem strange: perience, every incident, every event in flames weaving a fabric, vestures we are our lives speeds us on. The good in all to wear, yet poetic licence graphically experiences is distilled, and we grow in points to deeper truths. For vestures understanding, compassion and wisdom. imply something to put on that we do not As in the state when ‘learning becomes already have, and indeed HPB speaks of possible’ (Light on the Path), something donning a robe. However, what we are of the good in every event conduces to weaving in and through our lives are only teach the meaning and purpose of human latent capacities outwardly expressed, the existence. ‘Life is, after all’, an early deific powers referred to by the Mahatma commentary on that little work puts us KH in his very first letter to A. P. Sinnett. right, ‘the great teacher’. The theosophical worldview is that on Perhaps life may be even more than a their unfoldment or revelation hangs the teacher, for as the Mahâyâna Buddhist future of human kind. tradition holds, there comes an aware- Dr Herbert Guenther points out in
26 The Theosophist Vol. 136.6 Weaving the Fabric Glorious Buddhist Philosophy in Theory and self only as we undergo the melting Practice that: implied by HPB’s furnace of man’s life and its black smoke’. Adversity that The conviction in the ultimate buddha- really burns forces us into wakefulness hood of man has found its expression in which interiorly transmutes. Nothing so the idea of three kâyas. It is tempting to disturbs slumber as toothache. Sedatives see in them metaphysical principles and may for a time allow sleep, but eventually misunderstand their logical character. . . even if by uprooting the tooth, we have in concretizing them as is evident from got to deal with the pain. Psychologically their lexical (and hence entirely mislead- also we lull ourselves into somnolent ing) translations by bodies. The three forgetfulness but one day, in this life or kâyas are value experiences and principles the next, we must confront those psy- of interpretation. chological afflictions, the kleºas, or We are daily and even hourly modes of consciousness which underly weaving, ‘beneath the karmic eye’, the human misery and suffering. These mode or manner of our presence in the afflictions obscuring our deific powers world. The inner buddha-pattern is the are five: non-awareness of reality or a human archetype. To put it in another non-knowing of the noumenal, called way: the potential of divinity is already avidyâ; egoism, asmitâ; attraction to present, but its actualization or its pleasure, râga; recoiling from pain, awakening which is the essence of being dveºa; and desire for continued sentience buddha can only be brought about in or abhiniveºa. We may intellectualize the incarnation. In The Voice of the Silence, unity of life, the oneness of existence, as in the language of Mahâyâna Buddhism but as the pseudo-Dionysius taught: ‘We and every tradition, the inner pattern is must not only learn the truth; we must threefold: dharmakâya, sambhogakâya, suffer it.’ And suffer it we do in all the and nirmânakâya. The primary aspect is experiences of life, finding finally on the the nirmânakâya: ‘To don nirmânakâya’s forehead of the toad of adversity the humble robe is to forego eternal bliss for bright jewel of wisdom. self, to help on man’s salvation’ (v.145): Yet even now, even here, weaving as Indeed, when one has truly awakened the we are the fabric glorious of those stream is crossed: vestures of our essence, we may learn to see and even more to act out what we ’Tis true thou hast a right to dharmakâya must one day be if the world is to become vesture; but sambhogakâya is greater than healed and whole. Characteristically, the a nirvâni, and greater still is a nirmânakâya Adepts consciously activate and function — the Buddha of Compassion. (v. 306 with those aspects or vestures, while The Voice of the Silence). we unconsciously weave them. Lama We can realize our inherent buddha Govinda analyses:
March 2015 The Theosophist 27 Weaving the Fabric Glorious
The body of an ordinary human being is corresponding to the buddha’s trikâya or mâyâ, and also the body of an enlightened triple vesture. one is mâyâ. But that does not mean that Hence HPB calls the dharmakaya ‘no the body of an ordinary man can be called body at all, but an ideal breath; a nirmânakâya . . . the body of an en- consciousness merged in the universal lightened one is his conscious creation, that consciousness’. (See Notes to The Voice of an unenlightened one, the creation of of the Silence). It is as Guenther suggests, his subconscious drives and desires. Both ‘a model of possible actuality’, which are mâyâ, but the one is conscious and the interestingly expresses the functioning of other unconscious. The one is the master Atman too in terms of its individualizing of mâyâ, the other its slave. The difference function, since, strictly speaking, Atman consists in the knowledge (prajña). is no principle but according to HPB that (Foundations of Tibetan Mysticism) universal which makes all particulars possible. The dharmakâya is ultimately We are weaving the fabric of our lives the vesture of truth, that which sustains ‘beneath the karmic eye’, unaware that or underlies all existence, the mode by the same law of karma not only binds us which atma as an individualized point to the wheel of pleasure and pain, but within the Universal reveals itself. Lama can also set us free by an understanding Govinda suggests: of the creative nature of that lawfulness, karma and creativity being intimately . . . we experience the dharmakâya as the related semantically and in fact. luminous forms of purely spiritual Study of the doctrine of the trikâya, perception — as pure, eternal principles or three vestures of our buddha-nature, of form, freed from all accidentals — or helps understand not only the ultimate as the exalted visions of a higher reality. nature of our buddhahood, our essen- (Foundations of Tibetan Mysticism) tially deific powers or capacities, but The fifth of ‘Ten Great Joyful something of what is even now required Realizations’ reads: were we responsibly earnest in advancing towards the set goal. By studying the It is a great joy to realize that in the archetypal pattern called Buddhahood, dharmakâya, wherein mind and matter are or Christhood, or Krishnahood, or self inseparable, there existeth neither any realization or self-transcendence, we holder of theories nor any support of may actualize that pattern in our lives. theories. . . . once any truth . . . has been Theosophically, the triplicity of our ascertained all theories concerning it are essential nature has been somewhat useless. Accordingly, in the dharmakâya simplistically expressed as âtmâ-buddhi- or state of the fundamental truth, no theory manas; the modes of action by which is necessary or conceivable; it is the state that triplicity expresses itself in incar- of perfect enlightenment. (Tibetan Yoga nation are Guenther’s value-experiences and Secret Doctrine. Evans-Wentz)
28 The Theosophist Vol. 136.6 Weaving the Fabric Glorious
Further, in the dharmakâya stage he acquired a wonderful spiritual power. all enlightened ones are the same; con- The power enabled him to respond to the sequently, it is the value-experience thoughts, deeds, and livings of sentient of completeness, of universality, of beings. He thoroughly understood them oneness. and never missed the right opportunity to The sambhogakâya forms the spiritual respond to their needs. He revealed himself or ideal character of a buddha; it means in the right place and in the right moment; the body of bliss, in the sense of rapture, he acted rightly assuming various bodily ecstatic vision, from which all true in- forms in response to the needs of mortal spiration wells forth. To quote Guenther, souls. These bodily forms are called the it is ‘empathetic buddhahood’. The vesture nirmânakâya . . . or outer mode of action of the buddhic nature lies in that supreme interior con- H.W. Schumann uses nirmâna to tentment that manifests itself in loving mean both manifested beings and compassion for not only all existent beings magical creation. The latter expressed an but even for all adverse experiences idea in the Mahâyâna tradition that the befalling us. earthly or incarnated buddhas are the Finally, is the nirmânakâya robe, that projections of the dharmakâya. Hence, vesture to don which — as HPB tells us again the nirmanakâya experience of — is to become a saviour of humanity, unity when free from all colouration to enter upon the bodhisattva path of brought about by the kleºa-s or psycho- compassion and love in the world of outer logical conditionings or ignorance. The action. Designated as the body of trans- function of the earthly buddhas, so well formation it marks the individuality of an exemplified by Gautama, is to expound enlightened one. Here inspiration turns the dharma, the essential truth. The into wise action. Illumined conscious- exposition however is not simply through ness is not the discriminative ‘slayer verbal teachings, sermons or aphorisms, of the real’, but manas taijasi, as SD but in speech and action. The very puts it. Wise action flows from detach- presence of such a one sympathetically ment, freedom from all impediments, evokes the dharma nature in every being, obscurations, afflictions, personal desires, for there is that essence of truth, of the stain of egoism. The Suvarna-prabhâ dharma in every one of us. (v. Suzuki’s Outlines of Mahayana Buddhism) says: It is great joy to realize that in the self emanated, divine nirmânakâya, there The Tathâgata, when he was yet at the existeth no feeling of duality. (Ten Great stage of discipline, practised diverse deeds Joyful Realizations) of morality for the sake of sentient beings. The practice finally attained perfection, The magical creation produced reached maturity, and by virtue of its merits by meditation on the non-duality of
March 2015 The Theosophist 29 Weaving the Fabric Glorious existence, which is the unique hallmark In the SD, HPB described one of of the nirmanakâya or the bodhisattva, is the great mystics, Jacob Boehme, as a the realization of a world healed of ‘nursling of the nirmânakâya’, a charm- divisions, of a humanity healed, blessed ing phrase that can well apply to all and made whole again. spiritual aspirants on the inward path to The powers are there within us, even the one Self from which all selves as we are now weaving the fabric emanate. We are even now even here glorious which is the outer raiment of our ‘nurslings’ of the great buddhas of com- inner potential. And as the last of the ‘Ten passion, who through self-renunciation Great Joyful Realizations’ assures us: live but to benefit humanity. Though the It is a great joy to realize that the path to nursery may seem at times a sultry freedom which all the buddhas have hothouse, it is the heat that refines trodden is ever existent, ever unchanged, experiences into the gold of wisdom. and ever open to those who are ready to ‘Out of the black smoke, winged flames enter upon it. arise’, and our lives take on ever more meaning and purpose. Our ears catch the The way is not easy, but no one cry of the whole world, and that beckons ever promised us a rose garden; only us on to the loftiest of goals, to awaken the opportunity and the challenge to to our true potential and responsibility. create it in the deserts and wildernesses Our destiny, HPB said, is ‘written in the and forests. stars’. The poet and seer, Novalis, wrote: The teaching concerning the trikâya is ‘Do I not choose myself all my destinies one of the sublimest in the entire range since eternity?’ Truly, ‘none else compels’, of occultism. It is in order to bring forth as all sacred books and great Teachers into self-conscious functioning this living aver. The high destiny we choose be threefold buddhic essence in the con- being born is to become participants stitution of every human being, that the in the great cosmic celebration of life, masters of wisdom and compassion, when no longer eating the ‘bread of adversity’ on the threshold of nirvâna, renounce that and drinking the ‘water of affliction’, lofty state and return to guide and teach but sharing with all existence the bless- humanty. (Fountain-Source of Occultism, ings of light, love, understanding, peace G. de Purucker). and compassion. ²
The Path is one, disciple, yet in the end, twofold. Marked are its stages by four and seven portals. At one end — bliss immediate, and at the other — bliss deferred. Both are of merit the reward: the choice is thine. H. P. Blavatsky The Voice of the Silence
30 The Theosophist Vol. 136.6 Books of Interest Books of Interest
MASTERS OF WISDOM — THE gotten wisdom to modern people. MAHATMAS, THEIR LETTERS, The mythos of Blavatsky’s Masters AND THE PATH, by Edward Abdill, left a deep mark on Western culture and Tarcher/Penguin, 2015, pp. 288, paper- spawned more than a century of debate: back, $ 16.95. Were the Masters real? What did they This book is a rigorous historical and teach? Are they reachable today? Now, philosophical examination of the contro- independent scholar of religion Edward versial spiritual Masters who guided Abdill provides an authoritative, histor- Madame H. P. Blavatsky in opening the ically reliable, and delightfully readable world to Eastern and esoteric spirituality study of the background and ideas of the in the late nineteenth century. At this Masters — in particular highlighting their time, this Russian noblewoman and message and its enduring relevance. In occult philosopher enthralled the world their own words these Masters present with revelations of an ancient ‘secret some of their most important teachings, doctrine’ behind the major faiths and including their views on death and rein- a cosmic theology that united the in- carnation, karma, science, and the path sights of religion and science. She said to adeptship. The central purpose of their she was operating under the guidance work is far more profound than most of hidden Masters of wisdom, or people can imagine. Mahatmas, who led her to reveal for- JOHN ALGEO
The real Theosophical Society is an indivisible unit, animated by an individual life! Its soul is the love of truth, its vital principle is kindness, and it dwells in a world above the material, where no enemy can touch it. It depends for its manifestation on earth upon an appropriate vehicle, and the first condition necessary in that vehicle is that it shall be a united whole. The Theosophical Society is an ideal power for good diffused over the whole world, but it requires material conditions, and the most important of these is a material center, from which and to which the efferent and afferent forces shall circulate. This is a condition of the life of all organizations, and of all organisms, and the Theosophical Society is both; it is an organization on the material plane, an organism on the spiritual. A common center, therefore, is as necessary for spiritual as for physical reasons. H. S. Olcott
Maarch 2015 The Theosophist 31 Theosophical Work around the World Theosophical Work around the World
Italy Girardi. The book, which has more than On 27 September 2014, the Italian 300 pages and about 90 images, was Section of the Theosophical Society dedicated to the memory of Radha organized an important workshop on the Burnier and of Edoardo Bratina (the topic ‘The Urgency of a New Culture: General Secretary of the Italian Theo- Neurosciences, Spirituality and Con- sophical Society from 1971 to 1995). It sciousness’. The lecturer was Doctor José was released on November 2014 and has Foglia, who is involved in the study of been really successful in the academic brain function and of the endocrine and world. It has been introduced to the immune systems. He is a member of the public throughout Italy. Theosophical Society and he is also involved in investigating human potential Adyar and in developing a new approach in T. Subba Row Medal Award medicine. The seminar was very well A day before the 139th international received, with more than 90 attendees Convention, On 25 December 2014, the interested in the relationship between General Council of the Theosophical neurosciences and spirituality. Doctor Society was pleased to award the Foglia examined in-depth the subject of T. Subba Row Medal to Dr John Algeo, the relationship among the states of former international Vice-President and consciousness, the functioning of the National President of the TS in America, brain, and the reality of what is called in recognition of his valuable literary the ‘mind’. and teaching contributions. There was a long-felt need in Italy for a new publication which would provide School of the Wisdom a significant range of information on the A few days after the 139th inter- history of the Theosophical Society as national Convention was held, Ms Trân- well as its foundation and evolution in Thi-Kim-Diêu conducted a two-week Italy, including its dissolution in 1939 at session of the School of the Wisdom the hands of the Fascist regime. For these at Adyar from 5 to 16 January 2015. reasons, Edizioni Teosofiche Italiane — About 60 students from 19 countries the official Theosophical publishing participated: Australia, Austria, Brazil, house in Italy — published the book Canada, Finland, France, Germany, La Società Teosofica: storia, valori, India, Indonesia, Myanmar (formerly realtà attuale’ (The Theosophical Society: Burma), the Netherlands, Norway, History, Values and Present Reality), Philippines, Portugal, Russia, Singapore, edited by the General Secretary Antonio Slovenia, United Kingdom, and the
32 The Theosophist Vol. 136.6 Theosophical Work around the World
Doctor José Foglia, giving a presentation for the TS in Italy on the relationship between neurosciences and spirituality
A new book published by the General Secretaryof the TS in Italy, Mr Antonio Girardi on The Theosophical Society: History, Values and Present Reality
March 2015 The Theosophist 33 Theosophical Work around the World : standing from left , u at Adyar from 5 to 16 January on ê First row center n-Thi-Kim-Di â u, the Vice-President, Dr Chittaranjan Satapathy, and President, Mr Tim Boyd ê ‘The Science of Theosophy: Foundation and Practice’. School of the Wisdom session with Ms Tr Ms Kim-Di
34 The Theosophist Vol. 136.6 Theosophical Work around the World United States of America. The theme was and H. S. Olcott. The 17th of Feb- ‘The Science of Theosophy: Foundation ruary is significant because it is the and Practice’. Participants had the death anniversary of H.S. Olcott, opportunity to meditate together before J. Krishnamurti, and Giordano Bruno, each class. The classes were comprised said to be a previous incarnation of of lectures half of the time, and the Annie Besant. other half of discussion and questions and answers. Improvements Ms Kim-Diêu has agreed to lead In Adyar various projects have been another session of the School of the started with several visitors who have Wisdom in January 2016, soon after the come to offer their knowledge in areas 140th international Convention. It will like architecture, IT, electrical engineering, cover Chinese philosophies (including and the archives. Some came for several Taoism, Confucianism and Chan weeks, will return at times, and one will Buddhism, and an exploration into the I- stay in Adyar to work with the team in Ching). The dates and syllabus will be the Archives. That team was established published in a few months on the website to reconstruct and build a new system for of the Inter-national Theosophical Society the Archives, so that researchers can
March 2015 The Theosophist 35 Theosophical Work around the World and the local Vishnu Mohan Founda- India — East Zone Conferences tion. The President then went on to The 13th East Zone Conference of the Singapore, where he met with Lodge TS was held on 14 and 15 February 2015 members and the public, with over at Bhubaneswar on the theme ‘Altruism 100 in attendance. He also met and is the Key to Theosophy’. Mr. C. A. interacted with younger members of Shinde, National Lecturer, inaugurated the Singapore Lodge, which has more the conference as the Chief Guest and than 380 members. Organizationally, gave a public talk on ‘A Life of Service it is part of the East and Southeast and Sacrifice’. During the conference, Asia Presidential Agency, to which also Dr Chittaranjan Satapathy, international Japan, Malaysia, and Myanmar are Vice-President, reviewed the work of the attached. Mr Chong Sanne is the Presi- Assam, Bengal, Bihar, and Utkal Theo- dential Representative and also President sophical Federations, which have 76 of the Singapore Lodge. Lodges and about 1,500 members Then the President left for California, between them. He also gave a well- to the Krotona Institute of Theosophy, received public talk on ‘Altruism and where he conducted the annual week- Theosophy’ on the first day (to be long Partners in Theosophy Programme, published in the April issue of The directed by Mrs Nelda Samarel. It in- Theosophist). Next day Dr Satapathy also volves about forty theosophists who inaugurated the TOS Zonal conference invest themselves in building up the which was presided by the TOS national work of the TS. Mr John Kern and his Director, Mr B. L. Bhattacharyya. Many wife, Anne, of the Kern Foundation, were speakers from all the Federations spoke also in attendance. This year’s pro- on subjects related to the main theme gramme was about the ‘Three Objects’, of the Conference, hosted by the Utkal and was very well received, with the Theosophical Federation, celebrating three main speakers being Ms Joy Mills, its 50th anniversary. On 17 February, Mr Pablo Sender, and Mr Tim Boyd. Dr Satapathy also spoke at the joint At some point the President was inter- meeting of two TS Lodges at Cuttack and viewed for a cable-television film, ‘The explained the significance of Adyar Day. Esotericists’. Later in Los Angeles he visited a young children’s school to Recent appointments talk about India and a bit about the Mrs Ing-Britt Wiklund was recently Theosophical Society. He will return to elected as General Secretary of the Adyar in early April to inaugurate the Swedish Section, following Mr Pertti 92nd South India Conference. He would Spets, who held that post for ten years. be travelling to North India and later to The President reappointed Mr Pavel Kerala (Southwest India) for addressing Malakhov to be the Presidential Repre- members there. sentative for the TS in Russia. ²
36 The Theosophist Vol. 136.6 Index Index OCTOBER 2014 TO MARCH 2015 Key: O=October, N=November, D=December, J=January, F=February, M=March
Address to New Members M3 CROFT, BERNICE Tim Boyd A Simple Yet Rich Life O-N40 Ad Memoriam Radha Burnier O-N53 DHARMALINGAM, M. Antonio Girardi A Theosophical Living O-N98 ALGEO, JOHN DINAKARAN, K. For Radha with Love O-N57 Radhaji — A Tribute O-N89 ARTAMAA, MARJA Ever-Living Power, The O-N44 In Memory of Our Former President N. C. Ramanujachary Mrs Radha Burnier O-N42 Ever-Present Future, The D3 Behind the Masks D22 Tim Boyd Wayne Gatfield Fond Memories of Radha O-N84 BÉLAND, ROBERT Barbara Hebert Impressions of Adyar F25 For Radha with Love O-N57 BEREZANSKA, NATALIA John Algeo To the Memory of Helena Hahn Fragments of the Ageless Wisdom F27 (1814 - 6.07.1842) D25 GATFIELD, WAYNE Books of Interest Behind the Masks D22 Masters of Wisdom — the Mahatmas, their Letters, and the Path M31 GIRARDI, ANTONIO Ad Memoriam Radha Burnier O-N53 BOYD, TIM Remembering a Fresh Mind O-N8 GOPALAKRISHNAN, RADHA The Ever-Present Future D3 Mrs Burnier: With Heartfelt Respect O-N102 Presidential Address J3 Heart and Soul for Theosophy!, The O-N63 The Present Need F3 S. D. Inbaraj Address to New Members M3 Heart of a Mother O-N51 Bridging Science and Spirituality — Pedro Oliveira Signs of our Time D17 HEBERT, BARBARA Sabine Van Osta Fond Memories of Radha O-N84 BURNIER, RADHA HEIJBROEK, AREND What is Real? O-N5 (with Elisabeth Raven) Why Study The Secret Doctrine? O-N107 Radha Burnier at the ITC Naarden O-N85 Changing Self: Its Progression, The F28 Homage to Radha Burnier O-N95 N. Sri Ram Manuela Kaulich CHAPOTIN, DIANA DUNNINGHAM Honoured by Her Trust and Radha’s Strengths as President Grateful for Her Support O-N106 of the TOS O-N37 Lorraine Christensen CHRISTENSEN, LORRAINE Impressions of Adyar F25 Honoured by Her Trust and Robert Béland Grateful for Her Support O-N106 INAMDAR, SATISH CONEN, CRISTIAN Radhaji as I Knew Her O-N55 Mrs Radha Burnier D13 INBARAJ, S. D. Convention Programme D29 The Heart and Soul for Theosophy! O-N63
March 2015 The Theosophist 37 Index
In Fond Memory of Mrs Radha Burnier O-N105 My Recollections of Radha Burnier J18 Dusan Zagar Bhupendra R. Vora In Memoriam O-N27 NARAYAN, SURENDRA Kusum Satapathy Remembering Sister Radha Burnier O-N10 In Memory of Our Former President NILAKANTA, SUBHA Mrs Radha Burnier O-N42 My Aunt, the President O-N23 Marja Artamaa NÚÑEZ, TERESA W. de In Remembrance of Mrs Radha Burnier O-N123 Remembering Radha Burnier O-N101 Lyubov Kriuich OLIVEIRA, LINDA Joy of Knowing Radhaji Early On, The O-N46 Radhaji — Of This World and That O-N15 Ram Kumar Singh The Wheels of Change: Transitioning from the Worldly to the Sacred J21 KAPUR, DEEPA Radhaji in Tanzania D11 OLIVEIRA, PEDRO Heart of a Mother O-N51 KAULICH, MANUELA Homage to Radha Burnier O-N95 On Relationship, Part I — Disvovering Our Divinity M6 KITTO, ROBERT Raphael Langerhorst The Theosophical Society — Finding its Aim? M19 OSTA, SABINE VAN Bridging Science and Spirituality — KRIUICH, LYUBOV Signs of Our Time D17 In Remembrance of Mrs Radha Burnier O-N123 PADHI, DEEPA Memories of Radhaji O-N88 LANGERHORST, RAPHAEL On Relationship, Part I — Discovering PEÑARANDA, VICTOR Our Divinity M6 Reading the Gitâ F35 LEYS, WIM Presidential Address J3 Modern Science and the Evolution of Tim Boyd Humanity: A Theosophical View J30 President’s Messages to the International MACPHERSON, SHIRLEY Conventions (1980-2013) O-N110 The Theosophical Attitude J34 Present Need, The F3 MAHNICH, JACQUES Tim Boyd Transcending Science — A New Radha Burnier, Mrs D13 Dawn - I & II F10, M12 Cristian Conen Memories of Radhaji O-N88 Radha Burnier at the ITC Naarden O-N85 Deepa Padhi Arend Heijbroek and Elisabeth Raven MILLS, JOY Radha Burnier: A Cherished Memory O-N81 Radhaji: Friend and Colleague Trân-Thi-Kim-Diêu In Memoriam O-N12 Radhaji — A Tribute O-N89 Weaving the Fabric Glorious M25 K. Dinakaran Modern Science and the Evolution Radhaji as I Knew Her O-N55 of Humanity: A Theosophical View J30 Satish Inamdar Wim Leys Radhaji in Tanzania D11 Mrs Burnier: With Heartfelt Respect O-N102 Deepa Kapur Radha Gopalakrishnan Radhaji — Of This World and That O-N15 My Aunt, the President O-N23 Linda Oliveira Subha Nilakanta Radhaji: Friend and Colleague My Personal Reminiscences of Radhaji O-N93 In Memoriam O-N12 B. Sandhya Rani Joy Mills
38 The Theosophist Vol. 136.6 Index
Radhaji: From Here to There O-N33 Simple Yet Rich Life, A O-N40 S. Harihara Raghavan Bernice Croft Radhaji’s Life and Her Work O-N18 SINGH, RAM KUMAR Chittaranjan Satapathy The Joy of Knowing Radhaji Early On O-N46 Radha’s Strengths as President SRIPRIYA, H. of the TOS O-N37 Salutations from an Aspirant O-N91 Diana Dunningham Chapotin SRI RAM, N. RAGHAVAN, S. HARIHARA The Changing Self: Its Progression F28 Radhaji: From Here to There O-N33 Teaching Selflessness O-N83 RAJAN, ANANYA SRI RAM Jason Shreeram A Tribute to Radha Burnier O-N29 Theosophical Attitude, The J34 RAMANUJACHARY, N. C. Shirley Macpherson The Ever-Living Power O-N44 Theosophical Living, A O-N98 RANI, B. SANDHYA M. Dharmalingam My Personal Reminiscences Theosophical Society — Finding its Aim?, The M19 of Radhaji O-N93 Robert Kitto RAVEN, ELISABETH Theosophical Work around the World (with Arend Heijbroek) D32, F36,M32 Radha Burnier at the ITC Naarden O-N85 Transcending Science — A New Reading the Gitâ F35 Dawn - I & II F10, M12 Victor Peñaranda Jacques Mahnich Remembering a Fresh Mind O-N8 TRÂN-THI-KIM-DIÊU Tim Boyd Radha Burnier: A Cherished Remembering Radha Burnier O-N101 Memory O-N81 Teresa W. de Núñez Tribute to Radha Burnier, A O-N29 Remembering Radhaji O-N58 Ananya Sri Ram Rajan Pablo Sender To the Memory of Helena Hahn Remembering Sister Radha Burnier O-N10 (1814 - 6.07.1842) D25 Surendra Narayan Natalia Berezanska RIJNEKER, ELS VORA, BHUPENDRA R. Science in the Light of Ethics F22 My Recollections of Radha Burnier J18 Salutations from an Aspirant O-N91 Weaving the Fabric Glorious M25 H. Sripriya Joy Mills SANNE, CHONG What is Real? O-N5 Dr Wu Ting Fang and a History Radha Burnier of the TS in China F15 Wheels of Change: Transitioning from SATAPATHY, CHITTARANJAN the Worldly to the Sacred, The J21 Radhaji’s Life and Her Work O-N18 Linda Oliveira SATAPATHY, KUSUM Why Study The Secret Doctrine? O-N107 In Memoriam O-N27 Radha Burnier Science in the Light of Ethics F22 Wu Ting Fang and a History of the TS Els Rijneker in China, Dr F15 SENDER, PABLO Chong Sanne Remembering Radhaji O-N58 ZAGAR, DUSAN SHREERAM, JASON In Fond Memory of Teaching Selflessness O-N83 Mrs Radha Burnier O-N105
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