THE THEOSOPHIST

VOL. 131 NO. 6 MARCH 2010

CONTENTS

The Keynote of Human Life — Altruism 215 Radha Burnier The Art of Learning 221 P. Krishna The Work of the Theosophical Society 224 Annie Besant Pythagoras and Orpheus — Greek Philosophers 229 Bhupendra R. Vora The Dartboard of Truth — II 235 Edi D. Bilimoria Books of Interest 242 Surendra Narayan Theosophical Work around the World 246 Index 248 International Directory 250

Editor: Mrs Radha Burnier

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover Picture: A view of the Headquarters building, Adyar — J. Suresh

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 Keynote of Human Life — Altruism The Keynote of Human Life — Altruism

RADHA BURNIER

ALTRUISM should be the characteristic whether they are conscious of it or not. quality of every declared Theosophist. They start to compete in examinations in Many of us declare ourselves to be school, for in order to get work of a Theosophists, but we are only members particular kind they have to compete, and of the Theosophical Society, not real show they are excellent.Without that spirit Theosophists. The Theosophist is one of competition it is very difficult for the who is different because he is character- average human being; he remains at a ized by this quality of altruism. Each one level where he is merely passing time. of us can examine, from time to time, HPB said, motive and motive alone whether we qualify to be a Theosophist makes the action which a person performs or not, or whether we are merely members good or bad. The altruist is not necessarily of the Theosophical Society. one who performs right action according Altruism, about which HPB has written to the notions of the world, but he who in glowing terms, is the quality that we all sees whether his actions are good or bad. need to display in our actions, words and HPB says: ‘It is impossible to employ life, if we want to be of use in this world. spiritual forces if there is the slightest tinge As long as we do not possess the correct of selfishness remaining in the operator.’ tendencies, we are not truly useful. We All of us, without exception, do have a have to pursue our slow way through tinge or two, or may be more, of selfish- many incarnations, until we realize the ness as we perform our duties. We may beauty and the grandeur of being altruistic. be aware of them as duties, but we still The world may regard various people as think of them in terms of success, failure altruistic when they do a little bit of good, and so on which makes it selfish in the but the person who is truly altruistic lives, real sense of the term. HPB also said: not for himself but for the sake of others, including birds, animals, insects and the Meditation, abstinence, the observation of earth itself. moral duties, gentle thoughts, good deeds In the present day, most people are and kind words, as goodwill to all and engaged in some kind of competition, entire oblivion of Self are the most Talk given in December 2009 at the International Convention, Adyar.

March 2010 215 The Theosophist

effective means of obtaining knowledge on what they think will make them appear and preparing for the reception of higher well. To be neatly and nicely dressed is wisdom. natural. But to dress in order to compete with others, to appear splendid, is very These words appear to be easy to peculiar to human beings. No animal understand, but they are difficult to follow. which is beautiful tries to be beautiful. It Abstinence from what? Abstinence from is beautiful by itself. But human beings the intention of connecting it with myself; try to be so, even if they are not really there is a sense of ‘myself’ in our minds to which we connect everything we do. what they appear to be. Altruism means not only avoiding Very few people in this world are connecting everything to oneself but to encouraged to be altruistic. They are so do a thing because it is the right thing to intent upon their own appearance, their do. And if that is so all these words have own cleverness, their own progress and great meaning: abstinence, meditation, their own families, their nation, etc. So observation of moral duties, observation evolution is very slow and, contrary to of self and so on. what people say, evolution by nature is The principle of competition has very slow in this age. It is called Kali Yuga become very important in modern life. because competition and all the things Without competing, it is difficult for a which go with it are so strong. It is very person to live. I do not say it is impossible, common for artists to be jealous of each but it becomes difficult for a person to do other. I know something about this hav- anything useful. Therefore children are ing been in this field myself. Even when taught this spirit of competition; they they are brilliant they are still looking at naturally like to compete, but they can other people to be sure that no one else compete without this consciousness that reaches the same level. Ordinary people ‘I am competing, I am winning’. They are emulate this feeling and appear to be taught this spirit of competition in the courteous, to be good when they are not sports field. We can see how aggressive really so. Our work in the Theosophical even the competition for world champion- Society is to destroy such attitudes, to ship has become. But they can be taught destroy the spirit of competition which to learn to play for the fun of it, the lessons says ‘I shall go first’. You do what is that it brings to us, etc. In jobs also compe- necessary, what is beautiful, what is right, tition becomes very important. Everybody not because you want to be better than has started to compete and daily life others but because it is the natural way becomes tainted because of the compe- for you. titive spirit. It is one of the qualities of HPB says that the key to each degree modern life which it is sad to see. is the aspirant himself. Nobody else is Many women are stimulated to appear responsible. But another characteristic of beautiful even if they are not. They put the present day is that we throw the

216 Vol. 131.6 The Keynote of Human Life — Altruism responsibility on somebody else. We say, a human being can achieve — not more ‘My parents should have brought me up money, more power over other people and in such and such way; if I were in different things, and more of anything at all. Just circumstances I would have behaved in a this elevated place from where one can better way, etc.’ But in life there are no understand and know everything. This is ‘ifs’. We are put in circumstances which the life of the Mahatmas. we deserve, which we have chosen for The word Mahatma means ‘great soul’, ourselves. Our motto should be to know not somebody who has been given the title ourselves well. Then we can begin to bring of Mahatma by other people who do not changes into civilization which most know anything at all, but a person who people will accept. We must see that really has a great soul. He is someone who everything depends on ourselves, not on knows everything, who knows how somebody else, on father or mother or people shall improve themselves and brother or whatever it is. leave behind all the past. Science, as it is, Human welfare is very important cannot help us in this way because it is because the human being is the only one used mostly for war purposes. Science, that can understand himself. There are instead of being knowledge, becomes a many people who think that human life way of destruction. It is a great pity in the present world is the highest. This is because in its very nature science means a fallacy. It is not the highest, it is the to know. It is the opportunity to know beginning. If we read Light on the Path, everything, and is capable of becoming which has many valuable things to say, it the ally of spiritual growth. This is possibly suggests that when we really become a future which we have to envisage — human, not half-human, then we begin the when science, religion and philosophy Path to enlightenment and not until then. become one Truth. But most of us do not start in the Gupta-vidyâ is a Sanskrit word which beginning. We think the beginning is the means sacred knowledge, wisdom or the end and that human life has reached the hidden wisdom. It is now considered to top of all life, which is not so. Human life be a special privilege which is given to must go beyond itself, beyond this stage some people only, because they are at which it finds itself now. How many of discreet and others are not. This us are ready to take this as the stage from knowledge of everything can be very which we will have to make progress and dangerous as it is evident from people who not regard this life as the height of know a little bit more than others. Many achievement? Human life must go beyond clairvoyants and people who have a little itself and it can then enter the life of all additional power are more dangerous creatures, it can become part of the earth than the ordinary man. It is really power itself, of Nature, of every higher form. to give to the world, when one becomes And that would be the most glorious thing completely indifferent to what one is.

March 2010 217 The Theosophist Gupta-vidyâ is the knowledge of the inner strictest sense, is pure Theosophy. What nature of life or the forces of Nature and we know is the semblance of Theosophy, how they work and is not suitable for a little bit of it. But real Theosophy is present-day people. But we can all become known by those who have shed all the aspirants to Gupta-vidyâ. A difference has selfishness and therefore have come to been made in the Indian tradition between knowledge. HPB says: Gupta-vidyâ and Âtma-vidyâ. Âtma- True Occultism or Theosophy is the vidyâ, the knowledge of the Soul, of what ‘Great Renunciation of SELF’, uncondi- one can really be, is for people who wish tionally and absolutely . . . It is to be wise, unselfish, before they obtain ALTRUISM and it throws him who practises it out full knowledge. of calculation of the ranks of the living Âtma-vidyâ has to be acquired first and altogether. then only can enlightenment come. Âtma- vidyâ means that one must become Competing makes no difference. We completely clean inwardly and all traces may be cleverer than other people and we of self and selfishness have to be may achieve more than other people, or renounced for ever. It is available to we may think we are superior to them. But persons who wish to have beneficent we are superior only by being nothing, powers. You can have all the powers that when the personality disappears and a you want, those you want and those you person becomes a beneficent force in do not want, but every power will come Nature. And this is the only way to enter to you when you are completely unselfish. the presence of the higher Self, the Master HPB in her own style says that when within oneself. These are the people who people seek to obtain knowledge without will not allow fire to smoulder under a thin renunciation they may take to sorcery. layer of ashes. You will find this in her little essay on Annie Besant says: ‘The higher Self Practical Occultism. Because people who is the Divine Consciousness inside have knowledge but do not have the ourselves.’ All the good feelings and feeling for life can become vivisectors, aspirations trickle down from this source. and can do very evil things. We have seen She says there has to be a subjugation of something of this during and after the last the animal desires and passions so that the World War when experiments of a Higher Self can begin to operate — all horrible nature were done on living human animal tendencies, all those traits which beings who were captured as prisoners. lurk within us, perhaps hidden from us, They were held in secret and then used in because we think we are superior to many experiments. animals. They wait for their chance but The real powers of the Spirit, the when all these are dead the personal self siddhi-s, are meant for those who follow is also dead. The personal self and the the true Path of occultism which, in the divine Self cannot function together. The

218 Vol. 131.6 The Keynote of Human Life — Altruism divine Self alone is said to be the Master expenses, which is another form of within, not just a Master outside. You can selfishness. But in spirit, in the heart, meet the Master outside, perhaps you do, to be free of the worldly things of child, but it will not change you or make you wife, job, of everything except the good different. It will only make you feel that of all creatures, is the life of a true you have reached some good thing, which Theosophist. Only the great cry of is another form of selfishness: ‘I have humanity will then find a voice within. And reached this.’ HPB says that even love of we all have to try to come to this, to a state wife and family are part of the lower self. which is one of love. A mother will do things for her child at I hesitate to use the word ‘love’ because the expense of other children. Most of it means anything anybody wishes it to be. them will do something for their child But it is really a state of real care for which may hurt another child. So humanity as a whole. This is true altruism although the feelings of a mother are very and this is what the Theosophical Society good they are not the final feelings that exists for. It exists not in order to do some we can expect of someone who wishes to petty little things which appear to be good. find the higher Self. If the member of the Theosophical Society Someone who really understands our wishes to become a true Theosophist, first Object, the Universal Brotherhood of Âtma-vidyâ which causes beneficent Humanity without distinction of race, sex, influences to radiate on all must prevail creed and all that which is mentioned, can over other things in life. really lead because he discards egoism The Bible says ‘strait is the gate, and totally. True occultism is practised by him narrow is the way’ that leads to the Eternal. and this is Theosophy or the Wisdom of You cannot reach the Eternal, God, the the gods, which is the meaning of the word Ultimate, whatever name you give to it Theosophy. We use the words Theo- by a little bit of good, a little bit of this or sophy and Theosophical easily because that. It can only come when everything we think we are good Theosophists, but that is selfish is disregarded, rejected. It is it is not correct. We are only members of a very difficult Path to tread. To be a the Society trying, I hope, to become good Theosophist is not easy. We all think we Theosophists. If we try to become good are Theosophists. We are not. We are Theosophists without bringing the self in, members of the Theosophical Society. whatever we do we are doing something And if we are good members we hope to which is worthwhile. become Theosophists. We hope that the The aspirant has to choose between study of Theosophy which we can do with leaving the worldly life or staying in it. It the help of good books and its practice in does not mean that you reject your wife daily life will lead towards such altruism. and children, that you be without a job This practice in daily life is very important and expect other people to pay for your in order to see whether in all the different

March 2010 219 The Theosophist situations in life we act in a way which is want to be free we have to be completely altruistic. This is what we have to learn. unselfish right from the beginning. From In this way, Kali Yuga becomes a now on do all the little jobs of daily life in yuga of fast progress. As we said earlier, that spirit, whatever you are doing, unless progress is very slow if we follow it is wrong. If you do that then you can humanity in general. But it can become a reach faster than at any other time. So very fast method, if we use the circum- altruism is what we have to hold up in our stances in the right way, though they may lives. We have to personify that and teach be difficult. The more difficult they are the world through our very being. The the better, because it can help us to bring Great Ones of the world did not meet a out this quality of not caring for the self, lot of people as one can do in the present not listening to the whispers of the self. day. The Christs, the Buddhas and people There are people who go a long way on of this kind can bring light to other the Path of occultism and when they are human beings and other beings by what tested they break down, they fall deep they are, not only by what they taught. down. They will have to start all over Because they live in a different way, the again. This can happen to us. But if we altruistic way. ²

People ought not to consider so much what they are to do as what they are; let them but be good and their ways and deeds will shine brightly. If you are just, your actions will be just too. Do not think that saintliness comes from occupation; it depends rather on what one is. The kind of work we do does not make us holy but we may make it holy. However ‘sacred’ a calling may be, as it is a calling, it has no power to sanctify; but rather as we are and have the divine being within, we bless each task we do, be it eating, or sleeping, or watching, or any other. Whatever they do, who have not much of (God’s) nature, they work in vain. Meister Eckhart

220 Vol. 131.6 The Art of Learning The Art of Learning

P. KRISHNA

Dialogue as a Mode of Learning deeper meaning and pointed out its One must distinguish between two importance as a means of religious in- kinds of learning. There is the learning quiry into Truth, which he posited as the which is accumulation of knowledge, unknown. He distinguished between the which is a matter of time and effort. This knowledge of the truth and the realization is essentially the cultivation of skills or of the truth and used dialogue as a mode of thought and memory. There is also a of enabling the latter. The sacred books more important learning which is the of all religions contain descriptions of the capacity to discern what is true and discard truth that was realized by great religious what is false and thereby come upon a seers but those descriptions do not reveal deeper meaning and significance of the truth to us when we read them. They everything in life including love, religion, may point to the truth, give us an idea beauty and death. This learning is not about it and create an intellectual under- accumulative, therefore it is not a matter standing of it but that is not the same as of time. It has the nature of a holistic the realization of the truth. Krishnamurti awareness, a deep understanding, a long attempted to bridge that gap through the vision, wisdom and compassion. With mode of what he called a dialogue. time one necessarily grows in knowledge A dialogue is very different from what and experience but not in wisdom. It is we normally call a discussion or debate. only when the mind has a deep insight or A discussion is usually between people a direct perception of a truth that an who have adopted definite points of view illusion drops away and there is a greater and who wish to convince each other or wisdom or understanding of life. To keep compare their outlooks. They are usually one’s mind in such a state of dialogue is committed to a certain opinion, ideology, the art of learning. religious belief, political system or nation- The dictionary defines ‘dialogue’ as a ality and argue from that particular point conversation between two or more people of view. Most of our university seminars and also as an exchange of opinions or and symposia as well as international ideas. Krishnamurti gave to it a much diplomatic exchanges are of such a Prof. P. Krishna, a member of the Theosophical Society for many years, is Secretary of the Rajghat Education Centre, Krishnamurti Foundation India, Varanasi.

March 2010 221 The Theosophist nature. So are the dialectical discussions not seeking satisfaction, fame or repu- between philosophers or religious heads tation. It is a mind that is inquiring for the of different persuasions. They begin with love of understanding, not for a result or knowledge, encourage an exchange of a conclusion. ideas and end in more knowledge and A mind in dialogue doubts every more ideas. Since the whole exercise is opinion, is sceptical of every conclusion confined to the field of ideas and know- because it is not interested in a verbal ledge it does not lead to the realization of answer. It is seeking to go beyond the a deeper truth. On the other hand, a word and have a deep insight into reality. dialogue as a mode of religious inquiry It is looking for the perception of facts begins with not knowing. The participants and for a holistic understanding of the know that they do not know the truth, issue, not merely a method for solving a posit it as the unknown and are eager to problem. Since one is looking for a deep investigate together in order to discover and direct perception of the truth and not it. In not knowing, not identifying merely the transference of knowledge, themselves with any point of view, not there is no hierarchy in a dialogue. There trying to convince each other of anything, is no division of the teacher and the taught they are together and not pitted against — the one who knows and the one who each other. It is as if they are on the same does not know. A dialogue begins with side of the table and the truth is on the observation and aims at discerning what other side. is true from what is false. Since the It is our knowledge, our beliefs, our inquiry is not based on knowledge, it is points of view, that divide us. If we set not in the nature of a transfer of ideas from them aside we can begin to explore like one who knows to another who does not two friends deeply interested in examin- know. It is rather a joint exploration into ing any issue in life and coming to a ‘what is’, conducted with utter humility, deeper understanding of it. The truth by friends who know that they do not may reveal itself in the very process of know but wish to understand and come exploring the question, rather than try- upon the truth. ing to quickly answer it. An answer given Since there is no sense of competition, by a mind that has not deeply examined rivalry or debate in a dialogue, no desire and understood all that is involved in the to impress or be the first to point out issue is merely a superficial opinion and something, it is not important in whose therefore of little value for a seeker of mind a particular thought arises. It is only truth. Knowing this, the mind is not important to explore what meaning that interested in forming opinions in a thought is trying to convey and whether dialogue and coming to conclusions. Nor that is true. Since one is not taking sides is it competing with others in arriving at with any point of view, there is also no the truth first since it is not ambitious and sense of division in a dialogue. When the

222 Vol. 131.6 The Art of Learning mind is in the observing mode it does to the issue. None of these can create a not matter if there are two people parti- dialogue if the mind is not in the dialogue cipating in the dialogue, or two hundred mode. Conversely, if our mind is in the or even just one. A truly impartial mind dialogue mode, the form does not destroy can see all sides of an issue without or prevent a dialogue. What determines attaching itself to any one side, just as the quality of a dialogue is primarily the a truly impartial player can play chess state of our own mind. with himself, moving both the black and In that sense, one can live all one’s life white pieces! with the mind in a state of continuing Krishnaji likened a dialogue to a game dialogue — a dialogue with oneself, with of tennis in which the question is like others around us and with Nature. This the ball tossed from one court to another, means a mind in the state of dialogue is each player returning it with his com- not different from a listening and observing ment or observation. This goes on till both mind, which is also essentially a learning the players disappear and the ball is mind, if we understand learning to mean suspended in midair! That means the not the accumulation of knowledge but the observers (participants) with their parti- discernment of what is true from what is cular knowledge, viewpoints, opinions, false. It is a mind that is not attached to etc., disappear and there is only obser- any opinions or any religious beliefs, one vation of the issue taking place. If the that is not seeking satisfaction nor judging observers (or their personalities) are to on the basis of its likes and dislikes. To disappear, it does not matter how many such a mind every experience, every talk, or who they were. every book is a source of deep questions. There is a lot of discussion these days Self-knowledge and understanding are about the best way to conduct a dialogue then by-products of the exploration of — whether there should be a coordinator these questions for oneself. It is a mind directing it or not, whether it should start that is a student of life, constantly in- with a pre-formulated question or the quiring, looking, learning, and growing in question should come spontaneously in its understanding — never adhering to a the dialogue, whether there should be only conclusion, never holding to any fixed five people or fifty and so on. While these opinions. Only such a mind can transcend are useful organizational questions and it the limitations of knowledge and discover is nice to know the rules of the game if there is something sacred that is beyond before starting, they are really peripheral all human thoughts and beliefs. ²

He who is learned is not wise; He who is wise is not learned. Tao Te Ching

March 2010 223 The Theosophist The Work of the Theosophical Society

ANNIE BESANT

OUR revered teacher, H. P. Blavatsky, relations of man physical to man psychical, laid down very clearly and firmly the lines and of the two to all that is above and along which the Theosophical Society was below them. . . . Its [The Society’s] chief intended to work, by Those who use it as aim is to extirpate current superstitions and one of Their channels of spiritual help to scepticism, and from long-seated ancient man. The Master known under the initials fountains to draw the proof that man may KH, wrote: shape his own future destiny, and know for a certainty that he can live hereafter. You can do immense good by helping to give the Western nations a secure basis To give a firm foundation to crumbling upon which to reconstruct their crumbling religions, to destroy superstition on one faith. And what they need is the evidence side and unbelief on the other, such was that Asiatic psychology alone supplies. the duty laid on the Theosophical Society Give this, and you will confer happiness by Those who sent H. P. Blavatsky as of mind on thousands. . . . This is the Their messenger to the modern world. Its moment to give the recurrent impulse proclamation of Brotherhood was based which must soon come, and which will upon the fact that all men share in one push the age towards extreme atheism, or spiritual nature and shall finally reach one drag it back to extreme sacerdotalism, if it spiritual goal; and its appeal to men of all is not led to the primitive soul-satisfying faiths to unite on one platform of mutual philosophy of the Aryans. . . . You and respect and tolerance was substantiated your colleagues may help to furnish the by the proofs that all religions sprang from materials for a needed universal religious a common source. This idea that the evils philosophy; one impregnable to scientific of the world sprang from ignorance, assault, because itself the finality of abso- whether that ignorance took the form of lute science; and a religion that is indeed superstition or of unbelief, gave to the worthy of the name, since it includes the methods of the Society the distinguishing

Reprinted from The Theosophist, August 1897.

224 Vol. 131.6 The Work of the Theosophical Society mark that they aimed at extirpating brotherhood, rebirth and causation, is ignorance rather than at destroying one doing the harder and more thankless by one, as they appeared, the innumerable work of removing the causes of hunger evils which grow on the surface of modern and distress, thus stopping the spring society. Instead of chopping off the heads whence rushes the stream of evils that of weeds, leaving the roots to send up afflict society. perpetually new offshoots, Theosophy Individual Theosophists, however, extirpates the roots themselves and thus who have not yet sufficiently mastered the prevents the growth of a new crop. principles of their profound philosophy to Leaving to others who do not share in help others to understand them — though their knowledge of causes the perennial all must surely know more than those who warfare against effects, the Theosophical have not studied at all — may well take worker concerns himself chiefly with part in schemes of active physical bene- eradicating the causes themselves. He ficence, and none is exempt from the duty teaches that all evil actions arise from evil of personal charity and ready response to thinking, that each life is linked by an every appeal for aid he is able to give. inviolable law to the lives that precede He who does not practise altruism, he and that follow it, that by understanding who is not prepared to share his last mor- the principles underlying all phenomena sel with a weaker or poorer than himself; character may be builded, destiny may be he who neglects to help his brother man, controlled, while present troubles, traced of whatever race, nation or creed, when- to their sources, may be faced with ever and wherever he meets suffering, and intelligence and fortitude, and may be who turns a deaf ear to the cry of human used to subserve the purposes of the Soul. misery; he who hears an innocent person This method differentiates the Theo- slandered, whether a brother Theosophist sophical worker from those who are or not, and dares not undertake his defence devoted solely to the relief of the physical as he would undertake his own, is not woes of man; both are actuated by a a Theosophist. recognition of human brotherhood and are fellow-workers for humanity, and both Every individual Theosophist should are needed as helpers of humanity at the be a ‘brother’, giving brotherly help to all present time. Philanthropy, as it feeds the who come in his way, according to his hungry, clothes the naked, shelters the abilities, physical, astral, mental, spiritual. homeless, is doing useful and noble work But the work of the Theosophical Society, in meeting the effects of past causes; as a Society, is not the feeding of bodies, Theosophy, as it enlightens the minds of but the feeding of souls with the bread the thoughtful by unveiling to them the of wisdom; it must carry the light of truth hidden causes of sorrow, as it preaches and knowledge which clears away the to all the simple and sublime doctrines of darkness of ignorance; it must, like the

March 2010 225 The Theosophist Apostles of Christ, refuse to leave the when the Christ walked beside the Sea of teaching of the Word of God in order to Galilee. By thus placing within men’s serve tables. reach the verification of spiritual facts, the The method of the Theosophical proofs of spiritual forces, the experimental worker is differentiated from that of the nature of the spiritual life, he does the exoteric religionist by his power to justify work given in charge to the Theosophical to the intellect that which is taught by Society and shows it everywhere to be the religions on authority. He shows the friend of religion, the foe of materialism. scientific basis on which all moral pre- Therefore Theosophists must be students, cepts are founded, and thus supplies the and must equip themselves for their ‘categorical imperative’ which answers the glorious work by mastering the principles question; ‘Why should I do this when the expounded in their philosophy, and by promptings of my nature lead me to do learning to apply them to the circum- the opposite?’ He explains the constitution stances of individual, family, social, and of man in both his higher and his lower national life. Every exoteric religion sends natures, and gives the exact knowledge out young men by the hundred who can which enables man to purify the lower and repeat more or less eloquently the com- develop the higher. Instead of merely monplaces of morality, and who do a repeating moral maxims, ‘Be good, do useful work among the ignorant by good’, he shows the steps by which each reiterating these impressively, and enfor- man may become good with certainty, and cing them on such minds with such may do good with precision. Knowing that promises and threats as their religions the masses of mankind will, for many a sanction. The Theosophical Society must millennium yet to come, obey the author- train in its Branches, and send out into the ity to which their intuition responds, he world, teachers well grounded in the teaches them authoritatively the doctrines Divine Wisdom. The teachings which of of brotherhood, rebirth, and causation, old were given to the world by Kapila easy to be understood; but he also brings and ªankarâchârya, by Pythagoras and philosophy and science to the aid of Plato, by Valentinus and Plotinus, by religion among the thoughtful and the Bruno and Paracelsus, by Boehme and educated who are slipping into scepticism H. P. Blavatsky, must not be represented because their intellects are left unsatisfied. to the world in the last years of the He knows that men may gain first-hand nineteenth century by intellectual in- knowledge of the invisible worlds, and competency and irresponsible chatter. that the teachings of sages and seers may Something more is demanded of us if we be verified today as much as of old; that venture to stand before the world as the life of the spiritual man may be full of exponents of Theosophy. wisdom and of power now as when H. P. Blavatsky herself shows us an Buddha trod the plains of India or as example we may well try to follow. She

226 Vol. 131.6 The Work of the Theosophical Society gave herself wholly, without reserve, to enthusiasm and fanaticism of the ignor- the work of acquiring and spreading the ant masses. The Eastern teachings were knowledge of spiritual truths. She taught then thrown into Christian forms, and the with indefatigable energy with pen and learned Gnostics within Christianity and tongue; she reared the splendid monument the learned Neoplatonists outside it, both of The Secret Doctrine as her best gift endeavoured to keep alive the Ancient to the world; she opposed with all her Wisdom and to hand it on, so that it might strength the materialism of science and pass through the flood of social revolution strove to revivify the ancient religions in and barbarian invasion and succeed in the East. She would give her last shilling moulding the new Western civilization to a starving beggar if he came in her which was to follow. The wild fanaticism way, but took no part in organizing phil- of the Egyptian monks played on the anthropic work; and while she would unthinking masses of the ignorant popu- encourage any one who came to her to lace; ignorance was regarded as a sign of carry out any charitable plan he had at religion, knowledge was jeered at, decried, heart, she steadily drew her pupils who trampled under foot, learning and edu- showed any aptitude for acquiring cation were considered as carnal, while knowledge, to devote themselves with wild emotion was extolled as a sign of single-minded energy to the study and spiritual enlightenment. Nothing could teaching of Theosophy. She knew that be more agreeable to the unlearned and the future depended on the success of the idle than to regard their own disadvan- this teaching, on the permeation of the tages and vices as a mark of heavenly modern mind with Theosophy, and she greatness and to look upon the learning led them to give themselves wholly to this and dignified culture, which they could one work. not rival, as signs of unillumined intellect Those who can read the signs of the and mere wisdom of this world. Every times will understand the vital import- ignorant lad could set himself up as a ance to the future of Theosophy, of the teacher when mere emotional platitudes direction now given to the work of the passed as inspiration, and the repetition Theosophical Society. We are treading of moral axioms passed as teaching. a cycle similar to that trodden by Volleys of abuse served for arguments, Christianity in its early centuries, and and insults served for reasons. The better thousands of the souls that then engaged types of Christians were attracted by in conflict are reborn at the present time. professions of brotherly love and charity There was then a struggle between the and forgiveness of wrongdoers; the poor educated and the ignorant; the com- were allured by alms and by showy rites paratively few who possessed the Gnosis and ceremonies. Long the battle raged, and strove to preserve it in Christianity and at length victory declared itself on were overwhelmed by the ill-regulated the side of ignorance and numbers;

March 2010 227 The Theosophist Christianity passed into its Dark Ages, and devotion, and of credulity as faith. the treasures of the Gnosis disappeared. Education is jeered at and attempts to Now the time has come, in the slow reach the thoughtful and the cultured are revolution of the centuries, when the decried. Appeals are also made to the renewed effort of the great White Lodge nobler emotions of human love and to spread the Ancient Wisdom through all brotherliness, and ‘practical’ philanthropy religious bodies is showing itself as is exalted at the expense of wisdom. Rigid Theosophy, and many of its old in- virtue and uprightness are considered struments are again being used for its as less valuable than blind enthusiasm, promulgation. Thus far the work has and calm judgement and balance are prospered, despite the desperate efforts thought ‘unspiritual’. made to break it up, and the thoughtful Are the members of the Theosophical classes that guide the intellectual progress Society strong enough to withstand the of the world are being more largely and torrent, clear-sighted enough to discern definitely influenced than has ever before the right, firm enough to remain un- been the case. Threats of social revolution shaken, and thus make the Society the ark loom darkly in the near future, and again in which the treasures of the Ancient the question arises whether the guardians Wisdom shall be preserved and carried of the Gnosis in the lower world are over to the world beyond the flood? I strong enough, numerous enough, to pro- know not. But we do know that every tect the treasure and hand it across the effort is needed and that no effort is swirl of popular convulsions to mould the wasted; that we stand beside many an civilization which will spring from the ancient comrade and are assailed by many ruins of the present. The same forces an ancient antagonist; that on the results are rising against the spread of the Divine of the present struggle hangs the destiny Wisdom, among those called ‘Theo- of the next civilization. ‘Happy the sophists’, as triumphed over it before warriors, O Pârtha, who obtain such a among those called ‘Christians’ — the fight, spontaneously offered as an open glorification of ignorance, the appeals to door to Svarga. . . . Therefore stand up, passion, the exaltation of fanaticism as O Son of Kunti, resolute to fight.’ ²

Let brotherly love continue. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Hebrews, 13:1

228 Vol. 131.6 Pythagoras and Orpheus — Greek Philosophers Pythagoras and Orpheus — Greek Philosophers

BHUPENDRA R. VORA

THE secret truths of spiritual knowledge about 586 BC on the island of Samos in were taught in the mystery schools in Greece, in a reputable family. Pythagoras many parts of the world from time im- was first influenced by Orphic teachers. memorial. Their origin must certainly be When he grew up, he travelled exten- assigned to the Fourth Root Race. The sively. In Chaldea and Egypt he studied mysteries were imparted to the elect of astrology and chemistry. He stayed in that Race when the average Atlantean Egypt for about twenty-five years and it had begun to fall too deeply into sin to is said that he attended the mystery be trusted with the secrets of nature. schools of that country and learnt their Their establishment is attributed in the occult sciences on the mysteries of nature. Secret Works to the King-Initiates of the He then travelled to Babylon, Persia divine dynasties. and India and in each of these countries The religious institutions called he spent time learning their systems of Mystery Schools functioned during anti- thought and attending their secret schools. quity in various parts of the globe. Many In India he learnt the ancient wisdom of such spiritual centres were situated that country — through the Veda-s, around the Mediterranean region, in Upanishad-s, etc., as well as the various ancient Chaldea, Syria, Palestine, Crete yogic and philosophical systems. It is and elsewhere, the most renowned being said that he became well known in that those of Egypt and Greece. Many famous country as Yavanâchârya. He also studied teachers taught the hidden mysteries with the Arab and Druid priests in Gaul. of nature at these institutions in Egypt After initiation into some fourteen and Greece. systems of world religions he recog- Amongst these the name of Pythagoras nized that they were all identical in is very famous and he is credited with the principle, that all acknowledged One basics of the Western philosophical God, and that all practised similar system. This great initiate was born esoteric disciplines.

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

March 2010 229 The Theosophist The Mystery School of Pythagoras they were expected to review the previous On his return from his long travels, day’s events in reverse order up to the Pythagoras set up a school at Crotona in morning. This process of reflection helped Italy. In this school students were admit- them in creating awareness of their actions ted only after very careful examination. and development of memory. After leav- Women students were admitted on equal ing the bed, students were expected to sit terms with their male compatriots. Before in isolation for a while to harmonize body, admission, new students were carefully heart and mind. After a bath and exercises, questioned regarding their attitude to they were given breakfast and sat in their elders, their friends and associates, groups of ten. Thereafter studies com- their characters, their method of spending menced. At lunchtime they were served surplus leisure time, their feelings and bread, honey, vegetables and fruits. Only views about happiness and unhappiness, vegetarian food was served as Pythagoras their memory and inquisitiveness about believed that non-vegetarian food was life, etc. Only after satisfactory investi- unsuitable for spiritual development. After gations were they given admission to the the afternoon’s rest, pupils were taught school. There is great similarity here Economics, Politics, duties of hospitality with the types of tests that were given to towards guests and foreigners. In the the aspirants who wished to join the evenings, pupils split up into groups of âshrama-s of the Vedic sages in India. two or three and discussed the day’s As a philosopher, Pythagoras taught lessons and meditated on them. After that number was the essence of all things. prayers and certain religious ceremonials, He mystically associated numbers with dinner was served and this consisted of virtues, colours, and many other ideas. He bread and vegetables. Before going to bed also taught that the human soul is immortal the pupils examined the day’s work and and that after death it moves into another especially considered whether they had body. The concept of reincarnation was discharged their duties to God, Spiritual thus accepted by him. Beings, Elders and Compatriots satisfac- Pythagoras believed that the earth was torily. Thereafter they went to sleep and spherical and that the sun, moon and at that moment music was played through planets have movements of their own. His a certain type of musical instrument, the successors developed the idea that the purpose of which was to enable students earth revolved around a central fire. This to come out of their physical bodies and belief anticipated the Copernican theory smoothly move into the astral world for of the Universe. astral experiences. The daily routine of the students was Pythagoras had three classes of pupils. regulated and subject to a discipline. The first was called the Akoustikoi or Students were expected to rise early in the hearers. This means they were learners. morning and before getting out of bed But it was also true that they were expected

230 Vol. 131.6 Pythagoras and Orpheus — Greek Philosophers to follow the rule of absolute silence for The third class was formed of the two years. Another meaning of this rule Physikoi (or Phusikoi) — those who was that as long as the pupil remained a studied physics, the inner connection hearer or an Akoustikoi he merely listened, between phenomena, world-building and acquired knowledge but did not give out metaphysics. They learned the truth about any teaching. There is much wisdom in man and nature and, as far as they could this rule and something which we should learn it, about HIM who made both. This be conversant with ourselves. Unless we was the final teaching of the relationship are fully conversant ourselves about the between Man, God and the Universe. ancient wisdom, we are likely to mislead It is perhaps not surprising that life in others. They were expected to observe the Pythagorean School was divided into the discipline of the class and rules of five periods, almost similar to the five steps health and ethics for five years. An of the preparatory path of the Hindus, as Akoustikoi observed silence, and did not the great teacher Pythagoras had know- ask questions on the teachings given to ledge of the spiritual teachings in India. him. He listened and meditated on the The five steps were: teachings with single-mindedness, thereby 1. Manodvâravajjana (opening of developing an intuitive quality. Therefore the doors of the mind (viveka)). his development took place by self-effort, 2. Parikamma (preparation for and he normally stayed for about five action (vairâgya)). years in this preliminary class. Thereafter 3. Upachâro (shatsampatti). if he passed the requirements of this 4. Anuloma (mumukshutva). stage, promotion to the next stage of 5. Gotrabhu (condition of fitness for Mathematikoi was granted. Those who initiation). failed had to leave the school, having Amongst those who were not admitted been found to be unsuitable for further to the school was a wealthy man who had teachings. a grudge against Pythagoras and carried These Mathematikois passed their time out a campaign of vilification, creating in the study of geometry, numbers and false ideas about the school and its music. They were the ‘accepted pupils’. teachings. As a result, orders were given Over and above geometry, numbers and for the closing down of the school and music, they were allowed to ask questions Pythagoras and his close pupils had to and discuss issues. Included in the study leave Crotona and go off to the island of of sciences were chemistry, astrology, Samoa where he taught until the last days science of numbers, geometry, music, of his life. arithmetic, occult sciences and yoga-vidyâ Bishop Leadbeater, in his book How or the science of yoga. A holistic approach Theosophy Came To Me, recalls the ex- to the disciplines of science, philosophy perience of his previous life and states that and religion was evident in the school. in 504 BC he met Pythagoras, whilst on a

March 2010 231 The Theosophist trip in the Mediterranean with a relative. lands. Some of these teachings are enu- They visited several Greek islands and merated here. came to Samoa. On Samoa he met Pythagoras who by then had become quite Spiritual Teachings — Unity of God old and it appeared as if his end was near. Pythagoras envisioned moderation in At this time his chief disciple Kleinias all things, ‘Nothing in Excess’. This was (Master Djual Kul) was with him. Bishop an approach very similar to the Buddha’s Leadbeater states how well they were middle path. He taught that harmony is a received and with love the great prerequisite to beauty. He believed there Pythagoras explained to him his philo- are successive grades of good ascending sophy after which there was a strong from matter to spirit. Life, consciousness, desire in Leadbeater and his friends to join and all things are at different degrees of the School of Pythagoras. The great goodness and harmony. He thought of the master stated that a school was going to Universe as a great harmonic ratio between be set up in Athens at which laws of degrees of goodness, the graduations ethics, reincarnation and numbers would ascending from matter (the least degree) be taught. to spirit (the greatest degree) of harmony When CWL and his party took leave, and beauty. He taught that the Monad, the Pythagoras said: ‘We shall meet again’. all-inclusive One, is related to each of its After two years they heard that the great manifested parts and that the essential Master had passed away and were growth of each part is towards the Great surprised as to why he had made that state- Monad or Vishvâtmâ, symbolized by the ment when his end was near and there was Sun or Central Fire. He considered ten to no hope of their meeting again. Kleinias, be the sacred number or the sum of all however, kept the Master’s promise as parts and to represent the completeness regards the setting up of a school in of all things. Athens. Leadbeater, with his brother of Pythagoras taught that relationships that life, joined the school and they spent are essentially mental rather than physical. all their spare time learning philosophy He stressed the value of friendship as an and teaching others. On the passing away important ingredient of relationship. He of Kleinias, he took over the running of suggested that merging with the spirit of the school. In his last life when the Master things is more valuable than knowing the KH met Leadbeater He reminded him of forms. The accumulation of knowledge their meeting in 504 BC and of His state- comes in many ways but wisdom is ment and promise. attained by lifting the intellect to a The philosophy that was taught in point of intuitive awareness of the the Pythagorean schools was based on invisible. The Monad was described by the earlier teachings of Orpheus and his the Pythagoreans as the ‘Mysterious own teachings based on the wisdom that Permanent Atom’. he acquired during his travels to many The God of Pythagoras was the

232 Vol. 131.6 Pythagoras and Orpheus — Greek Philosophers Monad, or the One that is Everything. He no longer function in a physical body but described God as the Supreme Mind would ascend to the immortals. He distributed throughout all parts of the discovered that the seven modes or keys Universe — the Cause of all things, the of the Greek system of music influenced intelligence of all things, and the Power emotions and diseases of the nerves, and within all things. He further declared on that basis developed an elaborate the motion of God to be circular, the body system of music therapy. of God to be composed of the substance of birth. Orphic and Greek Ideas of Changes The ancient system of cosmology used The Trinity terms such as ‘earth’ and ‘world’ to mean Pythagoras taught that ‘All things invisible, superphysical spheres which are consist of three’. Everything in nature was the archetypes of the earth and world as divided into three parts. Every problem man knows them. Plato’s teachings, based could be diagrammed as a triangle. The upon the wisdom of the ancient Orphic World was divided into the Supreme and other traditions, described the perfect World, the Superior World and the unity from which all diversity is projected. Inferior World. The Pythagorean doctrine taught the The Supreme World which inter- relationship of lesser ‘wholes’ to greater penetrated all was the home of the Deity. unities. Man is similar in pattern to the This Deity, considered Omnipresent, Universe, and as a microcosm in a Omnipotent and Omniscient, pervaded the miniature of the world macrocosm. two lower worlds. The Superior World was the home of superhuman men, the Orphic Concepts of Universal Law immortals. Also the archetypes, or the The Orphic supreme law was that of nature and plan of all beings and things, harmony and equilibrium. It taught that dwelt in this Superior World. Pythagoras all forms of consciousness exist in a state indicated that each form was an imprint of harmony, but that if the harmony is in physical substance of its archetype. The changed to a state of disharmony, all Greeks called these archetypes the phases affected have to adjust through ‘shadows’ which were cast into the lower reaction after reaction until harmony is material world of form. The third or reestablished. A chain of reactions con- inferior World was the home of all material tinually follows each action, from the point entities, the mortal gods, the angels, where the cause of change starts until the mankind and the lower kingdoms. cycles of adjustment brings a new state of balance or harmony. This just, imper- Man’s Ascent to Higher Worlds sonal law, continually brings harmony in Pythagoras believed man would every portion of life, in the world of mat- eventually reach a state where he would ter and the world of spirit.

March 2010 233 The Theosophist Orphic Concepts of Unfolding vitality from the eternal. The ‘davion’ of Consciousness and Form Socrates has been translated in present Orpheus whose origin is very, very psychological terms as part of the ancient, was said to be the founder of unconscious: ‘the gods’ in general as Greek mythology. Orpheus was a former group consciousness. The Greeks recog- incarnation of that great being who even- nized God in all manifestation, even in the tually became the Lord Gautama Buddha. lowest forms and acts of organic life. They He used myths to express symbolically his wisely reverenced the One God beyond great philosophic concepts. He derived the reach of thought. some of his material from the Egyptians The Orphic and Platonic expressions and no doubt some from the Brahmans of of Unity are beautifully and poetically India. He was one of the many immortals described in these verses: who limited himself by descending to earth that mankind might have the wisdom Love is the eldest and noblest and of the gods. mightiest of the gods and chiefest author The Orphic mysteries were concealed and giver of virtue in life and happiness in the myth about Orpheus seeking after death. Eurydice who was imprisoned in the God being a luminous principle, residing underworld. The legend represented, of in the midst of the most subtle fire, He course, a soul seeking experience and remains for ever invisible to the eyes of understanding in the limited physical those who do not elevate themselves above universe. The Orphic teachings brought material life. an understanding of a divine plan for the benefit of man. Only the physical form God geometrizes, and His Government of died, not the soul, life returning period- the World is no less mathematically exact ically to the material world for experience. than His Creation of it. The Orphic mystery schools were What God is, I know not: established to purify man’s nature that What He is not, I know. he may, during growth in many lives, eventually approach perfection. The echo of the voices of the Vedic The Orphic mysteries taught that man Sages can be felt in this last verse: Neti, could liberate the forces within his own Neti, Neti. Sages expressing the difficulty psyche by controlling and directing his of putting into words that which was dynamic energies. The Greeks believed beyond words said similarly what He was that man had within himself a spark of not by a process of negation. ²

I went to the root of things, and found nothing but Him alone. Mira Bai

234 Vol. 131.6 The Dartboard of Truth The Dartboard of Truth — II

EDI D. BILIMORIA

THE Dartboard of Truth has shown us vehicle. Equally, we can have a gleaming which paths are valid and which are not Rolls-Royce at our disposal, but we shall for the seeker of spiritual truth. But how get nowhere, or else crash it if we do not shall we actually make the journey from know how to drive it. So now, let us be- where we are to the goal that we wish to come spiritual motorists. attain? Let us alchemically transform our darts into cars and drive down a motor- The Three Factors Needed for Spiritual way, reminding ourselves that whereas we Evolution are alone in our individual car and have Our spiritual journey also needs three to drive by our own skill and effort, we components for enlightenment, namely: are not alone on the journey as we shall 1. A clear goal, meaning an earnest overtake, and be overtaken by, our fellow desire for Self-realization associated with travellers towards our common destin- some lofty attribute to aspire towards. ation. We shall also stop to assist travellers 2. Understanding of the Occult stranded on the road. Sciences otherwise known as Râja Yoga or Brahma Vidyâ. The Three Factors Needed for a Car The classical teachings (principally The Journey Mahatma Letters and Blavatsky’s works) Whichever of the three motorways is provide wonderful instruction on the our preferred route, three factors are ‘mechanics and dynamics’ of our spiritual indispensable for a successful journey. vehicle5 but provide virtually no instruc- 1. A clear destination in mind. tion (other than at a very high level),6 on 2. A car in mechanically sound how to drive along the road. The supreme working order. importance of a regenerating Brotherhood 3. Driving skills. is of course emphasized, but how do we Factors 2 and 3 are seemingly obvious, achieve such an attitude of care and but often get confused or mistaken, one consideration for our fellows on the for the other. The greatest racing driver spiritual road? For this we have almost no can make no progress without a working practical guidance on meditation and

Dr Edi D. Bilimoria is a scientist and now the Education Coordinator of the TS in Australia.

March 2010 235 The Theosophist service — only the need for them is we [must] draw a distinction between stressed.7 what is true and what is really true. A 3. Practical instruction and applica- statement which does not profess to deal tion as Yoga, meditation, service, and with anything except appearances may be constant self-improvement. true, but a statement which is not only true Active ‘driving instructions’ for the but deals with the realities beneath the spiritual traveller are provided by the likes appearances is really true.’ of Krishnamurti, Paul Brunton and also The following illustration from many of the post-Blavatsky Theosophists physics9 will clarify this distinction — but not, as noted above, by Blavatsky between ‘true’ and ‘really true’. and the original teachings which assume Imagine a stationary conductor as a sine qua non that the student has charged with electricity placed anywhere already done much of the hard work and upon the surface of the earth. Now it is a mastered at least the rudiments of well-known fact of electromagnetism that journeying on the difficult road towards there will be an electric field around such enlightenment. a conductor, but no magnetic field around For example, take the familiar case of it since it is stationary. However the earth an earnest student who has grasped the is in motion around its axis and in orbit teachings on the greater picture (such as around the sun. So to an observer on a cosmogenesis, seven principles of man), distant planet the conductor, which is but whose efforts are beleaguered by the stationary relative to earth, will appear to lesser (relatively speaking) problems of the be in motion, hence will be surrounded daily life: health, family duties, earning a by a magnetic field. This means that there living, etc. There is an encouraging article is no magnetic field round the conductor by Jinarâjadâsa8 offering practical advice for a terrestrial observer, but if a stellar and instruction for such as these who observer were to make his measurements would not profit from heavy tomes on on the terrestrial conductor, he would occult metaphysics, but need some detect a magnetic field. ‘spiritual driving lessons’. (But note that We arrive at the strange conclusion you can skilfully drive your car anywhere that the charged conductor is giving rise, in total ignorance of its functioning — until and is not giving rise to a magnetic field it breaks down.) at one and the same time. So what is the absolute truth? Is there a magnetic field Some Help along the Way around the conductor, or is there none? Universal Truth And Relative Truths — No answer can be given to this question. Einstein’s Warning about the Difference Einstein says: ‘We can only know the According to Einstein, science can tell relative truth, the Real Truth is known only us the truth, but not the Real Truth or to the Universal Observer.’ And who is Absolute Truth. In his own words: ‘I think this ‘Universal Observer’ of Einstein other

236 Vol. 131.6 The Dartboard of Truth than the Almighty — the Supreme who is worshipped by all celestials and Nameless Higher Power of infinite the lord of gods. knowledge and bliss — that Inscrutable I seek protection of Lord ªântinâtha, Intelligence of Sir Isaac Newton? the incarnation of Peace on earth, for We conclude that the truth investigated annihilating all lusts and desires of the by science is ALWAYS RELATIVE AND flesh. He has obtained the highest equa- NOT ABSOLUTE. Science is a series of nimity of mind and confers peace on those approximations to the truth; there is never who lie at His feet. any finality. So a Theosophist must be This does not mean that we destroy our super-wary of those scientists who pro- ego (indispensable for our terrestrial claim their discoveries and theories as existence) but rather that we pay attention gospel truths, which they patently are not. to how we use our ego. Is our ego our The Absolute Truth, let us call it master or our servant? Brahma Vidyâ is the province of the Kingly Science — Occult Science. And The Correct Use of the Ego before such Truths are imparted the seeker We take the example of Beethoven must make some sort of a prayer or and Napoleon. They were contemporaries dedication to some aspect of the Divine. — no coincidence — and they both For example the Jains would supplicate: shaped the destinies of men. Obviously I bow to Lord Mahâvira, the great well- their individual paths were radically wisher of all living beings; the source of different, yet, as Figure 5 shows, they had joy to the souls of the Universe; the one much in common as regards character.

Kill out all ambition, but live like one ambitious — Beethoven and Napoleon contrasted — Both men were born within months of one another — Napoleon on and Beethoven on 15 August 1769, 17 December 1770. Both were revolutionaries — and both loved Power But whereas Napoleon’s Beethoven’s revolution was in revolution was in the realm the realm of the psychological of the political, and the spiritual. Napoleon rearranged (or whereas Beethoven’s music tried to rearrange) national revolutionizes our consciousness boundaries, — it can CHANGE us. Napoleon lost the ultimate battle whereas Beethoven won the (NOT at Waterloo). For in crowning supreme victory. He submitted himself Emperor, Napoleon exalted his powerful Ego to the Divine his strong Ego, Will. Whereas Napoleon failed to Beethoven triumphed in dedicating turn his Ego around, his personal Ego to his Art and the service of Humanity.

Figure 5

March 2010 237 The Theosophist The point here is that both these great have said or written simply will not do. men had powerful egos, but in Napoleon’s Most importantly: the fountainhead of case, ego was used to serve the lower self; spiritual truth is not contained in any one, whereas Beethoven was able to turn his single book. HPB herself told us that The ego round completely to serve the divine. Secret Doctrine lifts only a corner of the In the former there was ultimately self- veil — that it must be drawn out and lived aggrandizement and ruination of what through the human soul. could have been a united Europe centuries This admonition conveys two factors before the idea of a Common Market of of the utmost importance to serious stu- European countries was ever mooted; in dents of Theosophy. Firstly, that we cannot the latter there was self-abnegation and all hope to become enlightened by growing of humanity reaped the inestimable ‘stem-cells’ from The Secret Doctrine, bounty of a man who, by the force of his meaning that we cannot take the doctrine will, dedicated his entire being to serve as just a piece of literal information to be 10 only the higher purpose. And let us be processed by the brain. Secondly, and in no doubt whatsoever that he who related to this, that these lofty teachings serves the Higher, must also serve must be digested by our wisdom faculty. humanity thereby. For did not Annie For example, the sublime doctrine of the Besant declare: ‘May all who feel Mânasaputra-s and the teaching on the themselves as one with Thee, Know they transference of the Life Wave from the are therefore one with every other’?11 See how beautifully this resonates with Lunar Chain to the Earth Chain cannot Beethoven’s affirmation: ‘There is no be taken as data to be assessed against the loftier mission than to approach the latest astronomical measurements sent Godhead more nearly than other mortals by space probes. Even scientists within and by means of that contact to spread the Theosophical Society have great the rays of the Godhead through the difficulty about this, because it is not human race.’12 something that the physical sciences can ever verify. This kind of teaching cannot One Last Biting Truth with a Sweet be assimilated by the ordinary lower Sting manas, the brain-box that revels in dicho- The Vedic scholar Jeanine Miller tomies. It has got to be drawn through the warned us about the dangers of parrot-like human soul; and what is the human soul imitation of others. She states that: if not the Higher Manas (Higher Mind), devotion to truth, not to any personalities illuminated by intuition or Buddhi? or set of doctrines or concepts, sounded by Madame Blavatsky and taken up by So What About Blavatsky Then? our leaders is far too often overlooked; Harking back to our opening remarks and that brain rehashing of what others about freedom of thought, we are of

238 Vol. 131.6 The Dartboard of Truth course free to ignore Blavatsky, but as common source, showing man a Purpose, practising Theosophists, we omit her at a Plan, a Conscious Process, and a Way? our peril. Might as well try to become a concert pianist and spurn the musical and Seven Steps along Our Journey technical training of Bach’s Forty-Eight Our journey towards enlightenment Preludes and Fugues. Why not aspire to must clearly be undertaken in steps. being a great actor and omit Shakespeare. Figure 6 depicts the principal steps we So even though Blavatsky may not have to mount, meaning hurdles to be resonate with all of us, and we are not conquered, in order to claim our reward obligated to study her (because we are of spiritual enlightenment achieved free), yet if we decide to aspire to through our own efforts. These steps (or Theosophical knowledge and wisdom, journey milestones, so to say) are self- we are obliged to study her works and evident, but let us expand on the last one practise the message she put across with — applying the ultimate formula for truth. such force, clarity and in a scientific spirit because backed up with several The Ultimate Formula — the Web thousands of source references. Has Address of Truth anyone else done this? Has anyone else Let us summarize our case using the set forth the vast process of cosmogenesis example of a physicist meditating on, say, and anthropogenesis, not as a pastiche of the nature of light. This — the nature of doctrine found in one form or another in light — is the truth that he wishes to the scriptures of the world, but as their discover; it represents the ‘ME’ at the

Apply the ULTIMATE Maintain a FORMULA sense of the Be a bigger picture Discriminate contemplative behind Theosophy person of seeming trivia from our action personal Feel the opinion Universal about it Presence behind the Balance transient theory with Follow only practice those Paths leading to ‘ME’

Figure 6 Seven Steps to Being Alive to the Truths of Theosophy

March 2010 239 The Theosophist bullseye centre of the dartboard-field of context — who make a career out of his inquiries. Our physicist now wishes to extolling just one teacher and denounc- choose by which path, or paths he will ing all others; in imagining differences approach the truth. where none really exist, except in terms He does not start off his inquiries by of expression and idiom; and in open- asking who is the greater: Einstein or ing up micro-fissure cracks between Newton? And then having arbitrarily various doctrines into a grand canyon opted for, let us say, Einstein, proceeds of conflict. along this path (i.e. Einstein’s theories) With renewed vigour we must again and rejects Newton’s theories outright, or stress the need to discern the absolute worse still, attacks Newton’s ideas and from the relative, and to be aware of vilifies his character. Rather, our humble ‘horses for courses’. So in conclusion, physicist will ask himself: ‘What is the Truth cannot be force-fitted into a property of the physical phenomena that Blavatsky or a Besant or a Leadbeater or I am investigating? Is it the optical nature anyone else, for Truth always stands of light as applied to microscopes and above, and transcends any and all of its telescopes, or is it the photoelectric effect13 greatest exponents. where a stream of electrons is emitted To summarize the above rather fanci- from certain metals by shining a beam of fully in Internet terms, a physicist would light upon the latter?’ Our physicist will not conduct his research on light using a realize that he must follow Newton’s path web address: www.Einstein.com/light; for the former inquiry, but travel along but rather www.Light.com/Einstein or Einstein’s path for the latter. He will also www.Light.com/Newton.15 Similarly, see that there is far more that unites Truth can never be discovered by adopt- Newton and Einstein than divides them, ing an attitude of www.HPB.com/truth, actually nothing really divides them at all. but always Truth.com/HPB/ . . . In fact they both owe a large debt to So it is the primary contribution and Galileo and so on, for each great scientific dutiful service of Theosophists to mind apportions a certain aspect of demonstrate a Brotherhood promoting Nature’s universal laws to answer questions universality of mind and peace-making on specific manifestations of natural attitude, born not out of weak compro- phenomena relevant to the age and culture mises, but out of a genuine understanding in which he lives.14 In other words, the of the perennial wisdom that upholds a truth about light, per se, subsumes any and reconciling of opposites subsumed in all enquirers and theories upon it. Truth. Merely to disseminate theoretical But alas, there are still some ‘Theo- occult knowhow on after-death states and sophical fundamentalists’ — if such an paranormal phenomena, etc., is a oxymoron be allowed in a Theosophical secondary affair. ²

240 Vol. 131.6 The Dartboard of Truth References and Notes 5. For example, the occult sevenfold constitution of Man. 6. For example in The Voice of the Silence dedicated by Blavatsky ‘to the few’, and what is affectionately known as HPB’s Diagram of Meditation. 7. Hence core theosophy makes supreme demands on the student who is left very largely to his own devices as to which path he must follow to be in consonance with his temperament and his goal. 8. The Life of the Ideal Pupil, C. Jinarâjadâsa, Theosophy in New Zealand, March 2006. 9. This example is taken from a classic book of Jain cosmology, Cosmology Old and New, Professor G. R. Jain, Bharatiya Jnanpith Publication, 1991. 10. In fact Beethoven once remarked that if he could command armies like he could compose music, he would teach Napoleon a thing or two! 11. The closing lines of the Universal Invocation ‘O Hidden Life . . .’ written in 1923. 12. Beethoven, in a letter of 1823. 13. Albert Einstein was awarded the Nobel prize for this discovery — not his renowned theories on relativity. 14. In fact Newton strongly alluded to, rather affirmed the photoelectric effect (but not in mathematical terms) in his celebrated Opticks, for which Einstein wrote the Foreword to the fourth edition. The writer proposes, but obviously cannot prove, that it was this reading of the Opticks by that supreme mystic-scientist — Newton — that gave Einstein the impulse to investigate photo- electricity and then to formulate the interconvertibility of matter and energy as the cornerstone of his relativity theory. 15. This is of course the correct web address to research what Newton or Einstein said about light.

When your view is the same as your teacher’s, you destroy half your teacher’s merit; when your view surpasses your teacher’s, you are worthy to succeed him. Zen Proverb

March 2010 241 The Theosophist Books of Interest

N. SRI RAM: A LIFE OF theosophists, as good human beings. BENEFICENCE AND WISDOM by N. Sri Ram once observed: ‘There is Pedro Oliveira, The Theosophical nothing more dynamic than life; if a Publishing House, Adyar, Chennai, 2008, person lives a beautiful life, the very mode pp.224. of his living, his thoughts, emotions and A much needed, informative and inspiration will help others in ways we do inspiring book on the life and work of not know.’ N. Sri Ram, the fifth President of the The first three chapters of the book Theosophical Society from 1953 to 1973, relate to his ‘Early Life and Education’, has been produced by Pedro Oliveira. ‘Working with Annie Besant’ and ‘Years As one goes through it, one is at once of Preparation’, before he was elected struck by the deep and determined President of the Theosophical Society research undertaken by the author — in 1953. delving into the voluminous material Sri Ram studied in the Presidency available in the Archives at Adyar, hand- College, Madras (now Chennai), and written notes and sometimes only slips graduated in 1908. It is mentioned that his of paper, contacting old members of friends in the College hostel knew their the Theosophical Society who knew ‘detached friend’ only too well. The ink N. Sri Ram, also approaching several of used to be hardly dry on the monthly his relatives who could provide valuable money-order receipt when they would information about small and interesting surround him and relieve him of every anecdotes which throw light on his life and penny of the extra money. Sri Ram would behaviour. A number of books compiled give it all away quite willingly. It is, out of his lectures and talks and his however, mentioned, ‘let not this portrayal monthly Watch-Tower notes appearing of Sri Ram’s life mislead the reader into in The Theosophist during his term as painting him as a serious, saintly recluse. President were gone through and utilized. Far from it — he was fully alive to the The result is the publication of this good things of life and enjoyed them.’ beautiful book, delineating a life of Sri Ram was never a conformist, and beneficence and wisdom. The purpose of he made that clear through his life. In this book, as one sincerely feels, is not 1908 he shaved off his orthodox just to prepare a well-documented Brahmanical tuft of hair. He was the first biography of a former President of the to employ a harijan (underprivileged) Theosophical Society, but to help and woman at home. Later on in 1920, he inspire us to live our lives as good stood behind his sister Rukmini Devi in

242 Vol. 131.6 Books of Interest her marriage to George Arundale, at a ‘he brought us, I think, from a textbook time when Anglo-Indian marriage was Theosophy of structure . . . to a Theo- severely frowned upon by society. sophy of consciousness, of experience, He joined the Theosophical Society in of that ‘living reality’ to which HPB 1908, his diploma having been signed by had pointed in her “Golden Stairs” and Annie Besant who initiated him during the in The Voice of the Silence.’ The author Convention at Adyar in December. His gives excerpts from Sri Ram’s writings link with Annie Besant was one of the on different aspects of the Theosophical most enduring throughout his life. In teachings and on the work of the Theo- December 1931, Annie Besant wrote him sophical Society, which highlight his a card whose message speaks for itself : clear and deep understanding of Theo- Shri Râma sophy as a living wisdom. The important topics covered in these excerpts are with love and blessing for ‘The Nature of Theosophy’, ‘The Nature good service done and unwavering devotion of the Mind’, ‘Universal Brotherhood’, December 21, 1931 ‘Understanding Death’, ‘Meditation’ and Annie Besant ‘The Path’. Endure to the end About Sri Ram’s dedication to his work Sri Ram’s life and work as President as President, the author writes: are referred to in Chapters 4 and 5 under He worked tirelessly, dealing with a vast the heads ‘The Presidential Years’ and correspondence and his many admin- ‘Theosophy in a New Language’. The istrative duties at Adyar, travelling and author mentions that his unique endeavour lecturing extensively in India and through- was to highlight the nature of Theosophy out the world many times, giving courses as a transformative Wisdom and not at the School of the Wisdom, of which only as an explanation of the unfolding he was the Principal from 1953 to 1973, processes in the human being, in Nature writing books which presented the truths and in the Universe. ‘Sri Ram came to his of Theosophy in a jargon-free idiom, own deep understanding of Theosophy, revealing its great depth and also its which, though thoroughly based on the profound relevance to the achievement core fundamental principles of the of peace and understanding, both for the Wisdom Tradition, was nonetheless human mind and the world. . . . His was presented in a new language which was a truly consecrated life, utterly dedi- basically non-technical and yet profound, cated to the great spirit of altruism and extraordinarily clear and simple, imbued selfless service that is the very heart with an original inspiration that touched of Theosophy. at a deeper dimension.’ In the last chapter ‘A True Theosophist It is remarkable that along with his Remembered’, Joy Mills mentions that great depth of wisdom, Sri Ram did also

March 2010 243 The Theosophist retain a beautiful sense of humour. Thus, series of interviews held with him in while sending his Income Tax Return, in March 1973 on behalf of the Nehru the forwarding letter he wrote at the end : Memorial Museum and Library, to gather as much first-hand material as possible on Yours truly, Annie Besant from one of her closest not falsely living associates. The interview runs into (‘Yours truly’ was a common term in about fifteen pages. A few pieces are use for ending official or formal letters in placed below: those days). Questioned on how he, for the first On another occasion, in a meeting of time, came into contact with Theosophy, the General Council of the Theosophical Sri Ram replied: Society, when the Recording Secretary My father was an ardent Theosophist, so, put up the Minutes of the 1955 meeting there used to be Theosophical books at to vote for approval, Sri Ram said: ‘The home and even when I was a student I Minutes — and the seconds are was interested in those books. I found them approved.’ to be of absorbing interest, so much so, One may place here a quotation from that, I am afraid, I neglected my college a letter to the Press from B. Shiva Rao, a studies . . . as a lad I was deeply interested former member of the Indian Parliament in Theosophical ideas. and closely associated with Annie Besant in her work, which appears towards the In answer to a question, ‘What were end of the chapter ‘The Presidential Years’: your own political inclinations about this time, say after the start of the First World Gentle and unassuming and never guilty War’, he replied: ‘I was all in favour of of a harsh word or thought, however India’s freedom, I was not in favour of provocative the circumstances, he was any methods which would result in an inspiring example to all who came violence. I was much in favour of what into contact with him. Whenever I was called at that time Constitutional thought of the teachings of the Lord Agitation.’ Buddha, in my mind’s eye was Mr Sri Ram In answer to another question whether as perhaps its nearest embodiment. Such his opposition to violence and insistence men are rare. on constitutional means was based on The sixth chapter in this book is a very expediency — that violence was not a unusual one, its title being ‘Sri Ram on profitable thing or were there some other Himself’. It is, however, very relevant moral and ethical considerations against since it throws focused light on Sri Ram’s it, he replied: ‘Mainly moral and ethical approach to life and his mature attitude . . . force never convinces people . . . it is towards events and problems. The my belief in the importance of peace and contents of this chapter are based on a righteousness, right conduct, right means

244 Vol. 131.6 Books of Interest and so forth which lay at the back of my which, we are taught, is essential to right attitude to all those things that were understanding.’ happening then.’ And lastly, let us see what his daughter, The last and seventh chapter titled Radha Burnier, had to say about her father: ‘A Theosophist Remembered’ contains We all have a certain feeling about tributes paid to N. Sri Ram largely reflect- ourselves — our comfort, what is due to ing what has been stated about him in the us, and so forth — and with an effort we earlier chapters — a selfless nature may turn our thoughts to others. But he and his approach to life and work for a had no such feelings about himself. It was Cause — as an awakened human being not so much a question of self-effacement, and as President of the Theosophical for there was so little of the self that had Society. One, therefore, feels urged to refer to be effaced. The self did not cast a to a few of these tributes. shadow on his life; he lived in a kind of Joy Mills, former President of the shadowless light-filled sphere that American and Australian Sections and expressed the beauty of his existence. . . . the International Vice-President of the In every circumstance, one could sense an Theosophical Society wrote, ‘Gentle extraordinary serenity, an absence of and so wise, Brother Sri Ram touched the egoistic reaction, an absence of a feeling lives of so many of us. From the first about the self. This added to the special encounter in 1948 to the last time I saw beauty of the influence which he carried him . . . I knew that my own life, espe- with him and which seemed to grow cially my Theosophical life, had been stronger as the years passed. enriched and inspired in ways not easily defined.’ Geoffrey Hodson, a well-known This book produced by Pedro Oliveira, writer and clairvoyant, highlighted in his is really a bouquet of fragrant spiritual tribute of Sri Ram’s personality: ‘Of wisdom presented by him with profound himself, Brother Sri Ram, rarely, if ever, goodwill and good wishes, as we try to spoke or wrote, being an outstanding move on towards, what J. Krishnamurti example of that complete impersonality called, ‘The Kingdom of Happiness’. SURENDRA NARAYAN

Is there not one true coin for which all things ought to be exchanged? — and that is wisdom. Plato, Phaedo

March 2010 245 The Theosophist Theosophical Work around the World

World Congress be true witnesses to the aims of the The General Secretary of the Italian Theosophical Society, to be at the service Section, Mr Antonio Girardi, has sent a of the Masters and ready to work for the communication to all Sections, Regional benefit of all humanity, thus strengthen- Associations, Presidential Agencies, as ing future Theosophical work. Mr Girardi well as Lodges directly attached to Adyar requests all members to keep in mind reminding them of the 10th World the deep unity of the Society, from the Congress of the Society which will be held international President, Mrs Radha in Rome, 10–15 July 2010. A leaflet Burnier, to our latest members. containing detailed information was also sent to be made available to TS members Adyar worldwide, encouraging them to parti- Many members from around the cipate in that event. world who have visited the International In his communication Mr Girardi says Headquarters will be familiar with the that the theme of the Congress, ‘Universal beautiful Buddhist Shrine which was Brotherhood without Distinction: a Road erected as a result of a request by one of to Awareness’, will be a way to strengthen the inner Founders of the Theosophical our understanding of the essence of the Society. Due to a generous offer by the main Object of the TS — Universal Institute of South Indian Buddhist Studies, Brotherhood without distinctions. The a Zen Memorial Stone was erected theme will also give all participants the recently in the Buddhist Shrine area. This great opportunity to renew their aware- is of special significance because ness of the unity of the Theosophical Bodhidharma, the great Buddhist monk Society, its need for harmonic internal who brought Zen to China in the sixth relationships, its positive dialectical work century, was born in Kanchi, South India. to serve Brotherhood and also the oppor- In China he was known as Tamo, and in tunity to rededicate ourselves to the Japan as Daruma. He was the twenty- significance of walking the path of Truth eighth Indian patriarch and the first according to Plato’s aims of Beauty and Patriarch of Chinese Zen. Bodhidharma Goodness, which is also reflected in many has been described as the father of other Wisdom Teachings. Zen Buddhism, although the teaching The Italian Section and its General and technique of Zen were not con- Secretary hope many Theosophists from solidated until the eighth century, led all over the world will gather in Rome to by Hui-neng.

246 Vol. 131.6 Theosophical Work around the World Christmas Humphreys has observed Burnier, and Dr Hikosaka. An address that the word Zen is the Japanese by the President followed and after the equivalent of the Chinese terms Ch’an or close of the function those present were Ch’an-na, derived in turn from the given an opportunity to quietly view the Sanskrit word Dhyâna which is normally Zen Memorial Stone. We express grati- translated into English as ‘meditation’. tude for this special gift. Although meditation forms part of Zen training, it is notable that Zen itself Brazil embraces every possible form of activity. The twenty-ninth Summer School of In this way it is very practical in every- the TS in Brazil was held near Curitiba, day life, based on the assertion that in the south of the country, with a record Enlightenment may be found as much by attendance of 170 participants. The theme working in the world as by withdrawing was ‘The Secret of Self-Realization’ and from it. Zen literature takes the mind away the programme explored the Portuguese from logical thought in order to jolt the edition of Dr I. K. Taimni’s translation of consciousness into new understanding. Pratyabhijñâ H·dayam of Ksemarâja. On 20 December 2009 a large group Activities included early morning yoga, of members and friends gathered at the meditation, talks and symposia. Talks Buddhist Shrine area for the unveiling of included ‘Universal Consciousness and its the Zen Memorial Stone. After the open- Manifestation’, ‘Individual Consciousness ing address by Dr Shu Hikosaka, the is a Contraction of the Universal Director of the Institute of South Indian Consciousness’, ‘The Divine Functions of Buddhist Studies, he chanted a Buddhist the Soul’, ‘Bondage and the Means of sutra. The Stone was then unveiled by Liberation of the Soul’ and ‘Self- the International President, Mrs Radha Knowledge and Self-Realization’. 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 : S. Harihara Raghavan, 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 : Radha S. Burnier (whether citizen of India?) : No (if foreigner, the country of origin) : Switzerland 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 2010 S. HARIHARA RAGHAVAN, PUBLISHER

March 2010 247 Index OCTOBER 2009 TO MARCH 2010

ALGEO, JOHN Children 155 Studies in The Voice of the Silence, 19 114 Mary Anderson The Theosophist: Past is Prologue 32 Conquest of the Self, The 103 ANDERSON, MARY Bhupendra R. Vora Children 155 Convention Programme 131 Art of Learning, The 221 Dartboard of Truth, The — I and II 190, 235 P. Krishna Edi D. Bilimoria Back to Blavatsky will Fossilize Theosophy — Forwards with Blavatsky Devotion and Attachment 125 will Vitalize Theosophy 43 Svitlana Gavrylenko Edi D. Bilimoria DINAKARAN, K. BESANT, ANNIE I Am Not My Brother’s Keeper 122 The Work of the Theosophical Society 224 Dynamics of Brotherhood, The 109 BILIMORIA, EDI D. N. Sri Ram Back to Blavatsky will Fossilize Emerging World View, An 12 Theosophy — Forwards with Blavatsky Shirley J. Nicholson will Vitalize Theosophy 43 Eternal Values of the Divine Wisdom 28 The Dartboard of Truth — I and II 190, 235 Bhupendra R. Vora BLAVATSKY, H. P. Ever New Theosophy 160 What is Theosophy? 15 C. Jinarâjadâsa Books of Interest Man and His Bodies 89 Finding the Key to Theosophy 63 Annie Besant G. P. Sivris The Astral Body and Other Astral Force, the Fundamental and Unifying Phenomena 89 Principle 203 Arthur E. Powell S. Ramu Man: Visible and Invisible 89 Fragments of the Ageless Wisdom 37, 84, 170, C. W. Leadbeater 196 The Religion of Man 129 Rabindranath Tagore GATFIELD, WAYNE The Mystical Theology and the Divine Hope Springs Eternal 106 Names 129 GAVRYLENKO, SVITLANA Dionysius the Areopagite Devotion and Attachment 125 A Study in Consciousness 171 Henry Steel Olcott and Magnetic Healing 85 Annie Besant Julio Gerardo Pomar N. Sri Ram: A Life of Beneficence and Wisdom 242 Hinduism’s Greatest Gift to the World 69 Pedro Oliveira Klaus K. Klostermaier BURNIER, RADHA Hope Springs Eternal 106 On the Watch-Tower 3, 59, 99, 179 Wayne Gatfield Presidential Address 139 Human Society, Spirituality and Renewal 183 The Keynote of Human Life — Altruism 215 Linda Oliveira

248 Vol. 131.6 Index

I Am Not My Brother’s Keeper 122 Pythagoras and Orpheus — Greek K. Dinakaran Philosophers 229 JINARÂJADÂSA, C. Bhupendra R. Vora Ever New Theosophy 160 RAMU, S. Keynote of Human life — Altruism, The 215 Force, the Fundamental and Unifying Radha Burnier Principle 203 KIND, TEREZINHA SENDER, PABLO Our President-Founder’s Outstanding Manifestation of Intention through Qualities 207 Visualization 164 KLOSTERMAIER, KLAUS K. SIVRIS, G. P. Hinduism’s Greatest Gift to the World 69 Finding the Key to Theosophy 63 KRISHNA, P. SRI RAM, N. The Art of Learning 221 The Dynamics of Brotherhood 79 Theosophy and the Spirit of Science 149 Statement by Members Assembled in Brasilia, July 2009 51 KRISHNAMURTI , J. AND OTHERS A Platonic Symposium 197 Studies in The Voice of the Silence, 19 114 John Algeo Living Theosophy 79 Linda Oliveira TATRAY, DARA The Theosophical Society for a New Manifestation of Intention through Generation of Enquirers 38 Visualization 164 Pablo D. Sender The Theosophical Society for a New Generation of Enquirers 38 NARAYAN, SURENDRA Dara Tatray Theosophy for a New Generation of Enquirers 23 Theosophical Work around the World 92, 133, 173, 209, 246 NICHOLSON, SHIRLEY J. Theosophist, The: Past is Prologue 32 An Emerging World View 12 John Algeo OLIVEIRA, LINDA Theosophy and the Spirit of Science 149 Human Society, Spirituality and Renewal 183 P. Krishna Living Theosophy 79 Theosophy for a New Generation of On the Watch-Tower 3, 59, 99, 179 Enquirers 23 Radha Burnier Surendra Narayan Our President-Founder’s Outstanding Theosophy for a New Generation of Qualities 207 Inquirers 7 Terezinha Kind Colin Price Platonic Symposium, A 197 VORA, BHUPENDRA R. J. Krishnamurti and Others Pythagoras and Orpheus — Greek POMAR, JULIO GERARDO Philosophers 229 Henry Steel Olcott and Magnetic The Conquest of the Self 103 Healing 85 The Eternal Values of the Presidential Address 139 Divine Wisdom 28 Radha Burnier What is Theosophy? 15 PRICE, COLIN H. P. Blavatsky Theosophy for a New Generation of Work of the Theosophical Society, The 224 Inquirers 7 Annie Besant

March 2010 249