THE THEOSOPHIST

VOL. 133 NO. 2 NOVEMBER 2011

CONTENTS

Buddhist Teachings on Relationships 3 Radha Burnier Live the Life and You Will Come to the Wisdom 8 Mary Anderson Coordination of Science and Human Values 14 C. A. Shinde Some Difficulties of the Inner Life — II 19 Annie Besant The Roots of Modern Theosophy 25 Pablo D. Sender The Life-Path of a Theosophist 32 Vinayak Pandya Theosophical Work around the World 37 International Directory 38

Editor: Mrs Radha Burnier

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover Picture: Gate at the Headquarters Hall — by Richard Dvorak

Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine.

1 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mrs Radha Burnier Vice-President: Mrs Linda Oliveira Secretary: Mrs Kusum Satapathy Treasurer: Miss Keshwar Dastur Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Secretary: [email protected] Treasury: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 Editorial Office: [email protected] Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. They hold that Truth should be sought by study, by reflection, by purity of life, by devotion to high ideals, and they regard Truth as a prize to be striven for, not as a dogma to be imposed by authority. They consider that belief should be the result of individual study or intuition, and not its antecedent, and should rest on knowledge, not on assertion. They extend tolerance to all, even to the intolerant, not as a privilege they bestow but as a duty they perform, and they seek to remove ignorance, not punish it. They see every religion as an expression of the Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as Truth is their aim. Theosophy is the body of truths which forms the basis of all religions, and which cannot be claimed as the exclusive possession of any. It offers a philosophy which renders life intelligible, and which demonstrates the justice and the love which guide its evolution. It puts death in its rightful place, as a recurring incident in an endless life, opening the gateway to a fuller and more radiant existence. It restores to the world the Science of the Spirit, teaching man to know the Spirit as himself and the mind and body as his servants. It illuminates the scriptures and doctrines of religions by unveiling their hidden meanings, and thus justifying them at the bar of intelligence, as they are ever justified in the eyes of intuition. Members of the Theosophical Society study these truths, and theosophists endeavour to live them. Everyone willing to study, to be tolerant, to aim high, and to work perseveringly, is welcomed as a member, and it rests with the member to become a true theosophist.

2 Buddhist Teachings on Relationships Buddhist Teachings on Relationships

RADHA BURNIER

THE Buddhist Temple here at Adyar support them if necessary, and cherish was constructed at the suggestion of the their memory. Even an ignorant parent Mahatma KH who even sent a little sketch has done something good. to indicate what kind of shrine it should Then we come to pupils and teachers. be. The full project was the result of The pupil must learn well; he must have Brother Jinarâjadâsa’s deep interest in it. the attitude of learning. This is sadly It was he, who as Vice-President, and as lacking in many schools, and teachers are deputy for Dr Besant got the plan made, discussing what to do about it; students the structure put up, brought the original are also not ready to heed the advice of Bodhi tree branch from Ceylon (Sri teachers. But the teacher, like the parent, Lanka) and planted it there. must train the student in righteousness, in We are told that the Buddha gave what is good or not good, which may useful and helpful teaching to a cultivator cover a whole range of life, from looking who said: ‘I cannot understand the pro- after the physical body to nourishing the found things that you talk about, please soul. It is the duty of the teacher to en- teach me something simple.’ The advice courage students in all that they do which which followed about relationships is is good, and let them develop their facul- suggestive. We can all brood over and ties and their talents. We need not take explore the essentials of relationship. the Buddha’s words literally, because we Krishnaji said life is relationship, for we have biological parents, because there are are all the time related. others who are like parents. There are It is obviously the responsibility of the people who have helped us to learn, who parent to help the child (maybe a grand- are not necessarily teachers in the strict child, an adopted child) to be virtuous, to sense of the term. Even small children at set an example, and to take opportunities times help us to learn because they look of pointing out what is right and wrong. at things so innocently. How to avoid moral pitfalls of life must Then we come to the relationship be included as part of the education which between husband and wife, and one of the the parent should give to the child. Then, important things to notice is that the the child, the son or daughter, must take husband must respect his wife. Perhaps care of the parents, give them due respect, that was lacking in India in those days, as

November 2011 3 The Theosophist it is now. A good man must respect his advice; it extends one’s relationship a wife, cherish her, be faithful to her and so great deal because it is not only one’s own on, and see that she is honoured and not family but the families of one’s friends looked down upon. When a husband whose welfare and prosperity we must makes disparaging comments about his have at heart. wife in front of the servants, for example, As Annie Besant said, more than once, he does the opposite. And the wife must progress in realizing unity through atti- run a well-ordered house, be thrifty as a tudes of affection and responsibility start housekeeper, have a very hospitable on a small scale as the individual evolves. attitude to friends and kinsmen and be So to begin with one should have the right generally a support, and of course, chaste. feelings, perform right actions in relation Now we come to the other three types to one’s family and one’s friends. Then of relationships the Buddha dealt with; for the capacity for affection, for responsi- example, the relationship between friends bility, for caring, grows. The whole world and close companions. They must act as becomes one’s family, and everyone is a true friends, friends who seek the welfare friend. This is generally a question with of a companion. This is not just physical even non-personal problems. As a com- welfare, helping him to invest his money munity can face great problems because or something like that. If the friend per- of foolish ideas and foolish actions, we haps has false notions, it is necessary, see that there is much left for every indi- gently, affectionately, to point it out and vidual to take care of. The kind of apathy not say ‘he is a friend and I support him which exists nowadays must be reduced, in everything whether it is right or wrong’. where nobody bothers what is happening This does not mean that we go round to society as a whole. Although this advice interfering or presuming that we alone was given to a simple man, in very simple know what is right. Advice must be taken terms, on pondering over it, we can realize with common sense. Also it means the that there are much larger implications need to share with friends, in prosperity which we must learn for ourselves. or poverty, be generous, discuss and Then there are relationships between receive help. Help must be given cour- masters and servants. In our present-day teously, acting as one does to a true equal. society, so complex in comparison with Friends should watch what is happening the kind which existed in earlier times, to each other, because a person may when there are many countries where sometimes be off his guard, may be there are no servants, it does not mean that unaware of what he or she does, and this category of relationship does not exist. through that kind of inattention be acting It can be said to include those who are foolishly. A true friend should be watch- supposed to be superior, dealing with so- ing and help the other not to get into called subordinates. To those who have difficulties. The Buddha’s advice is good power over others, economic or political

4 Vol. 133.2 Buddhist Teachings on Relationships power or any other kind of power, of understanding and capacity. If the sometimes even some kind of psycho- wrong work is given, if you put a square logical domination because of being peg in a round hole, and blame the other cleverer than the other person, much can person, the fault is really yours. happen. Suppose, one is in a position to Sometimes you see a thin, half- twist somebody around one’s finger nourished man being asked to carry a big because of being cleverer than the other, load. The same is done to animals, and what can happen? there is little consideration of what So let us consider what is right action. happens to the other person or animal — Most of our Theosophical leaders gave a a man who has worked all day long, who wonderful example in their life; for they is half-fed, straining at pedalling when had a very different attitude from that of several people sit on the rickshaw never the worldly person, with great consider- considering what physical strain is put ation when the other person was weaker. on him; or it may be a factory worker out The master should apportion worth even of whom the last little bit is extracted. to the servant or inferior. To ask the Animals and servants are often treated servant to do what he cannot, and then like this. But we must remember that from blame, scold or punish him, would be a spiritual point of view it is completely wrong, because people have their limi- wrong. All those who are weaker than tations owing to the inherent evolutionary ourselves must be protected; who is to stage. There are many housewives who protect them, except ourselves? We all shout at a servant, because the latter has have that kind of responsibility. been unintelligent, never thinking that if Sometimes a very poor person, and the latter were so intelligent he would not there are many poor people in this world, be your servant. So it is just a cruelty. In takes something which is not his right. We many relationships we are thoughtless, and take a very serious view about this and we expect the other to be what he might say he must be punished. But there may not be or cannot give. My father used to be rich people, who behind the scenes, say that Dr Besant (he was very devoted are doing much worse things and we laugh to her like many people who knew her it off and say this is how these people closely) disproved the theory that famil- behave. So we must watch our own iarity breeds contempt. Not all those who attitude in all these relationships. Give came near to her had profound love and suitable food and wages, the Buddha says, respect for her, although she was so but he also says to share your delicacy exceptionally noble a person. But she, I with them; Krishnaji used to say the same believe, used to say that you must not thing; I suppose people who reach a certain demand from somebody more than what level of unity cannot but say similar things. that person can do. Give that person some Krishnaji has more than once, in the type of work which is suitable to his level presence of all of us, said: ‘Do you give

November 2011 5 The Theosophist the same food as you eat to your servants?’ relationship is good, and if the master is In many households they give the barest generous, the servant should not go on minimum to the servant and that may grumbling. If we think of employees in indicate a general attitude of inequality. some companies, however much they get But the spiritual life, which is essen- they are not contented; they want still more. tially the realization of unity, brings about To work when conditions are reasonably a different sense. The respect we feel for satisfactory, contentedly, cheerfully, so someone, possibly an ignorant person, is that society itself functions peacefully, in because he or she is also a human being an orderly way, is very important. We on the way, on the human journey, per- should speak well of the master, not go haps further away from the goal than we behind his back and say various things are. We also at some time were in that about him. position, and there are people ahead of us Brother Raja somewhat changed the who may look at us as we look at them. wording, but the original Buddhist text Light on the Path says: Do not think you speaks about the relationship of the are apart from the bad man or the foolish ordinary person to one who is living a man. There may be a difference between religious life, not pretending to be religious you, but the difference between you and like many who are only beggars or rascals the teachers is far greater than that in disguise. But presumably it was the between you and the foolish man. So, custom to honour all those who lived the treat them with consideration, with re- religious life, at whatever level, who are spect. You must not address them in a sincere about coming to know the truth. way that we will not at all think of in Our relationship to all of them must be relations of importance. one of great goodwill and affection in The Buddha mentions this and says: thought, word and deed and they should Give them holidays. Even now, except for always be given a ready welcome. This those who are recognized labourers, there was traditionally done in the Eastern are a lot of people working in private countries, very much so. In the old days homes, etc., who never have holidays, to be religious enabled people to follow and if they ask for leave they are frowned their religious path without worry. upon, as if they are deserting. All people Nowadays there are some people who require some rest, they have their needs. have become famous because they make If it is a man he needs time to shave, jokes and they know how to entertain their women need time to do some work in their audience. But that is not the real work of own households, and one must not keep the religious people; their work is to put them labouring for oneself all the time, forward certain thoughts in an appealing but be considerate to them. way, dissuade the people from doing evil One of the things the Buddha mentions things, and guide them to be virtuous, to is to work cheerfully, contentedly. If the be kind, and show the way by their own

6 Vol. 133.2 Buddhist Teachings on Relationships example, living very simply, not being great-grandparents, because the physical greedy for material things. Being gentle, body which we have inherited has its and good and kind, religious people must origin in the beginnings of evolution, and offer a certain kind of leadership. There its components are all derived from a are new problems in the present day, for vast number of sources. So we owe some- instance the environmental problems. thing of whatever talents, capacities and They are man’s relationship with the elem- characteristics we have to almost all of ents, the earth, and so on. But we must creation. We are related to all, and so we think about all these relationships in depth, can think of this relationship as universal. something reciprocal, because we cannot What is our duty in this network of be isolated; we live in a network of relationships? How should we live our relationships. everyday life where we meet with all these The Buddhists say, because they different kinds of people? This simple believe in transmigration, the dog on the lesson that the Buddha gave can be street may be your grandmother. These converted into a profound relationship, words must not be taken literally; they and if we can come to the truth of must be taken in a symbolic sense. All relationship we have come to the truth the animals are our grandparents and about life itself. —

As the consciousness of human beings developed, flowers were most likely the first thing they came to value that had no utilitarian purpose for them, that is to say, was not linked in some way to survival. They provided inspiration to countless artists, poets, and mystics. Jesus tells us to contemplate the flowers and learn from them how to live. The Buddha is said to have given a ‘silent sermon’ once during which he held up a flower and gazed at it. After a while, one of those present, a monk called Mahakasyapa, began to smile. He is said to have been the only one who had understood the sermon. According to legend, that smile (that is to say, realization) was handed down by twenty-eight successive masters and much later became the origin of Zen. Eckhart Tolle A New Earth

November 2011 7 The Theosophist Live the Life and You Will Come to the Wisdom

MARY ANDERSON

WE human beings, as we are now, often story of the crossroads where there were tend to be schizophrenic, that is, there is two signposts, pointing in two directions, frequently a division, a rift, between our one leading to ‘Devachan’ and the other conscious thoughts and intentions on to ‘A discussion on Devachan’. And all the one hand and our actions on the the Theosophists went to the discussion! other hand. Parents are sometimes said to Krishnamurti pointed out again and tell their children, ‘Do as I say; don’t do again that we suffer from inner disorder as I do’. and contradictions between what we are Some Christians are said to go to and what we try to be. For example, we church on Sunday and to cheat their are selfish and we try to be unselfish. Thus neighbours during the week. Then the we create and we perpetuate disorder and following Sunday they return to church disharmony in ourselves. and pray to God to forgive their sins or, if There are reasons for all this. We are they are Catholic, they confess these sins far from perfect. to a priest and they do penance and feel Mme Blavatsky explains that in each the better for it, although a good priest will one of us three streams of life are flowing: insist that that is not enough: ‘Go and sin the physical stream, the intellectual stream no more’. and the spiritual stream, and that each of Good intentions, good theories, are these streams follows its own laws. This excellent things, but they should be put accounts for much of the confusion in our into practice. Otherwise they are sterile. It lives; for example, the body perhaps wants is said that the road to hell (which is of to enjoy eating beyond its appetite, while course a state of mind) is paved with good the intellect, on the other hand, may rec- intentions, meaning good intentions which ognize that overeating is harmful. Or the are not carried out. spiritual stream in our nature may suggest, As theosophists we should also through the still small voice of conscience, remember this. You may have heard the that we should do some good deed, but

Ms Mary Anderson is a former international Vice-President of the Theosophical Society and has lectured widely in several languages.

8 Vol. 133.2 Live the Life and You Will Come to the Wisdom the body objects that it is tired and the instead of diving suits, we might speak of intellect says: ‘What will I get out of it? spacesuits in which astronauts walk What benefit will it bring me?’ So we are in space!) in conflict. We hesitate. We do not act or Sri Ram compares the human being we act foolishly. to a rope hanging down vertically, with When we speak of the seven principles seven knots. Each knot represents a of man, we may tend to see them as sep- principle or a focus for consciousness. arate: the physical body; vitality; the As we human beings are today, we are vehicle of that vitality; desire or emotion; focused above all at the outermost, the intellect with its two aspects; buddhi or coarsest of those knots, the physical body spiritual insight, Wisdom and Love; and with its finer counterpart, and kâma- âtmâ, Spirit. manas, the desire-mind; that is, we identify But are they really separate? Each ourselves with those of our diving suits principle is the instrument or the vehicle that form the personality, our present of the next finer principle. For example, conscious self. âtmâ or spirit, which is universal, cannot Mme Blavatsky points out that in each be active in us individually except through of the vast periods in evolution called buddhi. Buddhi can be active only through ‘Rounds’ only one principle is developed a purified mind, known as buddhi-manas. in most of humanity, and, as we are in the Manas or the thinking principle, again, fourth round, we are only just developing could develop in the Third Root Race only the fourth principle, kâma, our desire when kâma or desire, its vehicle, had nature; and — as a kind of apparent developed. And the physical body with exception — we are developing manas, its vitality is the instrument or the vehicle the fifth principle, but above all, that of all the other principles. So these prin- coarser aspect of manas that works ciples cannot be said to be separate. through kâma; kâma-manas, the desire- Annie Besant points out that, although mind. So we are incomplete. We still have we speak of seven principles or aspects far to go. of our nature, we are really only one What is developed in us is of course being, âtmâ or Spirit. But âtmâ, our true what is called the personality or the mask being, can be compared to a diver who that we wear, like the ‘persona’ or mask puts on a diving suit — indeed, in this worn by the actors in ancient Rome. We case, many diving suits! — in order to identify ourselves with that mask just as plunge deeper and deeper into the ocean good actors identify themselves with the — in this case, into the ocean of ever role they are playing. denser matter. These ‘diving suits’ enable Even so, the personality is important. us to function in material environments Its role is to be a vehicle for the Higher, which are increasingly coarse or stifling for the subtler principles, as far as they for Spirit, our true being. (Today, can express themselves through it. The

November 2011 9 The Theosophist four principles of the personality are the Nature. And from such vertical harmony servants of the three higher principles: the horizontal harmony or harmony with spiritual self, and if the servants do not others will result. agree with each other and do not heed This is illustrated in the story of two their master, the result is a house divided monks who came to Lord Buddha. They against itself. said they had quarrelled and felt bitter How can we — the real we — be against each other. He told them how masters in our own house? The dharma hatred creates more hatred and how only of the personality is like that of the Virgin love can end hatred. Under his influence Mary, who exclaimed: ‘Behold the the monks were reconciled and they left handmaiden of the Lord. Be it unto me him in harmony with each other, hand according to thy will.’ Only when the in hand. master is in control and that control is Similarly, if we can listen to the voice joyfully accepted by the servants can the of our inner spiritual self, as the monks latter be happy and work in harmony. Or listened to Buddha, then the different we might compare them to pupils in a elements of the personality will be in nursery or primary school or to little harmony, will be reconciled: The mind children in a family, who are happiest if and the emotions will not pull in opposite the teacher or the parents are harmonious, directions or oppose our better nature. are spiritual, which means loving and wise, They will not prevent action nor will they and are in control. If that Spirit which is lead to foolish action or selfish action, but our true nature is in control, this means they will further right action. that WE are in control, and not an impostor What is action? What is right action? which we have created through avidyâ or We act not only with our bodies. Our ignorance of our true nature. Happiness words, our thoughts and our feelings are and harmony and a good life can result also actions. We might say that right only to the extent that our nature is aligned action is service. Service means help to and in harmony with ourselves in the others, especially to those in need. But highest sense. right action is not only action that is out- When we speak of unity, we often wardly helpful but such action as is think of what we might call ‘horizontal’ unselfish and self-forgetful in motive and unity between different human beings, intent. So if the higher nature is active between others and ourselves, but unity in us, all our actions will be service in can be understood vertically, meaning this sense. unity within our own being. The more our The corollary is also true: We must act spiritual nature is in control, the more this and we must act rightly — we must serve vertical unity will be achieved, the more — if we would open the channel to our the elements of the personality will be in higher nature, which is Wisdom and also harmony with our true selves, our Higher Love. As has often been said: ‘Lead the

10 Vol. 133.2 Live the Life and You Will Come to the Wisdom life and you will come to the Wisdom.’ be active in us: Our spiritual nature must Our right action, our service, may take the pour itself forth in our actions, even if we form of good thoughts and good words are not aware of what is happening. In- as well as good deeds. These are our deed, if we are or if we think we are aware output. Only if we produce output can of it, we may be wrong. It may be the little there be more input — input in the form self, puffing itself up in spiritual pride. of Wisdom. Our best and most spiritual actions are We can compare this with a drainpipe. often spontaneous. If our spiritual nature, Our good actions are the water that pours buddhi, which is Wisdom and also Love, out from the drainpipe below. And only can express itself, that Wisdom will speak if that water pours out below can more through our intellect and our actions will water pour in above in the form of be intelligent and helpful. And that Love Wisdom. If we never create output in the will speak through our emotions, and our form of right action, if we simply try to actions will be understanding, tolerant and keep the Divine Wisdom for ourselves in kind. Perhaps we can say that we shall the form of pleasant theories, the drain- also be impelled to act spontaneously pipe will be blocked with water which through the will power stemming from will finally become stagnant (perhaps tak- âtmâ, Spirit itself. At the same time, the ing the form of dogmas and superstitions) very fact of our acting thus and providing and no further input of Wisdom will be an outlet for our spirtitual nature will possible. If we do not act or do not act strengthen the link between our everyday rightly, lovingly, wisely, no fresh insights, self and that spiritual nature and will enable no more water of Wisdom will flow in us to come to deeper spiritual insights. from above. When the little self is an instrument of This is clearly stated in The Voice of the Higher, then our actions will be an in- the Silence: ‘Shalt thou abstain from strument facilitating ever deeper insights action? Not so shall gain thy soul her from within. Let us remember Ramana freedom. To reach Nirvâna, one must Maharshi’s reply to an enquirer who reach Self-Knowledge, and Self- asked: ‘How can I help others?’ He an- Knowledge is of loving deeds the child.’ swered with another question: ‘Who are Concerning service, whom or what the others?’ Indeed, the more our con- should we serve? If we are to serve others, sciousness is at a deeper lever than usual, whether humans or animals, we should the more we shall realize the Unity of not pander to the demands of their tem- all and the more we shall be a channel porary, outermost nature, although we for Wisdom, not for ourselves but for should understand and sympathize with others, and the more able we shall be to these, but we should serve the Divine Life act rightly. in them. ‘Live the life and you will come to the If we are to do so, that divine life must Wisdom’ because the life that is meant —

November 2011 11 The Theosophist the good life, the just life, the orderly life retribution must be made, though Dharma — inevitably implies Wisdom, and tarry long’. We cannot observe the swift Wisdom inevitably implies living. movement of atoms or the slow movement * * * of the erosion of mountains. Although we How does this apply more specifically can follow the pendular motion of night to theosophists, whether they are members and day and of the seasons, we cannot of the Theosophical Society or not (for follow the pendular motion of life and many people are theosophists without death and rebirth, because we have existed knowing it), and to Theosophy, in what- and will exist partly in states of matter of ever context it is taught? which we are at present not normally Dr Hugh Shearman distinguished conscious. between ‘Primary Theosophy’ and ‘Sec- We may reject such theosophical teach- ondary Theosophy’. He was certainly not ings or we may find them reasonable referring to what some call ‘the original and accept them as hypotheses or we may teachings’ on the one hand and ‘second- feel instantly convinced, even transformed, generation teachings’ on the other! But by by them. ‘Secondary Theosophy’ he meant teach- If they remain theories for us, they ings which are theosophical and by ‘Pri- are ‘Secondary Theosophy’. If they so mary Theosophy’ he meant theosophical convince us that our whole nature is living, a life based on these teachings. transformed and we cannot help but act What are theosophical teachings? We according to them, then our lives will be could say that, whatever their origin, they ‘Primary Theosophy’. Primary Theosophy are teachings directly resulting from means leading a life that is theosophical. certain great principles, above all the As Mme Blavatsky says, ‘Theosophist is principle of Unity — the Oneness of the as Theosophy does’. A theosophist is one inner nature of all that is: beings (whether who lives theosophically, whether that human or animal), plants, minerals, matter person is a member of the Theosophical itself. Other principles directly related Society or not, whether he or she is aware to and stemming from that Oneness are or not of theosophical teachings. A theo- ultimate absolute justice and constant sophical life would be, in the light of the movement. The workings of absolute few fundamental teachings we mentioned, justice and constant movement are not a loving life, a contented life, a life of always visible to us, because they occur service. It would be Theosophy in prac- too slowly or too swiftly for our senses to tice. Most of us, I think, lead such a life observe or in matter invisible to us. We only partially and sporadically. do not see the workings of the great law Secondary Theosophy is theosophy in of Justice, Karma, for, to quote The Light theory. But we must not despise theory. of Asia, it will judge ‘tomorrow . . . or after Theory is the practice of the mind. It many days’ — or ages — but ‘Equal should lead to understanding, to certain

12 Vol. 133.2 Live the Life and You Will Come to the Wisdom convictions, not because some theories are So, in such a life, we could say that imposed dogmatically on us, but because theory, unconsciously affecting one’s they seem reasonable and they convince whole attitude, plays a part in living. and even inspire us. Perhaps we can say that behind Primary Can there be Primary Theosophy with- Theosophy there is always Secondary out Secondary Theosophy? Can there be Theosophy, even if the one concerned is practice without theory? Can one act and not aware of it. feel and think without the foundation of On the other hand, one who does not certain teachings? How can we know that, practise Primary Theosophy can never even if there has been no specific study come to more than a theoretical grasp of of Theosophy, there is not some intuitive Secondary Theosophy. That person may grasp of certain important principles which know all the theories, may be able or think are facts to the person concerned? Great he or she is able, to explain the intricacies sages and saints have lived in ages and in of rounds and races, what actions produce regions where specific theosophical teach- what karma, etc. But does such theoretical ings were unknown or their expression knowledge help him or her to live a life forbidden. Yet the words of such sages that is compassionate, tranquil and fun- and saints as well as their actions have damentally intelligent? Knowledge — reflected, perhaps unknown to themselves, even theosophical knowledge — is not the unity of life in that they suffered with Wisdom. Wisdom is insight into the those who suffered, hungered with those foundations of life and it is also love. And who hungered, in that they felt convinced it can be accessed only if one lives accord- of the ultimate justice of life and knew ingly, even if one’s intellectual grasp is somehow that, when things go well or go rudimentary. badly, ‘this too will pass’, an attitude which Theory and practice are two sides of is reflected in a certain peace of mind. As the same coin. Without the one the other St Julian of Norwich expressed it: all shall cannot exist. True Wisdom is alive and be well, all is well, all is very well (The can express itself in us and through us only Perennial Philosophy). to the extent that we live it. —

Test for yourself your capacity for the good man’s life; the life of one content with his allotted part in the universe, who seeks only to be just in his doings and charitable in his ways. Marcus Aurelius Meditations

November 2011 13 The Theosophist Coordination of Science and Human Values

C. A. SHINDE

WE are aware of the fact that classical level. Real enquiry is needed in both the science reveals time-based laws and scientific and spiritual fields. spirituality reveals eternal laws which are In the field of spirituality man usually beyond time. We also know that Science asks questions like: Who am I? What is is objective and spirituality is subjective. the purpose or significance of life? Is it This is because Science can make bull- possible to bring about order within one’s dozer robots and human clones; but consciousness? What is death? These are cannot train the emotions of the operator questions he asks when he enters the field or driver and he is liable to harm nature. of spirituality. He also comes to know that Spirituality on the other hand can train the there were great enquirers who have emotions of the operator or driver so that brought order within their consciousness, he will not do harm to the natural environ- and that order is love, compassion, ment around him. The coordination of humility — which are all human values. both brings happiness to humanity. Scientific enquiry is lost as science and Science is not separate from man. the scientist are caught in materialism Actually, machines are extensions of his and technology. The utilitarian mind of senses and organs of action. man develops technology, but neglects – Telephones and mobiles are exten- human values. Human understanding is sions of his ears. incomplete unless we coordinate science – The microscope and telescope are and human values. Both the objective extensions of his eyes. field and subjective field must go hand in – The microwave and washing ma- hand. Otherwise, as we know, technology chine are extensions of his limbs. becomes a double-edged weapon. If cor- – The television and internet are rectly applied, it is a boon to mankind extensions of his mind. while self-indulgence leads to bad effects In this sense, he needs to know that like immoral and unethical practices that at the sensory level there is no place for pollute the Earth to suit man’s egoistic values. They manifest from a higher purposes, and ignorance of the fact that

Prof. C. A. Shinde is a National Lecturer of the Indian Section of the TS, and Librarian of the Adyar Library.

14 Vol.133.2 Coordination of Science and Human Values

Earth does not belong to him but man A new dimension of science will be belongs to Earth. opened by commencing the coordination of science and human values, by remem- Science and Values bering that the human constitution is not Man today is caught in a psyche of a house or a vehicle but the man residing his own creation and has lost freedom. inside. The man in us is the pure con- Paraphrasing T. S. Eliot we can say: Where sciousness, and his constitution is mainly is Life? We have lost it in mechanical matter, force and consciousness. All these living. Where is Wisdom? We have lost need to be tuned and it is possible through it in knowledge. Where is knowledge? values like love, compassion, humility, We have lost it in information. concern for others, the search for truth and On the one hand, we see science and a spirit of selfless service. technology are moving quickly, but on the other there is no corresponding advance Science and Communication in our economics and politics, which is The medium through which we leading to unemployment. If humanity communicate has become important to really wants to have enlightenment, it must modern man. Because the same message try to let go of its worldly attachments. conveyed by various media has many In the past one hundred years or more, different effects, we receive diverse the world’s population has increased responses. A message received by letter, from one billion to six billion. War and by email, by television and by a mobile capitalism have dominated the planet. We phone have different effects and one can are not able to detach ourselves from our observe these diverse responses. desires; the opposite has become true. We need to remember that science and Each one’s desires have grown, and society are linked together and therefore therefore very few people have been able science cannot operate without values. It to attain enlightenment. Science is real- is also difficult and complex to separate izing the power of mind over matter, but values from fact in science. Science has human beings need to know that enlight- transformed healthcare in many countries enment is beyond the mind. Spirituality and improved living standards for millions means to have a living faith in the good- — one cannot deny this. But it has led to ness of all and that comes only if we have massive destruction, the thinning of the a living faith in values and learn to tune ozone layer, and the poisoning of wildlife into matter, force and consciousness. by pesticides and other chemicals. It is It is time for scientists to probe into that said the life of honeybees has become dimension of science which leads man endangered because of mobile phones, as to develop morally and spiritually, that they emit radiation. It is said humans will makes him not only happy but helps him have only four more years after bees to put to the best use what he has achieved. disappear: no bees — no pollination —

November 2011 15 The Theosophist no plants or crops — no animals, and then electrons, neutrons and protons — because — no more humans. they were behaving in a way that defied This is the web of life. If scientists claim all the logic, mathematics and science credit for improving our world, then they that we had developed until then. It is must also agree to their share of respon- because the moment they are observed, sibility for various kinds of pollution and the constituents of an atom start behaving for corrupting the world in various ways. differently. Scientists were not ready to Why is sixty-five percent of money world- believe that watching can make a dif- wide being spent on research and devel- ference to matter. opment for the military? Is it not time now Secondly, they became aware of the to bring about a coordination of objective shocking fact that an electron can take a and subjective values? How can anyone quantum leap; when a jump happens get involved in the production of techno- from say place A to place B it does not logies and not consider the consequences? travel the distance between A and B but How can science be value-free when it is disappears at point A and suddenly linked with society? reappears at point B. What happens in the No one can deny the success of science space between is a mystery. So fast is over the past four hundred years. It has its speed it simply dematerializes at one advanced human understanding of the point and materializes again at another. world and human prospects in it. But day The discovery was very shocking in the by day man is becoming materialistic beginning but slowly eminent scientists rather than altruistic by such advance- like Einstein could see a tremendous pos- ment. Science, by its nature, has never sibility in it. been and could never be value-free This quantum leap opened a new because it is done by scientists; it does not vista. Through scientific study it has happen without them and as we know been revealed that the entire nervous scientists are human. No one can help but system functions through generation and behave with a sense of values rather than propagation of electrical impulses. But, habits. Value-based living is the call of scientists are not sure how exactly this is the time to prevent further depletion of the perceived because different stimuli have ozone layer that protects us. Man needs the same electrical impulse, and how to act in an ozone-friendly manner. A few they are perceived rightly is a mystery. scientists realized this when they came to Secondly, biologists are arriving at know about quantum phenomena. the discovery of a subjective, invisible but energetic field. Take for example subject- Science and Quantum Phenomena ive therapy in medical science. This shows They were tremendously mystified 1. The same medicine has different effects when they reached the inside of the atom, when prescribed by different doctors. and when they realized the behaviour of 2. The same medicine has different effects

16 Vol.133.2 Coordination of Science and Human Values on different patients although prescribed alarming challenge but also for some, by the same doctor. It is because man’s controversial, because the scientific interior is not the same from person to mind doubts and needs evidence for person. This interior subjectivity from the different events. These events occur which human values come forth is more simultaneously like the loss of ice mass powerful than the outer physical nature. in both the polar regions, the increased acidification of the ocean and the potential Science, Industry and Government for widespread crop failures in many An important aspect we need to con- equatorial regions. In spite of all these, the sider is that most science today is funded way science works and the way scientists by industry rather than the government. communicate about climate conditions As per the report for research and devel- are all about probabilities and not certain- opment, 60% is paid by private com- ties. However, the human heart feels and panies whose primary motive is profit accepts without evidence that as long as but not humanity or being environment- we pour CO2 into the atmosphere faster friendly. Science is thus increasingly than Nature’s natural drains, the planet driven by corporate values which are will definitely suffer, so why does man likely to favour a handful of shareholders misuse forces? Developments in science over the mass of humanity. Is it not wrong and engineering proceed at a fast rate but on the part of scientists to avoid their development in ethics and spirituality is responsibilities? very slow and that is the reason why man And as far as the government is con- misuses Nature’s forces. When science cerned, it has to play a decisive role, and engineering are fast and economics, besides being involved in conservation, ethics and spirituality are slow, then there by realizing ideals through practice. will be destruction of food and goods, Especially is this true in the exploration leading to starvation in the midst of plenty. of space, in the development of biotech- Humanity needs to realize now that nat- nology, in the conservation of biodiversity ural resources get depleted when they are and in the preservation of a culture that used. But human resources get depleted promotes brotherhood and the inculcating when they are not used. The tragedy of of human values. It is he alone, who has life is not the ultimate death but the the love of humanity at heart, who is resources that die within us; this needs to capable of grasping thoroughly the idea be realized. of regeneration. Then he will never mis- In 1881, India killed 9000 tons of frogs use power, says a Master of Wisdom in a to export their legs which are served at letter to A. P. Sinnett. certain restaurants that stockpile them in their freezers — and for such an export Science and Environment India got Rs 12 crores. But as a result there Global warming is at once the most was a population explosion of insects. (It

November 2011 17 The Theosophist is because man disturbed the biological is like a fish that dives deep in the waters control of the insect population by killing of the ocean. In the light of Theosophy, frogs). The frogs could have eaten 9000 one can bring about the coordination of tons of insects every week. Therefore, science and spirituality on the basis of India had to import insecticides for twelve human values — they are means that crores of rupees to kill the insects. The help us to fly and dive in search of truth. frogs would have killed them without any But human values teach us that sacrifice cost. It is the need of our time to under- and selfless service are important in order stand the web of life. The coordination of to hasten the evolution of man. This is the science and human values is necessary era, as far as human evolution is con- to manage the energies of nature for the cerned, where science and spirituality good of all living creatures. Scien- could merge; this could come about tists are aware of ‘nuclear night’. If there through the investigation of the science is a nuclear bomb blast, then the whole of living, which includes human values. earth will turn into dust and the sun will Man would come to know that visibly not be seen through it for innumerable different expressions are nothing but the years together and no life will be there outflow of the hidden light and love which on earth. embrace man and nature alike — as Science is like a bird that flies high in invoked by us in ‘O Hidden Life’ in order the vast space of the sky and Spirituality to bring about that creative altruism. —

The Tathagata, O Vaccha, is free from all theories. But this, Vaccha, does the Tathagata know — the nature of form, and how form arises and how form perishes. . . . Therefore the Tathagata has attained deliverance and is free from attachment, inasmuch as all imaginings, or agitations, or false notions, concerning an Ego or anything pertaining to an Ego, have perished, have faded away, have ceased, have been given up and relinquished. Majjhima Nikaya

18 Vol.133.2 Some Difficulties of the Inner Life — II Some Difficulties of the Inner Life — II

ANNIE BESANT

ONE of the most distressing of the obvious, but the explanation escapes him; difficulties which the aspirant has to he seems to be at the mercy of chance, to face arises from the ebb and flow of his have slipped out of the realm of law. feelings, the changes in the emotional It is this very uncertainty which gives atmosphere through which he sees the the poignancy to his distress. The under- external world as well as his own character stood is always the manageable, and when with its powers and its weaknesses. He we have traced an effect to its cause we finds that his life consists of a series of have gone far on the way to its control. ever-varying states of consciousness, of All our keenest sufferings have in them alternating conditions of thought and this constituent of uncertainty; we are feeling. At one time he is vividly alive, at helpless because we are ignorant. It is the another quiescently dead; now he is uncertainty of our emotional moods that cheerful, then morbid; now overflowing, terrifies us, for we cannot guard against then dry; now earnest, then indifferent; that which we are unable to foresee. How now devoted, then cold; now aspiring, then may we reach a place where these then lethargic. He is constant only in his moods shall not plague us, a rock on changeableness, persistent only in his which we can stand while the waves surge variety. And the worst of it is that he is around us? unable to trace these effects to any very The first step towards the place of definite causes; they ‘come’ and ‘go, im- balance is taken when we recognize the permanent’, and are as little predicable as fact — though the statement of it may the summer winds. Why was meditation sound a little brutal — that our moods do easy, smooth, fruitful, yesterday? Why is not matter. There is no constant relation it hard, irregular, barren, today? Why between our progress and our feelings; we should that noble idea have fired him with are not necessarily advancing when the enthusiasm a week ago, yet leave him flow of emotion rejoices us, nor retro- chill now? Why was he full of love and grading when its ebb distresses us. These devotion only a few days since, but finds changing moods are among the lessons himself empty now, gazing at his ideal with that life brings to us, that we may learn to cold, lack-lustre eyes? The facts are distinguish between the Self and the Reprinted from Adyar Pamphlet No. 25, March 1913.

November 2011 19 The Theosophist not-Self, and to realize ourselves as the experience in the spiritual life. In the Self. The Self changes not, and that which famous Imitation of Christ it is said that changes is not our Self, but is part of the comfort and sorrow thus alternate, and ‘this transitory surroundings in which the Self is nothing new nor strange unto them that is clothed and amid which it moves. This have experience in the way of God; for wave that sweeps over us is not the Self, the great saints and ancient prophets had but is only a passing manifestation of the oftentimes experience of such kind of not-Self. ‘Let it toss and swirl and foam, vicissitudes. . . . If great saints were so it is not I.’ Let consciousness realize this, dealt with, we that are weak and poor if only for a moment, and the force of the ought not to despair if we be sometimes wave is spent, and the firm rock is felt hot and sometimes cold. . . . I never found under the feet. Withdrawing from the emo- any so religious and devout, that he had tion, we no longer feel it as part of our- not sometimes a withdrawing of grace or selves, and thus ceasing to pour our life felt not some decrease of zeal’ (Bk. 2, IX). into it as a self-expression, we break off This alternation of states being recog- the connection which enabled it to become nized as the result of a general law, a a channel of pain. This withdrawal of special manifestation of a universal prin- consciousness may be much facilitated if, ciple, it becomes possible for us to utilize in our quiet times, we try to understand this knowledge both as a warning and an and to assign to their true causes these encouragement. distressing emotional alternations. We We may be passing through a period shall thus at least get rid of some of the of great spiritual illumination, when all helplessness and perplexity which, as we seems to be easy of accomplishment, have already seen, are due to ignorance. when the glow of devotion sheds its glory These alternations of happiness and over life, and when the peace of sure depression are primarily manifestations of insight is ours. Such a condition is often that law of periodicity, or law of rhythm, one of considerable danger, its very which guides the universe. Night and day happiness lulling us into a careless alternate in the physical life of man as do security, and forcing into growth any happiness and depression in his emotional remaining germs of the lower nature. At life. As the ebb and flow in the ocean, so such moments the recalling of past periods are the ebb and flow in human feelings. of gloom is often useful, so that happiness There are tides in the human heart as in may not become elation, nor enjoyment the affairs of men and as in the sea. Joy lead to attachment to pleasure; balancing follows sorrow and sorrow follows joy, the present joy by the memory of past as surely as death follows birth and birth, trouble and the calm prevision of trouble death. That this is so is not only a theory yet to come, we reach equilibrium and find of a law, but it is also a fact to which a middle point of rest. We can then gain witness is borne by all who have gained all the advantages that accrue from seizing

20 Vol. 133.2 Some Difficulties of the Inner Life — II a favourable opportunity for progress away. . . . Are not all those to be called without risking a slip backwards from mercenary who are ever seeking conso- premature triumph. When the night comes lations? . . . Where shall one be found who down and all the life has ebbed away, is willing to serve God for naught? Barely when we find ourselves cold and indif- is anyone found so spiritual as to have ferent, caring for nothing that had erst suffered the loss of all things’ (Bk. 2, X; attracted us, then, knowing the law, we XI). The subtle germs of selfishness persist can quietly say: ‘This also will pass in its far on into the life of discipleship, though turn, light and life must come back, and they then ape in their growth the the old love will again glow warmly forth.’ semblance of virtues, and hide the serpent We refuse to be unduly depressed in the of desire under the fair blossom of bene- gloom, as we refused to be unduly elated ficence or of devotion. Few indeed are in the light; we balance one experience they who serve for nothing, who have against the other, removing the thorn of eradicated the root of desire, and have not present pain by the memory of past joy merely cut off the branches that spread and the foretaste of joy in the future; we above ground. Many a one who has tasted learn in happiness to remember sorrow the subtle joy of spiritual experience finds and in sorrow to remember happiness, till therein his reward for the grosser delights neither the one nor the other can shake he has renounced, and when the keen the steady foothold of the soul. Thus we ordeal of spiritual darkness bars his way begin to rise above the lower stages of and he has to enter into that darkness consciousness in which we are flung from unbefriended and apparently alone, then one extreme to the other, and to gain the he learns by the bitter and humiliating equilibrium which is called yoga. Thus the lesson of disillusion that he has been serv- existence of the law becomes to us not a ing his ideal for wages and not for love. theory but a conviction, and we gradually Well for us if we can be glad in the dark- learn something of the peace of the Self. ness as well as in the light, by the sure It may be well also for us to realize that faith in — though not yet by the vision of the way in which we face and live through — that Flame which burns evermore this trial of inner darkness and deadness within, THAT from the light of which we is one of the surest tests of spiritual evolu- can never be separated, for it is in truth tion. ‘What worldly man is there that our very Self. Bankrupt in Time must we would not willingly receive spiritual joy be ere ours is the wealth of the Eternal, and comfort if he could always have it? and only when the living have abandoned For spiritual comforts exceed all the us does the Vision of Life appear. delights of the world and the pleasures of Another difficulty that sorely bewilders the flesh. . . . But no man can always enjoy and distresses the aspirant is the unbidden these divine comforts according to his presence of thoughts and desires that are desire; for the time of trial is never far incongruous with his life and aims. When

November 2011 21 The Theosophist he would fain contemplate the Holy, the within or from without, and long after the presence of the unholy thrusts itself upon man has ceased to energize it, having him; when he would see the radiant face outgrown the stage it represents, it may of the Divine Man, the mask of the satyr be thrown into active vibration, made to leers at him in its stead. Whence these start up as a living thought, by a wholly thronging forms of evil that crowd round external influence. For example: a man him? Whence these mutterings and whis- has succeeded in purifying his thoughts perings as of devils in his ear? They fill from sensuality, and his mind no longer him with shuddering repulsion, yet they generates impure ideas nor takes pleasure seem to be his; can he really be the father in contemplating impure images. The of this foul swarm? Once again an un- coarse matter, which in the mental and derstanding of the cause at work may rob astral bodies vibrates under such impulses, the effect of its sharp poison-tooth, and is no longer being vivified by him, and deliver us from the impotence due to the thought-forms erst created by him are ignorance. dying or dead. But he meets someone in It is a commonplace of Theosophical whom these things are active, and the teaching that life embodies itself in forms, vibrations sent out by him revivify the and that the life-energy which comes forth dying thought-forms, lending them a from that aspect of the Self which is temporary and artificial life; they start up knowledge moulds the matter of the as the aspirant’s own thoughts, presenting mental plane into thought-forms. The themselves as the children of his mind, vibrations that affect the mental body and he knows not that they are but corpses determine the materials that are built into from his past, re-animated by the evil its composition, and these materials are magic of impure propinquity. The very slowly changed in accordance with the contrast they afford to his purified mind changes in the vibrations sent forth. If the adds to the harassing torture of their consciousness cease to work in a parti- presence, as though a dead body were fet- cular way, the materials which answered tered to a living man. But when he learns to those previous workings gradually lose their true nature, they lose their power to their activity, finally becoming effete torment. He can look at them calmly as matter and being shaken out of the mental remnants of his past, so that they cease to body. A considerable number of stages, be the poisoners of his present. He knows however, intervene between the full activ- that the life in them is an alien one and is ity of the matter constantly answering to not drawn from him, and he can ‘wait with mental impulses and its final deadness the patience of confidence for the hour when ready for expulsion. when they shall affect “him” no longer’. Until the last stage is reached it is Sometimes in the case of a person who capable of being thrown into renewed is making rapid progress, this temporary activity by mental impulses either from revivification is caused deliberately by

22 Vol. 133.2 Some Difficulties of the Inner Life — II those who are seeking to retard evolution, nature, which would fain keep its hold on those who set themselves against the Good the winged Immortal that is straying Law. They may send a thought-force cal- through its miry paths. This bird of culated to stir the dying ghosts into weird paradise is so fair a thing as its plumes activity, with the set purpose of causing begin to grow that all the powers of nature distress even when the aspirant has passed fall to loving it, and set snares to hold it beyond the reach of temptation along prisoner; and of all the snares the illusion these lines. Once again the difficulty of Time is the most subtle. ceases when the thoughts are known to When a vision of truth has come late draw their energy from outside and not in a physical life, this discouragement as from inside, when the man can calmly say to time is apt to be most keenly felt. ‘I am to the surging crowd of impish tormentors: too old to begin; if I had only known this ‘You are not mine, you are no part of me, in youth’, is the cry. Yet truly the path is your life is not drawn from my thought. one, as the life is one, and all the path must Ere long you will be dead beyond possi- be trodden in the life; what matters it then bility of resurrection, and meanwhile you whether one stage of the path be trodden are but phantoms, shades that were once or not during a particular part of a physical my foes.’ life? If A and B are both going to catch Another fruitful source of trouble is their first glimpse of the Reality two years the great magician Time, past-master of hence, what matters it that A will then be illusion. He imposes on us a sense of seventy years of age while B will be a lad hurry, of unrest, by masking the oneness of twenty? A will return and begin anew of our life with the veils of births and his work on earth when B is ageing, and deaths. The aspirant cries out eagerly: each will pass many times through the ‘How much can I do, what progress can I childhood, youth and old age of the body, make, during my present life?’ There is while travelling along the higher stages no such thing as a ‘present life’; there is of the path of life. The old man who ‘late but one life — past and future, with the in life’, as we say, begins to learn the ever-changing moment that is their truths of the Ancient Wisdom, instead of meeting-place; on one side of it we see lamenting over his age and saying: ‘how the past, on the other side the future, and little I can do in the short time that remains it is itself as invisible as the little piece of to me’, should say: ‘how good a founda- ground on which we stand. There is but tion I can lay for my next incarnation, one life, without beginning and without thanks to this learning of the truth’. We ending, the ageless, timeless life, and our are not slaves of Time, save as we bow to arbitrary divisions of it by the ever- his imperious tyranny, and let him bind recurring incidents of births and deaths over our eyes his bandages of birth and delude us and ensnare. These are some death. We are always ourselves, and can of the traps set for the Self by the lower pace steadfastly onwards through the

November 2011 23 The Theosophist changing lights and shadows cast by his and a devoted heart, lighted by knowledge, magic lantern on the life he cannot age. will conquer all in the end and will reach Why are the gods figured as ever-young, the Supreme Goal. To rest on the Law is save to remind us that the true life lives one of the secrets of peace, to trust it utterly untouched by Time? We borrow some of at all times, not least when the gloom the strength and calm of Eternity when descends. No soul that aspires can ever we try to live in it, escaping from the fail to rise; no heart that loves can ever be meshes of the great enchanter. abandoned. Difficulties exist only that in Many another difficulty will stretch overcoming them we may grow strong, itself across the upward path as the aspir- and they only who have suffered are able ant essays to tread it, but a resolute will to save. —

Nothing over which the firmament of heaven revolves maintains an unchanged existence, but every hour assumes some new form. Every moment a fresh picture is presented to the view; and one appearance is scarce complete ere another supervenes, obliterating all traces of the first, as wave follows wave upon the shore. No wise man would seek to build his house upon the waves, or hope to find a foundation for it there. . . .

The wisest of mankind are those who have renounced all worldly desires, and chosen the calm and peaceful lot of a recluse’s life. Behind every pleasure lurk twenty pains; far better is it then to forego one fleeting joy and spare oneself a lifetime of regret. ‘Aziz ibn Muhammud al-Nasafi

24 Vol. 133.2 The Roots of Modern Theosophy The Roots of Modern Theosophy

PABLO D. SENDER

THE word ‘theosophy’ is one with a But all [sacred] books it [Theosophy] long history. It has been used in differ- regards, on account of the human element ent traditions and contexts, and con- contained in them, as inferior to the Book sequently acquired a multiplicity of of Nature; to read which and comprehend meanings. The term derives from the it correctly, the innate powers of the soul Greek theosophia, which is composed of must be highly developed. Ideal laws can two words: theos (‘God’, ‘gods’ or ‘divine’) be perceived by the intuitive faculty alone; and sophia (‘wisdom’). According to the they are beyond the domain of argument context and tradition in which this term and dialectics, and no one can under- has been used, theosophia can be stand or rightly appreciate them through translated as the ‘wisdom of God (or the the explanations of another mind, though gods)’, ‘wisdom in things divine’, or even this mind be claiming a direct ‘divine wisdom’. revelation.1 The person in touch with this theosophia (variously called theosophos History and Development of the Term (Greek), theosopher, or Theosophist) The word ‘theosophy’ has been used acquires a knowledge that is not the in connection with a number of religions product of his or her rational faculty. The and philosophical schools. Although the source of this divine knowledge has been Neoplatonic, Christian, and modern Theo- variously considered to be God, a divine sophical traditions have used this term being, or a state of inner illumination more prominently, we can also find ref- attained through purification and spiritual erences to a Hermetic theosophy, a Jewish efforts. theosophy (found in the Kabbalah), a In its deeper meaning, the concept of Muslim theosophy (mainly among the theosophia implies that there is in human Sufis), a Persian theosophy, etc. In this beings a faculty higher than reason — an article we will limit ourselves to examine ‘interior principle’ or spiritual intuition briefly the use of this term among the through which we can reach the Divine Neoplatonists, Christians, and members of Wisdom. In HPB’s words: the Theosophical Society.

Dr Pablo D. Sender is a young member from Argentina, who writes and lectures on Theosophy.

November 2011 25 The Theosophist

a) The Neoplatonist theosophos adopted the term theosophia, but used it The origin of the term theosophia is in a more Christian sense to mean ‘the unknown, but it is likely to have been Wisdom of God’. Clement of Alexandria coined by the Neoplatonists (a philoso- (AD 150–215) talks about a theosophos phical school founded by Ammonius as one who writes ‘driven by divine Saccas, who was born ca. AD 175). Based inspiration’, and thus in time this term on the writings of the famous Platonist came to be used to refer to the prophets Prof. Alexander Wilder, Mme Blavatsky of old. An important difference between suggests that the term was commonly the Neoplatonic and Christian concepts of used by all Neoplatonists.2 However, theosophia, is that in the former view no researches made in the late 1980s by one is a born theosophos — he becomes scholars James Santucci3 and Dr Jean- such by long exertion, application to Louis Siémons4 showed that it is only philosophy, self-purification and contem- with the third-generation Neoplatonist plation of the divine.6 In the Christian Porphyry (AD 234–305) that we find the view the divine wisdom is bestowed by term in writing for the first time. In God — as He chooses — upon the pro- Porphyry’s view, the divine wisdom is a phet, in the form of a revelation. After the state of illumination that can be attained Neoplatonists disappeared in the sixth by self-exertion. The theosophos tries ‘by century, the term theosophia continued to himself, to elevate himself, alone to alone, be used in Christianity during the Middle to a communion with the divine’. With Ages, but frequently in a lower sense as Iamblichus (AD 250–325), the pure a synonym of theologia.7 In the ninth mystical meaning given to the term by century, after the rediscovery of the Porphyry acquires a more occult or works of Pseudo-Dionysius (a Christian magical significance. He proposed that Neoplatonist who lived ca. AD 500) the the theosophia can be attained through term regained a lofty meaning among theurgy, a series of religious rituals and great mystics such as Meister Eckhart, J. magic operations aimed at elevating con- Tauler, John of Ruysbroeck, and others. sciousness. Proclus (AD 412–485) uses It was through their writings that seven- the term in yet another way to denominate teenth to nineteenth century European specific spiritual doctrines, making mystics such as Boehme, Saint-Martin, reference to a local ‘Hellenic theosophy’, Swedenborg, and others, inherited the but also to a foreign or barbarian (that is, term theosophy and adopted it as their non-Greek) theosophy, referring to own. With these ‘theosophers’ (as they Chaldean doctrines.5 came to be known) the term became b) The Christian theosopher popular, being on the title of a number of Many early Christians, including a books during the 1700s.8 There continued number of Church Fathers, were students to be publications on Christian theosophy of Neoplatonic teachers. They also until the middle of the nineteenth century.

26 Vol. 133.2 The Roots of Modern Theosophy

c) The modern Theosophist to them the ‘deepest depths’ of the Divine At the opening of the last quarter of nature, and show them the real tie which the nineteenth century a committee binds all things together. I found at last, formed by Mme Blavatsky, H. S. Olcott, and many years ago, the cravings of my W. Q. Judge, and others, founded what mind satisfied by this theosophy taught by they called the Theosophical Society. the Angels and communicated by them that According to Col. Olcott, the choice of the protoplast might know it for the aid of the name of the newly formed Society was the human destiny. a subject of discussion in the committee, As shown in a previous article and several options were suggested, such (‘What is Theosophy?’, The Theosophist, as the Egyptological, the Hermetic, the December 2007), Mme Blavatsky used Rosicrucian, etc. However, none of them the term Theosophy with the following seemed the right one. ‘At last,’ he recalls meanings: ‘in turning over the leaves of the a) As a state of illumination where the Dictionary, one of us came across the theosophist is in touch with the Divine word “Theosophy”, whereupon, after Wisdom. This, as we have seen, is the discussion, we unanimously agreed that meaning used by Porphyry. that was the best of all.’ Olcott explained b) As a universal Ancient Wisdom, this name was appropriate because it similar to the perennial philosophy of the expressed ‘the esoteric truth we wished to Renaissance. This idea has been present reach’ and covered the ground of under different names through a number ‘methods of occult scientific research’.9 of philosophers since the beginning of It does not seem likely that the name recorded history. Marcelo Ficino and Pico for the Society was chosen merely out of della Mirandola, whose writings influ- a dictionary search, since Madame enced Christian theosophers, called this Blavatsky had already connected her Ancient Wisdom prisca theologia. Essen- knowledge with the term theosophy a few tial elements of this perennial philosophy months before, in a letter to Hiram are shared by the different theosophies, Corson:10 the term being applied here as a name for My belief is based on something older than different doctrines, much as Proclus did. the Rochester knockings [that began the Regarding the word ‘Theosophist’, Spiritualistic movement in 1848], and although today it is commonly used to springs out from the same source of refer to a member of the Theosophical information that was used by Raymond Society, since the beginning of the organ- Lully, Picus della Mirandola, Cornelius ization its leaders established a difference Agrippa, Robert Fludd, Henry More, et between a real Theosophist and a member cetera, etc., all of whom have ever been of the TS. While a Theosophist is in touch searching for a system that should disclose with the Divine Wisdom, members of

November 2011 27 The Theosophist the Society are students of the teachings when they used it for a world view that of Theosophists, with the aspiration to was not based on the Judeo-Christian develop their ‘inner senses’ so to even- religions. This feeling cannot be justified tually become a real Theosophist. unless we refuse to recognize its earlier use within a non-Christian philosophy On the Modern and the Christian by the Neoplatonists. As a matter of fact, Theosophies HPB did claim the Society was a suc- The modern and the Christian theo- cessor of what Prof. Wilder called the sophies differ in their language, style, ‘Theosophical Eclectic School’ of and reference books they use. Modern Neoplatonism: Theosophy is outside any religious frame- The chief aim of the Founders of the work. It does not teach the existence of a Eclectic Theosophical School was one of personal God and does not accept the idea the three objects of its modern successor, of vicarious salvation. Blavatsky never the Theosophical Society, namely, to claimed the Theosophical Society to be a reconcile all religions, sects and nations direct continuation of the Christian current. under a common system of ethics, based As seen in an earlier quotation, the first on eternal verities.13 time that HPB associates herself to the word theosophy she does not mention The most important of [the Society’s Christian theosophers but refers to objects] is to revive the work of [the Neo- Alchemists, Kabbalists, and Platonists.11 platonist] Ammonius Saccas, and make It is with them that she claims to share various nations remember that they are the 14 the same ‘source of knowledge’. This does children ‘of one mother’. not mean, however, that she identified Since we can argue that modern modern Theosophy with the medieval Theosophy is closer to the original Neo- European esotericism either: platonic system than Christian theosophy But real Theosophy — i.e., the Theosophy is, Mme Blavatsky seems justified in having used the term for her teachings. that comes to us from the East — is This being said, we have to keep in assuredly Pantheism and by no means mind that HPB was not so much Theism. Theosophy is a word of the concerned with the ‘academic’ aspect of widest possible meaning which differs a word that has been used with a greatly in Eastern and Western literature. multiplicity of meanings. Just as the term Moreover, the Theosophical Society being ‘gnosis’ can be used in a universal way, of Eastern origin, therefore goes beyond with no reference to a particular school the narrow limits of the medieval of philosophy or religion, she employed Theosophy of the West . . .12 the term ‘Theosophy’ more based on its Some scholars feel that H. P. Blavatsky meaning than on the traditions that had et al. unduly appropriated of the term previously used it:

28 Vol. 133.2 The Roots of Modern Theosophy

The Theosophical Society, then, does not emanates from a common source and must derive its name from the Greek word return to it; that one can get an immediate Theosophia, composed of the two words revelation of the soul by divine means or ‘God’ and ‘wisdom’ taken in the dead faculties, and not by philosophical reason; letter, but rather in the spiritual sense of that the universal spirit resides in all things the term. It is the Society for searching and we can find ‘signatures’ of the divine into Divine Wisdom, occult or spiritual everywhere; that the forces of nature can wisdom . . .15 be manipulated by magical means; and that human beings are threefold, being Common Elements in the Various Theosophies composed of a divine spark, an intermedi- One feature that strikes us when ary spirit or soul, and a physical body. reading the teachings of those ‘possessed But perhaps what theosophoi, theo- of divine wisdom’ is that there is no sophers, and Theosophists have in doctrinal unity among them. Jacob common cannot be found so much at the Brucker (AD 1696–1770), one of the first doctrinal level, but rather at the level of historians of Western philosophy, wrote attitudes of mind and general notions. For about Christian theosophy: ‘There are as example, modern scholar Antoine Faivre many theosophical systems as there are (again in relation to the Christian theo- theosophers.’16 This statement is applic- sophy, but applicable to the Neoplatonic able to other theosophies as well. There and the modern ones) describes three is a marked difference between the ap- common notions found in most theo- proaches of Plotinus and Iamblichus, sophical systems: The interest in the while some people call ‘Neo-Theosophy’ relationship between Man, God and the the teachings of Annie Besant and C. W. Universe; the use of myths to explain Leadbeater because they differ in some reality; and the possibility of direct ac- aspects from those of H. P. Blavatsky. cess to higher worlds.17 Working on this If this is the case within the particu- line of thought, we can add some other lar traditions, what happens when we common features: compare different theosophies, with dif- i) The lack of doctrinal uniformity. ferences in language and in their religious This fact discussed earlier is not merely a or philosophical background? Do they negative quality but an important common share any common elements? feature of all theosophical teachers. Given Jacob Brucker identified some doc- the fact that their knowledge is not the trines present in all of the Christian result of reading and reasoning, but of a theosophical teachings. These principles, supra-conceptual wisdom, those in touch when expressed in a more religious- with it have to find their own words in an neutral language, are also to be found in attempt to describe their original spiritual Neoplatonism and in modern Theosophy. perceptions. Since the spiritual realities They include the idea that everything cannot be appropriately expressed through

November 2011 29 The Theosophist words created to describe the material every element present in the cosmos. By world, their teachings will be different, knowing the universe we get to know our and even seem to be opposing in many true nature and potentiality, as well as our points, without necessarily being really so. relation to the whole. This knowledge This is also a reason why many of them becomes thus an important element of the chose the fluid language of symbols and theosophical spiritual practice. allegories to transmit their wisdom. v) All theosophies encourage an inner ii) Knowing by personal experience path, which is to be trodden individually. about the limitations of language to The ‘battle’ between the spiritual and the describe spiritual realities, they are not material takes place inwardly, and pro- literalists, and usually advocate for an duces the soul’s transmutation and a esoteric understanding of sacred scrip- spiritual awakening. Man does not find tures and myths. God or the Divine in a temple but in his iii) Theosophical authors tend to be heart. However, although this intimate eclectic, being inclined to integrate differ- experience is independent of any external ent elements (even from other traditions) framework, many of those ‘wise in things within a general, harmonious whole. Theo- divine’ have created spiritual societies, sophy is essentially holistic, frequently orders, or communities to encourage and aiming at offering ‘a synthesis of Religion, assist people in this individual change. Philosophy and Science’, as described in These organizations were neither lay nor the subtitle of Blavatsky’s Secret Doctrine. clerical. They were composed of people iv) Those in touch with theosophia seek who maintained their outward place in union with the divine, becoming at the society, but who were inwardly devoted same time spectators of the ‘mysteries of to the spiritual practice. They existed in creation’. These new perceptions and the boundaries between institutional images are not created by the activity of religions and the lay populace.19 the intellect, but by divine revelations. vi) The direction of this inner path is Therefore, theosophical teachings are not from the bodily consciousness towards an only mystical, but also metaphysical, illumined, spiritual one. In other words, including a cosmology, a theogony, and the psychological ego and its desires must an anthropogenesis.18 Due to the rich be transcended. Here lies an important intellectual aspect of the theosophical difference with the New Age. Although teachings there is the danger of forget- this movement shares many doctrinal ting the real purpose of its metaphysics. It elements with theosophy, its approach is is not meant to satisfy the intellectual typically the opposite one, focusing on the curiosity of the student. In the theo- personal ego, and regarding the universal sophical view, human beings (microcosm) laws as means to produce personal satis- are an expression and reflection of the faction, which is mistakenly taken as a universe (macrocosm), containing in them ‘spiritual state’. —

30 Vol. 133.2 The Roots of Modern Theosophy References and Notes 1. Blavatsky, H. P., ‘What are the Theosophists?’, Collected Writings (CW), vol. II, TPH, Wheaton, Il., 1967, p. 103. 2. Blavatsky, H. P., ‘The Meaning of the Name’, Section 1, The Key to Theosophy (KT), TPH, London, 1968, pp. 1–2. 3. Santucci, James A., ‘On Theosophia and Related Terms’, Theosophical History, vol. II, no. 3, July 1987, London, pp. 107–110. 4. Siémons, Jean-Louis, Theosophia in Neo-Platonic and Christian Literature, Theosophical History Centre, London, 1988, 32 pp. 5. Porphyry also wrote about foreign sages (Egyptian and Indian) as being theosophoi (De Abstinentia, IV.9 and 17), while Iamblichus applied the term to the Indian yogis or sadhu-s (De Mysteriis, 7.1). 6. Siémons, op. cit., p. 24. 7. Among the Greeks theosophia was generally regarded to be higher than theologia, since the source of the former is a direct perception or experience of the divine,while theologia is based on reasoning about the divine. 8. Faivre, Antoine, ‘The Theosophical Current’, Theosophy, Imagination, Tradition, State University of New York Press, Albany, 2000, p. 19. 9. Olcott, H. S., Old Diary Leaves, vol. 1, TPH, Adyar, Madras, 1974, p. 132. 10. Algeo, John, (ed.), The Letters of H. P. Blavatsky, Letter 21, vol. 1, Quest Books, TPH, Wheaton, Il., 2003, p. 86. 11. The mystics mentioned by HPB in this quotation lived from the 1200s to the late 1600s. Though not theosophers, a number of them are regarded as early influences in the shaping of Christian theosophy. 12. Blavatsky, H. P., ‘The Theosophist’s Right to His God’, CW, vol. XI, TPH, Wheaton, Il., 1973, p. 414 fn. 13. Blavatsky, H. P., ‘The Meaning of the Name’, Section 1, KT, TPH, London, 1968, pp. 2–3. 14. Blavatsky, H. P., ‘What are the Theosophists?’ CW, vol. II, TPH, Wheaton, Il., 1967, p. 100. 15. Blavatsky, H. P., ‘What is Theosophy?’, CW, vol. II, TPH, Wheaton, Il., 1967, p. 505. 16. Quoted in Faivre, op. cit, p. 18. 17. Faivre, op. cit., p. xvi. 18. This is an important difference with the mystics of the Catholic type, who are usually not interested in the workings of the universe but simply aim at going beyond all images to reach a state of union with God. 19. Versluis, Arthur, ‘Theosophy’, Pt. 1, ch. 4, TheoSophia , Lindisfarne Press, Hudson, NY, 1994, pp. 63–4.

In future times, when the impartial historian shall write an account of the progress of religious ideas in the present century, the formation of this Theosophical Society, whose first meeting under its formal declaration of principles we are now attending, will not pass unnoticed. This much is certain. Henry Steel Olcott, Inaugural Address, 17 November 1875

November 2011 31 The Theosophist The Life-Path of a Theosophist

VINAYAK PANDYA

LEARNING teaches us equanimity, i.e., take that control from us. It means that by not to be overjoyed or not to be too the acts of others I should not become sorrowful. The principles of the TS are angry and lose my temper. It will harm about Universal Brotherhood. This is me more than the other person. If we easier said than practised. It means that control anger, it helps keep our blood whenever we are dealing with people we pressure and heart conditions normal. It must keep in mind that the other person is is expected that we should remain cool also part and parcel of us. We have learned and calm and do what is expected of us that the Soul is one unit. From one soul as members of the TS. It is expected that many souls are created and then again it one should help others. Service should be becomes one. If all of us are one, then the motto of every person. What I un- why do I fight with someone? We also derstand helps another understand and this know that when we die we do not take is service. As J. Krishnamurti says: you anything with us. In spite of this, in the are the world and the world is you. What material world people go on accumulating I understand by that statement is that wealth and spend their energy on this and irrespective of what others do to me, I remain in tension, and do not enjoy what shall do what I am expected to do and not they have. One should devote oneself and as the others are doing to me or to anyone make efforts in daily life to practise Theo- else. Somebody might have misbehaved sophical teaching. It helps one’s own self with me but if he is in need I must help more than anyone else. him and forget anything wrong done to me by him. I should do what is expected Control Anger and Help Others of me. If I misbehave in the same way, To illustrate some practical examples then there is no difference between him which our other members have undergone and me. and what they did: One of the late members of our Lodge used to tell us that we should Appreciate Good Things have control over ourselves in general and We must learn to appreciate good over anger in particular. No one should things about and good qualities in others.

Mr Vinayak Pandya is a member of Vasanta Lodge, Mumbai, Indian Section of the TS. Talk delivered at the Indian Section Convention, Adyar, December 2010.

32 Vol. 133.2 The Life-Path of a Theosophist We should ignore their bad qualities. We the Masters’ chosen place. One finds should not gossip about someone’s bad immense peace when visiting Adyar. qualities with others; rather we must Even the dogs in Adyar do not bark as address them politely with the concerned dogs normally do outside. Adyar sends a person only. We should never praise our message of goodwill to all creatures in own selves. We should rather let others the world. praise us. We should avoid taking credit for ourselves. What we have done is what Responsibility of TS Members has been expected of us to do. The Law As members of the TS it is our duty to of Karma teaches us this. What I am, is behave properly. It is indeed an added part of my karma. Needless to say, it is responsibility for members of the Society. very clear that karma does not spare We know what is to be done. In spite of anyone. In karma there is nothing like net; this, if we do not do service to fellow i.e., if my good karma-s are hundred in human beings then our offence is more number and bad ones, sixty, then I will severe than that of others who do not have to undergo hundred good karma-s know the Theosophical teaching. and sixty bad karma-s. It will not be forty good karma-s. Understanding others, i.e. putting TS teachings help us understand the oneself in the shoes of others evolution of the human race. They teach One must put oneself in the other’s us that one begins progress from the position before criticizing him or her. mineral to animal stage, to a human being Often one does not think of the hard work and from there to a Mahatma. Everyone undergone by another although it may not wants to be good. Even a terrorist or give our desired result. I come across many murderer at some time repents for having delegates who say this should have been done something wrong. We have been done or that; I have not come across a told that in the evolution of the human race person who says that he or she will come there is no going back. It is only a going and help improve things here at Adyar upward or remaining in the same place. either during the Convention or otherwise.

Unwritten Laws of Nature Image of the TS The TS tells us about understanding People know the TS through its mem- the unwritten laws of Nature. Often we bers. To me, a Theosophist is one who wonder how something has happened. practises its principles. One need not be a A few years ago, when I was at the member of the TS. It is how one behaves Convention, a tsunami hit the southern that is more important in life. part of India and many parts of Chennai. It was surprising to all who came to Adyar Thoughts that nothing happened to our campus. If we think good thoughts, they send It is a known fact that our campus is positive vibrations. A thought can do

November 2011 33 The Theosophist wonders. It can travel miles without any Confession vehicle. I have learned that change is the One good quality is to accept our own only constant in life. Every character we mistakes. In Christianity, this is called con- come across in life will change. Most fession. Confession may be to oneself or relations in life are selfish. If we can avoid to others. When we confess, it reduces the a selfish motive, we will be happy. To heaviness in our mind and thoughts of illustrate this: when there is a competition guilt arising from doing something wrong. and my child is participating in it, I would naturally feel my child should win. If I How to proceed have that thought, and my child does not Many a time I feel it is easier for people win, I will be disappointed and sad, and to say or write something than do it. How find excuses and say my child has not do I start? The TS tells me there is no Guru come up to my expectation. However, if who can make you a Mahatma. Then how I feel that the person best deserving to win do I proceed? It is important to be a good should win, then whosoever wins that listener, to understand what others are competition, I will be happy. I would also telling us and what we should accept out tell my child that the deserving person of that. This is called discrimination. One won the competition and this would help can take advice from others. Even a child him to develop his personality and not can teach us something new. One must be unhappy. have an open mind to accept new things in life. ‘I’ Satsang is the sharing of the experience Can we keep the ‘I’ away from our of others who are practising how to be- action and behaviour? We must make a come a good person. I am not saying we conscious effort to avoid the ‘I’. It is very should follow someone blindly but to un- dangerous and plays a major role in the derstand what others have done and how downfall of any person. It will harm the it can help us in achieving our goal. If one journey towards becoming a Mahatma. analyses one’s own action and can realize We must learn how we can help others. the wrong one has done, it will help one We pray in the Bharata Samaj Puja: sarve avoid the same mistake. Meditation, music vai sukhina santu sarve bhadrani and anything which improves concen- paºyantu, which means let all the power tration should be practised. A thought-free of the puja be for all in the universe. When state of mind cannot come overnight. One everyone’s well-being is taken care of, I has to practise initially by taking the help am one of them too. Teachings and philo- of someone rather than do it on one’s own. sophy such as these when practised help Reading and analysing, understanding and one to go on the path towards becoming correlating to our own situation, also help a Mahatma. improve our journey to become a good

34 Vol. 133.2 The Life-Path of a Theosophist person. Further, we can gain from non- strength to face the situation and attract TS members and other literature. the good things in life. 5. Forgive and Seek Forgiveness. Ten Points for a Happier and Joyful Whatever we remember with intense Life emotion has the power to repeat itself, 1. Drop the mighty Ego of ‘I’. and as we normally remember unpleas- The ‘I’ is the most dangerous Ego of ant incidents more than the pleasant, all egos. ‘I’ is always associated with false especially those connected with hatred pride and is the main cause for one’s and enmity, these impressions recreate downfall in life. The ‘I’ distances one from more and more unpleasant incidents. It is pious people and attracts the negative advisable to carry good memories rather vibrations of others. It also binds us to new than bad ones. Forgive all those whom karma (deeds), thus binding us to the cycle you think have been unjust to you and of birth, death and rebirth. seek forgiveness from all those to whom 2. Avoid ‘Tit for Tat’. you think you were unjust. The idea Give love for love, help for help but is not to carry forward any unpleas- never give hatred for hatred and violence ant impressions in one’s mind, and in for violence (even if you are subjected to any case, for not more than twenty- unjustified trouble). Anybody who is four hours. unjust to you is unjust because of your 6. Make Positive Affirmations. past karma; hence reacting in the same Every morning, afternoon and night manner will bind you once again to the say to yourself with strong feelings these same vicious cycle. positive affirmations as they have the 3. Reduce Expectations. power to change your mood, attitude and Expectation is the major cause of our personality: ‘I am happy, I am healthy, I anger, disappointment, irritation, frus- am peaceful, I am Divine, I am purna tration, stress and other negative emo- ânanda (complete bliss).’ tions. Your happiness increases in direct 7. Give and Spread Happiness. proportion to the reduction in your Whenever you give anything selflessly expectations. to anybody, the cosmos gives you the 4. Increase Acceptance. same thing back in a multiple of 1000. Life is full of ups and downs, peaks of Hence, try always to find an opportunity pain and pleasure and favourable and to give happiness to others and be blessed unfavourable situations. These variations with bountiful happiness. are the result of our past karma; hence 8. Offer Gratitude. let us accept every life situation as it is There are many people who have without resistance. Resistance, in any contributed to our well-being in this life, case, will not change the course of life. starting from our parents to our siblings, At least, acceptance will give one enough friends, guru and God. There may be

November 2011 35 The Theosophist many more people who have, or have 10. Realize your Divine Self. had, a direct or indirect contribution in The ultimate aim of this human life is this birth or previous births. Offering to realize our own Self and establish our- gratitude to them connects us to the selves in an eternally blissful state. We are ‘happiness-providing cosmic energy’, an entity beyond the limitations of the thus attracting happiness in the present physical body, mind and senses, which is as well as future. eternal, omnipotent and blissful. In ignor- 9. Meditate Regularly. ance we consider ourselves as a physical Through regular meditation we can body and become bound to its karma, thus break the chain of thoughts emanating experiencing the peaks of pain and from the mind, and experience peace, pleasure. By transcending the limitations tranquillity and inner bliss. This is the of these experiences, we can realize our state which helps us to cross over the diffi- true Self. Once the true Divine Self is culties of life effortlessly, increase our realized, nothing in this universe can bring efficiency, improve decision-making, pain, sorrow or frustration. Every moment avoid confusion and bring about overall would be blissful and one would experi- positive changes in our personality. ence the life of a liberated soul. —

Too many of us become enraged because we have to bear the shortcomings of others. We should remember that not one of us is perfect, and that others see our defects as obviously as we see theirs. We forget too often to look at ourselves through the eyes of others. Let us, therefore, bear the shortcomings of each other for the ultimate benefit of everyone. Abraham Lincoln

36 Vol. 133.2 Theosophical Work around the World Theosophical Work around the World

Adyar — Vegetarian Day non-vegetarian, which is against both On 2 October an interesting pro- ancient and modern thought. In an gramme took place at Adyar. This marked interesting book of ancient teachings, the anniversary of Gandhiji’s birthday, ahimsâ and non-violence were held up as which is celebrated throughout India. important virtues (ahimsâ paramo From quarter to nine until the time dharmah). Killing other creatures does arrived, people gathered at the Banyan harm to the whole of evolutionary, as well Tree where a temporary arrangement as ethical, consciousness. This, and mod- was made for a few people to sit. At the ern knowledge of the likelihood of what specified time of nine the proceedings will harm evolution are extremely impor- began, with remarks made by three tant. We must remember all this and work people, including the President, before a for non-killing of even small forms of life. gathering standing all around. It was After the speeches, including one in remarked that it is important for people to Tamil for those who do not understand take action which would make the future English, the second part of the day’s progress of humanity safe and according happenings began. This was the pro- to plan. cession which took people from the In the US many people are even now Banyan Tree to the Main Gate, led by becoming vegetarian, because in the future small boys dressed in the well-known style they will reduce the damage done by of Gandhiji. It was a lovely and good sight slaughtering a large number of animals. to see and to enjoy. The young ones Many of them are used just to throw away were followed by a large number of the meat in the restaurants and other other students and older people, carrying places, for too much is served on each placards with the motto: ‘Be Veg(etarian); plate. This kind of waste of living beings be Non-Violent’. and the procedure necessary to keep up The whole programme was useful, the same is extremely harmful, and slowly amusing and theosophical and was called this is being realized. Many are becoming ‘Ahimsâ Walk’ on this non-violence day. vegetarians. We congratulate heartily the Vegetarian Secondly, non-vegetarianism in India, Congress which was the organizer and is increasing and even some traditionally inspirer of this unusual event in the vegetarian communities have become compound. —

I stand before you in the fear of God and therefore of nothing else. Gandhi

November 2011 37 com.ar [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] polancomagaly@yahoo,com [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] stargentina@sociedad-teosofica. [email protected] [email protected] Email address [email protected] Theosofi Insight The Indian Theosophist Gangleri Teozófia Ilisos Adyar The Light Bearer Chilena Revista Teosófica Selección Teosófica Sophia Le Lotus Bleu Teosofi Insight Le Lotus Bleu Theosofie Adyar Teozofija The West African Theosophist The West Magazine Theosophy in Australia Teosofía en Argentina en Teosofía The Theosophical Light The South African Theosophist aranasi 221 010 … Rosario … ška ulica 24, 10000 Zagreb … oukourestiou St., 106 71-Athensoukourestiou St., … Jakarta 11410, Timur UK BT52 ITA Co. Londonderry, CEP 70200-630 Brasilia (DF) Boisbriand QC., J7H 1K7 Helsinki Aptdo. 23, San Juan, PR 00926, USA Managua, Nicaragua Adyar, Chennai 600 020, India eosofinen Seura, Vironkatu 7 C 2, Fin 00170,Vironkatu eosofinen Seura, … Address The Theosophical Society 2000 NSW Sydney, 4th fl., 484 Kent St., … 22 Buffels Road, Rietondale, Pretoria, 0084 … … Santiago 257 — 2000, … I N T E R A O L D C Y

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