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The Voice of the Silence”
MYSTICISM IN “THE VOICE OF THE SILENCE” By SUSRUVA Transaction No 61 INDIAN INSTITUTE OF WORLD CULTURE. Bangalore 560004 TRANSACTIONS Many valuable lectures are given, papers read and discussed and oral reviews of out- standing books presented at the INDIAN INSTITUTE OF WORLD CULTURE. These Tran- sactions represent some of these lectures and papers and are printed for wider dissemination in the cause of better intercultural understanding so important for world peace and human brotherhood. TRANSACTION No. 61 The Voice of the Silence, translated and annotated by H. P. Blavatsky, is a mystic treatise belonging to the trans-himalayan tradition. It has been the subject of a large number of commentaries and explanations which are still insufficient. This paper was delivered at the Indian Institute of World Culture by Susruva, who is a student of Theosophy of long standing, on White Lotus Day in 1981. © 1982, INDIAN INSTITUTE OF WORLD CULTURE All Rights Reserved Printed by W. Q. Judge Press, 97, Residency Road, Bangalore 560 025 and published by the Indian Institute of World Culture, 6 Shri B. P. Wadia Road, Basavangudi, Bangalore 560 004. Printed in India. MYSTICISM IN “THE VOICE OF THE SILENCE” The term Mysticism defies definition. There are many definitions given in the books deal" ing with the subject. But, defining a thing means limiting it, crucifying by putting the idea on the Procrustean bed for the sake of verbal formulation, thus imprisoning reality within the framework of words. Is Truth then a picture to be framed or a fish to be caught in the network of words? If words reveal, don’t they also hide? As an example, let us take the word “God”. -
The Voice of the Silence
Introductory Study Notes On THE VOICE OF THE SILENCE By Gaile V. Campbell SECOND EDITION The Department of Education The Theosophical Society in America Copyright © 1969, 2008 by the Theosophical Society in America. All rights reserved. No part of this study guide may be reproduced in any manner without written permission except for quotations embodied in critical articles or reviews. THE THEOSOPHICAL SOCIETY IN AMERICA Department of Education Email: [email protected] Contents Foreword . ii Preface . iii Introduction . iv FRAGMENT I Lesson 1 Vs. 1-14 . 1 Lesson 2 Vs. 15-35 . 7 Lesson 3 Vs. 36-56 . 15 Lesson 4 Vs. 57-75 . 23 Lesson 5 Vs. 76-100 . 30 FRAGMENT II Lesson 6 Vs. 101-118 . 38 Lesson 7 Vs. 119-138 . 44 Lesson 8 Vs. 139-170 . 51 Lesson 9 Vs. 171-195 . 61 FRAGMENT III Lesson 10 Vs. 196-220 . 68 Lesson 11 Vs. 221-243 . 76 Lesson 12 Vs. 243-266 . 84 Lesson 13 Vs. 267-283 . 91 Lesson 14 Vs. 284-316 . 96 Bibliography . 104 Foreword The Voice of the Silence by H. P. Blavatsky is a classic of Theosophical literature. It has many depths of meaning and is a never-ending source for study, meditation and spiritual inspiration. There can be no single interpretation to The Voice, and not all students will agree upon any one approach. Students who wish to understand something of its profound spiritual teaching must undertake their own search and discovery. We are grateful to Gaile V. Campbell for providing these Study Notes, which we hope will help open the door to this precious gem of wisdom for new students. -
The Theosophist
THE THEOSOPHIST VOL. 135 NO. 7 APRIL 2014 CONTENTS On the Watch-Tower 3 M. P. Singhal The many lives of Siddhartha 7 Mary Anderson The Voice of the Silence — II 13 Clara Codd Charles Webster Leadbeater and Adyar Day 18 Sunita Maithreya Regenerating Wisdom 21 Krishnaphani Spiritual Ascent of Man in Secret Doctrine 28 M. A. Raveendran The Urgency for a New Mind 32 Ricardo Lindemann International Directory 38 Editor: Mr M. P. Singhal NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: Common Hoope, Adyar —A. Chandrasekaran 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: Vice-President: Mr M. P. Singhal Secretary: Dr Chittaranjan Satapathy Treasurer: Mr T. S. Jambunathan 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. -
Theosophy Moving Forward
Independent Theosophical Magazine Electronic Edition 2nd Qtr 2014 Moving Theosophy ahead in the 21st Forward century Main theme in this issue Our Unity Theosophy as Religion Some words on Daily Life There Is a New International President: Now What Do We Do? Similarities and differences of Theosophical traditions Theosophy Forward This independent electronic magazine offers a portal to Theosophy for all those who believe that its teachings are timeless. It shuns passing fads, negativity, and the petty squabbles of sectarianism that mar even some efforts to propagate the eternal Truth. Theosophy Forward offers a positive and constructive outlook on current affairs. Theosophy Forward encourages all Theosophists, of whatever organizations, as well as those who are unaligned but carry Theosophy in their hearts, to come together. Theosophists of any allegiance can meet and respectfully exchange views, because each of us is a centre for Theosophical work. It needs to be underscored that strong ties are maintained with all the existing Theosophical Societies, but the magazine's commitment lies with Theosophy only and not with individuals or groups representing these various vehicles. Theosophy Forward 2nd Quarter 2014 Regular Edition of Theosophy Forward Cover Photo: Leaves Adyar, by courtesy of Richard Dvoøák Published by Theosophy Forward Produced by the Rman Institute Copyright © Theosophy Forward 2014 All rights reserved. Contents Page THEOSOPHY 6 Theosophy as Religion from a student 7 Our Unity by Barend Voorham 13 Our Unity by Hans van Aurich 15 Our Unity by David Grossman 17 Our Unity by Ali Ritsema 19 Some Words on Daily Life by an unnamed Master of the Wisdom 21 The Voice of the Silence 12 by John Algeo 27 L. -
The Constitution of the Individual and the Afterlife in Ancient Egypt As Portrayed in the Secret Doctrine of H.P
The veil of Egypt: the constitution of the individual and the afterlife in Ancient Egypt as portrayed in The Secret Doctrine of H.P. Blavatsky, co-founder of the Theosophical Society by Dewald Bester submitted in accordance with the requirements for the degree of Master of Arts In the subject Religious Studies at the University of South Africa Supervisor: Professor M Clasquin-Johnson November 2012 Student number: 0754-914-8 I declare that The veil of Egypt: the constitution of the individual and the afterlife in Ancient Egypt as portrayed in The Secret Doctrine of H.P. Blavatsky, co-founder of the Theosophical Society is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references. ----------------------------------- ----------------------------------- SIGNATURE DATE Summary The Secret Doctrine is the magnum opus of H.P. Blavatsky and one of the foundation texts of the Theosophical Society. It represents her attempt to appropriate authority in a wide variety of fields, including, science, religion, and philosophy. This study examines H.P. Blavatsky’s engagement with Ancient Egypt in relation to two specific themes, the constitution of the individual and the afterlife, as they are portrayed in this work. It locates Theosophy in its historical context, the late nineteenth century, in relation to various fields of knowledge. It reviews the sources that H.P. Blavatsky drew on in her work and discusses the various interpretive techniques she employed to insert Theosophical content into various world religions. Finally, it contrasts the Theosophical presentation of Ancient Egypt in The Secret Doctrine with that of mainstream modern Egyptology. -
The Theosophist
THE THEOSOPHIST VOL. 130 NO. 9 JUNE 2009 CONTENTS On the Watch-Tower 323 Radha Burnier Right Action is Creation without Attachment 327 Ricardo Lindemann The Religion of the Artist 332 C. Jinarajadasa Studies in The Voice of the Silence, 17 341 John Algeo Fragments of the Ageless Wisdom 348 Comments on Viveka-chudamani 349 Sundari Siddhartha Brother Raja Our Fourth President 353 A TS Member Theosophical Work around the World 357 International Directory 358 Editor: Mrs Radha Burnier NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: C. Jinarajadasa, fourth President of the Theosophical Society Adyar Archives Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. On the Watch-Tower RADHA BURNIER Seeing is an Art When we observe fully which we It is necessary to look at ordinary do very rarely or perhaps not at all the things with new eyes. When we look mind is no more present and working. properly, ordinary things cease to be Then the person comes into fuller con- ordinary. This is part of art, but it can be sciousness of what is around him and practised even by people who cannot before him. The beauty which is every- draw, paint or do the many things that where is known. The object of beauty is people who are called artists do. This is not important in the same way, because one of the main points in the article on art everything becomes part of the one beauty (printed later in this issue) written by our which encompasses all things. -
The Voice of the Silence: Bringing the Heart Doctrine to the West
The Voice of the Silence: Bringing the Heart Doctrine to the West Among the many works that Madame Blavatsky brought before the public, The Voice of the Silence was unique in its appeal to the heart and spirit of humanity. Throughout, it repeatedly demands the greatest compassion that one is capable of towards one’s fellow man. According to Blavatsky, The Voice of the Silence comes from “The Book of the Golden Precepts” which “forms part of the same series as that from which the ‘Stanzas’ of the Book of Dzyan were taken, on which the Secret Doctrine is based.”1 She says that The Book of the Golden Precepts “contains about ninety dis- tinct little treatises,” thirty-nine of which she had memorized.2 Three of these she translated into English for us in The Voice of the Silence, which we know as the “Three Fragments.” One can surmise that she studied these treatises under the tutelage of her Adept teachers during her stay in Little Tibet and Tibet proper which she makes reference to in her writings.3 Boris de Zirkoff, in preparing an edition of The Voice of the Silence, yet unpublished, wrote an informative Introductory titled “How The Voice of the Silence Was Written,” which has been published in two places.4 Here he cites some interesting ac- counts given by several people who visited H.P.B. at some point during her writing of The Voice, much of which took place in Fontainebleau, France during July of 1889. Several visitors were asked by Blavatsky to read portions of The Voice while the manu- script was in progress, and they all had a similar reaction: they were deeply moved by the beauty and depth of compassion this work evoked.5 When asked by H.P.B. -
Prologue to the Voice of the Silence, No. 2
February 2016 PROLOGUE to THE VOICE OF THE SILENCE , No. 2 The Voice of the Silence was written during the summer of 1889 while Mme. Blavatsky was staying with friends in Fontainebleau, France. By all accounts, it was written very quickly and followed on the heels of The Key to Theosophy, which was written earlier that same year. The first book review for The Voice appeared in the February 1890 issue of The Theosophist; the reviewer whimsically compared Light on the Path , a mystical treatise written by Mabel Collins four years earlier, to the newly published Voice of the Silence : “The difference between these two works will strike some people as like that between a magnificent melody by Verdi and a fragment of Wagner.” One of the friends who were with Mme. Blavatsky in Fontainebleau was Annie Besant. In an 1895 lecture, Besant recalled the fascinating spectacle of watching Mme. Blavatsky as she labored over the manuscript of The Voice: She wrote it at Fontainebleau, and the greater part was done when I was with her, and I sat in the room while she was writing it. I know that she did not write it referring to any books, but she wrote it down steadily, hour after hour, exactly as though she were writing either from memory or from reading it where no book was. She produced, in the evening, that manuscript that I saw her write as I sat with her, and asked myself and others to correct it for English, for she said that she had written it so quickly that it was sure to be bad. -
Voice of the Silence’
THE SEVEN SOUNDS IN THE ‘VOICE OF THE SILENCE’ By Cynthia Trasi At the birth of the universe the Absolute had an Idea; it then willed and there was an interaction, a friction, which produced Sound, followed immediately by Light. The first step towards manifestation was audible (the Word) and the next visible. This primordial Sound reverberates throughout all existence and vibrates in every atom. Hazrat Inayat Khan wrote that there are two aspects of vibration, fine and gross, in varying degrees. The inward and essential part of each and every being is composed of fine vibrations, which we name spirit. The external part is formed of gross ones; this is matter. It is now known that space is filled with sounds; the whole universe is vibrating musically, harmonising the movements and activities of all within it. Theosophist George Arundale described sound as the “slow motion of silence”, because the vibrations are slow enough for us to hear with our physical ears. He added that the very word ‘silence’ is a word we use in order to indicate that we have reached a vibratory condition infinitely beyond our comprehension. Perhaps there is no silence anywhere, and Silence is pregnant with Sound. Hazrat Inayat Khan suggests that the Soundless Sound is audible without the help of the ears, and indeed when, in 9th C. China, a Zen student asked his teacher: “how should I hear correctly?” the master replied: “Not with your ears.” There is a yogic practice whereby the yogi closes the ears with the thumbs, the eyes with the index fingers, the nostrils with the middle fingers and the lips with the remaining four fingers. -
The University of Sydney Copyright in Relation to This Thesis·
The University of Sydney Copyright in relation to this thesis· Under the Copyright Act 1968 (several provision of which are referred to below), this thesis must be used only under the normal conditions of scholarly fair dealing for the purposes of research, criticism or review. In particular no results or conclusions should be extracted from it. nor should it be copied or closely paraphrased in whole or in part without the written consent of the author. Proper written acknowledgement should be made for any assistance obtained from this thesis. Under Section 35(2) of the Copyright Act 1968 'the author of a literary, dramatic, musical or artistic work is the owner of any copyright subsisting in the work'. By virtue of Section 32( I) copyright 'subsists in an original literary, dramatic, musical or artistic work that is unpublished' and of which the author was an Australian citizen, an Australian protected person or a person reSident in Australia. The Act. by Section 36( I) provides: 'Subject to this Act. the copyright in a literary, dramatic, musical or artistic work is mfringed by a person who, not being the owner of the copyright and without the licence of the owner of the copyright, does in Australia. or authorises the doing in Australia of, any act comprised in the copyright'. Section 31 (I )(a)(i) provides that copyright includes the exclusive right to 'reproduce the work in a material form'.Thus, copyright IS mfringed by a person who, not being the owner of the copyright. reproduces or authorises the reproduction of a work. -
Imagining Macrohistory? Madame Blavatsky from Isis Unveiled (1877) to the Secret Doctrine (1888) Garry W
Imagining Macrohistory? Madame Blavatsky from Isis Unveiled (1877) to The Secret Doctrine (1888) Garry W. Trompf In Memoriam: Alfred John Cooper1 Introduction The term „macrohistory‟ denotes the envisaging and representation of the human past as a vast panorama, great movements of human activity held „in the mind‟s eye‟ or in a unitary vision. When such broad encompassments also incorporate the pre-human past and even the possible future of everything, then one may refer to cosmological macrohistory (or „cosmo-history‟), or, if the atmosphere of a mythos is strong, to a mythological macrohistory. Many will suspect that mental acts of encapsulation entailed in „doing macrohistory‟ are inevitably unreliable and methodologically inadmissible because the myriad facts to be embraced, both known and unknown, could never be accounted for in any one synoptic view. Certainly the macrohistorical visionary will have to resort to a picturing or imaging through some kind of model, paradigm or diagrammatic procedure, and in almost all cases, a species of meta-history (of a conceptual „framing‟ superimposed on data) will result. In the Judaeo- Christian-Islamic-Marxist trajectory of thought, four primary „idea-frames‟ of macrohistory have stood out. These are, first, progress, or the idea that past events show an overall improvement of things; second and contrarily, regress, the outlook that affairs have steadily worsened; third, recurrence, the apprehension that everything is basically repetitive (if not cyclical); and lastly, the view that nothing can be fully understood without a sense of an utterly final consummation, an eschaton (end) or apokatastasis (restoration of all things) or millennial „showdown‟, as against some limited telos. -
Theosophy Moving Forward
Independent Theosophical Magazine Electronic Edition 3rd Qtr 2013 Moving Theosophy ahead in the 21st Forward century Main theme in this issue Our Unity Chronology of Theosophical Unity The Eye and the Heart Doctrine Human Regeneration Adyar, Mon Amour Theosophical approaches to Christianity Theosophy Forward This independent electronic magazine offers a portal to Theosophy for all those who believe that its teachings are timeless. It shuns passing fads, negativity, and the petty squabbles of sectarianism that mar even some efforts to propagate the eternal Truth. Theosophy Forward offers a positive and constructive outlook on current affairs. Theosophy Forward encourages all Theosophists, of whatever organizations, as well as those who are unaligned but carry Theosophy in their hearts, to come together. Theosophists of any allegiance can meet and respectfully exchange views, because each of us is a centre for Theosophical work. It needs to be underscored that strong ties are maintained with all the existing Theosophical Societies, but the magazine's commitment lies with Theosophy only and not with individuals or groups representing these various vehicles. Theosophy Forward 4th Quarter 2013 Regular Edition of Theosophy Forward Front cover photo by David Grossman Published by Theosophy Forward Produced by the Rman Institute Copyright © Theosophy Forward 2013 Contents Page THEOSOPHY 6 Chelas and Lay Chelas by H. P. Blavatsky 7 Our Unity by Dorothy Bell 15 Our Unity by John Algeo 19 Our Unity The Aura of AllBeing by Nicholas