THE THEOSOPHIST

VOL. 132 NO. 6 MARCH 2011

CONTENTS

On the Watch-Tower 3 Radha Burnier The Spiritual Path and the Phoenix Mystery 7 Linda Oliveira Ethics: Bridging Freedom and Responsibility 13 Licio Correia The Scientific Basis of Universal Brotherhood 20 Dara Tatray Peace 26 E. M. Amery Understanding the Invisible World 29 D. P. Sabnis Books of Interest 32 Theosophical Work around the World 34 Index 36 International Directory 38

Editor: Mrs Radha Burnier

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover Picture: Passion flowers adorn the Adyar garden — Dr T. P. Alaganantham

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 On the Watch-Tower On the Watch-Tower

RADHA BURNIER

The Mind is the Slayer of the Real advise: ‘Do not judge’, because we do not Let us observe the mind at work. It is know. Our conclusions about anybody or one thing to hear a statement and vaguely anything are bound to be false. They believe it, and another thing to discover represent our mental projection of what its meaning for oneself. But there must be is. When we say such and such a person complete objectivity and honesty, without is like this, it is just a sort of imagination, prevarication of any kind. or fancy. But the mind’s nature is such There is a sort of mirroring in the that it wants to assert the validity of its impure mind of activities of the cosmic own projections and images, its personal mind, which has two aspects. One is evaluation of things. concealment of what truly is, and the other We all have the idea that our opinion is incompleteness. Manifestation is a sort represents the fact, or even the truth; that of revelation of the truth, and at the same when we make a judgement our mind is time an incomplete or imperfect revelation, truly assessing the nature of things. That which obscures the totality of the truth. is a very strong feeling in the mind and is At lower levels of existence the veil perhaps the nature of the mind; but we over consciousness is thicker because deceive ourselves by believing this. This consciousness functions through various is why the teaching given, at least from kinds of matter, subtle and less subtle. The time to time, upon the attitude, ‘I do not other aspect is the throwing up of images know’. I think I know but I do not know. which gives a false picture of what is. It is I do not know what my close friend is like the mind imagining a picture of a really like, although I see the outer snake when the eyes see only a rope. We appearance. I come to some conclusions cover up the aspects of existence which and judgements on the basis of certain we do not want to see, because of personal experiences, but the whole thing amounts likes and dislikes, prejudices, and other to nothing. It does not correspond to what previous conditions of our mind, which is deeply within that individual. As become thoughts. It is very important to Krishnaji often said, the image we have perceive for ourselves that in almost all created is in our own mind, created by the our judgements, conclusions and opinions imagination, the picture-making capacity this is happening. That is why the wise of the mind. It is constantly ‘slaying the

March 2011 3 The Theosophist real’. We should grasp this, not mentally, the body. In Theosophical books it has but actually. If at least to some extent we been pointed out that even in regard to can realize this, it is a good beginning. It the physical world we know very little be- is different from what we call thinking cause we see very little of it. This seems which is generally what somebody else an astounding thing but it is a fact. We has said. see solids and liquids, but we cannot see We may know how a motor car works, existence in a gaseous form except occa- or how to invest our money in the stock sionally. We see vapour, we see perhaps market; all that has nothing to do with the some fumes of a gas occasionally; but inner life, the spiritual unfoldment which there are gases all around us, and our in- has to take place. So we need not count struments of perception are quite unaware. that as knowledge at all. But if we think We accept their existence, because there of knowledge which is worthwhile from are certain effects which are caused by the point of view of the Path, we really do their presence, and therefore we say they not know a thing. When the mind has an exist. But according to the esoteric philo- attitude of recognizing its own limitations, sophy there are other subtle levels of the it qualifies to receive knowledge; as long physical world. as it thinks it knows, it is erecting a wall Forms are first created according to the through which truth cannot get reflected. person’s karma, or in the shape of plants, This is also very well known from flowers, or whatever it is, by the deva-s Socrates and Indian sages: the man who who are given the duty of moulding realizes he does not know is the one who forms. The etheric body is called the knows. He who thinks he knows is the etheric double, because the baby’s form ignorant person. So we must have an open exists first at the etheric level and then mind. When we say ‘a clean life, an open comes into existence at the lower physical mind’ we must be aware that the mind levels, where we are able to perceive it. needs to be open at various levels, not just All the time, that subtler counterpart of the at the mental or intellectual level. It must physical existence is associated with what be open to the inner nature of things. A we perceive with our senses. A few people person may have contact with us every always talk about it, but most materialists day of our lives, but we do not know what (and the world is largely made up of that person is in reality. That is so in materialists) do not accept it. They cannot regard to almost everything of which we explain what energy comes from, and can think. how it keeps the body in health and in a living state. The Mind and Its Habits All energy is the one energy, the energy The mind believes only in what comes of the Reality or the sun which is not the to it through the body. It becomes physical sun. It passes into the physical entangled with the sensory perceptions of body only through that counterpart which

4 Vol. 132.6 On the Watch-Tower is called the etheric body. It is the channel his services. He asks: ‘What can I do?’ through which prâna flows, but we do not He is told that we do not have need of his see it. When going to graveyards, the capacity now, but if he is prepared to do more sensitive people see a ghost or two something else, then he could come along. hanging around. That is because the That something else may be something etheric body takes a little more time to about which he does not know anything. disintegrate after the physical body. This has actually happened, that the Sometimes it happens that when a person person is not prepared to stay and learn. dies, a daughter, or somebody who has When anyone told this particular person been close to the dead person, sees that anything, he used to immediately say: person from a great distance. He or she ‘Yes we already know that, we are already appears alive, and there are many cases doing that.’ So he did not allow the other of these sightings. I remember one of our person to say any more. That becomes our members who lived in Agra, and when attitude even in regard to teaching of a her mother died in Benares, she saw her spiritual nature. mother and telephoned to ask. She saw It was the case of poor Sinnett, who the etheric double and presumed that was really deeply devoted to the Master something had happened to her mother. KH. But in certain fields, Sinnett was So occasionally we see what exists at convinced that he knew better. As an that level. Englishman, in his eyes he was one who A large part of the physical world is could know about these things. How unknown, but we think we know the could the Master, an Indian, whatever physical world. This is much more true may have been his accomplishments, of the vast field of subtle existence, which know about these things. That is the increases in subtlety the further con- natural reaction of the lower mind. Pride sciousness is able to penetrate. The habit does not allow a person to say, ‘let me of thinking that physical existence is the learn’. This attitude of learning is abso- only thing that matters, and what we see lutely essential for the spiritual life, of the physical is the most important from the beginning to the end. That is why element is one way in which perception HPB says: These are the Golden Stairs, of what is real is impeded. Then there are up the steps of which the learner may other characteristics of this lower mind, tread the path. An open mind is the basis for example the feeling of pride. for learning. The open mind is willing There are people who have to do a always to see what it has not seen before, work to which they are unaccustomed. anywhere. A man retires (this is an imaginary case, but it could be real), and comes to an A Learner’s Mind organization like the Theosophical There are people who talk about Society and says he would like to offer subjects of which they know nothing as if

March 2011 5 The Theosophist they know everything. This is always we do not want to die from that point of egoic pride, the feeling of importance view. But we want our own notion of which is characteristic of the lower mind. existing as a separate individual, with The mind is the slayer of the real. There- virtues and qualities as attributes which fore we have to watch out to see whether give a great feeling of satisfaction. that attitude exists in us or not. Wanting it to exist is at the crux of the The restlessness of the mind which Buddhist teaching of Vipassanâ or deep leads to distraction, this running about here perception. It is not only the observing of and there, is also due to egoism. It is very how the body and emotions act, but that difficult to listen, because the mind has penetration to the inner nature which sees the habit of escaping from where it is to that there is emptiness and not self. When something else. This is a problem for the self is, there is division; when there is everyone of us — the mind refusing to be emptiness there is no division. This is also quiet. It has created this notional being the desire for possession, attachment, which we call the ‘self’ and it wants to clinging to existence, the desire to get maintain that fiction by being active, something, out of anywhere. The mind running about, connecting everything that moves like that, because it has separated it finds, inwardly or outwardly to the the self from others. ‘The real Sufi is one fictitious centre which is the self. It looks who possesses nothing and is possessed at everything from that centre: ‘How does by nothing.’ The acquisitiveness of the it affect me! What will it do to me, will it mind is the source of a variety of problems, please me or displease me.’ and it is continually active. Suppose there is no distraction for a Through sustained reflection we must few minutes, the mind is absolutely quiet see how the mind slays the real, what it is without a thought (thought is only the that obscures our perception of things as energy of the mind moving about). At this they are. Seeing things as they are is time, even at the subconscious level, the liberation, liberation from the prison- existence of the notional self is not strong. house from which our senses do not free It may even appear not to exist at that time, us; it is the pollution created by limitation. but the mind looks and wants the self to All the undesirable feelings and emotions exist because it has identified the self with arise out of it. We have to examine this existence. This has also been called death. question and try to understand, without When there is no self it is death, and becoming more self-centred. ²

Scatter abroad what you have already amassed rather than pile up new wealth. ’Ali

6 Vol. 132.6 The Spiritual Path and the Phoenix Mystery The Spiritual Path and the Phoenix Mystery

LINDA OLIVEIRA

ON 13 October 2010 a gripping drama cultures. ‘Phoenix’ means ‘bright col- unfolded, after the world had watched for oured’. A bird of gorgeous plumage, it had over two months the lives of thirty-three a peculiar mode of reproduction described men trapped underground. For many who by Geoffrey Barborka as follows: watched their story unfold in the media, Gathering twigs from spice-trees the bird this was a story of human suffering, soli- fashioned a nest, upon which it sat and darity and, ultimately, of triumph. thus concluded its cycle of existence. As The activity on that particular day the phoenix died, the nest burst into centred on a relatively narrow device flames, thus consuming the body of the which came to be known as the ‘Phoenix bird. Then, from the ashes a young phoenix 2 capsule’. Seemingly against the odds, sprang into life, and when strong enough equipment and expertise were marshalled, flew to Heliopolis [the ‘city of the sun’ in and the capsule did its work flawlessly. Greek] with what remained of the nest, Within the space of one day the miners dropping it upon the altar of the sun . . . emerged, one by one, from their shackled bonds within the device, into the glare of The French author Voltaire described Chilean daylight, and most likely into a this bird as being the size of an eagle, yet life which had been somehow changed with eyes which were mild and tender. forever. This particular drama has become Some believed that it lived for five part of the global narrative of our time, hundred years. Others, such as Tacitus, yet it has deeper correspondences in suggested that it lived for one thousand, relation to the human journey. four hundred and sixty-one years; others again, more than twenty-five thousand The Phoenix years. The existence and life cycle of this The choice of name of the capsule was fabled bird may therefore validly be interesting, to say the least. The word subject to different symbolic interpret- ‘phoenix’ was borrowed from the phoenix ations. At one level it has been interpreted bird, found in the mythologies of various as the human personality which ceases Mrs Linda Oliveira is international Vice-President of the Theosophical Society. Talk delivered at the international Convention, Adyar, December 2010.

March 2011 7 The Theosophist after one life. From its ashes a new awareness are required in order to remain personality eventually springs into being, upon a path and reach its destination. as the skandha-s reignite as it were, and Secondly, what is the Spiritual Path? the new personality is born in a subse- This orientates us in the opposite direction, quent incarnation. Madame Blavatsky being internal. With its own geography, actually viewed the phoenix as a generic it is perceived only when our inner senses symbol for several kinds of cycles. are awake. Its terrain may often seem HPB described the Garuda as the obscure. One sometimes hears people Indian phoenix. Chief of the feathered race claim that they are on this Path! But in (birds), the Garuda is depicted as half-man reality, they may be on one of the many and half-bird, the vâhana or vehicle on approaches to it. which Vishnu is said to ride. Garuda was At the Feet of the Master provides a praised by the gods as the highest being map, a clear set of qualifications, to help and had a brilliant lustre. In one inter- orientate the aspirant in the direction of pretation of the Hindu trimurti, Brahmâ, the Path. These include discrimination, Vishnu and ªiva are understood as will, which is a rendering of the Sanskrit viveka; wisdom and activity. To relate this to desirelessness, derived from vairâgya; human existence, if we take Vishnu as good conduct (expressed as six points, wisdom, then the Garuda becomes the known elsewhere as shatsampatti or six vehicle of Wisdom. In this sense the jewels of the mind); and love, which is Garuda can be thought of as an individ- the translation used for mumukshutva. The ual in whom the buddhic principle has qualifications are preliminary and this awakened, through which Divine Wisdom stage may last for a number of lives. may be expressed. The symbology of the Yet some things may hold back even phoenix may therefore also be applied to an (apparently) earnest individual from the profound changes which an individual entering that Path. undergoes on the Spiritual Path. There is an inner phoenix in all of us waiting What Prevents us from Entering the patiently to be born not just once, but a Path? number of times. Firstly, preparation normally takes a number of lifetimes. The qualifications The Spiritual Path briefly mentioned before can be realized Regarding our other main theme, the only through a high level of attention and Spiritual Path, we may ask two important one-pointedness. Let us consider just one questions. Firstly, what does a path sug- example. Desirelessness was mentioned gest in a general sense? It is a way to a as a qualification, being one translation destination in the outer world, providing of vairâgya. It is instructive to watch how a focus for a journey, giving direction and the desire nature works. We may want a sense of purpose. Also, some effort and something very much, which sooner or

8 Vol. 132.6 The Spiritual Path and the Phoenix Mystery later comes to us. This is followed by a greatest priority, and we may make merely very brief, perhaps momentary, period of sporadic attempts to compensate for our satisfaction. A feeling of emptiness or many activities with some sort of inter- dullness follows, because the glamour and mittent spiritual practice. excitement have worn off. There is stale- One of the Spiritual Teachers behind ness. Then a new desire of some sort is the formation of the Theosophical Society fuelled, and so on. wrote: ‘Selfishness and the want of self- Madame Blavatsky wrote: sacrifice are the greatest impediments on the path of adeptship.’ The Adept has When desire is for the purely abstract — overcome these and risen, phoenix-like, when it has lost all trace or tinge of ‘self’ into the freedom of Divine spheres about — then it has become pure. which we know very little. The first step towards this purity is to kill out the desire for the things of matter, since What is the Spiritual Path? these can only be enjoyed by the separated What is the nature of the Spiritual Path? personality. In certain modern Theosophical texts The second is to cease from desiring for we read of a period of probation, fol- oneself even such abstractions as power, lowed by a number of stages on the Path knowledge, love, happiness, or fame; for expressed in terms of Initiations, new they are but selfishness after all. beginnings. The Path might seem to be external to ourselves. For example, a place How difficult is the challenge to ‘kill may become powerfully symbolic of our out’ the desire for the things of matter, spiritual journey. However, in reality we for they play upon our consciousness so create this Path within our consciousness, much of the time in everyday life! We and eventually merge with it. The making may try to overcome these desires in the of the Path becomes our inner phoenix. physical world in various ways. And if Furthermore, while the Path lies within people thought less about wanting an us, paradoxically its very nature consists abstraction such as power, and far more of progressive movement outwards. about their responsibility in their own Why? Because we become increasingly sphere of life, then the human world and sensitive to life and the consciousness ex- its many institutions would be markedly pands. Unlike a physical path, the Spiritual different! Path is not linear. It is multidimensional, A second factor which prevents us from pertaining to our various vehicles. entering the Path is half-heartedness. The Brother Sri Ram wrote: Spiritual Path may be an unrealized ideal simply because intensity and seriousness One aspect of what the Path means is the of purpose on our part are lacking. At the regaining of the fundamental unity of one’s end of the day other things often take the being, which is not in evidence at present

March 2011 9 The Theosophist

because of the contradictions in [our] mind Similarly, in the case of a human being and emotions. who has entered the Spiritual Path, it is not simply a case of the whole of the We live a bit like computers, in small individual being greater than the various bytes. Many little units of memory may smaller aspects of his or her conscious- alternate with thoughts of anticipation. We ness. Rather, these aspects are actually may think about things we have done, redefined and recreated as evolution pro- people we have seen or, on the other hand, ceeds. Furthermore, a new relationship of future things such as places we would real harmony develops between them. like to go to, or whom we would like to meet. These are small things. But perhaps The Phoenix Mystery we do not perceive our smallness. The The regenerative principle in Nature is mind, left to its own devices, is very ac- clear enough. In human nature, this prin- tive and is small. It hardly knows how to ciple is depicted mythologically by the be still. phoenix, which also has its counterparts It is a relatively rare individual who in other traditions. can enter into a wider, more synthetic con- But what is this phoenix mystery? It sciousness, and actually sustain this for has several facets. We only really know a good portion of the day. If we do not the outer shell of ourselves. Who we will have a real sense of fundamental unity, become over long ages is part of the it is because our internal divisions both mystery of our repeated awakenings into dwarf and obscure our deeper nature. progressively higher spheres of conscious- There is an interesting description of ness, beauty and freedom. The phoenix biological levels of organization by Prof. mystery is also the silent way in which Charles Birch, a former Challis Professor the everyday self-centred personality of Biology at the University of Sydney, eventually becomes transmuted and which has certain correspondences in regenerated like the phoenix bird into relation to the Spiritual Path. He wrote: something new and beautiful, allowing As one moves up levels of organization what is highest and noblest within to — quarks, electrons, atoms, molecules, emerge. But perhaps the greatest facet of cells, tissues and organs — the properties the mystery of the phoenix is this: we do of each larger whole are given not merely not know just when episodes of this interior by the units of which it is composed but alchemy will occur. For Nature is not also by the new relations between these totally predictable. units. It is not simply that the whole is more than the sum of its parts. The parts The Master Key themselves are redefined and recreated It is suggested that there is essentially in the process of evolution from one level one master key to entering into our inner to another. nature which is implicit in all authentic

10 Vol. 132.6 The Spiritual Path and the Phoenix Mystery spiritual teachings, and which is therefore to the surface was powered by an external also the key to the phoenix mystery. That source. On the other hand, the aspirant key is unselfishness. It was mentioned by requires self-induced and self-devised one of the Inner Founders of the Theo- effort. No outside agency will undertake sophical Society in this way: our spiritual evolution for us. * The miners would know the tempor- . . . it is [un]selfishness alone that throws ary joy of release from imprisonment, only open all the doors and windows of the to meet once again life’s everyday ups inner Tabernacle and leaves them unshut. and downs. However, spiritual emer- Unselfishness, in its fullest sense, gence entails a progressive release from releases us from our everyday conscious- the many desires and struggles of the ness into the inner sanctum of our own personal self, into greater freedom and joy. being. In its positive sense, we can think The individual who has undergone a of it as selflessness. For the spiritual Path number of mysterious transformations has of each of us, ultimately, is to become become increasingly free from the grip of centred on the Eternal, on the Divine, on sentient life, entering more and more a that which lasts and is True — and to bring world of freedom, purity and beauty. On its fragrance into every aspect of our lives. the Spiritual Path proper, there is a series of phoenix-like renewals, expansions of Conclusion consciousness through which that which Returning to the thirty-three miners in is old in us perishes, and the freshness of Chile, there are both similarities and dif- our interior nature makes itself felt more ferences between the symbolism of the and more. Described as a fire spirit, the mythological phoenix bird when applied fabled phoenix denotes in one sense this to the men who surfaced in the Phoenix 2 awakening of the spiritual dimension from capsule, and the spiritual unfoldment of within. Personal shortcomings of human the human being. These highlight the con- nature are destined to eventually, inexor- trast between worldly and spiritual life: ably, become purified through the fire of experience, allowing our luminous core * The miners trapped in Chile entered to reveal itself and become known. In a capsule made by an outside source. addition, we may recall from the mytho- However, our spiritual evolution demands logical account given earlier that, from the that we fashion our own phoenix within. ashes, a young phoenix would fly to * The thirty-three men did not need a Heliopolis, the ‘city of the sun’, and drop map to get to the surface, but the spiritual the remnants of its nest upon the ‘altar of aspirant can far more easily navigate the the sun’. We, too, need to travel to the inner terrains of consciousness with some ‘sun’ within. Our spiritual essence will sort of map. become brighter and stronger within our * The capsule which took the miners consciousness with the passage of time,

March 2011 11 The Theosophist like a sun whose light penetrates every the assurance that this blazing star within aspect of our life. And the existence of our consciousness will eventually be sages throughout history inspires us with known in all its splendour and glory. ²

References Barborka, Geoffrey, The Divine Plan, The Theosophical Publishing House, Adyar, 1992. BBC World News, 13 October 2010. Beechey, Katherine, Daily Meditations, The Theosophical Publishing House, Adyar, 1984. Besant, A. (transl.), The Bhagavad Gitâ, The Theosophical Publishing House, Adyar, 1985. Birch, Charles, Science and Soul, University of New South Wales Press, Sydney, 2008. Blavatsky, H. P. Collected Writings, Vol. VIII, The Theosophical Publishing House, Adyar, 1958. Blavatsky, H. P., The Secret Doctrine, Vols. I and II, The Theosophical Publishing House, Adyar, 2003. Blavatsky, H. P., The Voice of the Silence, The Theosophical Publishing House, Adyar, 1998. De Mello, Anthony, One Minute Wisdom, Gujarat Sahitya Prakash, Gujarat, 2008. Letters from the Masters of the Wisdom, First Series, The Theosophical Publishing House, Adyar, 1988. McLean, Richard, Zen Fables for Today, Avon Books, New York, 1998. Sri Ram, N., Thoughts for Aspirants, Second Series, The Theosophical Publishing House, Adyar, 1973.

Just as a little drop of water mixed with a lot of wine seems entirely to lose its own identity, while it takes on the taste of wine and its colour; just as iron, heated and glowing, looks very much like fire, having divested itself of its original and characteristic appearance; and just as air flooded with the light of the sun is transformed into the same splendour of light so that it appears not so much lighted up as to be light itself; so it will inevitably happen that in saints every human affection will then in some ineffable manner melt away from self and be entirely transfused into the will of God. St Bernard

12 Vol. 132.6 Ethics: Bridging Freedom and Responsibility Ethics: Bridging Freedom and Responsibility

LICIO CORREIA

Our Current World In accordance with the materialistic In a general way, to speak about our vision, centred in the transitory component current world is much the same as speak- of man — his personality or lower ing about pride and material possessions. quarternarium — which is, in fact, a facet Pride for a certain kind of progress, aimed of mâyâ, all seems well and just part of mainly at the development of high tech- the progress. But like the moon that has a nologies, accompanied by a true ‘cult’ of bright side because it reflects the sun in success, by a concept of what is described the midst of the night, the material as ‘quality of life’, by the praise with no progress that renders us so proud has bounds of the capacity for the manipu- another, occult side, much more sinister lation of the life forms themselves which — the chains of our ignorance which it is is expressed by the biotechnologies important to acknowledge in order to (genetic engineering, cloning, organ consciously surmount them. It would not transplants and others). be an exaggeration to conclude that ethical Nevertheless, there is evidently a thought will have to ground itself in a disparity between this dimension of perfect awareness of man about his nature progress and the ethical dimension which, and his role in the universe. on the evolutionary plan, should be Let us centre ourselves in our own expected at this stage. time, and in some of its limiting aspects. As culture and civilization developed, Today’s ‘demons’ are: faceless pragma- building on a foundation that was centred tism, selfishness, the cult of individuality in man (anthropocentric), man started to and ferocious competitiveness, ignor- grow apart from Nature. He started to ance, war, xenophobia, fanaticism and understand Nature as a tool for his own ‘commercial mysticism’, fundamental- profit. The holistic principle that structures ism, demagogy, spiritual emptiness, Theosophical thinking tells us something drugs, criminality, Aids, other ‘civil- quite different. In fact everything is ization’ diseases and so on. The ethical reflected in all else, with the respective dimension — in the Theosophical per- consequences. spective — is frequently absent. Dr Licio Correia is the former General Secretary of the Portuguese Section of the Theosophical Society.

March 2011 13 The Theosophist The young, endowed with all sorts of of existence should be established, technological equipment (commonplace principles which it is tantamount to nowadays) ‘surf’ the net, communicating emphasize, to defend the real Ethics. with the immensity of our common house, No doubt, the ethical dimension is, in the Earth, and at the same time, they this context, not only a theoretical need, remain locked in their rooms! If we or a mere rhetoric for circumstantial observe them closely, we shall discover reasons, but rather, and more and more they are alone, shut in the ‘loka-s’ — which so, a tool and fundamental support to a are, on the one side, their cultural full human realization, in the long and conditioning filters, and, on the other, the complex way of human existence. isolation of their own rooms. Maybe we have never been as lonely and separated The ‘Cult’ of the here and now — as nowadays, even in the midst of a limitations of space and time multitude. Something is missing. One of the characteristics of today’s Another example is of the mother, multitudes is the tendency to divinize the proud of the beauty of her daughter, say- ‘here and now’, ‘there is only one life and ing: ‘My daughter is beautiful, and you we have to live it intensely’, with all the have not yet seen her picture!’ Can one means being accepted as legitimate when find a better image to understand the aimed at getting material profits. These strength of the attractive, but virtual, world material strategies are formulated for the of mâyâ? It manifests through stereotypes short time of one human life without any that are characteristic of mass and con- consideration of its future consequences, sumption societies, where to have and to which in this material perspective are of seem (the faces of materialism) are, with little interest, given the fact that it is the amplifying support of the new techno- common belief that ‘we will be here no logies and knowledge, more important longer’ when the consequences of our than being itself. It is a time where, on the acts come to pass. one hand, there is incredible develop- This is another point for reflection, ment in the field of material progress and considering ethics as interpreted by on the other, there is an apparent global Theosophists. There are no ‘circumstantial devaluation in perennial ethical and ethics’ for one life only, or merely for the spiritual values, thus provoking a historical time of a given culture. In this disparity between new events and karmic sense, it is important to make a distinction adjustments. between Ethics written with a capital ‘E’ The money-oriented idea of ‘it’s only and the different ‘ethics’ as applied to business’ corrupts true quality in com- different cultural fields. mercial interests. Distorted principles of A culture can be understood in the ethics and morality are presented — measure that it identifies itself with a principles on which the ultimate meaning collective karma. To each culture

14 Vol. 132.6 Ethics: Bridging Freedom and Responsibility corresponds its own ethical sense that and violent, naturally outside of any helps us to characterize it. Nevertheless, ethical sense. in the Theosophical perspective, Ethics Knowing that violence begets has a transcendental dimension — as such, violence, and, in the same way, on the it is quite beyond the limited dimension other end of the spectrum, Love begets of a given life or culture, because it is Love, we can find another ‘loka’ or rooted in the eternity of man’s higher, vicious circle, which it is important to divine nature. overcome, the circle of perpetual violence. The future awaits us in the boundless Given the ‘reactivity’ — which is a expanse of time. We can see ethics as our common biological characteristic of the goal and the guiding sextant for our self- most elementary organisms, it is easier for realization. Therefore, it has another us to understand the role of the specific dimension, a transcendental one that will ‘activity’ of superior beings (a conse- free us from the limits of mâyâ, limits quence of the capacity for abstraction, that we should be aware of and learn to symbolic thought, memory and ethical overcome. sense). Higher beings must, then, know If we are in no condition to change the how, when and with which aims to act, past (whose lessons one should assume and what sort of consequences to expect and understand), the truth is that, some- from their actions. how, as Theosophists, we must — Nowadays, the market and its laws are through the wise use of free will (freedom) like ‘gods’. Almost everything is for sale, — responsibly help to build the future. in a field where ethics is understood in Not just our future, but the future for the the perspective of the circumstantial whole of Humanity, whose part we are. legislator, he himself influenced by the A Theosophist must be a Lord of Time, sort of ‘values’ of the society of consum- rather than its slave, guided by the light- ption where what matters the most is to house of ethical dimension, which find out what people ‘wish’. Knowing illuminates our way. people’s wishes, the offer of goods is Despair, rage and frustration, with adjusted to its potential market, with the the amplifying effects of selfishness, aim of getting commercial success. But frequently glorified by the media (after this has nothing to do with the Ethics we all, just another insidious form of ignor- talk about here. ance), invade the thoughts of most people. In spite of the knowledge and scientific All these are characteristic reactions by erudition (sometimes, a sophisticated form the less evolved and defenceless egos, of vanity and dilettantism) and of the living in the obsession of ‘here and now’ enriching match of different cultures and and being, therefore, the cause of inappro- between East and West, through the great priate behaviour, impulsive, primitive technological development the masses are

March 2011 15 The Theosophist further separated from the perennial side oneself, voluntarily and consciously, with that structures all existence. BEING itself. It is in this context that it is It is fundamental that we should know necessary to understand the difficulty and how to gradually free ourselves of the complexity of ethical behaviour. limitations of the successive levels of Ethics cannot be a mere rhetoric, or a ignorance, because only the Man who theory, no matter how illuminating. Knows is free.Those who do not know are Ethical discourse cannot become as mere for ever slaves. Is it not true, as well, that varnish to embellish the sorts of behaviour there is no greater slavery than being one that have really very little to do with the among all those who are not even aware real Ethics. Ethics should be appraised of being slaves? through action and behaviour, not always When we talk about this Knowledge ‘politically correct’ and, for the limited we do not merely refer to scientific vision of one short life, even traumatic, knowledge and erudition, which are, in but always centred in the need to fulfil the themselves, subordinate to the limitations Great Divine Laws which, beyond time of its own ‘observers’ and to the limitations and space, support and structure the great of their objectives, methods and scientific goals of existence and Life. The Ethical tools . . . All of these operate through the dimension for a Theosophist is not, lower mental. We refer to Divine Wisdom therefore, a question of circumstance or or SOPHIA, which is beyond time and ‘fashion’. It is not centred on one lifetime, space and is much more than a mere but in the search for harmony with the ‘knowledge’. SOPHIA is supported by the Great Laws and our Karmic–Evolution- great Laws that frame our search through- ary Path. out Life, a search for fulfilment and truth. There is a Wisdom that, projecting it- Comparison between Science and self beyond space and countless ages, Theosophy. Bioethics. renders intelligible all that used to seem During the evolutionary process of vague, unjust or incoherent when seen human forms (anthropologically known merely through the narrow limits of one as hominid evolution), we have witnessed life. Ethics, in the Theosophical perspec- the process of development of higher tive, is a privileged tool for our guidance levels of integration of sensorial stimuli in the search for that Wisdom. and the complexity of the development The basic material or scientific of the central nervous system, as the great knowledge has manifested always two central command of human biological and different sides: it can be used either for relational activities. In this way, man’s good, or for evil. Wisdom (SOPHIA) which biological support was slowly but surely illumines all knowledge, always points out adjusted in order to serve as a fit physical the divine path of GOOD. Because, more tool for the incarnation of egos more and than knowledge, it allows one to identify more evolved. Thus, in the sequence of

16 Vol. 132.6 Ethics: Bridging Freedom and Responsibility spiritual evolution, integrated through new Science and Theosophy which is import- forms of behaviour, new types of humans ant to note. Let us take as an example the came to pass, each with its own behaviour basic Theosophical idea of the Unity of codes, each successive culture stressing Life to which Franç ois Chapeville, of the some aspect in which — directly or University of Paris, certainly alludes when indirectly — a sense of ethics was present. he says: ‘until today, what is most impres- The stage in which we still find sive is the great degree of unity of the ourselves started with individualization living world’. Quantum Physics, in as (not ‘individualism’) which allowed us to much as it considers the possibility of overcome animal limitations and, later, to coexistence — in the same space — of better use our human free will. This was a different levels or planes of existence and path illumined by the progressive aware- energy forms, is one of these references, ness of Karma and Dharma, on the way when we consider Science and Theo- to ever new stages of existence. And all sophy; also the progressive admission of that until the moment in which the need the possibility of reincarnation, currently to reincarnate will no longer be felt looked at with attention and more and (through the levelling of karmic debts and more the subject of serious study. subsequent freedom derived therefrom) Let us note, also, the convergence and the biological equipment called the between knowledge and religious philo- physical body may be left after its good sophies, comprehending different cultures service as an evolutionary tool. (in as much as these reflect different In this perspective there is no place for collective karma-s) but always trying to chance. What is there is our (temporary) enrich their common denominators. ignorance regarding the way we have to When, in the field of study of human tread — with Will, Love and Wisdom, mobility, one refers movement as ‘thought trying always to integrate. It is certainly in action’, implicitly there is an admission not only through physical perception (as of the principle of the prevalence of spirit a form of Mâyâ, whose role in the Plan intentionality over simple matter. These may be understood as illusion) but rather are, after all, aspects that show us a new through the awakening of that capacity to developmental stage where the openness overcome, through the eyes of the mind to new synergies and new and ever and thanks to the will and the light that broader fields of cooperation, action and illumines our way and is shed by the fulfilment are tantamount. light of Divine Wisdom. This is where the Current discussions about Bioethics behaviour that is rooted in Ethical cannot — for us, Theosophists — go by standards becomes more necessary. To unnoticed. We shall not linger on this have more Freedom, one must also theme, but we deem it of the greatest assume more Responsibility. interest and think it should constitute a There is also a comparison between concern for all Theosophists, for its

March 2011 17 The Theosophist meaning and actuality. principles and values that are the basis of a broad altruistic Brotherhood: in the The Imperative Need for Ethics in Society, at home, in our circle of friends, Our Current World professionally, socially, politically and Since the glorious time of the last culturally. passage of our Founders on this physical These principles and values, consti- plane, we, as Theosophists, have to con- tuting an ethical or behavioural support tinue the search for an understanding of that goes beyond circumstances and nature and discover a meaningful way to fashions, will help us develop our action live, as well as to continue to develop the as Agents of Evolution and karmic trans- latent capacities in Man. formation in a right way, and this will Overcoming the limitations of the reflect itself around us, as we understand ‘personality’ and the different levels of the sublime greatness of Life because we material sensitivity; overcoming the will feel identified — or united — with it. dependency of neurotransmitters or any Some can claim that our action is other type of biological equipment, we useless. They could invoke karmic reasons shall become capable of, in a new evolu- to justify that we would not be able to tionary stage to identify ourselves with touch others, since they would be limited another, deeper meaning of life. by their own karma (these are individual This stage will take place when, perspectives, still imbued with a certain overcoming also our karmic limitations, amount of selfishness). To these we can we will reach the status that will answer that to ‘sin’, even by ‘omission’, is characterize our access to a brand new still to ‘sin’! History is full of such cases, Humanity: the Humanity of Intuition. in which excuses were given to do Ultimately, one can say that we are nothing. Though our efforts and thoughts searching for a new stage to which we will for the welfare of Humanity may seem arrive through the karmic process of evolu- worthless, at least when viewed from the tionary merit and awareness, gradually perspective of a short lifetime, it is developed through different forms and important not to give up, but always to over millions of years. To accomplish that, learn and to persist in our efforts, it is necessary, as a guiding tool, to recur becoming ever better. It is the under- to Ethics, in the Theosophical sense, an standing of the truly Ethical sense that — Ethical dimension supported by a process under these circumstances — will give us of illumination, work, tolerance and the necessary discrimination to persevere. understanding which may aid us to reach If to the limited view of one incarna- our goals. tion our efforts may seem pointless, it is Meanwhile, it is important to centre our important to remember that we have action, gradually more responsible and another, deeper vision of time and of the conscious, on the meaning of those great notion of Life itself, which may take us

18 Vol. 132.6 Ethics: Bridging Freedom and Responsibility — in every sense — to see further and technological society in which we live, in better. Let us also not forget that, when which it is important to count on the we try to act in accordance with the great technological and scientific progress and Universal Values — and as such, beyond learn to use it in a more positive way. the ages — we are also contributing to Deep down, Ethics is supported by the the sublimation of our own Karma, be it timeless character of the Great Laws, individual or collective. leading us to act in harmony with Them In fact, and besides all the rest, the kind — searching also, incessantly (with the of Ethical behaviour to be expected from help of our most experienced Brethren and a Theosophist is nowadays the same as the Inspiration and guidance provided by during any other time, and this is because our Masters) to evolve in the search for the great goals of Theosophy remain the Truth, and from an altruistic perspective, same. The possible difference will have with the aim of helping to make true the mainly to do with the need to act differ- fulfilment of Humanity in accordance with ently today, in the frame of the advanced the Divine Plan. ²

Be humble, be harmless, Have no pretension, Be upright, forbearing; Serve your teacher in true obedience, Keeping the mind and body clean, Tranquil, steadfast, master of ego, Standing apart from the things of the senses, Free from self; Aware of the weakness in mortal nature. Bhagavadgita XIII.7–8

March 2011 19 The Theosophist The Scientific Basis of Universal Brotherhood

DARA TATRAY

EXPLORING the nature of unity and the shared identity in the âtman or universal nature of undivided consciousness is Self, which permeates all of matter and perhaps an urgent matter in a heavily- nature as the source of our lives and the armed world torn apart by entrenched final goal of our endeavours. Though this views, self-interest and ignorance of other level or quality of consciousness is barely races, religions and ways of life. In itself, even glimpsed in our general awareness, this exploration may be a great source of it is the ultimate rationale to the brother- wisdom, helping us to live in harmony hood of mankind, with the potential to with nature and with each other; for such genuinely heal cultural, religious and an enquiry takes one into the nature of social rifts. If each of us is literally made nonlocal consciousness, which reveals the of the same stuff then there really is no oneness of life in no uncertain terms. As ‘other’. The physicist David Bohm once the Nobel physicist Erwin Schrödinger remarked that the truth about reality is pointed out in What is Life? — undivided wholeness: if we are frag- ‘Consciousness is a singular for which mented we must blame it on ourselves. there is no plural’.1 It is highly appropriate that in the If we wish to cultivate harmony among Theosophical Society stress is laid on the religious, spiritual and other traditions brotherhood, and that the first Object is of the world, without which it is unlikely regarded as fundamental to the other that there will be any peace on earth, it two. Certainly the care for others implicit would be helpful if more of us understood in a feeling of brotherhood provides that universal brotherhood is not just an something of a safety measure in any ideal towards which we might strive: it is exploration of the powers latent in man. the truth about reality, at both a spiritual Without selflessness, compassion or and a physical level. Universal brother- brotherhood as a foundation, the devel- hood as a fact in nature is a statement opment of latent powers is fraught with that refers to our physical and spiritual pitfalls. However, I would like to suggest oneness, and to our shared origins and that, although it may not be obvious, the Dr Dara Tatray is National President of the Australian Section of the Theosophical Society. Talk given at the World Congress, Rome, 2010.

20 Vol. 132.6 The Scientific Basis of Universal Brotherhood first Object is dependent upon the third pointed out that there is only one Object for its actualization or realization. consciousness in existence expressing This is because if universal brotherhood itself in multifarious modes; and that is to be something other than a utopian everything is made of the same Substance, ideal there must be a solid foundation for which Spinoza called Deus sive natura, it in fact and not just in myth or legend. It God or Nature, and which in The Secret has to be more than just a matter of a num- Doctrine and The Mahatma Letters is ber of Theosophists thinking it important sometimes referred to as Spirit-Matter. or worthy. Rather must it be shown to Similarly, in Cause, Principle, and Unity, derive from the facts of life; from the Giordano Bruno argued that there is only radical unity of the ultimate essence of all one Being, existing in various forms or the constituent parts of nature, which unity modes. According to Bruno: ‘every links everything together as surely as if it creation is an alteration, the substance were all one organism or one being. This remaining always the same’.2 This is uni- I believe is the only sure foundation for versal brotherhood writ large, with every the brotherhood of humanity, indeed, the race, creed, caste, religion and sex really brotherhood of all of life, not just of our being the One. The same idea is present own species. So while it is quite right in a key text of the Hermetic tradition, the to emphasize the first Object, it should Emerald Tablet. It begins with what is perhaps be not overemphasized at the now rather a well-known idea: ‘That which expense of the others. We often hear it is below is like that which is above and said that Madame Blavatsky equated that which is above is like that which is Theosophy with altruism. Indeed she did, below to do the miracles of one only in a few passages; but she devoted the vast thing.’3 There is only one thing in exist- majority of her writing to the furtherance ence; that is, the Supreme Being. Both of the third Object, and to a lesser degree spirit and matter — that which is above the second. Of course, this is not a and that which is below — reveal the glory competition for which is the most import- of that One. This Being is essentially ant Object. I wish only to commend to our formless but it enters into every form in attention the importance of backing up the nature. As it says in the Katha Upanishad: proposition that brotherhood is a fact in As fire which is one, entering this world nature with fact and not just fancy; for it becomes varied in shape according to the has to be admitted that even within the object (it burns), so also the one Self within ranks of the TS, brotherhood at present is all beings becomes varied according to more like an idle dream than a reality. whatever (it enters) and also exists outside of them all.4 The Scientific Basis of Universal Brotherhood It is of no small significance that key Madame Blavatsky and her teachers findings in modern science support the

March 2011 21 The Theosophist proposition that the ultimate essence of place. As he put it, recent findings: every part of nature is one undivided . . . suggest that there is more to the consciousness present alike in all. Science universe than matter and energy, space and has now revealed what the Ancient time. There is also an element that connects Wisdom has long affirmed that an un- and correlates. This element is as much a divided reality lies at the heart of matter, part of the universe as the electromagnetic, subsuming the world of appearances. the gravitational, and the nuclear fields. Indeed, a number of philosophers, mystics It, too, is a field — a field that is as funda- and scientists have argued that there is a mental as electromagnetism and gravitation, unity to the world that is far more deeply and the fields of the atomic nucleus.6 real than the diversity that is readily apparent. Whilst science will never be able This field appears to be of the nature to seize on that which is truly universal, of consciousness. Thus, there is now a truly infinite, like thought, it can point sound scientific basis for universality, towards it and highlight its significance. nonduality and the selflessness that is the And that is what is currently taking place way to it. It seems that the real basis of at the cutting edge of science. universal brotherhood is a universal In very simple terms, the trend might ELEMENT — the âtman — which is also be summarized as follows. Borrowing a universal STATE, the integrated state of from the work of William A. Tiller, we pure consciousness. might say that for the past few hundred years science has viewed the world largely Theosophy and the Science of through the lens of a fairly simple reaction Universal Brotherhood equation Mass = Energy, with each quality Let us now take a closer look at what a being convertible to the other via the well number of theosophists have said on the known relationship E=mc2. This view of matter of nonlocal consciousness, and nature is giving way to a new reaction how they have addressed the ills of our equation, in which mass, energy, and time, particularly those exacerbated, if not consciousness, will each be taken into caused by, religion. In brief, some of the account.5 key ideas are as follows: In Science and the Reenchantment of 1. In The Key to Theosophy Madame the Cosmos, Ervin Laszlo argues that Blavatsky proposed that Theosophy is not current findings in quantum physics, a religion, it is religion itself. The idea that cosmology, biology, and consciousness religion itself stands over and above any research indicate the presence of a hitherto and every religion would help all con- unrecognized field in which instant or cerned to treat each religion as an equal quasi-instant connections between organ- but different expression of the impulse to isms and their environment, and within transcendence, completion and wholeness organisms themselves routinely take common to all of mankind;

22 Vol. 132.6 The Scientific Basis of Universal Brotherhood

2. Universal brotherhood as a fact in line or along hundreds of side furrows they nature, provides the essential rationale for may happen to meet on their way and living in harmony with all of life, encom- whether those furrows are natural grooves passing as it does not only the human or channels prepared artificially by the being but all of existence — and finally; hand of man. And we maintain that 3. The existence of Immutable Law as wherever there is life and being, and in the substratum of all the things and lives however much spiritualized a form, there and minds that make up the tangible world is no room for moral government, much takes all the arbitrariness out of existence less for a moral Governor . . .7 and removes the need for an external . . . we believe in MATTER alone, in matter creator and an external authority. as visible nature and matter in its In the works of H. P. Blavatsky, and invisibility as the invisible omnipresent in The Mahatma Letters, Immutable Law omnipotent Proteus with its unceasing replaces God; universal brotherhood is the motion which is its life, and which nature foundation of all ethics; and the law of draws from herself since she is the great karma replaces divine retribution, heaven whole outside of which nothing can exist and hell. The basic argument against God . . . The existence of matter then is a fact; and in favour of Law is summarized in the existence of motion is another fact, The Mahatma Letters as follows: their self-existence and eternity or indes- There are some modern philosophers who tructibility is a third fact. And the idea of would prove the existence of a Creator pure spirit as a Being or an Existence — from motion. We say and affirm that that give it whatever name you will — is a 8 motion — the universal perpetual motion chimera, a gigantic absurdity. which never ceases, never slackens nor The argument is that all that takes place increases its speed, not even during the is the result of natural law, natural law interludes between the pralaya-s, or being the unconscious powers or attributes ‘nights of Brahman’, but goes on like a of universal mind. Fundamentally, in The mill set in motion whether it has anything Mahatma Letters, causation ultimately to grind or not (for the pralaya means the boils down to motion. But this motion, temporary loss of every form, but by no whilst involuntary and mechanical in some means the destruction of cosmic matter respects, is not devoid of spirit or soul: it which is eternal) — we say this perpetual is the expression and the manifestation of motion is the only eternal and uncreated the Absolute; and it appears to be of the Deity we are able to recognize . . . we . . . nature of Consciousness. say that it is motion that governs the laws This model of the oneness of life, in of nature; and that it governs them as the which every apparently separate entity is mechanical impulse given to running water part of an integrated whole, readily gives which will propel them either in a direct rise to the following view of karma:

March 2011 23 The Theosophist

All men have spiritually and physically the So there is much more to psychic same origin . . . As mankind is essentially capacity than fortune-telling. Targ is a of one and the same essence, and that physicist who worked at Lockheed essence is one — infinite, uncreate, and Missiles and Space but now teaches eternal, whether we call it God or Nature remote viewing. He left his former em- — nothing, therefore, can affect one nation ployment with the remark: ‘I launched or one man without affecting all other myself on a different path to spaciousness nations and all other men. This is as certain that didn’t require a missile.’ and as obvious as that a stone thrown into J. B. Rhine coined the term extra- a pond will, sooner or later, set in motion sensory perception for various anomalous every single drop of water therein.9 mental capacities. In 1934 he published an academic title: Extra-Sensory Evidence from Psychic Research Perception, which much to his surprise A somewhat neglected area in the became a bestseller reaching millions of Theosophical Society in recent years is readers. The vilification that also followed that aspect of the third Object dealing with the success of the publication led Rhine the powers latent in the human being. to make the profound observation that: ‘In There is however a tremendous body of the history of more than one branch of evidence-based research into what are now research, the stone which a hasty science known as anomalous mental capacities — rejected has sometimes become the cor- research conducted by bona fide scientists nerstone of its later structure’.11 William (albeit ignored by other bona fide scien- James once remarked on the urgent need tists). I have no doubt that HPB would be for science to be rebuilt in a form in which making significant mileage out of this fact ESP and the like would have a posi- and the implications of the research, one tive place.12 of the most important features of which is Modern Western science now affirms that it clearly and unequivocally points that there is indeed something that con- towards the existence of nonlocal con- nects all parts of Nature’s empire, and that sciousness and also suggests the way to thoughts are things. The reference to it. The significance of the research and Nature’s empire, and to the power of the techniques studied might be summar- thought, refers to a statement in The ized in the following remark by Russell Mahatma Letters: Targ in his book on remote viewing: Nature has linked all parts of her Empire . . . our experience with remote viewing together by subtle threads of magnetic shows without a doubt that we can learn sympathy, and, there is a mutual correl- to expand our unconditioned awareness ation even between a star and a man; through all of space and time — to directly thought runs swifter than the electric fluid.13 explore the timeless existence described by the mystics.10 But still the facts are resisted by many

24 Vol. 132.6 The Scientific Basis of Universal Brotherhood scientists. In 2001 Royal Mail in Britain computation. These developments may issued a series of stamps to commemor- lead to an explanation of processes still ate the Nobel Prize centenary. The set of not understood within conventional science stamps was accompanied by a booklet such as telepathy, an area where Britain is containing a statement by Brian Joseph- at the forefront of research.14 son, a Nobel prize-winning physicist from Royal Mail received a number of Cambridge University, who is in regular vociferous complaints from other physi- correspondence with Dr Srinivasan, a cists who wish to deny all evidence for well-known South Indian Theosophist and the existence of telepathy. As Josephson physicist. Royal Mail had requested a points out, journals such as Nature and statement of around 130 words, from a Science blatantly censor this research. If winner of each of the six different cate- a coherent theory with inconvenient or gories of the prize, a statement which was uncomfortable implications cannot be to speculate about the future direction of disproved in science then it is generally research in their respective fields. The ignored; and so it has been, in the field following words closed Josephson’s des- of anomalous human capacities. This cription of Physics and the Nobel Prizes: suggests that the work of the Theosophical Quantum theory is now being fruitfully Society is far from over and scientific combined with theories of information and materialism is far from dead. ²

References 1. Schrödinger, E., What Is Life?, Cambridge University Press, 1944. 2. McIntyre, J. L., Giordano Bruno, Macmillan, London and New York, 1903, p.175. 3. Dobbs, B. J. T., Newton’s Commentary on the Emerald Tablet of Hermes Trismegistus: Its Scientific and Theological Significance, Hermeticism and the Renaissance: Intellectual History and the Occult in Early Modern Europe, I. Merkel and A. G. Debus, Folger Books, USA, 1988 . 4. Radhakrishnan, S., The Principal Upanisads, Oxford University Press, Delhi, 1953/1990, p.639. 5. Tiller, W. A., Science and Human Transformation, Pavior, California, 1997. 6. Laszlo, E., Science and the Reenchantment of the Cosmos, Inner Traditions, Rochester, Vermont, 2006, p.24. 7 and 8. Barker, A. T., (Comp.), The Mahatma Letters to A. P. Sinnett, The Theosophical Publishing House, Adyar, Madras, 1923/1979, p.135–6 and p.56. 9. Blavatsky, H. P., The Key to Theosophy, The Theosophy Company, Los Angeles, California, 1889/ 1987, p.41. 10. Targ, R., Limitless Mind: A Guide to Remote Viewing and Transformation of Consciousness, New World Library, California, 2004 , p.151. 11 and 12. Cited in Mayer, E. L., Extraordinary Knowing: Science, Skepticism and the Inexplicable Powers of the Human Mind, Random House, New York, 2007, p.89 and p.78. 13. Barker, A. T., The Mahatma Letters to A. P. Sinnett (Chron. edn.), Theosophical Publishing House, Quezon City, Philippines, c. 1993, Letter No. 47. 14. Josephson, B., available at http://www.tcm.phy.cam.ac.uk/-bdj10/stamps/text.html.

March 2011 25 The Theosophist Peace

E. M. AMERY

WHAT is Peace? A state of quiet, physical effort is continued. freedom from disturbance, freedom from This suggests that peace in its higher war, friendliness, calm, rest, harmony, sense is not in any way synonymous with silence. So says the dictionary; but just as cessation of action, even of mental action. absence of occupation is not rest, so On the contrary, just as a mind at ease absence of disturbance is not peace. Peace from anxiety about material welfare is not inertia, still less is it laziness, mere conduces to greater activity, so a mind at physical ease or comfort. ease from anxiety of any kind will Such is for men of little development, conduce to the greatest mental activity. whose whole life is a round of striving for Peace, in fact, is absence of anxiety on the things that perish with the using, even the highest plane on which any individual sometimes with the gaining, and to whom is conscious, and peace on that plane, cessation of effort when they are thor- whichever it is, is productive of the max- oughly weary is all the peace they know imum of energy on all lower planes, and or require. is undisturbed by what — to anyone A higher stage than this comes to those working on a lower plane — would seem who, while mainly occupied in the quest its utter destruction. for material gain, are not seeking it for Peace, then, would seem to be a its own sake, but for those who are certainty that all is well with the individual, dependent on them. To such, peace means with his surroundings, with the whole not merely physical ease, but the cessation world. And this certainty must be, not a of mental anxiety, the assurance that their mere fatuous assumption, but a reasoned efforts have been successful, and that and reasonable belief; indeed to be real, it there is no need to fear that any serious must pass beyond the realm of belief, and lack will come even from a forced ces- become knowledge, for only that which sation of physical effort. The physical is known is unshakable and irrefutable. future of themselves and those for whom It is such peace as this that is the subject they wish to provide being assured, they of Bhagavan Das’s book The Science of can enjoy peace even though strenuous Peace, and he assumes that the last and Reprinted from The Theosophist, June 1927.

26 Vol. 132.6 Peace highest questions that disturb the peace for days and weeks and months and of the advanced human ego are questions years if necessary’. In the case of many as to his own immortality, his origin and people he might as well have added ‘lives’. destiny. This may at first sight seem a He says: selfish quest, but that is only a superficial We will do so if we are in earnest in our view of the matter. The ego to whom such search; and when we have done so, more questions are of supreme importance, than half the battle is won. has already discovered that he and all humanity are bound together inseparably, ‘Indra’, he says, ‘studied the Science of and that if he enquires concerning himself, this Peace’, this half of it, that is, ‘for a it is only because his own consciousness hundred years and one.’ is the only thing which he can investigate, Now while all this is no doubt clear to and what he finds there, he finds, not for the philosopher — who will at any rate himself, but for all. reach the intellectual cognition, even if Probably most have read the book, or he fails to reach realization — there is at least have read Dr Besant’s introduction no hope by this method for the ordinary to it, and so are familiar with his line of person. Some of us have the ability, but argument, and will remember how he not the time or the opportunity; many dicusses two of the main branches of more have not the ability. And yet we too Vedânta philosophy, the Advaita and the feel the need for peace, we too have our Viºishtâdvaita, and then, in a very long difficulties that need solution, all of us and difficult chapter, runs briefly over the feel that underlying questioning, that findings of the philosophers of the West, anxiety, though sometimes we can hardly and shows that they have reached the formulate it, hardly say what the difficulty same conclusions by slightly different is that prevents us from working whole- methods. Then he points out the weak- heartedly, from putting out the best that is nesses of all the arguments, and finally in us, that holds us back from happiness draws the conclusion that the Advaita and from peace. We are not content, we philosophy holds the key to the mystery. long to climb, and we fret furiously against He finds that the solution, the key, is the limitations of self or circumstance the knowledge of Brahman. Then comes which prevent us. a very significant sentence in which he One thing we learn at last — sometimes draws a distinction between ‘mere intel- at the very long last — that we gain lectual cognition’ and ‘realization’. The nothing by striving and fretting, that in that first, he says, can be arrived at by any way we only lessen our ability to do the intellectual person by careful logical work that must be done, even though it reasoning, in fact by a study of his book. be that very work which prevents us from But the other, the realization, can only treading the path we are striving for; and be reached if we ‘ponder deeply on this when we have discovered that, we settle

March 2011 27 The Theosophist down, with more or less patience, and even and was struck with the wisdom of her in time with some degree of cheerfulness, advice: ‘We may not always know what to the inevitable round of drudgery. to believe’, she said, ‘but we always know After long days of patient and what to do.’ That is perfectly true, if we unremitting toil, a light begins to shine obey the injunction of that very practical about our path that is not of our kindling, philosopher, Thomas Carlyle: and we lift our eyes and see that the top of the mountain is in sight, nay, that we Do the duty that lies nearest to thee, that are almost, if not already, there, we look thou knowest to be a duty, thy second duty around and we look back, over the way will already have become clearer. that we have come, and find that the path The duty which thou knowest to be a duty, of knowledge which was forbidden us the simple, obvious, everyday duty which was not the only way to the summit, and we are so impatient of, and so apt to we hear now, if we have not heard before, forget. I will quote from a story of a little a voice saying: ‘If any man will do my boy who was anxious to do great things, will, he shall know of the doctrine.’ and had realized that obedience was the How shall we find the first steps of this first step. He asks his father to set him path, if we are still in the midst of the some hard task, and is told that his task is struggle and anxiety that come from already set: ‘Think; is there nothing, great uncertainty as to our end and our aim and or small, you ought to go and do?’ He our destiny? The answer lies in these thinks for a minute, and remembers that words: ‘If any man will do His will, he he has not fed his pet rabbits, but objects shall know.’ that that is such a small thing that it cannot Then often the question arises, ‘What matter, but his father tells him: is His will?’ For the young this often takes a very insidious form; it seems to them That is His whisper low, that they must decide some important That is His very word; question about their future career, must ...... come to some definite conclusion about That duty’s the little door, their course of action, and that decision You must open it and go in; or that conclusion cannot be reached, There is nothing else to do before, because of some unknown factor. They There is nowhere else to begin. excuse themselves for lack of decision, until indecision becomes a habit, and they That is the secret of beginning — the say, ‘How can I do His will, when I do duty that lies nearest to thee — and then not know what it is.’ Often too, the the next one reveals itself, and as we go question is complicated with questions of on thus doing His will, we shall assuredly belief, and they think these must be settled know of the doctrine, and the path of first. I once heard a young Indian teacher action will lead us to Peace as surely and discussing such problems with her class, as swiftly as the path of knowledge. ²

28 Vol. 132.6 Understanding the Invisible World Understanding the Invisible World

D. P. SABNIS

THERE is a similitude between war and body. In national affairs, it is economics death. War dismembers a civilization; and the visible aspects of the corporate death, a body. Men and women in their social order which not only loom large, thousands do not seem to have learnt from but are the sole basis of thought and the repeated lessons of history that wars consideration. Hygiene of the body is are disintegrators of human society. The valued disproportionately in comparison reason is obvious: the stench of the rotting to the hygiene of the mind, just as words corpse is recognized as signifying death, are used guardedly because they are heard that of rotting society is not. After the by others, while thoughts are allowed to death of a human being the survivors create cesspools by men and women who refashion their lives, and so do peoples fancy that unseen thoughts leave no and nations after a war. But in doing so aroma behind. peoples and nations do not apply the The invisible occupies a far greater lesson of death, any more than the human space in the cosmos than the visible. The survivors of a relative or a friend, most of ocean of air is invisible but plays a vital whom do not enquire into the meaning part in human life. A hundred animalcules and purpose of death. In the one case, are invisible in a tumbler of water, but they death is death of the corpus, but who talks cause life or death, health or disease, to of the Soul of the departed? How many the person who drinks that water. Electri- seek satisfying knowledge of the subject? city is invisible, but it gives light and heat; Similarly, after a ghastly carnage, how it can cure or kill. If people would only many ask about the spiritual side of things, look around, they would very soon find about what the poet ‘A. E.’ called the that in their own existence the invisible National Being, the soul of the nation? plays not only a very vital part, but also a Owing to our education, we are very large part — larger than that which prepared to look only at the material and the visible plays. In the way we see and visible side of all phenomena — even hear, the invisible plays a greater part than psychological phenomena. Sickness is the objects seen and the voices heard. sickness of the body, death is death of the Speech which brings us in contact with

Mr D. P. Sabnis is a member of Blavatsky Lodge, Mumbai, Indian Section of the TS.

March 2011 29 The Theosophist our fellow men is almost altogether an priceless knowledge existed. We have to invisible process, the only visible aspect learn not only the old languages in which being the movement of lips and of tongue. the books were written, but also the mould One of the objects of our Theo- and form in which great ideas were cast. sophical work is to show the importance For the ancients, being nearer to the of the invisible while demolishing the invisible nature than we of the twenty-first superstitions about it. For there are very century are, used allegories, symbols, stupid superstitions about the invisible, comparisons which look somewhat rooted in false knowledge. Spiritists play bizarre to us. One of the reasons why men with one aspect of false knowledge about and women today do not study their own the invisible, the orthodox religious cere- religious scriptures is that the language, monialists with another, and there are used to convey ideas unfamiliar to modern other classes who dabble in objectionable knowledge is not understandable by them. practices, fruitless or very mischievous. Death is a universal experience and is Absence of true knowledge plays havoc. so near to us that we take the phenomenon Ignorance is bad, but false knowledge is for granted and do not even care to worse. ascertain whether any reliable knowledge Where shall a person begin to get about it as a process is available. Equally correct knowledge? He should begin with universal is the phenomenon of day-to- himself. What is he? A body of flesh and day living, with its pleasures and its pains, blood only? What is his mind? What is its evil and its good; between birth and the relationship between brain and mind? death men and women laugh and weep, What are human emotions? Whence but they know not what precedes birth, depression and elation, meanness and what follows death, what laughter is and magnanimity? How can jealousy be how tears are formed. ‘All is mystery’ say conquered and kindness developed? As men, with a nod which they think is a nod money cannot purchase peace of mind, of wisdom and humility, which most of what can purchase it? If emotional the time is but the nod of ignorance and agitation drives sleep away, what can be mental laziness. conjured to bless the agitated to calm- In the Wisdom-religion of the ancients ness and refreshment? Here are some of this knowledge is to be found; for the the aspects of the invisible which touch modern world it is made available through us to the quick, and with them a person Theosophy — the scientific religion, the should begin. religious science. In its authentic text- In the olden days, religion was not a books men and women will find reliable matter of blind belief; knowledge of information about Spirit, Soul, Body, religion was sought and pious men taught about the good in themselves and the Evil it in a dozen different ways. Ancient which envelops that Good; about their religious texts clearly indicate that moods caused by hurt feelings, or

30 Vol. 132.6 Understanding the Invisible World intoxications caused by inflated egotism. of the real man, the inner man, and un- But we know that in our civilization people fold his spiritual vision. Spiritual and find no time for reading and study. Men divine powers lie dormant in every human are busy making money — but they do being; and the wider the sweep of his spiri- not ask what they will do when they come tual vision, the mightier will be the god to possess it; women are climbing the within him. social ladder, some of them panting for their very breath in the process, and they, O world invisible, we view thee, too, do not know what it will feel like O world intangible, we touch thee, when they have reached the top! The O world unknowable, we know thee, fundamental truths of genuine Soul- Inapprehensible, we clutch thee! science alone can help on the evolution Francis Thompson

He learns that the weariness which took all the savour out of life was due to the disappointments constantly arising from his search for satisfaction in the unreal, when only the real can content the soul; that all forms are unreal and without stability, changing ever under the impulses of life, and that nothing is real but the one Life that we seek for and love unconsciously under its many veils. Annie Besant, The Ancient Wisdom

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1. Place of Publication : The Theosophical Publishing House, The Theosophical Society, Adyar, Chennai 600 020 2. Periodicity : Monthly 3. Printer’s Name : S. Harihara Raghavan, Manager, Vasanta Press (whether citizen of India?) : Yes Address : The Theosophical Society, Adyar, Chennai 600 020 4. Publisher : S. Harihara Raghavan 5. Editor’s Name : Radha S. Burnier (whether citizen of India?) : No (if foreigner, the country of origin) : Switzerland Address : The Theosophical Society, Adyar, Chennai 600 020 6. Name and addresses of individuals who own the : The President of the Theosophical Society, newspaper and partners or shareholders holding Adyar, Chennai 600 020 more than one percent of the total capital I, S. Harihara Raghavan hereby declare that the particulars given above are true to the best of my knowledge and belief. Dated: 28 February 2011 S. HARIHARA RAGHAVAN, PUBLISHER

March 2011 31 The Theosophist Books of Interest

VIVEKA-CUDÂMANI OR CREST- philosophy. Upadeºa-sahasri, Vedânta- JEWEL OF WISDOM OF ªRI sâra and others are also widely read, but ªAMKARÂCHÂRYA, Text in Devanâgari Viveka-cudâmani, with its 580 verses, is and Translation, by Mohini M. Chatterji, larger in extent and deeper in content. F.T.S., The Theosophical Publishing The keyword in the book is viveka House, Adyar, Chennai, India, 2009, (discrimination), which is the natural pp.232. corollary of Wisdom. So translators have One of the major contributions of the felt free to use both ‘discrimination’ and Theosophical Society to Indian culture ‘wisdom’ as translations for viveka. was the publication of translations of Many English translations of this text important books on Indology into English. are available, by scholars from both India Viveka-cudâmani seems to have been an and the West. John Grimes, in his Preface early attempt by Mohini M. Chatterji. to Vivekacudâmani, refers to nine trans- As a Theosophical worker, with an lations: one published in 1912, in the intellectual grasp of Theosophical and journal Brahmavâdin 17, by Chunilal C. Vedic teachings, he was deputed to help Bohra; a German translation by M. the then slender band of Theosophists in Chatterji, Das Palladium der Weisheit, the West, with some of the Eastern teach- Leipzig, 1895; one by Charles Johnston ings. As early as the 1880s, his text was from New York in 1925, The Crown Jewel published in The Theosophist (vol. VII, of Wisdom which does not have the text; 1885–86 and vol. IX, 1887–88). The and others. translation of Sanskrit texts definitely The translation by Mohini M. Chatterji helped familiarize the West with the seems to be the earliest of the available spiritual ideas of the East. At the same time, translations, with footnotes by the trans- it helped Indians become aware of their lator and notes. These highlight similar own culture. ideas and concepts perceived in Theo- Viveka-cudâmani was composed more sophical books. Though Buddhism was than a thousand years ago. A well-known the major influence on Theosophy, book of Eastern philosophy, its authorship Advaita and other streams of Eastern is attributed to ªankarâcharya, considered wisdom were also acknowledged by as an icon of spiritual thinking. Theosophists. Just as the Bhagavadgitâ is identified The unique feature of this book is with Indian philosophy in general, similar- its reference to Theosophy. In the trans- ly Vivekacudâmani has been considered lations of other scholars, the footnotes and as the basic text for the Advaita School of notes provided by them refer to parallel

32 Vol. 132.6 Books of Interest ideas and sources, mainly from the then of man, bound by all the senses? Upanishad-s, the Bhagavadgitâ and other Translation is an indispensable bane ancient texts. But in this book, there is the for scholars embarking on the noble path added advantage of references from of bridging the gap between the differ- Theosophical books. Some of the Theo- ent language groups. In the footnote to sophical books mentioned in the notes are verse 137, the translator mentions the worth independent study later. compulsion behind using ‘manifests’ In verse 18, the four requisites for translating the verb ‘vilasati’ though (sâdhana chatushtaya) of an aspirant its actual meaning, which has deep have been listed, and these are presented implications, is ‘plays’. Similarly the word beautifully as Discrimination, Desire- ‘ignorance’ has to make do for the words lessness, Good Conduct and Love, in At ‘ajñâna’ and ‘avidyâ’ (v.139), whereas the Feet of the Master by Alcyone. In ‘error’ would be better. Manas, being the verse 172, the waking life is said to be organ of doubt is taken to be the same as a type of dream. C. W. Leadbeater’s avidyâ (v.171). Dreams and Mr Keightley’s article on the ªankarâchârya, besides being a philo- psychology of dreams, make a compre- sopher, also composed many devotional hensive study of dreams at various mental pieces. So it is no surprise that in this book, levels. Light on the Path has ideas similar philosophy has been couched in poetic- to verse 269, where it talks about our erro- ally beautiful phrases. Verses 400 to 403 neous conception about âtman being the have the same refrain — nirviºese bhidâ body, senses, etc. J. Krishnamurti’s books kutah? (With distinction not there, whence Life in Freedom and Now are referred to the difference?) This is the essence of in the description of vâsanâ or desire. Advaita. Simile and analogy are also used as Verses 409 to 411, all end with ‘h·di powerful tools to help explain significant kalayati vidvân brahmapurnam points. Verse 78 points out that five non- samadhau’. (The wise man in Samâdhi human creatures (deer, elephant, moth, realizes the purna brahma in his own fish and bee) each meet with death, be- heart.) Both the text and the translation cause of a weakness for one particular are interesting and absorbing tools for the sense — sound, touch, sight, taste and inner glow; verily a crest-jewel. smell respectively. ªankara asks — What S. SIDDHARTHA

Form is emptiness and the very emptiness does not differ from form, nor does form differ from emptiness. Hannya-shin-gyo, The Heart Sutra

March 2011 33 The Theosophist Theosophical Work around the World

2010 International Convention Vice-President, Mrs Linda Oliveira; About 1,450 members attended the ‘Buddhism: A Religion, a Philosophy or 135th International Convention at Adyar, a Way of Life?’ by Ven. Olande Ananda, which had as its theme ‘Theosophical Resident Teacher at the Pagoda Meditation Teachings on the Path’. In her message to Centre in Sri Lanka; and ‘Who am I?’ by the delegates the International President, the International President. The Besant Mrs Radha Burnier, said that ‘a Convention Lecture was delivered by Mr N. R. is a time not only for lectures, even though Narayana Murthy, Founder, Chairman much can be derived from listening to and Chief Mentor, Infosys, Bangalore, on lectures. With heart and mind open, one ‘Towards a Sustainable India’. The can rise to higher levels, by really listening. Theosophy–Science Lecture, on the But apart from that, there is all of nature subject of ‘Inter-relationship’, was pre- around us, beautiful in every way. Even sented by Dr Lakshmi Saripalli, Senior the worms and little creatures play a role Scientist of Raman Research Institute, in keeping everything going, and we must Bangalore. express our gratitude to them’. Three symposia were held on the The opening session started with the following themes: ‘Qualifications for the Prayers of the Religions which never Path’, ‘Nature and Us’, and ‘Without fail to inspire by reaffirming the essential Loving Care, I am Nothing’. Short lec- unity present at the heart of the great tures included ‘Theosophical Teachings perennial traditions in the world. Written on the Path’ by Mr John Vorstermans, greetings were read by the International President of the Indo-Pacific Federation Secretary, Mrs Kusum Satapathy, and of the TS; ‘The Light which Lighted by Mr S. Sundaram, General Secretary of Every Man’ by Mr S. Sundaram, General the Indian Section. A number of General Secretary, Indian Section; ‘The Nature of Secretaries and other representatives pre- the True Path’ by Mr Colin Price, former sented the greetings on behalf of the TS General Secretary of the English Section; in their countries. and ‘The Watchful Eye that Observes’ by The public lectures at the Convention Prof. C. A. Shinde, National Lecturer, included ‘The Spiritual Path and the Indian Section. Other activities included Phoenix Mystery’ by the International the Ritual of the Mystic Star, a

34 Vol. 132.6 Theosophical Work around the World performance of dances of India, a musical Centre of San Rafael, in the south of concert, a questions and answers session Argentina, where both were guest speak- and a DVD presentation of a talk by ers at the annual summer school of the J. Krishnamurti on ‘What is Supreme TS in Argentina, held from 31 January to Intelligence?’ 6 February, which attracted more than 80 members, including some from Chile Vice-President’s Travels and Paraguay. The Vice-President and The International Vice President, Mrs Mr Oliveira presented talks on Light on Linda Oliveira, and the Officer-in-charge the Path. The presence of younger and of the Editorial Office at Adyar, Mr Pedro dedicated members in Argentina is very Oliveira, visited Brazil and Argentina promising for the work in that country. recently. Mrs Oliveira gave a public talk Prior to the summer school there was a in Sao Paulo on 21 January 2010 on youth gathering on ‘The Seven Great ‘Human Society, Spirituality and Renewal’ Laws of the Universe’ and an in-depth at Liberdade Lodge, which was well study on ‘Teachings of the Chândogya attended. On the weekend of 22–23 Upanishad’. January the Vice-President addressed Their next visit was to Rosario where members at the Raja Theosophical Centre Mrs Oliveira spoke to the members on in the outskirts of Sao Paulo on ‘Keeping ‘The Significance of a Lodge of the TS’ the Flame Alive: the Future of the and gave a public talk on ‘The Fine Art Theosophical Society’. Following her of Self-Responsibility’ to a large audi- presentation both she and Mr Oliveira ence. Mr Oliveira gave a public talk on conducted a workshop on ‘The Golden ‘Mysticism: Bridge to Nowhere’. In Stairs: the Eternal Path to Wisdom’. Buenos Aires the International Vice- Both the Vice-President and Mr President gave a public talk on ‘Human Oliveira were guest speakers at the an- Society, Spirituality and Renewal’. They nual summer school of the TS in Brazil also answered questions about the work held in Bonito, centre-west of Brazil, from at Adyar at a special meeting for members. 25 to 30 January 2011. The theme was A number of stalwarts of the Argentinean ‘The Wisdom of the Bhagavadgitâ’, with Section were in attendance which approximately 120 members in attend- contributed to make the meeting a ance. They next visited the Theosophical memorable one. ²

Thou canst not travel on the Path before thou hast become that Path itself. The Voice of the Silence

March 2011 35 Index OCTOBER 2010 TO MARCH 2011 Key: O=October, N=November, D=December, J=January, F=February, M=March

Adyar Day, 2010 F30 Ethics: Bridging Freedom and S. Ramu Responsibility M13 AGRAWAL, SHAILENDRA O35 Licio Correia Become a Child Again Founding of the Modern Theosophical ALTO, JESSE D. Society, The F19 The Founding of the Modern Jesse D. Alto Theosophical Society F19 Four Qualifications, The N23 AMERY, E. M. Mary Anderson Peace M26 Fragments of the Ageless Wisdom O34,D23,F26 ANDERSON, MARY Fundamental Change towards Right Living O19 In My Beginning is My End J14 A. Kannan The Four Qualifications N23 GROVES, C. R. Become a Child Again O35 Theosophy and Modern Science N27 Shailendra Agrawal Heresy of Separateness, The F7 BESANT, ANNIE Patrizia Moschin Calvi The Young as Citizens O23 In My Beginning is My End J14 Tolerance D20 Mary Anderson Books of Interest KANNAN, A. Reflections on an Ageless Wisdom J35 Fundamental Change towards Joy Mills Right Living O19 The Secret Doctrine Commentaries F34 KOLHATKAR, MADHAV Michael Gomes Meditation N16 Viveka-cudâmani M32 KRISHNA, P. Mohini M Chatterji What Divides Us? O7 BURNIER, RADHA Laws of a Master and Righteous On the Watch-Tower O3,N3,D3,M3 Perception, The J30 Presidential Address J3 L. C. Srivastava Who am I? F3 LAYTON, FELIX CALVI, PATRIZIA MOSCHIN The Preliminary Path J27 The Heresy of Separateness F7 LINDEMANN, RICARDO Clifford Bax and Theosophy O28 The Theosophical Society as a Alan Senior Regenerating Brotherhood N11 Concept of Salvation, The D24 MACPHERSON, SHIRLEY Dinesh Singh The Dynamics of Brotherhood N31 Convention Programme D35 Meditation N16 CORREIA, LICIO Madhav Kolhatkar Ethics: Bridging Freedom and MURALIDHAR, G. Responsibility M13 Natural Law and Individualization J32 Dynamics of Brotherhood, The N31 Natural Law and Individualization J32 Shirley MacPherson G. Muralidhar

36 Vol. 132.6 Index

OLIVEIRA, LINDA SENIOR, ALAN The Spiritual Path and Clifford Bax and Theosophy O28 the Phoenix Mystery M7 SINGH, DINESH The TS as a Deeply Humanitarian Society D7 The Concept of Salvation D24 OLIVEIRA, PEDRO Spiritual Path and the Phoenix Mystery, The M7 The TS on Probation F12 Linda Oliveira On the Watch-Tower O3,N3,D3,M3 SRI RAM, N. Radha Burnier Theosophists in Truth F17 One Only, Without a Second: SRIVASTAVA, L. C. Ekam Evâdvitiyam O13 The Laws of a Master and Ravi Ravindra Righteous Perception J30 Origin and Development of Language, The F27 Strengthening the Link J22 Sharmila S. Parulkar Henriette van der Hecht PARULKAR, SHARMILA S. TATRAY, DARA The Origin and Development of Language F27 The Scientific Basis of Peace M26 Universal Brotherhood M20 E. M. Amery Theosophical Society as a Plucking of a Flower Affects Regenerating Brotherhood, The N11 Ricardo Lindemann a Distant Star, The N7 Bhupendra R. Vora Theosophical Work around the World O37,N39, D37,J37,M34 Practical Brotherhood in Everyday Life J25 Dusan Zagar Theosophists in Truth F17 N. Sri Ram Practice of Universal Brotherhood, The D13 Graziella Ricci Theosophy and Modern Science N27 C. R. Groves Preliminary Path, The J27 Felix Layton Tolerance D20 Annie Besant Presidential Address J3 TS as a Deeply Humanitarian Society, The D7 Radha Burnier Linda Oliveira Questions and Answers D30 TS on Probation, The F12 RAMU, S. Pedro Oliveira Adyar Day, 2010 F30 Understanding the Invisible World M29 RAVINDRA, RAVI D. P. Sabnis One Only, Without a Second: VAN DER HECHT, HENRIETTE Ekam Evâdvitiyam O13 Strengthening the Link J22 RESENDE, MARCOS VORA, BHUPENDRA R. Self-perception and Brotherly Action J18 The Plucking of a Flower Affects RICCI, GRAZIELLA a Distant Star N7 The Practice of Universal Brotherhood D13 What Divides Us? O7 SABNIS, D. P. P. Krishna Understanding the Invisible World M29 Who am I? F3 Scientific Basis of Universal Radha Burnier Brotherhood, The M20 Young as Citizens, The O23 Dara Tatray Annie Besant Self-perception and Brotherly Action J18 ZAGAR, DUSAN Marcos Resende Practical Brotherhood in Everyday Life J25

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