Text of Resolutions passed by the General Council of the Theosophical Society
Freedom of Thought As the Theosophical Society has spread far and wide over the world, and as members of all religions have become members of it without surrendering the special dogmas, teachings and beliefs of their re- spective faiths, it is thought desirable to emphasize the fact that there is no doctrine, no opinion, by whomsoever taught or held, that is in any way binding on any member of the Society, none which any member is not free to accept or reject. Approval of its three Objects is the sole condition of membership. No teacher, or writer, from H. P. Blavatsky onwards, has any authority to impose his or her teachings or opinions on members. Every member has an equal right to follow any school of thought, but has no right to force the choice on any other. Neither a candidate for any office nor any voter can be rendered ineligible to stand or to vote, because of any opinion held, or because of membership in any school of thought. Opinions or beliefs neither bestow privileges nor inflict penalties. The Members of the General Council earnestly request every member of the Theosophical Society to maintain, defend and act upon these fundamental principles of the Society, and also fearlessly to exercise the right of liberty of thought and of expression thereof, within the limits of courtesy and consideration for others. Freedom of the Society The Theosophical Society, while cooperating with all other bodies whose aims and activities make such cooperation possible, is and must remain an organization entirely independent of them, not committed to any objects save its own, and intent on developing its own work on the broadest and most inclusive lines, so as to move towards its own goal as indicated in and by the pursuit of those objects and that Divine Wisdom which in the abstract is implicit in the title ‘The Theosophical Society’. Since Universal Brotherhood and the Wisdom are undefined and unlimited, and since there is complete freedom for each and every member of the Society in thought and action, the Society seeks ever to maintain its own distinctive and unique character by remaining free of affiliation or identification with any other organization.
VOL. 139 NO. 12 SEPTEMBER 2018
CONTENTS
A Theosophy for Tomorrow 5 Tim Boyd Contemplative Living in the Modern World 12 Linda Oliveira What Is Theosophical Education? 21 Vicente Hao Chin, Jr Yoga Philosophy 27 Truth-Seeker What Is Our Role in Education? 31 Clemice Petter Theosophical Work Around the World 35 Index 42 International Directory 44
Editor: Mr Tim Boyd
NOTE: Articles for publication in The Theosophist should be sent to:
Cover: “Krishna on a Tree” — Mogul miniature painting in the Adyar Archives. Artist — Unknown
______This journal is the official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this journal.
3 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mr Tim Boyd Vice-President: Dr Deepa Padhi Secretary: Ms Marja Artamaa Treasurer: Ms Nancy Secrest Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Vice-President: [email protected] Secretary: [email protected] Treasurer: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] // www.adyarbooks.com 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.
4 The Theosophist Vol. 139.12, September 2018 A Theosophy for Tomorrow A Theosophy for Tomorrow
TIM BOYD
I would like to discuss the Theosophical scious, compassionate activity, which we Society, the organization that came into identify as service, might come close to being as the vehicle for the communi- defining applied “Theosophy”. By its very cation of “Theosophy”, a word that has nature, Theosophy is limitless, not bound never really been defined. Sometimes it by time, by particular concepts, or the makes things a bit difficult for us when language by which it has been expressed people ask what is Theosophy. On occasion throughout time. To some extent it is I have thought that it would be nice to have easier to speak about what Theosophy is a brief, concise answer. But we have not not, than what it is. been given that, and probably, it is good When the Theosophical Society (TS) that we have not. was founded in 1875 it was the occasion This is not to say that certain defi- at which Theosophy, in our contempo- nitions have not been put forward at rary sense, was reintroduced to humanity. different times, particularly by Helena It had never gone anywhere, nor disap- Petrovna Blavatsky (HPB). I am drawn peared, but the particular form in which to two in particular: the one where she we now encounter it was introduced as speaks of Theosophy as being the “ac- an elaboration on that which existed cumulated wisdom of the ages, tested and before. It has always been present, never verified by generations of seers”. That diminished, but mostly unseen, unrecog- sounds very specific and concise. Cer- nized, and necessarily limited in order for tainly, it addresses the experiential nature us to grasp some measure of what it might of Theosophy, because it is verifiable and be. When you experience it, you know it, can be tested. But then, the question but trying to put into words what it is, is arises, what is this “accumulated wisdom a problem. HPB had that problem; the of the ages”? If we are not calling it Buddha himself had the same problem. “Theosophy”, we are calling it by some The legend has it that the Buddha, at other name, but still leaving it undefined. the moment of his enlightenment, had a HPB also made the comment on one profound realization that he could not occasion that Theosophy is “altruism, possibly communicate the nature of what first and foremost”. This takes it to a he had experienced. Initially, his decision more practical level. The practice of con- was not even to try, because he thought
Vol. 139.12, September 2018 The Theosophist 5 A Theosophy for Tomorrow we would not be able to understand it. failure” in terms of the Theosophy that was Obviously, he changed his mind, and the intent of those who sent her to share attempted for the next fifty years of his it — a lived and experienced expression life to engender the experience of en- of a universal kinship, or brotherhood. lightenment through various means, When The Secret Doctrine was pub- geared toward a variety of human tem- lished, a regular and growing group peraments. This Wisdom Tradition has of inquirers gathered around HPB in been periodically reintroduced to ad- question-and-answer sessions about the dress human capacity as it develops, meaning of this work. Years after her and to address human need at various death, the notes that one of the parti- different times in our unfoldment. We cipants, Robert Bowen, had taken during find ourselves in one of those moments those meetings were found among his when Theosophy, in its fullest form yet, papers by his son. Over the years they is available. have become familiar to most theo- During her lifetime HPB was plagued sophical students. Sometimes they have with the realization that the world was the title “Madame Blavatsky on How to not ready for the Wisdom Teachings that Study Theosophy”, and other times “The she came to share. In fact, she said that it Secret Doctrine and Its Study”. These are would be 100 years before it would be very short notes, fascinating comments, possible for us to grasp these teachings. less than ten pages in length. She spent the last years of her life in HPB was very much aware that what London, where she wrote her master she had come to bring could not be un- works with which we are familiar: The derstood during the brief span of her Secret Doctrine, The Voice of the Silence, lifetime. When asked about The Secret The Key to Theosophy — an explosion Doctrine, one of the things that she said of writings about Wisdom. was that it is just a small fragment of the At that time she gathered around her- greater Wisdom Teaching that is known self an inner group of twelve people that to those of a higher level of development. she began to teach with the hope that the She also said that it was “as much as the theosophical message could find a true world is capable of receiving through the home within their hearts, where it could next century”. This is profound, seems be experienced and then expressed. She to be very direct, clear, and understandable. commented in her initial writings about If she had said this to us, we would have the founding of what was then to be the probably let it go at that, but somebody Esoteric Section (which later became the raised the question: “You say that this is Esoteric School), that the TS was two all that the world is capable of receiving, diametrically opposed things: a “stupen- but what do you mean by ‘the world’?” dous success” in terms of populariz- Her answer was: “The world is Man ing theosophical ideas, but also a “dead [humanity] living in [its] personal nature.”
6 The Theosophist Vol. 139.12, September 2018 A Theosophy for Tomorrow The world is that amalgamation of the One of the great regrets of HPB’s life minds of all of us living in our personal as a teacher was that she was the one who nature. That perhaps is clearer. “Person- first introduced the idea of the Masters ality” being the body, the emotional of the Wisdom to the Western world. It nature, the lower mind, the desire realm, was a foreign concept to Western minds, kâma-manas, all those terms are used to and by virtue of its seemingly exotic nature describe the ordinary level of conscious- it was almost universally misunderstood. ness within which we function. This led to the desecration of the names The progression of Theosophy as we and import of the Mahatmas. In our times have come to know it has passed through we can see how it has even progressed to a variety of ways in which it has been a commercialization available on the expressed. To many, it began and ended internet. The names of the Mahatmas and with HPB. But the fact is that, as things concepts related to them have been so moved along, Annie Besant and C. W. bandied about today as to become dis- Leadbeater arose. This second wave of torted and trivialized. For one whose Theosophists made the sincere attempt esteem and experience with them was so to link these teachings to contemporary great, HPB’s regret is understandable. science, and to make the teachings more The last letter that was received from accessible. So you had Occult Chemistry, the Mahatmas came in 1900 to Annie Thought Forms, the various ideas related Besant, in which he wrote: “The cant to evolution, and the growing influence about the Masters must be silently but of Darwinian evolutionary thought. firmly put down.” This was because all Some of these links that were at- of the uninformed, hypocritical, and tempted were excellent, some of them, sanctimonious talk was throwing up a with time, did not hold up as well. But cloud of confusion, glamor, hypocrisy, still, the ideas, concepts, language, that and distorted ideas that deformed any did not exist previously, were being potential benefit. developed and elaborated. This is the In thinking about the arc of the TS’s trend from Blavatsky, Olcott, Sinnett, work since its founding, it is worth re- Judge, and the group that first appeared, membering a clear statement that HPB moving on to Besant, Leadbeater, Krishna- made regarding a periodic strengthening murti, Sri Ram, Taimni, and others. In of the theosophical impulse. The lan- every case there has been some, not ad- guage HPB used was that at the last dition to the teachings or understand- quarter of every century there would be ing, but the addition of another way of “an outpouring or upheaval of spiritu- viewing what we call Theosophy, of ex- ality”. I had been a member of the TS for pressing how it might be of value and one year at the time of the World Congress capable of being practiced within the held in New York City in 1975, the Theosophical Society. centenary of the founding of the TS.
Vol. 139.12, September 2018 The Theosophist 7 A Theosophy for Tomorrow Many people had come to the Con- ing this heightened spiritual impulse, or gress from all over the world and, this who was the person that came to bring being the beginning of the last quarter of this greater presentation of occult know- the century, there was a great anticipa- ledge, as HPB had said. Even now it is tion of what direction this new impulse difficult to say. However, if we look a and spiritual upheaval would be com- little more deeply, think a bit differently, ing from. Because HPB had been so em- then it might be apparent, for, in every phatic about the nature of the last quarter case, this overshadowing consciousness of the century, many different, sometimes necessarily exceeds any individual. In strange, ideas were circulating. Depend- fact, one of the statements of the current ing on who one talked with, one would Dalai Lama has been that the next in- hear about everything from a reincar- carnation of the Dalai Lama may appear nation of Blavatsky herself, to the ap- as multiple individuals. Obviously, con- pearance of one of the Masters. sciousness is not limited to any single One of the luminaries attending the body or form. Congress was Geoffrey Barborka, author There is a quote from The Mahatma of a number of significant theosophical Letters that is worth thinking about. It was books. One of his books was titled HPB, written to A. P. Sinnett and, as often was Tibet, and Tulku. The Tulku idea is the the case, it was an attempt by one of the one that I would like to consider. Tulku is Mahatmas to get Sinnett to look more the process in which an expansive over- deeply, broaden his view, and help him shadowing consciousness expresses itself think differently: “There is more to this through an individual, or individuals. A Movement than you have any inkling of. familiar example is the Dalai Lama tradi- The work of the TS is linked with similar tion. In that tradition it is said that the con- work going on secretly in all parts of the sciousness of Chenrezig (Avalokiteºvara) world.” So when we think of the TS has expressed itself now in fourteen in- work, it might be a mistake on our part carnations of the Dalai Lama. Time after to try to limit it to this organization. time it incarnates, or expresses itself As was said to Sinnett, perhaps there is more through its chosen vehicle. Barborka’s going on than we have an inkling of. contention was that the Tulku process was What was happening toward the close also in effect with respect to HPB — that of the 20th century? A short list would her work was an expression of such an include such things as the declaration of overshadowing consciousness. “Earth Day” that occurred first in 1970 So in 1975 the question for many was, as a national event in the US. Very quickly “where will this overshadowing con- it became a globally recognized occasion, sciousness be coming from?” Looking now taking place in more than 193 coun- back to that time, people were trying to tries and coordinated globally by the discern who were the individuals bring- Earth Day Network. Another powerful
8 The Theosophist Vol. 139.12, September 2018 A Theosophy for Tomorrow idea that took root was The Gaia Theory, from the Mahachohan there are a num- in which a group of scientists from varied ber of profound statements. In talking fields put forward that the Earth is more about Theosophy, he says: “The true than a staging ground for a multiplicity religion and philosophy offers a solution of biological processes, but, in the same to every problem.” The contention was way that a human being is a greater whole that theosophical teachings, being true, comprised of countless lesser lives (cells, ultimately will triumph, but the solution bacteria, and so on), the Earth (Gaia) is to every problem is what he proposed as a living being, a yet greater life and con- the expression of a realized Theosophy. sciousness within which all the other life The question for us, and it should pro- forms participate. Out of it came this bably be a question that we ask our- exploding influence of the ecological selves daily, is: Where do we stand in movement and environmentalism. The relation to this type of radical expression chief characteristic of all of these move- of what Theosophy is intended to be? ments was their grasp and elaboration Has Theosophy solved every problem of the fundamental idea that life is One. for us? It is a question worth asking, be- At the closing of the last century there cause “the true religion and philosophy”, was also the growth of spiritual psy- the true Theosophy, offers the solution chology and transpersonal psychology. to every problem. A spiritualized feminism came into be- Those who have come before us have ing with a deeper focus than the dif- passed on something wonderful, unique, ference in bodies that we occupy, but of quality, because to the extent that we which addressed the suppression of have been able to test it, it has been qualities of consciousness which gave verified for us. If this were not the case, rise to oppressive social and relationship we would not be here now. Why bother structures. So consciousness, and the if the principles have no recognizable inner causes which then led to outer effect? It is this aspect of demonstration effects, became the focus. During the that is central to the idea of a “solution to same time the worldwide web came into every problem”. We have been given vital being — an agency which for both good concepts and ideas that are profound. and ill has had a linking effect on This forms the initial basis of our study, humanity. All of these developments the initial focus of our meditation. and more were being fed and growing However, whether they are theo- right in front of our eyes. But most sophical concepts, scientific, Christian, missed this “spiritual upheaval” because or atheistic, there are no concepts with it was a person that we were anticipating. the capacity to solve every problem. If This is a brief description of the tra- concepts had the capacity for universal jectory of contemporary Theosophy. So, solution, then those who are the best read, where do we stand now? In the letter the most fluent in quotation and reference,
Vol. 139.12, September 2018 The Theosophist 9 A Theosophy for Tomorrow would be the enlightened ones. Experi- it is an expression. We can perhaps ence does not bear this out. describe it, talk about what we mean, but So what is it that will point us in the for many people the unity or oneness of direction that is suggested by the quo- life is more than an expression. It is an tation from the Mahachohan? Probably experience — one which in a partial it is not a mystery to anyone that there sense is familiar to almost everyone. are a variety of issues around the globe Although it may be only momentary, it is causing enormous suffering for the often what propels us unto a spiritual path, human family. We do not need to go because such a path is what aligns most down a list; we see it all around us. closely with our memory of that moment Over 143 years now, we have had the of wholeness. “Unity” and “Oneness of opportunity to gradually inculcate these life” are phrases, ideas, which represent profound ideas and teachings into the something. Behind those words and lan- consciousness of our world. However guage there is something else waiting for we may conceive of it, the focus of the us. If the Theosophical Society is to be work of the TS has always been related meaningful in this particular moment, to Unity — the expression through vari- it is not going to be because we have a ous means of the oneness of life, the better set of concepts than others. Even wholeness of being. though I feel that we do, what is that The following is something that has going to do for us? A gradual inculcation been my experience, but I would ask you has been taking place. Theosophy, from to consider it for yourself. For anyone the point of view of HPB, was something who embraces and explores these teach- for a time beyond her stay in this world ings with sincerity, who allows for a deep- — for tomorrow. I believe that this is ening of self-awareness, who engages in that time. the work of coming to know oneself in a Wherever we come from in the world, non-superficial manner, the unavoidable the rising challenges that we face today outcome is that such a person necessarily speak to a need for healing, for a con- becomes a healer. By this I do not mean sciousness that does not divide, but that that we take on the practice of some can unify. Wherever we see suffering specific form of the healing arts, even coming into the world, if it is at the hands though that may be the choice for some- of someone who is claiming Theosophy, one of that temperament. What happens that is not Theosophy. It is not some- is that our very presence becomes some- thing that divides or separates. The “great thing that heals — the restoration of heresy of separateness” is what we are wholeness occurs effortlessly through here to address, first within ourselves, then our words and thoughts, through who it can be communicated outwardly. But we have become. until it is in fact addressed, our efforts will When we talk about the unity of all life, be superficial at best.
10 The Theosophist Vol. 139.12, September 2018 A Theosophy for Tomorrow So this is the arc. We have this history, for us to recognize a need and a pos- the blessing of many great individuals sibility. To ignore it, does harm to the who have lived, died, and moved on to opportunity that we have been given. This make this moment possible. We are in moment calls for healers in the world. that same process. All of us are here just There is no teaching or context broader for a moment. In this brief span we will than the one with which we have associ- do what we can for those who are yet to ated ourselves. Dig into it! Allow it to dig come. But at this particular time, it is well into you, and watch what happens. ²
If this danger [of dogmatism and biased judgement, which kill that vitality which living truth alone can impart] be averted, then the Society will live on into and through the twentieth century. It will gradually leaven and permeate the great mass of thinking and intelligent people with its large-minded and noble ideas of Religion, Duty, and Philanthropy. Slowly but surely it will burst asunder the iron fetters of creeds and dogmas, of social and caste prejudices; it will break down racial and national antipathies and barriers, and will open the way to the practical realization of the Brotherhood of all men. Through its teaching, through the philosophy which it has rendered accessible and intelligible to the modern mind, the West will learn to understand and appreciate the East at its true value. Further, the development of the psychic powers and faculties, the premonitory symptoms of which are already visible in America, will proceed healthily and normally. Mankind will be saved from the terrible dangers, both mental and bodily, which are inevitable when that unfolding takes place, as it threatens to do, in a hotbed of selfishness and all evil passions. Man's mental and psychic growth will proceed in harmony with his moral improvement, while his material surroundings will reflect the peace and fraternal goodwill which will reign in his mind, instead of the discord and strife which is everywhere apparent around us today. H. P. Blavatsky The Key to Theosophy
Vol. 139.12, September 2018 The Theosophist 11 Contemplative Living in the Modern World Contemplative Living in the Modern World
LINDA OLIVEIRA
WE live on a planet — a veritable jewel the sense of “I”, and therefore also the — floating through the vastness of space, stronger the tendency towards selfishness a jewel which provides a home for a and self-importance. Also, inevitably, due tremendous diversity of life forms. In its to the apparently limitless creativity of natural state, Earth is extraordinarily human thought, numerous life forms in beautiful, with vast tracts of ocean, silent our natural world have been damaged or deserts, majestic mountains, glistening —worse still — annihilated. Furthermore, giant masses of ice, convulsing volcanoes, humans are social creatures. Sometimes vast underwater and underground worlds, this social noise becomes such a preoccu- celestial skies, extraordinary animal and pation that our spiritual roots are for- bird life, and verdant vegetation. gotten, or else scant attention is given to Then there is us! What happens when the spiritual pole of our being. For these you superimpose humankind upon this kinds of reasons, planet Earth becomes a scenario? For one thing, you have the playground for many self-centred interests. potential for massive change to this jewel Buildings replace natural habitats more in space. Humans have been the harbingers and more; similarly, our disregard for the of substantial change to our planet. Why life around us replaces an active and car- is this? It really comes down to manas, ing relationship with life and a genuine the thinking principle, which is a unique spiritual connection. gift, but also our greatest challenge. It is a Perhaps partly for this reason, for gift, because the mind’s potential is almost millennia some individuals have chosen limitless; and it is the transformed mind to live a particular kind of life which binds that enables our ultimate Liberation from them back on a daily basis to the Source the Wheel of Birth and Rebirth. But in the of being — to God, Tao, Brahman, or meantime, the mind is also our greatest whatever name is preferred. This inevit- challenge. This is because, in the first ably requires the sacrifice of certain worldly place, the stronger the mind, the stronger things, and the adoption of a specific and
Mrs Linda Oliveira is National President of the Australian Section and former international Vice-President of the TS. Talk delivered at the World Congress, Singapore on 7 August 2018.
12 The Theosophist Vol. 139.12, September 2018 Contemplative Living in the Modern World simple way of living in some kind of trust.”
Vol. 139.12, September 2018 The Theosophist 13 Contemplative Living in the Modern World Stages of Yoga and the Meditative and more frequent than we imagine — Process until we finally observe what is actually It is also both helpful and relevant to happening. consider this subject in the context of On the other hand, pratyâhâra is a meditation. This is because in its entirety very calming process, helping to prepare meditation is a multi-stage process which for deeper meditation, requiring the culminates in deep contemplation. The senses to be focused, and used in a parti- Indian sage, Patañjali, gave a number of cular way. One might think that this only instructions for meditation which are applies to the beginning of regular, for- used in the yogic tradition. mal meditation practice. However, Ven. As is well-known, Patañjali divided Prof. Samdhong Rinpoche made a signifi- yoga into eight stages: 1. Yama (restraint), cant and perhaps surprising statement. 2. Niyama (observance), 3. Âsana (postures), He observed that the necessary calming 4. Prânâyâma (regulating the breath), down is achieved not through meditation followed by four further stages specific but by living an ordinary, routine life. There to meditation practice, and the first is an elegant simplicity inherent in this. three of these help indicate what is Here is a very recent and practical required before we can come to a state example, one which most of us proba- of true contemplation: bly will not forget during this lifetime. 5. Pratyâhâra (withdrawal of con- It made gripping news. We witnessed sciousness from the senses): In day-to-day the recent dramatic unfoldment of events life we tend to be sense-driven beings, our surrounding a soccer team and their coach thought processes being largely domi- who were trapped in a cave in Thailand. nated by sight, hearing, smell, taste, and What helped the boys to stay calm while touch. We are therefore also driven by they were trapped? They were basical- those desires and aversions which are ly taught pratyâhâra by their coach, who frequently fuelled in some way through fortuitously happened to be a former novice the senses. For example, we see a favour- Buddhist monk. It was reported that he ite kind of ice cream and then suddenly helped keep the boys breathing and emo- have a desire to taste it. Or we may hear tionally balanced during the crisis, and some appealing music and have a con- also readied them for their hours-long sequent desire to hear more such music. treacherous escape guided by expert cave Then again, we may eat something which divers. In the process, he gave them vital tastes unpleasant and therefore develop tools they needed — teaching them how a definite aversion to that kind of food. to tap into their own tranquillity and in- Or we smell something we do not care ner stillness. He taught them how to keep for and recoil. Therefore, the effect of themselves calm, a minor but magnificent the activity of the senses on the mental distinction.” and emotional fields may be far stronger,
14 The Theosophist Vol. 139.12, September 2018 Contemplative Living in the Modern World 6. Dhâranâ (concentration): In con- nature of the object of meditation, “like centration, we try to understand and con- a tune sung or a wind blowing over the trol the mind so that it no longer reacts soul”, as described by Adelaide Gardner. restlessly. This has been described by In other words, meditation is refreshing; Adelaide Gardner as “a technical re- it can, and does, transform the mind — education of the lower mind, so that it at least to some extent — each time it becomes obedient to the Self”. We can is experienced. think of dhâranâ as an antidote to the The stage of dhyâna or meditation is monkey mind. Through concentration beautiful and profound; yet, still the state one can direct steady attention towards of contemplation has not been reached. anything — even something that has no 8. Samâdhi (contemplation): Samâdhi appeal whatsoever to the observer. For is a term denoting contemplation which anyone who has ever had to concentrate is used in Hinduism, Buddhism, Jainism, on a difficult or disliked subject at school Sikhism and various yogic schools. In this in order to pass an exam, this skill would final stage the meditator becomes one with be quite well understood. When we con- the object of meditation — there is only a centrate we hold the mind to a single idea consciousness of the object of meditation. at will. This could be any physical object, This results in an expansion of conscious- a particular idea, or perhaps a revered ness that lifts one out of the little self into figure; basically, everything else is ex- the greater Self. One is open to, and feels, cluded and the will is brought to bear on the unity with the One Life. Patañjali referred mind. Also, when concentration wanders, to it as the return of the power of pure returning to the breath has proven to be consciousness to its essential form. This highly beneficial. condition is practically beyond verbal 7. Dhyâna (meditation): Meditation description. Consequently, contemplation proper begins when active thought ceases, is a difficult subject to convey in everyday and we become aware of the inner mean- language. Perhaps it may be described ing of the object of meditation. There as pure awareness — not self-awareness, is an uninterrupted flow of the mind not awareness by us of something else, towards the object of meditation, the which is still a case of subject and object; intuitional activities of the mind being but rather, experience without any sense engaged. In fact, meditation is a kind of of self. Or we can think of it as union resting state because thought is led to rest with the Divine, with that which is Sacred. quietly on a concept that has many over- It should not surprise us, therefore, that tones. Subtler mental activity is invoked. samâdhi is experienced only by the few. Only the one concept is experienced, with In the Monier-Williams Sanskrit Dic- all its richness. Ernest Wood has des- tionary, samâdhi is described in a number cribed meditation as a flow into the object, of ways such as: putting together, joining; not past it. We experience the essential completion, accomplishment, conclusion;
Vol. 139.12, September 2018 The Theosophist 15 Contemplative Living in the Modern World intense contemplation of any particular of contemplation, each one deeper than object meditated upon. This adds some the previous one: further nuances to the term. 1. Pouring oneself into life forms, into Helen Zahara, a former General Secre- multiplicity, with the eye of contemplation: tary of the Australian Section, wrote: the “discovery of God in his creatures”. [I]n that moment of absorption there may This involves a loving and patient come a stillness of the mind, which is not exploration of the world, widening the negative or passive, but is dynamic and consciousness until one finds in every alert. This is the state of contemplation. manifestation of life the expression of Now, it is suggested, [the object of medi- God. One realizes the movement of Lila, tation] should be dropped altogether from the sport or play of God. This can be done the mind, while the mind remains in that practically through stretching the will to- still, absorbed, poised state of conscious- wards one of the many manifestations of ness. The mind is now emptied of images life that surround one from alp to insect, and forms, and in that moment it is free and “pouring oneself out towards it”, to and open to receive intimations from the use Evelyn Underhill’s words. She spoke inner world of the Self, to experience of looking with the eye of contemplation intuition, buddhi. To use a well-known to determine the celestial quality of some- analogy, the mind is as a clear, placid lake, thing, for example, the most dissipated able to reflect the divine consciousness tabby cat on the streets. From this, she from within. ... In that state of contem- asserted, “old barriers will vanish”. This plation, which is a state of consciousness is seeing everything with an equal eye. beyond form, the individual can have It is “a veritable condition of awareness”, spiritual insight which, however brief, a “direct perception”. Then it is necessary can transform his understanding, can ex- to surrender oneself, to absorb. pand his awareness, lifting him out of his 2. Finding and feeling the Eternal, usually limited field into a new vision and the ground of life, unconditioned a realization of the deeper reality which She used a plant as an example of exists within.
16 The Theosophist Vol. 139.12, September 2018 Contemplative Living in the Modern World no attachments. There is an intense and
Vol. 139.12, September 2018 The Theosophist 17 Contemplative Living in the Modern World It is commonly said that people do not cosm of the inbreathing and outbreathing change. Perhaps most do not, in any sig- of the macrocosm. It quietens one down, nificant way. Yet meaningful change is calming the senses and vehicles, thus possible for any person, at any age. For making us more available to the deeper example, can we consider how we are truths of life. living our lives now, and whether this is Meditation: Recall that the stage of fully aligned with our deepest ethical dhyâna, or meditation, engages intuitional principles? Moments of reflection can activities of mental life. Changing our help make this clearer. mental habits may help us to readily solve problems intuitively, with a certain growth How is it possible to live more contem- of insight and serenity. After reviewing a platively in the everyday world? problem, it can be lifted into silence, the If we were constantly in a state of deep mind consciously emptied, so problem- contemplation, it would be difficult to deal solving occurs in a more contempla- with the numerous mundane aspects of tive state, beyond the rational mind. daily living. But what we can do is learn Contemplation: Then we come to con- how to live in a way which is more thought- templation. In this regard, several points ful, not driven constantly by the dictates about contemplative living by Brother of the world, and the rush and bustle of David Steindl-Rast, the well-known Bene- human affairs. Initially, this necessitates dictine monk, can be of interest even to looking at our lives as impartially as pos- the lay person: sible — conducting a self-audit, if you like. He mentions that the term “contem- Recall a number of hints that have plative life” does not simply refer to already been given: secluded life in a cloister. As a vocation, Pratyâhâra: The necessary calming it refers to a particular form of life in down for meditation is achieved very which, ideally at least, every detail of daily simply — by living an ordinary, routine living is oriented towards recollection. life. Anything which is a preparation for Unlimited mindfulness is involved, the meditation is ultimately also a preparation “inner attitude by which we find mean- for contemplation. An ordinary routine ing”. Consequently Brother Steindl-Rast life may seem dull to people who want speaks of living in a mindful way, also constant excitement from external sources. equating gratitude with happiness. In a However, the reality is that such a life can monastic setting, he speaks of cultiva- be remarkably full and rich. ting the joy of grateful detachment by Concentration — holding the mind to becoming more mindful; for example, a single idea at will: It is easy to be dis- closing doors mindfully, turning off lights tracted by noise. When concentration when leaving a room, treating books with wanders, returning to the breath can be reverence, not letting the tap drip, pla- highly beneficial. For breathing is a micro- cing a pair of sandals neatly, and so on.
18 The Theosophist Vol. 139.12, September 2018 Contemplative Living in the Modern World
However, it is clear that these simple, idea. Returning to the breath, watching small applications of mindfulness can be the breath when the mind wanders. practised anywhere as part of a more ♦ Learning to solve problems intuitively contemplative life; we do not need to — after reviewing a problem, lifting the dwell in a monastery. mind into silence and consciously empty- Then he mentions solitude as an in- ing the mind. tegral part of this tradition. We may not live in a cloistered environment, but are ♦ Orienting daily life towards recollection we comfortable with being alone at times? and living in a mindful way — both with Not just alone with a television or music small things, and also larger things that playing, but actually alone and quiet — we undertake. without external noise? Some may fear ♦ Deliberate periods of silent solitude, in this; yet solitude can be very centring and which it is far easier to contemplate life’s refreshing. Also, this invites us to stop — great truths. meaning, for some, stepping out of the daily rush for a while. ♦ Voluntary poverty — detachment — David Steindl-Rast also spoke of simple living, stripping ourselves of self- “a lifetime of self-surrender in detach- ishness, finding out what is really neces- ment”, a life of “voluntary poverty” as sary in one’s life. described in the Christian tradition. He We can also add a seventh one to these explained voluntary poverty not as giving six practical hints : up things but, rather, as partly an exercise in detachment and partly an exercise of ♦ Dwelling regularly on things that matter, detachment. To him, detachment does not those things which are of profound signifi- mean stripping ourselves of possessions, cance, for example the fact of imper- but stripping ourselves of selfishness. manence, the purpose of our life, what is It results in a lifestyle of simple living, ultimately important and what is not, our along with an ongoing search to define duty to the lives around us, what relation- what is necessary and what is possible. ship means, who we are now, and what Let us now summarize the practical kind of individual we aspire to become. hints on contemplative living just men- tioned which can be applied, to a greater The Sense of Wonder or lesser extent, to an individual’s life Lama Govinda mentioned that what in the world: opens the mind to the great mystery of life, to the Infinite within (not behind) the ♦ A calm, routine life in which the senses finite — to the Eternal within the ephem- are used in specific, focused ways and are eral — is the “sense of wonder”. This has not driven by our desires. a kind of innocence about it; there is no ♦Learning to hold the mind to a single egocentricity or a sense of duality when
Vol. 139.12, September 2018 The Theosophist 19 Contemplative Living in the Modern World wonder is present. Have you ever looked to become filled with “the wine of our in awe at the night sky? He maintained divine life”, as J. J. van der Leew put it. that this sense of wonder is what gives A contemplative life can begin with the “depth to our experience or vision of the way we choose to live right now. We can world”. It is the background without actively mould ourselves, like artists, by which the experience of freedom would creating a vessel through which our deeper not be possible, the starting point of every nature may manifest. A contemplative spiritual activity. Indeed, this sense of mind is a beautiful, cultured mind; and a wonder is an excellent beginning as we contemplative life is an existence grounded learn to contemplate life ever deeply, only in grace and refinement. ²
References: Feuerstein, Georg, The Yoga-Sutra of Patañjali, Dawson & Sons Ltd, Kent, 1979. Gardner, Adelaide, Meditation: a Practical Study, The Theosophical Publishing House (TPH), Wheaton, USA, 1988. Govinda, Lama Anagarika, Creative Meditation and Multidimensional Consciousness, Unwin Paperbacks, London, 1977. Monier-Williams, Sir Monier, A Sanskrit-English Dictionary, Motilal Banarsidass Publishers, Delhi, 1990. Taimni, I. K., The Science of Yoga, TPH, Adyar, 2007. Underhill, Evelyn, Practical Mysticism, E. P. Dutton & Co, New York, 1961. Steindl-Rast, David, A Listening Heart: The Art of Contemplative Living, The Crossroad Publishing Company, New York, 1984.
The real self is (in essence) the supreme Brahman, pure as space, . .. the secondless, having no other. So what else is there to know? Verse from Sankaracharya’s Vivekachudamani
20 The Theosophist Vol. 139.12, September 2018 What Is Theosophical Education? What Is Theosophical Education?
VICENTE HAO CHIN, JR
IN recent years, there has been renewed approach that embodies certain char- interest in the establishment of theo- acteristics. A charity school run by the sophical schools in various parts of the Theosophical Society is not necessarily world. The General Council of the Theo- a theosophical school in the strict sense. sophical Society has approved establish- Two years before her death, H. P. ing a new school in Adyar that is ex- Blavatsky (HPB) stressed the importance pected to start in 2019. The Philippines of establising theosophical schools. has six schools and plans to set up a She described the objectives of such a seventh one by next year. The Indian school as follows: Section has very recently reacquired the If we had money, we would found schools management of six schools that have been which would turn out something else than independently run for many decades, and reading and writing candidates for star- the Section plans to transform them into vation. Children should above all be taught theosophical schools. Argentina, Brazil, self-reliance, love for everyone, altruism, and Kenya have expressed serious interest mutual charity, and more than anything in setting up such educational institutions. else, to think and reason for themselves. There are initiatives to convert the charity We would reduce the purely mechanical schools under the Theosophical Order of work of the memory to an absolute mini- Service in India into theosophical schools mum, and devote the time to the develop- as well. ment and training of the inner senses, It is timely then to review the question: faculties, and latent capacities. We would What really is theosophical education? endeavour to deal with each child as a unit, Is it any school that is run by theosophical and to educate it so as to produce the most organizations? Is it a school that teaches harmonious and equal unfoldment of its Theosophy? powers, in order that its special aptitudes Since the early years, theosophical should find their full natural development. leaders have used the phrase “theosophical We should aim at creating free men and education” to refer to a kind of educational women, free intellectually, free morally,
Mr Vicente Hao Chin, Jr, is President of Golden Link College, a theosophical institution in the Philippines, and former General Secretary of the Theosophical Society in the Philippines.
Vol. 139.12, September 2018 The Theosophist 21 What Is Theosophical Education?
unprejudiced in all respects, and above and goodness. (Education and the Signi- all things, unselfish. And we believe that ficance of Life, ch. 1 & 2) much if not all of this could be obtained by Theosophical education, then, is meant proper and truly theosophical education. to prepare a young individual to face (The Key to Theosophy, Sec. 13) not only the challenges of social life (such Note that in the above statement, she said as career or financial stability), but to nothing about teaching Theosophy. Theo- understand better the art and science of sophical education is primarily about the living and to have the capacity to live unfolding of latent faculties and the nur- according to such insights. It involves an turing of certain qualities in the individual. understanding of the growth process of N. Sri Ram, fifth president of the Theo- human beings and to attain the highest sophical Society, wrote in the same vein: possibilities of a truly mature individual. It will be noted that the end of such a What we call Theosophical Education must growth process is not simply material or be education in a real sense, not the incul- social “success”, but the full development cation of a few ideas which we may label of a human being. While a theosophical as Theosophy. First of all, it has to be real- school will help young people to develop ized that education is primarily education needed skills to become effective in their of the individual, not instruction in any career and attain financial stability, such subject or the teaching of any technique, skills are only a part of a larger goal which although these may be very necessary, is the overall wholesomeness of the life and should come in incidentally. It is not of the individual. There is no point in imparting anything from without so much making a person a financial success if the as the drawing out of what is within, the person is unhappy, unscrupulous, or evil. capacities that are already in the Ego or The present world situation is so mired soul, fostering the process of its natural in violence, injustice, greed and selfish- growth and development in its fresh mani- ness that any school that helps mold festation at a period when such help is great- more of such people will actually be do- ly needed. (The Theosophist, April 1960) ing more harm than good to the world. A pioneer in this kind of education is J. Krishnamurti, who had started eight Personality Development schools in India, United States and England. A theosophical school is first of all an He wrote: institution for the development of the personality and character of the child. This The function of education is to create is far more important than any skills that human beings who are integrated and they learn in the institution. therefore intelligent. . . . Education in the Personality refers to that part of the true sense is helping the individual to be human being that is molded primarily mature and free, to flower greatly in love by the environment — habits, language,
22 The Theosophist Vol. 139.12, September 2018 What Is Theosophical Education? attitudes, relationships, beliefs, behavior, of habits, character is the product of in- and so on. The molding happens from sights and understanding. birth to adulthood. These can be simple It must be noted that wholesome per- things like patiently queuing in a line, sonality development serves as an impor- brushing one’s teeth every day, or smok- tant foundation of character building. ing cigarettes. When the environment is When the personality is badly formed, it unwholesome, then the child acquires an can be a formidable obstacle to the devel- unwholesome personality — counterpro- opment of right character. For example, ductive habits, ineffective relationship a child that learns to be afraid (a per- approaches, wrong beliefs, biases, or other sonality trait) will tend to learn to lie forms of conditionings. If these have al- (a fault in character). Fear becomes a ready been learned from home or outside, barrier to the development of honesty and then a theosophical school should guide integrity. A child that learns to be angry them to undo these harmful qualities, such as a mode of self-defense will become less as through a self-awareness process. capable of loving others because anger A good and effective school is an en- has the tendency to want to hurt another, vironment that is deliberately designed to a trait opposite to that of love. cultivate wholesome personality traits, This is the reason why personality and healthy habits, self-discipline, respect- character development go hand in hand. fulness, positiveness, basic skills such as One affects the other. A school environ- language proficiency, and so forth. They ment must teach that unhelpful personality are taught by exposure and repetition traits such as fear, violence, insecurity, or after explaining to them why they are competitiveness are not encouraged or worthwhile behaviors. These traits are not nurtured. Then the building of right inculcated using threats, coercion, pun- character or the absorption of impersonal ishments or even rewards. It is shown values becomes easier. The whole process by example and imbibed through simple starts from the entire culture of the school, repetition of the behavior in a natural, involving the principal, headmaster, the cheerful, and even fun manner. Personal- faculty members, the staff, as well as ity qualities are absorbed almost uncon- the policies and regulations of the school. sciously in this way. When children fear the teachers or the principal, then the nurturing process be- Character-Building comes unhealthy. Character is quite different from per- sonality. It arises from a conscious recog- Becoming a Free Individual nition of what is right and proper. It is the A theosophical school should endeavor instilling and realization of wholesome to cultivate minds that are open, free, values and their incorporation into one’s rational and unprejudiced. Society has a daily life. While personality is the product powerful way of intimidating people to
Vol. 139.12, September 2018 The Theosophist 23 What Is Theosophical Education? adopt its values, customs, and behaviors, committed suicide. His wealth did not even if such ways are wrong or harmful. give him meaning, peace, and happiness. Horrid examples are so-called “honor kill- Nurturing the capacity for happiness ings”, suicide bombings and genital muti- in a person is a semi-science. It is based lation. It does this unconsciously much on the principle of cause and effect. In of the time. Children grow up believing the same way that one can oppress and in many things that are absurd, contra- bully people to make them miserable, so dictory, irrational, violent, and wrong. For can one appreciate and love others to make example, when repeatedly told so, they them feel accepted, loved, and happy. easily slide into believing in a God who is A happy school does not mean an perfect but who repents what he has done, easy school. Students should be encour- or a God who is perfectly loving and at aged to take difficult challenges and ex- the same time sends his creatures to eternal plore new frontiers without the unhap- hell. They also unknowingly adopt the piness caused by low grades, threats, or behaviors of adults without having the punishment. One may be tired, but one chance to question whether they are feels fulfilled. wholesome or not, right or not. Thus they pick up the habit of smoking even if they Altruism know that cigarettes can cause cancer or A human being has a conditioned shorten their lives. personality that tends to be self-centered A good school will help young people and self-protective. This is natural and is become aware of these invisible shackles needed for survival. It has an evolutionary of the mind. Then they have the option origin and it is a trait that humans have to free themselves from these chains. in common with animals. This is the Therefore, a theosophical school cannot source of selfishness in human beings. be a sectarian school — it cannot even be On the other hand, human beings have a “theosophical” school in the sense that a higher faculty of the mind that is capable it is trying to make students believe in such of recognizing objective reality, fairness, a thing as Theosophy. Its aim is to make and justice. For example, our outer per- the mind free in order that a person is sonality will delight in finding some- capable of searching for the truth without one’s wallet in a public place and wants imposed blinders. to keep it for oneself. But our higher mind will recognize that it is someone Capacity for Happiness else’s wallet and we need to return it to A school must be a happy place. What the rightful owner. The cultivation of this is the point of being a famous writer, a higher faculty is what truly makes us computer genius or a multi-billionaire “civilized” and ethical. We think of the when one is unhappy? Many years ago, larger whole rather than just ourselves. one of the richest persons in the world We do not do unethical acts because if
24 The Theosophist Vol. 139.12, September 2018 What Is Theosophical Education? everyone else does what we do, then are added to the curriculum given by everyone will be harmed and society the government. Among them are Theo- will be chaotic, violent and insecure. sophy, Comparative Religion, and Phil- A theosophical school therefore will osophy. These are seedbeds of new ideas nurture unselfish individuals who are and concepts, they foster free discussions ready to help others while recognizing the and debates without fear of being rejec- duty to protect and take care of one’s own ted for one’s unconventional views. legitimate needs. Skills and Knowledge Transformative Education The school of course needs to teach Such a school needs to be a transfor- the competencies that one needs in the mative one. Transformation means not just world — professional skills and know- changing from one thing to another on the ledge, such as accountancy, computer same level, but a change from one level proficiency, mathematics, and so on. But to a higher and more holistic one. It entails there are two kinds of skills: life skills the awakening of one’s higher faculties and professional skills. and perceptive capacities — seeing what Life skills are competencies that make is just and right, appreciating love and one effective in whatever one chooses compassion, seeing reality impersonally. In theosophical terms, it is the awakening to do, regardless of the field or profession of the higher triangle consisting of the that one is involved in. Examples of these higher mind, intuition and spirituality, are perseverance, patience, amiability, and eventually, self-transcendence. effectiveness in communication, critical thinking, resourcefulness, creativity, What about Teaching Theosophy? self-discipline, and positiveness. With- The teaching of the Ageless Wisdom out these, one becomes less effective should be part of the curriculum of a theo- in one’s life-work. sophical school. It is meant to introduce perennial insights and wisdom of great Summary sages and spiritual people. When they are A theosophical school endeavors to true and clearly explained, they will strike nurture in a wholesome way the whole a chord in the heart of the student, a human being, not just one’s money- recognition of the validity and truth of the earning skills. Individuals with whole- principles. If they are false, they should some character, personality, and life be exposed as such during the free inquiry skills can practically be effective in any of a theosophical classroom. Theosophy profession or work that they may find should never be taught as a dogma where themselves in. Professional or technical a students feel a subtle ostracism if they skills can be learned at any age, but the are not convinced of it. fundamental qualities of a person need In Golden Link College, several subjects to be established well from childhood.
Vol. 139.12, September 2018 The Theosophist 25 What Is Theosophical Education? This is the important function of a theo- making them more mature and effective. sophical school. Based on deep insights It prepares an individual for a life of on the nature of human beings, their meaningfulness, spirituality, happiness, growth processes, origin, and destiny, the and service. It seeks to nurture people school develops a culture and curriculum who will make this world a harmonious that foster the growth of higher faculties, and peaceful place. ²
When the independent life of a child is not recognized with its own characteristics and its own ends, when the adult man interprets these characteristics and ends, which are different from his, as being errors in the child which he must make speed to correct, there arises between the strong and the weak a struggle which is fatal to mankind. For, it is truly upon the perfect and tranquil spiritual life of the child that depends the health or sickness of the soul, the strength or weakness of the character, the clearness or obscurity of the intellect. So if during the delicate and precious period of childhood, a sacrilegious form of servitude has been inflicted upon children, it will no longer be possible for people to accomplish great deeds successfully, and we have there the symbolic sense of the biblical story of the Tower of Babel. The struggle between the adult and the child finds its expression — both within the family circle and at school — in what is still referred to by the old name of “Education”. Maria Montessori Peace and Education
26 The Theosophist Vol. 139.12, September 2018 Yoga Philosophy Yoga Philosophy
TRUTH-SEEKER
[The following communication, from a European Theosophist will be read with attention and interest by Hindu students of Yoga. The references to “vital air”, “wind”, “tubular vessels”, “moon-fluid of immortality”, “chambers of the body”, and such like, may be incomprehensible to the materialist unfamiliar with the figurative nomenclature of mystics; but he who has advanced even a single pace along the road of self-development towards spirituality, will comprehend easily enough what is meant by these terms. — Editor, The Theosophist.]
IN the Dublin University Magazine for or the whole star-paved court of heaven. Oct., Nov., Dec. 1853, and Jan. 1854, is An internal, spontaneous unproduced a series of papers, entitled “The Dream of music (anâhata) vibrated on his ear; and Ravan”, containing much that is curious sometimes a sweet mouth, sometimes a on this subject. majestic nose, sometimes a whole face of In the fourth paper, Jan. 1854, speak- exquisite, beseeching beauty, would rise ing of an ascetic, it is said: out of a cloud before his inward, gnostic Following his mystic bent he was full of eye, look into his soul, and advance to internal visions and revelations. Sometimes embrace him. according to the mystic school of Paithana, At other times he followed the path laid sitting cross-legged, meditating at midnight down by the more ancient and profounder at the foot of a banyan tree, with his two school of Alandi and strove to attain the thumbs closing his ears, and his little fingers condition of the illumined Yogi as de- pressed upon his eyelids, he saw rolling scribed by Krishna to Arjuna in the 6th before him gigantic fiery wheels, masses adhyâya of that most mystic of all mystic of serpent shapes, clusters of brilliant books, the Jñâneºvari. jewels, quadrants of pearls, lamps blazing without oil, a white haze melting away in- “THE ILLUMINED. to a sea of glittering moonlight, a solitary, “When this path is beheld, then hunger and fixed, swanlike, fiery eye of intense, ruddy thirst are forgotten, night and day are glare, and, at length, the splendour of an undistinguished in this path. internal light more dazzling than the sun * * * * * * *
Reprinted from the January 1888 issue of The Theosophist.
Vol. 139.12, September 2018 The Theosophist 27 Yoga Philosophy
“Whether one would set out to the bloom “As, wrapping himself in a mantle of of the East or come to the chambers of the clouds, the sun for a while remains, and West, without moving, O holder of the afterwards, casting it off, comes forth bow, is the travelling in this road. In this arrayed in light, even so, above is this dry path, to whatever place one would go, that shell of the skin, which, like the husk of place one’s own self becomes! How shall grain, of itself falls off. I easily describe this? Thou thyself shalt “Afterwards, such is the splendour of the experience it. limbs, that one is perplexed whether it is * * * * * * * a self-existent shaft of Kashmir porphyry; “The ways of the tubular vessel (nerves) or shoots that have sprouted up from jewel are broken; the nine-fold property of wind seed; or a body moulded of tints caught from (nervous ether) departs, on which account the glow of evening; or a pillar formed of the functions of the body no longer exist. the interior light; a vase filled with liquid saffron; or a statue cast of divine thauma- * * * * * * * turgic perfection molten down. “Then the moon and the sun, or that “To me it appears Quietism itself, per- supposition which is so imagined, appear sonified with limbs; or is it the disc of the but like the wind upon a lamp, in such moon, that, fed by the damps of autumn, manner as not to be laid hold of. The bud has put forth luminous beams; or is it the of understanding is dissolved, the sense embodied presence of light, that is sitting of smell no longer remains in the nostrils; on yonder seat? but, together with the Power,* retires into the middle chamber. Then with a discharge “Such becomes the body; when the from above, the reservoir of moon fluid serpentine power drinks the moon (fluid of immortality (contained in the brain) of immortality descending from the brain), leaning over on one side, communicates then, O friend, death dreads the form of into the mouth of the Power. Thereby the the body. tubes (nerves) are filled with the fluid, it “Then disappears old age, the knots of penetrates into all the members; and in youth are cut to pieces, and the lost state every direction the vital breath dissolves of childhood reappears. His age remains thereinto. the same as before, but in other respects “As from the heated crucible all the wax he exhibits the strength of childhood, the flows out, and it remains thoroughly filled greatness of his fortitude is beyond com- parison. As the golden tree from the extre- with the molten metal poured in, even so, mities of its branches puts forth new jewel- that lustre (of the immortal moon-fluid) buds daily, so new and beautiful nails has become actually molded into the shape sprout forth (from his fingers and toes). of the body; on the outside it is wrapped up in the folds of the skin. “He gets new teeth also, but these shine
28 The Theosophist Vol. 139.12, September 2018 Yoga Philosophy
inexpressibly beautiful, like rows of navel, thence to the middle of the heart, diamonds set on either side. The palms of then to the throat, then to the sixth region, the hands and soles of the feet become like which is the interior of the nose, between red lotus flowers; the eyes grow inexpres- the eyelids; there retain it; it is become the sibly clear. breath of the universal soul. Then meditate on the great Om, the universal voice which “As when, from the crammed state of its fills all, the voice of God; it makes itself interior, the pearls can no longer be held heard to the ecstatic in ten manners. in by the double shell, then the seam of the pearl oyster rim bursts open, so, uncon- The first is like the voice of a sparrow, tainable within the clasp of the eyelids, the second is twice as loud as the first, the the sight, expanding, seeks to go outwards; third like the sound of a cymbal, the fourth it is the same indeed as before, but is now like the murmur of a great shell, the fifth capable of embracing the heavens. Then like the chant of the vina, the sixth like the he beholds the things beyond the sea, he sound of the tâl, the seventh like the sound hears the language of paradise, he per- of a bamboo flute placed near the ear, ceives what is passing in the mind of the the eighth the sound of the instrument ant. He takes a turn with the wind; if he pahaoujd struck with the hand, the ninth walk, his footsteps touch not the water. like the sound of a small trumpet, the tenth like the rumbling of a thundercloud. At “Finally, — when the light of the Power each of these sounds the ecstatic passes disappears, then the form of the body is through various states until the tenth when lost; then he becomes hidden from the eyes he becomes God. of the world. In other respects, as before, he appears with the members of his body, At the first all the hairs on his body stand but he is as one formed of the wind. Or up. At the second his limbs are benumbed. like the core of the plantain tree standing At the third he feels in all his members up divested of its mantle of outward leaves, the exhaustion of excess. At the fourth his or as a cloud from which limbs have sprouted head turns, he is as it were intoxicated. out. Such becomes his body; then he is At the fifth, the water of life flows back called Khechara, or Sky-goer; this step, into his brain. At the sixth this water being attained is a wonder among people descends into and nourishes him. At the in the body.” seventh he becomes master of the vision, The process here described seems sim- he sees into men’s hearts, he hears the ilar to that described in the Ouphnekhat: most distant voices. With your heel stop the fundament, then At the ninth he feels himself to be so subtle draw the lower air upwards by the right that he can transport himself where he will, side, make it turn thrice round the second and, like the Devas, see all without being region of the body, thence bring it to the seen. At the tenth he becomes the universal
Vol. 139.12, September 2018 The Theosophist 29 Yoga Philosophy
and indivisible voice, he is the creator, and the divine Spirit has so swallowed up the eternal, exempt from change; and, be- the body that it is a glorious body shining come perfect repose, he distributes repose like the sun and moon. In this rotation it to the world. doth pass, and no sooner, from the natural Compare this with Thomas Vaughan to the supernatural state, for it is no more — Anima Magica Abscondita: fed with visibles, but with invisibles and This mystery is finished when the light in the eye of the creator is perpetually upon a sudden miraculous coruscation darts it. After this the material parts are never from the centre to the circumference, more seen. ²
Endnotes * Note from Dublin University Magazine: — This extraordinary Power who is termed elsewhere the World Mother — the casket of Supreme Spirit, is technically called Kundalini, serpentine or annular. Some things related of it would make one imagine it to be electricity personified.
[T]he adept sees and feels and lives in the very source of all fundamental truths — the Universal Spiritual Essence of Nature, Siva the Creator, the Destroyer, and the Regenerator. As Spiritualists of today have degraded “spirit”, so have the Hindus degraded Nature by their Anthropomorphistic conceptions of it. Nature alone can incarnate the Spirit of limitless contemplation. "Absorbed in the absolute self- unconsciousness of physical Self, plunged in the depths of true Being, which is no being but eternal, universal Life, his whole form as immovable and white as the eternal summits of snow in Kailasa where he sits, above care, above sorrow, above sin and worldliness, a mendicant, a sage, a healer, the King of Kings, the Yogi of Yogis", such is the ideal Siva of Yoga-Sastras the culmination of Spiritual Wisdom. .. . Oh, ye Max Mullers and Monier Williamses, what have ye done with our Philosophy? Koot Hoomi The Mahatma Letters to A. P. Sinnett (Chron. Edition) Letter No. 17 (ML-31)
30 The Theosophist Vol. 139.12, September 2018 What Is Our Role in Education? What Is Our Role in Education?
CLEMICE PETTER
MOST of us are aware of the problems We may be under the impression that that we, as humanity, are facing in the the responsibility for education is with modern world. There is no need to repeat the teachers in the schools, and that you them or detail what is going on. It is clear and I, who have not undertaken that vital that we are facing a crisis without prece- task in a professional manner, have no dents in human history. If one keeps up business in education; therefore, we can with the daily news, one cannot help being just live our lives without giving much worried and deeply saddened about the thought to the subject. And this seems to horrific events that are taking place all be another mistake. over the planet. What do we mean when we say The question that we are asking today, “education”? It has been one of our errors “What is our role in education?” is very to believe that education is to instruct, to relevant for those who are serious and feel train the child in mathematics, history, the urge for change. This is because it is geography, and so on. For too long we out of our schools that those who are going have believed that academic training is to rule the world are coming, and it has education. But if we look closely into the been our educational system that has world that this so-called education has made it possible for dictators and criminals created, we will soon recognize that we are to play havoc in more than one country. paying a high price for this deadly mistake. Highly intellectualized people, with a For generations we have been develop- dry heart, are the result of our erroneous ing the capacity of the mind, the mechan- ideas about education. There are two ical, blind intellect. We have worshiped aspects in this question that we would like it as the new god, in modern society. The to explore today. One is: “What is the role explosion of technology has made us of each one, yours and mine, as individ- proud and we have forgotten that techno- uals, in education?” The other is: “What logy is but the outcome of the mechanical, is the role of an organization, such as the the machinery, the trained mind. We are Theosophical Society (TS), in education?” not trying to crucify technology; we are
Ms Clemice Petter is Head of the Editorial Department at Adyar. Talk delivered at the World Congress, Singapore, on 5 August 2018.
Vol. 139.12, September 2018 The Theosophist 31 What Is Our Role in Education? just pointing out the fact that we have late to be either a pessimist or optimist; developed only the material aspect of we need to be realistic and look at life as human life and neglected the more it is. important, which is the heart, the spirit. We need to take responsibility for what We have become clever and insensi- is going on in the world that we have tive. And this is the result of a belief that created, and see it as it really is, not as it all we need we can find within the mind. should be — the ideal, which is another But, as H. P. Blavatsky (HPB) said: form of distraction and avoidance of the fact, and leads nowhere other than where Ignorance is like unto a closed and airless we are. There is no good and no bad, there vessel; the soul a bird shut up within. . . . are only facts. Good and bad is the creation and of exhaustion dies. But even ignorance of the mind, which by nature is blind, and is better than head-learning with no Soul- therefore cannot see the fact, so it divides Wisdom to illuminate and guide it. and classifies as “good” or “bad”. The Voice of the Silence What is each one’s responsibility in Today we can see how tragic head- education? First, we need to learn to look, learning can be. to listen; basically, we need to learn. Even Our much-boasted achievements in this simple and basic act is buried under technology are creating hell on Earth. The the huge amount of training we have poor cows are milked night and day received throughout our life, and we do without mercy, chickens are made to eat not know what it means to be constantly without rest. It is unnecessary to keep learning. To learn about life we need to pointing out the hellish scenario created be free from psychological, accumulated by a super mind, with no intelligence knowledge, and store only that which is behind to guide it into a humane, spiritual essential in day-to-day life. To learn we way of life. We are made to believe that need to be in a state of “not-knowing”, all is fine, that technology is the best thing which is very difficult for most of us, be- that ever happened to humanity. But the cause we have been trained to know, to reality is quite different, and if we look hold conclusions. So the first step in educa- with care, we will see that the price we tion is to educate ourselves; and, of course, are paying for a hot bath is far too high. in this process of learning about ourselves We have been made insensitive by we are helping the whole of humanity. schools training, molding, and directing The process of education has more to our minds. We cannot see the suffering do with learning than with teaching. This that is going on in the world because we is nothing new. It has been said long ago are experts in seeing only the “good” side that the real teacher is the one who helps of things. “Don’t be pessimistic, look at the pupil to bring out that which is already the good side of things”, is the mantra of inside himself. The great majority gathered modern society. The fact is that it is too here today has read at least once that all
32 The Theosophist Vol. 139.12, September 2018 What Is Our Role in Education? we need to know lies within us. There- something to the world, which also means fore, we all know that the movement that education. We would like to teach some- takes place in education is not from the thing to the world. HPB said that the TS outer to the inner, but it is always an came into being to let the world know that awakening of that which already lies such a thing as Theosophy exists. dormant inside. So how are we going to let the world The effort required is not to load, but know about Theosophy? How are we to remove obstacles that are blocking the going to teach the world about Love and flow from within. And those obstacles are Compassion, about Wisdom? There is no created by the mind, they are the endless way to teach, other than by example. We cravings that need to be seen and let go need to be a living example that human of. We need to learn to look, to see what beings can live together with respect and we are in reality, not in some theory. care for each other, that it is possible to It seems to me, that the basic thing to create a balance between the mind and the understand about education is that we heart. This is not only within the TS, but need to learn, and that we can only teach wherever we are, in our daily life, with while we learn. Therefore, being in a state our children, servants, friends, and so on. of constant learning is the only way to How are we to do that? Since we know, teach. This may sound a bit strange be- and it has been pointed out, that human cause we are so used to go out, to instruct weaknesses are the same outside as well “others” in what is right and wrong. It has as inside the TS, what is it that makes it been this attitude that has brought about possible for us, those inside the TS, to violence, and brutality, with all its dread- teach those who are outside? Is it the fact ful children. that we have read certain books? But Because, if I know what is right, it then, all religions also have books which means I have come to a conclusion to be they consider to be sacred. Therefore it imposed upon you. And if you refuse to does not seem to be about books. live according to my conclusion, I judge Maybe the secret is that we are willing you; and because I have a certain authority, to learn, because this is all we can do. To certain powers, you are afraid; and out of learn to let go of the things of the mind. fear you bend. But what we do not see is To learn to empty the mind and, as it that fear carries in it the seeds of violence, empties itself, it gives way to the flow that and it will grow in many directions, comes from the heart. And, as we learn, spread like a weed, and create the world we teach. It is one movement that occurs so familiar to each one of us. at the same time. There is no such thing Now, what is the role of a organization as the one who “knows” and now will such as the TS in education? This question teach. There are only those who are is important because most of us, members willing to learn and the constant learning of this Society, are interested in giving is the teaching.
Vol. 139.12, September 2018 The Theosophist 33 What Is Our Role in Education? If we, as a group, wish to enter the arena a quality that cannot be known by the mind. of teaching children, how would that be? It is born when mind and heart come Those who are open to the movement together as the male and female repro- of life and learn with everything, at every ductive cells come together and generate moment, people in this state of mind would a completely new being. decide to help children to see the import- In the same way, when mind and heart ance of being open and to never close the are balanced and come together at the same door and say “I know”. To help the child level, it opens the door to the dimension of to allow that which is already sown within Compassion, which is the child of balance. herself to flourish and spread its perfume If we look at the world created by the into the world. Where shall we start? unbalanced growth of the mind, neglect- First of all, we need to create a space ing the heart, we will see that the solution where the child is free to explore without is to bring harmony and balance. That to being judged or repressed. A place where heal the degeneration that has taken place she feels safe and secure to ask questions because of lack of intelligence, we need to and learn more about the question than to remove the stones of ignorance and allow get ready-made answers. A place where the flow of love to run free. After all, only fear cannot enter, where fear is not allowed those who know Love can, and will, take to make a home in the temple of life. A up the responsibility of learning with every- school is the place where the heart can thing and everyone. develop and sensitivity is part of day-to- To learn to live a spiritual life, to con- day activities. nect with Nature and heal the planet, is It is of fundamental importance to our role in education. It is the role of real create balance between mind and heart. spiritual people to find the way out of the It is important to remember that when destructive, materialistic way of living that we talk about the development of the is destroying the very womb in which we heart, we are not talking about becoming are developing the real, the inner being, emotional, because emotions are also part so that we can have a new chapter in the of the mind. Balance between mind and human history on this planet — an era of heart brings about something completely peace and spiritual development. And the different from the known emotions. It has time to do it is now; there is no tomorrow.
Intelligence is the capacity to perceive the essential, the what is; and to awaken this capacity, in oneself and in others, is education. J. Krishnamurti
34 The Theosophist Vol. 139.12, September 2018 Theosophical Work around the World Theosophical Work around the World
World Congress — Singapore makes itself known. The President also The 11th World Congress of the Theo- gave a lecture that evening on “A Theo- sophical Society (TS) was held in Singa- sophy for Tomorrow” (see article in this pore from 4 to 8 August 2018 on “Con- issue), and a public talk the following sciousness, Contemplation, Commitment: evening on “The Intuitive Mind”. The Future Is Now”. Participants from In his keynote address, Mr Marcos Argentina, Australia, Bangladesh, Bel- Resende, former General Secretary (GS) gium, Brazil, England, Estonia, Finland, of the Brazilian Section, stressed how im- France, Germany, Hungary, India, Indo- portant it is for human beings to go beyond nesia, Italy, Malaysia, Myanmar, Nether- the frontiers of the mind and overcome lands, New Zealand, Philippines, Singa- the suffering and limitations created by pore, Sweden, and USA started arriving ignorance of who we are and the fear of on the evening of 3 August. The Singa- not knowing what lies in the future. On pore Lodge organizing team worked many the next day, “Consciousness, Compassion, months, making sure that all was ready and Contemplation” was the topic of inter- to receive these students of Theosophy. national Vice-President Deepa Padhi’s The Congress opening was a shower talk. She explored the different aspects of of greetings from members of the Society consciousness illuminated by the studies and well-wishers from all over the globe of Annie Besant and the teachings of the for the work of the TS — the awakening Bhagavadgitâ and H. P. Blavatsky. She of the human consciousness. In his open- also made clear that a contemplative life ing address the international President, is the way to understand the depth of life. Mr Tim Boyd, reminded the participants What is contemplation, what does it about the implications of coming together mean to adopt a contemplative life, and to discuss and grow deeper in under- how is it possible to live in such a way in standing of the work that is embraced our contemporary world, were the ques- when connecting with the TS. He pointed tions explored in depth by Mrs Linda out the value of being open to allow the Oliveira, GS of the Australian Section, influence of Those who stand behind during her lecture on “Contemplative the theosophical movement to make their Living in the Modern World” (see article love present in the gathering, bringing in this issue). Also “A Study in Con- about a powerful potential for the future. sciousness”, based on Annie Besant’s Another important reminder was what book, was the topic of Mr Chong Sanne’s has been said, that wherever two or more talk. He is the Presidential Representative people gather in the name of a deeper, for East and Southeast Asia as well as more resonant presence, that presence President of the Singapore Lodge.
Vol. 139.12, September 2018 The Theosophist 35 Theosophical Work around the World An online lecture by Dr Cassandra Umbjarv, Secretary of the European Feder- Vieten, President of the Institute of ation, explored the theme: “Theosophy — Noetic Sciences in California, was the An Unceasing Path of Self-discovery”. first online lecture given in a World Con- Mrs Clemice Petter, Head of the Editorial gress. She has studied how people trans- Department in Adyar, questioned “What form their way of looking at the world. Is Our Role in Education?” and stressed With a focus on spirituality in mental the urgent need to eradicate fear from health care and the results of meditation, education (see article in this issue). she also works with virtual reality ap- On 5 and 6 August, six groups ex- proaches to induce perspective-shifting plored different topics to be chosen ac- experiences that change people’s lives. cording to the participants’ interests: The international Treasurer, who is “Meditation in the Light of Theosophy” also International Secretary of the Theo- was conducted by Ms Trân-Thi-Kim- sophical Order of Service (TOS), Ms Diêu from France; “Yoga Philosophy Nancy Secrest, talked about the progress Applied to Theosophical Work” by Mr of the Order from the time of its foun- Ricardo Lindemann from Brazil; “Acti- dation by Annie Besant to our days. She vating Engaged Membership” by Mrs also discussed the questions: What will Patrizia Calvi from Italy; “New Ways of tomorrow bring? How will this changing Making Theosophy Known” by Mr Pedro world affect our endeavors? An interest- Oliveira from Australia and Mr Wim Leys ing session facilitated a closer look at the from the Netherlands; “Establishing online resource centre
36 The Theosophist Vol. 139.12, September 2018 Theosophical Work around the World
International President Tim Boyd delivering the Opening Address at the Theosophical Society World Congress (TSWC) held at the Ramada Hotel in Singapore on 4 August 2018
The international Vice-President, Mrs Deepa Padhi, giving a talk at the TSWC on the topic “Consciousness, Compassion, and Contemplation” on 5 August
Vol. 139.12, September 2018The Theosophist 37 Theosophical Work around the World
Vic Hao Chin, Jr, President of the Golden Link Theosophical College in the Philippines, leading an exploratory group on “Establishing Theosophical Schools”, at the TSWC on 5 August
Four exploratory groups out of the six that discussed different subjects during the TSWC on 5 and 6 August at the Ramada Singapore
38 The Theosophist Vol. 139.12, September 2018 Theosophical Work around the World
President Boyd giving an evening public lecture on “The Intuitive Mind” at RELC Auditorium in Singapore on 5 August
Mrs Lily Chong, Secretary of the Singapore TS Lodge, giving a talk on “Prayer — Its Nature, Types, and Efficacy” at the TSWC on 6 August
Vol. 139.12, September 2018The Theosophist 39 Theosophical Work around the World
Chong Sanne, Presidential Representative of the TS in East and Southeast Asia and President of the Singapore Lodge, giving a lecture on “A Study in Consciousness” at the TSWC on 6 August
Mrs Linda Oliveira, General Secretary of the TS in Australia, delivering a lecture at the TSWC on “Contemplative Living in the Modern World” on 7 August
40 The Theosophist Vol. 139.12, September 2018 Theosophical Work around the World Each World Congress is held in dif- of service by using examples from his ferent countries. It is a unique oppor- own life. Reports on the achievement of tunity for strengthening the bonds with goals set at the last TOS Conference fellow members and the work of the were given by representatives from the Society. We are grateful to all participants TOS in Australia, India, and the USA. in the audience, meetings, exploratory Presentations made by Italy, Hungary, groups, collaborators, and those who India, the Philippines, Pakistan, and watched online. All the cultural programs Singapore gave detailed pictures of their were appreciated for the richness of their projects. They touched hearts while art and creativity. Videos of most Con- instilling fresh ideas for service in other gress programs and a link to photos are TOS countries. available at:
Vol. 139.12, September 2018 The Theosophist 41 Index Index APRIL TO SEPTEMBER 2018 Key: A=April, M=May, Jn=June, Jy=July, Au=August, S=September
AMBEDKAR, B. R. First Step on the Path Jy30 The Buddha’s First Sermon Jy16 K. Dinakaran Annie Besant: The Revolutionary Jn8 Fragments of the Ageless Wisdom P. Krishna A39, Jn37, Au36 BELL, DOROTHY Future of the Theosophical Society, The Au21 The Great Awakening — I & II Jy10, Au28 H. P. Blavatsky BLAVATSKY, H. P. GATFIELD, WAYNE The Future of the Theosophical Society Au21 Take Heart, for the Race of Man Is Divine M25 Books of Interest Jn38 GAVRYLENKO, SVITLANA BOYD, TIM Theosophy: A Unifying Platform A Theosophy for Tomorrow S5 in the Modern World A19 Implementing the Ageless Wisdom Au5 Giordano Bruno — The Third Object M5 An Apostle of Theosophy Jn17 The Uses of this World Jy5 Clemice Petter Thoughts on the History GIRARDI, ANTONIO and Influence of the TS A5 Theosophy and Apollonius of Tyana A14 Tim Boyd’s Address to New Members Glimpses on the Jnâna Yoga Path Au23 (5 January 2018) Jn5 Richard Sell Buddha’s First Sermon, The Jy16 Great Awakening, The — I & II Jy10, Au28 B. R. Ambedkar Dorothy Bell Call to Unity, A M20 Grow as the Flower Grows, To Jn15 Patrizia Moschin Calvi N. Sri Ram CALVI, PATRIZIA MOSCHIN HAO CHIN, JR, VICENTE A Call to Unity M20 What Is Theosophical Education? S21 Higher Self: Best Teacher, CHANDRA, LOKESH Best Guide, Only Savior, The M12 Tamil: The Glory of India — I & II A8, M33 Col. H. S. Olcott COLBERT, JONATHAN How to Live Theosophy Jy34 Meditation, Self-Study, and Marcos Resende the Therapeutics of Speech Jn21 Implementing the Ageless Wisdom Au5 Contemplative Living in the Modern World S12 Tim Boyd Linda Oliveira KRISHNA, P. Convention Rates & Registration Form Au34 Annie Besant: The Revolutionary Jn8 DE TORRIJOS, FERNANDO A. MAHNICH, JACQUES Three Truths and One Dharma — I, II & III Theosophy-Science: Past and Present Au14 A24, M15, Jn28 Meditation, Self-Study, and the DINAKARAN, K. Therapeutics of Speech Jn21 First Step on the Path Jy30 Jonathan Colbert
42 The Theosophist Vol. 139.12, September 2018 Index
Miracle of “Water”, The A29 Tamil: The Glory of India — I & II A8, M33 Pradeep Talwalker Lokesh Chandra Mystic Musings with I. K. Taimni Jy23 Theosophical Work Around the World Ramkumar Singh M41, Jy38, Au37, S35 OLCOTT, COL. H. S. Theosophy and Apollonius of Tyana A14 The Higher Self: Best Teacher, Antonio Girardi Best Guide, Only Savior M12 Theosophy for Tomorrow, A S5 OLIVEIRA, LINDA Tim Boyd Contemplative Living in the Theosophy: A Unifying Platform Modern World S12 in the Modern World A19 “O Weaver of Thy Freedom . . .” Au10 Svitlana Gavrylenko Ali Ritsema Theosophy-Science: Past and Present Au14 PETTER, CLEMICE Jacques Mahnich Giordano Bruno — Third Object, The M5 An Apostle of Theosophy Jn17 Tim Boyd What Is Our Role in Education? S31 Thoughts on the History and Pursuit of Wisdom, The A35 Influence of the TS A5 N. Sri Ram Tim Boyd RESENDE, MARCOS Three Truths and One Dharma — I, II & III How to Live Theosophy Jy34 A24, M15, Jn28 RITSEMA, ALI Fernando A. de Torrijos “O Weaver of Thy Freedom . . . ” Au10 Tim Boyd’s Address to SELL, RICHARD New Members (5 January 2018) Jn5 Glimpses on the Jnâna Yoga Path Au23 Tim Boyd SHAPIRO, RABBI RAMI TRUTH-SEEKER What Is Perennial Wisdom? Jn33 Yoga Philosophy S27 SHINDE, C. A. Uses of this World, The Jy5 What Leads to Insight M29 Tim Boyd SINGH, RAMKUMAR What Is Our Role in Education? S31 Mystic Musings with I. K. Taimni Jy23 Clemice Petter SRI RAM, N. What Is Perennial Wisdom? Jn33 The Pursuit of Wisdom A35 Rabbi Rami Shapiro To Grow as the Flower Grows Jn15 What Is Theosophical Education? S21 Take Heart, for the Race Vicente Hao Chin, Jr of Man Is Divine M25 What Leads to Insight M29 Wayne Gatfield C. A. Shinde TALWALKER, PRADEEP Yoga Philosophy S27 The Miracle of “Water” A29 Truth-Seeker
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Sandoval de , etc. Rios an Osta Alafouzos A. Fariñas Piña V uononvirta Aguayo V ictor Guillermina Darko Majstorovic Antonio Martinez Pradeep H. Gohil V Albert Schichl Mrs Jeannine (Nano) Leguay Mrs Manuela Kaulich Mr Kristinn Ágúst Fridfinnsson Mr Janne Mr Markus Mr Mrs Jenny Baker Mr Janos Szabari Mr Mrs Ligia Montiel Mrs Magaly Polanco Ms Barbara Mr Mrs Sabine Mr Mrs Marie Harkness Mrs Maryse DeCoste Mr Widyatmoko Mr Narendra M. Shah Mr Chong Sanne Mr B. L. Bhattacharya Mrs General Secretary Mr Sergio Carvalho de Moraes Mr Esteban Langlois Mrs Ligia Gutierrez Simpson Mrs Linda Oliveira Mr Desmond Chapman Mr Mr John Osmond Boakye … … … … … … … … … … … … … … … … … … … … … … … … … … … … … est p W Central * Central France Germany Iceland Finland Greece India England Hungary † Colombia † Costa Rica † Dominican Rep. † Cuba Chile * Croatia Belgium Ireland * Brazil Canada * Indonesia Section Africa, East and Asia, East and Bangladesh † Bolivia Argentina Southeast † America, Australia Africa, South Africa, Austria * ate 928 891 1899 1902 1921 1907 1 1 1888 1907 1937 1997 1987 1905 1920 2007 1911 1919 1920 1924 1912 D 1947 1920 1990 2013 1965 1929 1895 1909 1956 1912
44 The Theosophist Vol. 139.12, September 2018 .in.ua .org.nz [email protected] np@theosophy [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] org@theosophy [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] imbr enie eosofia [email protected] [email protected] pr eosófico isdom Africa. Email: idlös V eosoficheskoe Obozr eozofska Misel TheoSophia Theosofia The Sri Lanka Theosophist Sophia (The Theosophical Review) Sophia Rivista Italiana di T T T The Quest Heraldo T The Philippine Theosophist Or Circles T Svitoch The Lotus Osiris The Karachi Theosophist Búsqueda 70200-630 – Brazil. Email: Australia Email: … … … … … … … . … … … … … … … … … … … … , Lodge attached to Adyar p , CEP 1018 indsor E 2194, South treets, Örebro Auckland 1022 W , 14 A. Jinnah Road, abacalera T Amsterdam . 06030 Adeta region venue, Ascona A VM o, 10 B, 1150-202 Lisboa eyseer Services Company 76, ã ve. Orlando, Florida, treet, Concord, 2137, Sydney T v fica de Portugal, A , 48, S-702 29 treet, Epsom, ê ó Abidjan 23 Amorín 1085, ., BP äg , Manila alldoreix(Spain) , 85-87 ork , LL61 6NX UK eos Est , Moscow ficer Apto. 122 – Caracas .T icenza Presidential Agency V Y é T † V . Florentino and Iba S . 3924, Adda, Brynsiencyn, Llanfairpwll, A.R.T all d’or Miss Trân-Thi-Kim-Diêu, 67 Rue des Pommiers, F-45000 Orleans, France. Email: .O. Box 2431, Doha V B. P Anglesey 08197 - Casilla de Correos 1553, Montevideo Piso 12, 36100 Mytischi Rua Jos San Juan, Puerto Rico 00936-1766 P Maththegoda . iale Quintino Sella, 83/E, ia Collina 19, 6612 v Republica de Portugal 152, Breña, Lima 5 opougon, 23 Rue Princesse olsraat 154, 1074 Ulriksborgveien 10, 1533 Moss 18, Belvedere S Ignacio Mariscal 126, Col. Mexicana, Mexico, D.F T Bryn 2-C/60, Maththegoda Housing Scheme, Y Romualda a Socarrás, Edif. de Oro Javier Barrios V S.O., opp. Radio Pakistan, Karachi Sociedade Av 159-52, Novomytischinsky prospekt, Crewing Of PO Box 270, Wheaton, IL 60187-0270 32803-1838, USA Quezon City Apartado 36-1766 Correo General. Corner P PO Box 9114, Ramat-Gan, Israel 5219002 28 Great King Street, Edinburgh, EH3 6QH Kajuhova UI 9, 3000 Celje V Office 3, 7-A Zhylianska St., Kiev 01033 1606 New Jamshed Memorial Hall, M. Carandayty 572, 1621, Asunción A Kalle Posts v … … … … … … … … … … … … … … . … … … … … … … … … … … … Chairman: g om Davis, 9 Ronean, 38 Princess ocieties: T Mrs Isis M. B. Resende, SGAS 603 conj. E s/n. Brasilia-DF Mr Mr Gerard Brennan, 42 Melbourne S Regional Association * orra Buron esident: orales T orstermans T Pr esident: V Pr Chairman: Angels Ana Maria Coelho de Sousa
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46 The Theosophist Vol. 139.12, September 2018 BOOKS BY ANNIE BESANT HC* SC* The Ancient Wisdom 500 350 Annie Besant, An Autobiography 500 The Bhagavadgita — The Lord’s Song 120 The Bhagavadgita — with Samskrit Text and Translation 150 120 Buddhism 100 Christianity 100 Dharma 120 The Doctrine of the Heart 100 Esoteric Christianity 200 Hinduism 100 In the Outer Court 150 120 An Introduction to Yoga 100 Jainism 50 Karma 150 The Laws of the Higher Life 100 Mahabharata — The Story of the Great War 400 300 Man and His Bodies 300 200 Meditations on the Path and Its Qualifications 150 120 Occult Chemistry 1000 Occultism, Semi-Occultism and Pseudo-Occultism 50 The Path of Discipleship 300 Proofs of the Existence of the Soul 100 Reincarnation 150 Revelation Inspiration Observation 50 The Riddle of Life 120 * HC = Hard Cover * SC = Soft Cover For catalogue, enquiries, and orders, write to: THE THEOSOPHICAL PUBLISHING HOUSE 1, Besant Avenue, Adyar, Chennai - 600 020, India Tel: (+91-44) 2491-1338; Book Shop: (+91-44) 2446-3442 Twitter: twitter.com/tphindia // E-mail: [email protected] Websites: ts-adyar.org & adyarbooks.com Online Bookstore: amazon.in: Seller - TPH Adyar Facebook: facebook.com/tphadyar // WhatsApp: (+91) 86103-65836
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