VOL. 131 NO. 2 NOVEMBER 2009
CONTENTS
On the Watch-Tower 59 Radha Burnier Finding the Key to Theosophy 63 G. P. Sivris Hinduism’s Greatest Gift to the World 69 Klaus K. Klostermaier Living Theosophy 79 Linda Oliveira Fragments of the Ageless Wisdom 84 Henry Steel Olcott and Magnetic Healing 85 Julio Gerardo Pomar Books of Interest 89 Theosophical Work around the World 92 International Directory 94
Editor: Mrs Radha Burnier
NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover Picture: Memorial to the Unknown Members, Adyar (see page 93) —J. Suresh
Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mrs Radha Burnier Vice-President: Mrs Linda Oliveira Secretary: Mrs Kusum Satapathy Treasurer: Miss Keshwar Dastur Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Emails: Below Secretary: [email protected] Treasury: [email protected] Fax: (+91-44) 2446-3464 Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 Editorial Office: [email protected] Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. They hold that Truth should be sought by study, by reflection, by purity of life, by devotion to high ideals, and they regard Truth as a prize to be striven for, not as a dogma to be imposed by authority. They consider that belief should be the result of individual study or intuition, and not its antecedent, and should rest on knowledge, not on assertion. They extend tolerance to all, even to the intolerant, not as a privilege they bestow but as a duty they perform, and they seek to remove ignorance, not punish it. They see every religion as an expression of the Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as Truth is their aim. Theosophy is the body of truths which forms the basis of all religions, and which cannot be claimed as the exclusive possession of any. It offers a philosophy which renders life intelligible, and which demonstrates the justice and the love which guide its evolution. It puts death in its rightful place, as a recurring incident in an endless life, opening the gateway to a fuller and more radiant existence. It restores to the world the Science of the Spirit, teaching man to know the Spirit as himself and the mind and body as his servants. It illuminates the scriptures and doctrines of religions by unveiling their hidden meanings, and thus justifying them at the bar of intelligence, as they are ever justified in the eyes of intuition. Members of the Theosophical Society study these truths, and theosophists endeavour to live them. Everyone willing to study, to be tolerant, to aim high, and to work perseveringly, is welcomed as a member, and it rests with the member to become a true theosophist. ² On the Watch-Tower
RADHA BURNIER
Who is the Winner? ability, a battleground. Nowadays, almost In a recent match, the two sisters Venus all well-known contests like the Olympic Williams and Serena Williams were pitted Games have lost their grace and fun against each other. Serena, the younger because there is so much in the media of one, won this time, her third Wimbledon the victory of some over others. singles title. Of course, she was in great That the game should prove the quality spirits after this victory. But from what of action is important, and not winning the papers report, the two sisters are quite anything from opponents. A fine quality as friendly with each other as they have in doing any kind of work is a great always been. They have fought against blessing. We should all become proficient each other on tennis courts several times in that sense; whether we learn music, with great professional competence, but play a game or learn to cook or calculate, we are told that they are just as friendly the result of doing a piece of work is with each other, whatever the result. They important. It does not matter whether one have been doing this for a long time, play- wins or loses temporarily in the game of ing with the intensity the games require, life. Everyone is going to win and become but remaining affectionate sisters at home. a beautiful piece that fits in with every- It is normal if one comes to consider thing else, and make people wonder. But it from the games point of view. These to learn to fit in we have to become good games are played for achieving quality, at ‘play’, and this is what we begin to see and both Serena and Venus have taken through the winning or losing. In a game, part in these several times, with one sister both winners and losers can have a good or the other winning. All games are meant time and try to do better when the to be only part of sport, to gain control opportunity arises. over the body and show the audience what So, the game of life can be — should can be achieved by anyone. But they have be rather — enjoyable, whatever we do; slowly become, instead of games, like a it might be losing or winning, but we place of battle and the real spirit of know that both are the same. The ‘fighting’ each other in friendship has importance of both is the game when it is been lost, so the game becomes, instead played well. Then one is prepared for of a lovely way of showing skills and higher things. Are we ready?
November 2009 59 The Theosophist Unlimited Seeing disappear in the glowing reality of one- Brotherhood is not an Object of the ness. It is said that the illumined ones Society as imagined by many people, but see all of life, filled with Divine qualities, ‘Universal Brotherhood’ is, as mentioned lie before them and appear differently in the first Object of the Society. Universal from what it does to most people. The Brotherhood implies that it must be impression that some are better than others practised in respect of all persons, rich or disappears. So, for the illumined con- poor, important or not important, doing sciousness everything has equal value any kind of work or none at all. It is meant and is equally lovable. to include all human beings. There is great beauty in the evolu- Unfortunately ‘Brotherhood’ suggests tionary process, but we see that beauty a sexual difference to some people, but only in some places, if at all. A person this was not meant when the word was may have an old face with wrinkles and used. ‘Brotherhood’ was a term that other signs of age, but it exhibits great included women also and therefore the beauty all the same. There are some paint- Society’s Object concerned all humanity. ings which give this impression. The fact In English, there is no word which can is that in the light of real beauty, old age stand for brotherhood or sisterhood and youthfulness, the more evolved and combined, but the common factor in the the less evolved, are equally beautiful. In two words is what is meant. fact, beauty exists whether there is a form The term ‘universal brotherhood’ to show it or not. means, to all those who know and have The Divine is all around, and surrounds ‘eyes to see’, a vast, in fact an unlimited, the person who has a sufficiently vista. The spiritual level embraces all developed consciousness, and hence in the other levels including the lowest and that consciousness there is truth, know- the highest and to see what brotherhood ledge, eternity, deep joy, and so forth. is from the spiritual point of view, our These are not separate aspects of reality, eyes must be more and more open as we they are like the facets of a diamond, proceed. We would then see not merely which people may see as separate from the outer surface of everything, but the each other, but they are all from the inner content and meaning. So brother- one source. hood, or whatever else we may call it, To be aware of this, the Divine in so- perhaps ‘the sense of unity’, will be called ordinary things, one should put absolutely natural. aside thought, except when it is needed We will feel at one with all beings, concerning ordinary things. If there is which formerly was not possible. Some thought of this kind, everything is brought creatures appear to us as not so nice, down to its own level; and when no such or as beautiful and lovable as do the thought fills the mind it is free to see ones we like; but likes and dislikes things as they are. Unfortunately, when
60 Vol. 131.2 On the Watch-Tower we realize that there is something more The Question of Breeding than usual that can make itself known, They have now found a means to in searching for it we intend to discover reduce the time required for plants to what we already know. The desire to see acquire qualities which would have great art or anything similar is the formerly taken years. For instance, we satisfaction of getting some ideas from the are told in an article printed in Newsweek minds of other persons. that the technique to create a new strain There is a story told about a Teacher. of corn has been reduced from ten to four He gave a talk one day, it is said, when a years. Conventional breeding is now bird sitting on the window sang a song. able to do things with the plant world The teacher became silent. When the bird which were not even tried earlier. The new finished he said the sermon was over. techniques are beginning to replace bio- There is a song in everything. The whole transformative techniques and the use of universe is full of beautiful music, if we old techniques of breeding and cross- can hear. Something of that song shows breeding will boost productivity, reduce that the Divine beauty, which needs no the damage done by bad weather, disease, object, is present. But these moments are and so on. rare. The silence of the mind, the stillness Europe and a great deal of Asia and to hear are rare and therefore our relation- parts of Africa have strongly resisted ships are incomplete. genetically modified food. The result is Can we spend a few minutes without that now competent people are choosing such image-making? Can meditation the crops and breeding and crossbreeding begin when the mind already has a pic- by normal means to have enough for the ture in the background, or, does it growing world population. Apparently commence with an empty mind? The most of the Asian, African and European emptying of the mind requires much countries have been averse to using the practice. Even if there is an interval of modern genetic techniques to create new quiet for a short time, some observation varieties. Genetic manipulations done by is possible. But the observer thinks that a few people in companies, mostly of well- he knows only if he is present. He does to-do countries, are suspect. Many users not want to subside or die and this is the have grave doubts about the result of the problem. What can we do to go beyond new varieties created by these specialists, the level of mental knowledge to who can do whatever they please if bio- perfection or awareness? Perhaps, we technique is used. can teach ourselves not to analyse or There are many manipulations in the do anything else, and just be. This may present day about which the average be what the future holds for every- person does not know anything. The body — an awareness which makes manipulators are much cleverer than the people see. public to which they sell products. So, to
November 2009 61 The Theosophist learn that protests have been so success- above-mentioned kind of improvements. ful is rather gratifying. Technology We cannot but hope that the educated makes it possible for technologists to get members of the public will get more and away with many things and at a price more used to taking things in hand which which they dictate. It is said that the GM will be altogether more reliable than if left products cost a great deal more than the to a few technocrats. ²
The Founders of the Theosophical Society, Col. H. S. Olcott and Madame H. P. Blavatsky, chose Adyar in 1882 to be the international headquarters of the Society after searching in various parts of India for a suitable place. The beauty of the river, ocean and trees, and the tranquillity which reign at Adyar, make it an ideal centre for spiritual living, besides providing facilities for the administrative work.
Since 1882, countless persons have benefited from the life and activities at Adyar. They have come for walks, lectures, study, discussion, inward-turning. People of all nations participate in the courses and conventions which take place every year. Scholars and students journey hither to spend moments with the precious treasures of the Adyar Library. Books and other literature are sent out to the world from here to be used and translated. There has been a constant international exchange through Adyar and a constant atmosphere at Adyar for learning the ‘daily conquest of the self ’ and the meaning of man’s life.
Radha Burnier The Theosophist, April & May 1983
62 Vol. 131.2 Finding the Key to Theosophy Finding the Key to Theosophy
G. P. SIVRIS
‘THE means is the end and the right that we are not aware of, being latent and means is leading us to the right end,’ says hidden and to be discovered. Krishnamurti. Elucidating further, he With the mind which is the known suggests: ‘Before we start searching we we cannot have an understanding of must have the instrument for search; we Theosophy, which is the unknown. must be capable of searching — not Therefore another kind of perception is merely start out to search.’ Which means needed. The key is the unknown Self, the that to have the capacity to search we must true divine nature, which we shall have to surely understand ourselves beforehand. nurture. Our true nature, the self-nature, How can we search without first knowing is hidden deep within ourselves. That is what it is we are searching for, and what why all the ancient religions and philoso- it is that is searching? It is of primary phies insist on the necessity of learning importance to know ourselves and to find the art of self-knowledge. out who is the person that is seeking, and Krishnamurti says that without self- what he is seeking. knowledge there is no right thinking. If the object of our search is Right thinking is an attribute of divine Theosophy, we shall have to find out the Wisdom. More specifically, he says: ‘The proper means which will lead us to that more you know yourself the more clarity end. Hence the necessity of finding the there is.’ Self-knowledge has no end. It mystical key. The key is most important; is an endless river. As one studies it for it is the first movement in our search and goes into it more and more, one for Theosophy. finds peace. Only when the mind is Theosophy is not found in the books. tranquil — through self-knowledge and How can we find the key which will enable not through imposed discipline, can us to unlock the treasury of Theosophy, reality come into being. Then there can to unveil the face of Isis, Isis being an be bliss and creative action. allusion to divine knowledge? We are Truly it is hard work to observe looking for something which is not ourself as we are and to investigate deeply visible, which is in a potential situation, the inner part of our nature, maybe
Mr G. P. Sivris is a former General Secretary of the Theosophical Society in Greece.
November 2009 63 The Theosophist because we do not have the capacity to The same topic is found in Greek look into ourselves. Krishnamurti says: mythology and is presented as follows: ‘I am asking you the impossible.’ Yet he ‘All soul is part of the universal soul, insists that we should do it as there is an whose totality is Dionysus; and he leads urgent need for a deep and radical change back the vagrant spirit to its home, and in our mind and heart. Probably the accompanies it through the purifying impossible referred to is the human process, both real and symbolical, of its personality and the human intellect, but earthly transit. He is the immortal suitor not the spiritual individuality. As it is said of Psyche (soul), the divine influence in the Bible: ‘The impossible to people is which physically called the world into possible to God’, and respectively to the being, and which, awakening the soul inner Self, to the god within. Hence the from its Stygian trance, restores it from necessity of knowing our true self. earth to Heavens.’ As Krishnamurti also says: ‘The If we would like to adapt this myth to known is the action of will. And in self- the Theosophical teaching, we can say that knowledge one should start from the the divine influence is emanating from the unknown and begin from the other shore, other shore, from the unknown heaven, from the other side.’ According to a where the abode of the Masters is situated Buddhist teaching, reaching ‘the other who form the ‘bundle of living’, the body shore’ (pâragata) is interpreted in Chinese of Theosophy, the interpretation of which as freedom from birth and death. So, could be that the awaking spirit of starting from the ‘other shore’ can be Theosophy is acting secretly on human possibly explained as starting from the conscience in the same way as Dionysus realm of reality, which is the abode of the on the soul. The will of the Masters is Masters, of the Mahatmas. Krishnamurti transmitting to humanity the will and the says ‘The awakening of intelligence is Grace of God. not a matter of will. It must happen.’ Ac- If by Theosophy we mean the wisdom cording to a saying by St Paul: ‘It is not a of the divine Beings, of the Holy Masters, matter of will or haste, but of God’s grace.’ then we can say that the powerful The well-known Spanish Christian Theosophical energy is acting bene- mystic, St John of the Cross, says in his volently in the world — taking for granted book The Dark Night of the Soul: ‘A work that Theosophy is not an idea, or a theory, of this magnitude, which is the union of but a living thing, which exerts its blissful the human will with the Holy Will of God, influence on human life. must be begun by God, and accomplished Therefore when we think of by Him. The beginning consists in the Theosophy, our aspiration should be grace of vocation, the end in the beatific directed to the blessing of our Elder vision.’ The ending of human will is the Brothers, who were the Inner Founders beginning of God’s will, of God’s grace. of the Society and who continue to
64 Vol. 131.2 Finding the Key to Theosophy invigorate and guide it. We must repeat Replying to the question why learning here the invocation and express the wish: and knowledge are impediments to ‘May those who are the embodiments of understanding, Krishnamurti responded love immortal bless with their help and as follows: ‘Take, for example, a very guidance this Society, founded to be a ordinary thing that happens to most of us: channel for their work. May they inspire Those who are religious — whatever that it with their Wisdom, strengthen it with word may mean — try to imagine what their Power, and energize it with their God is or try to think about what God is. Activity.’ They have read innumerable books, they Both the invocation and the wish will have read about the experiences of the have a validity if they rise from the depth various saints, the Masters, the Mahatmas, of our inner self and not from the surface and all the rest, and they try to imagine, of our egoistic personality. The blessings or try to feel, what the experience of from above are not destined for our carnal another is. That is, with the known you being but for our immortal self, the con- try to approach the unknown. Can you do nection between man and Theosophy. it? Can you think of something that is not According to the esoteric tradition, knowable? Obviously, if our mind is the egoistic personality is a blemish to crowded with the known, there is no space God, and of course to the divine Beings, in it to receive something that is of the who are called the servants and minis- unknown. The very nature of the mind is ters of God. It is considered the enemy of fixed in the known, in time.’ It is therefore man and therefore it does not deserve the true that the intellect or the mind cannot blessings and the help of our Elder understand what is Truth or God, or as an Brothers. old philosophical dictum says: ‘The The Masters, our Teachers, would unknown cannot be perceived by the expect us to sacrifice our lower self. This known, and the All cannot become known is a prerequisite for their blessings to pour by the part.’ down upon us. This is, of course, a painful, Consequently, in order to be able to but an imperative, sacrifice. An ancient see the truth we shall have to go beyond dictum says that the clean is not permitted the intellect, which means to fly from earth to be touched by the unclean. It is a divine to heaven, and this is considered to be real command that the unholy cannot meditation. We are told that right medi- approach the holy, which is Theosophy. tation cannot exist if we do not lay at first As Krishnamurti says: ‘The old must come the foundation of virtue and morality. As to an end for the new to be.’ And Mme Pythagoras said: ‘We must first be men Blavatsky testifies in The Voice of the and afterwards become God. The civil Silence that ‘one must die (as a physical virtues make the man, and the sciences personality) in order to live in spirit, i.e. lead to Divine Virtue which makes the in order to be a real Theosophist. God.’ Elucidating further on this matter,
November 2009 65 The Theosophist Krishnamurti says: ‘There are so many can be effected through the practice of schools where meditation is taught; but if self-knowledge by the Energy of Love, one would understand what meditation is, by the Power of Truth. one will have to lay the foundation of a The Masters of Wisdom are clearly moral behaviour.’ Without this basis stipulating that if we would like to live in meditation is in fact a form of self-hypnosis. their world, we shall have to abandon this Without being free from anger, jealousy, world and renounce our own self. This is envy, greed, the desire for possessions, the clearly pictured in The Voice of the hate, the antagonism, the desire for success Silence by the similitude of the Three — without placing the right basis, without Halls, which corresponds to the three living freely, an everyday life free from states of consciousness. ‘Give up thy life, the distortion of personal fear, anguish, if thou wouldst live. Give up the life of avidity, etc., meditation has very little physical personality if you would live in meaning. The foundation is to be built spirit,’ adds Mme Blavatsky. through relationship by practising the art The meaning of this message is that of self-knowledge. The tricks of the mind we cannot go straight to the state of are not meditation. Therefore he says that perfection, to the ecstasy of meditation meditation is the beginning of self- without first passing successfully through knowledge; and without meditation there the intermediate preparatory and proba- is no self-knowledge. Meditation is tionary stages. People usually ignore this watching, observing, being aware of fundamental esoteric rule. They usually oneself, not only at one particular hour of try to climb with their imagination to the day, but all the time, when we are the upper stage of superconsciousness walking, eating, talking, reading, in without having earlier developed the relationship — all that is the process in proper buddhic-vehicle with which only which we discover the ways of the ‘me’ they can fly and run out of this triple and finally are driven to the ending of the world of delusion and ignorance and rise ‘me’. As it is said in The Voice of the to the supreme and perfect enlightenment Silence: ‘When he has ceased to hear the of the Nirvânic state of full development. many, he may discern the ONE — the Very instructive on this matter is the inner sound which kills the outer.’ It is following ancient Buddhist fable: obvious from the above that the action of ‘Once there was a wealthy but fool- meditation is not limited only to the ish man. When he saw the beautiful knowledge and the elimination of the self. three-storeyed house of another man he There are various stages in meditation and envied it and made up his mind to have the first and most important is the process one built just like it, thinking he was of purification, of the cleansing of the heart himself just as worthy. He called a and the mind, of the necessity to acquire a carpenter and ordered him to build it. The new, fresh mind and an innocent heart; this carpenter consented and immediately
66 Vol. 131.2 Finding the Key to Theosophy began to construct the foundation, the first Ruah are conjoined, while Neshamah storey, the second storey, and then the has its abode in the character of a man, third storey. The wealthy man noticed this which place remains unknown and with irritation and said: ‘I don’t want a undiscovered.’ foundation or a first storey or a second Both the metaphoric and the moral storey. Build it quickly.’ The moral lesson meanings of the two texts are, as we can of this fable is the following: ‘A foolish see, very similar. The Kabbalistic moral man always thinks only of the results teaching, the same as the Buddhist, and is impatient without the effort that is concludes as follows: necessary to get good results. No good ‘If a man strive to a pure life, he is can be attained without proper effort, therein assisted by Holy Neshamah, just as there can be no third storey with- through which he is made pure and saintly out the foundation and the first and the and obtains the name of Holy. But if he second storeys.’ does not strive to be righteous and pure Another esoteric teaching, coming of life, there does not animate him holy from the Kabbalah, which is very beau- Neshamah, but only the two grades, tiful and wisely enlightens the aforesaid Netesh and Ruah. More than that, he who Buddhist narration, says the following: enters into impurity is led further into it, ‘The names and grades of the soul of man and he is deprived of heavenly aid. Thus, are three: Netesh (vital soul), Ruah (spirit) each is moved forward upon the way Neshamah (innermost soul, super-soul) which he takes.’ (Neshamah is defined as corresponding to the three Theosophical the ‘holy soul’, super-soul, the deepest bodies of the human soul: astral, mental, intuitive power, which leads to the secrets spiritual — the three are comprehended of God and the universe.) one within the other — i.e. forming one Lord Buddha also shows us the way building — but each has its separate which leads to Truth and thereby to abode — each a separate storey or plane. liberation through the Noble Eightfold Netesh stands in relation to the body, Path, which opens the eyes, bestows nourishing and upholding it; it is below understanding, and leads to peace of the first level. Having acquired due worth, mind, to the higher wisdom, to full it becomes the throne for the spirit (ruah) enlightenment, to Nirvâna. The question, to rest upon. And when these two, ‘Netesh therefore, as put forward by Dr John and Ruah, have duly readied themselves, Algeo, stands opportune: ‘Are we alive they are worthy to receive the ‘‘super-soul” to the truths of Theosophy? Because (Neshamah) resting in turn upon the unless a truth is alive in us, that truth is throne of the spirit (ruah). The super-soul dead as far as we are concerned. And stands pre-eminent, and not to be per- consequently, we are dead to that truth ceived. There is a throne upon throne, and and slaves instead to a lie.’ for the highest a throne. Netesh and Mrs Radha Burnier, in her Presidential
November 2009 67 The Theosophist Address in December 2005 says: I suggest that in this context we must begin ‘We are conscious that a way must be by asking not only whether we are alive found out of the pervasive state of to the truths of Theosophy, but whether violence, hatred and spiritual ignorance we are alive at all, and if we are, how alive (avidyâ) which darkens the world, but are we?’ Which means how much we how can we set our feet firmly on the path know our true self, the mystical other leading to peace, love and knowledge? nature we are searching for. ²
God must become man, man must become God; heaven must become one thing with the earth, the earth must be turned to heaven: If you will make heaven out of the earth, then give the earth the heaven’s food, that the earth may obtain the will of heaven, that the will of the wrathful Mercury may give itself in unto the will of the heavenly Mercury.
But what wilt thou do? Wilt thou introduce the poisonful Mercury (which has only a death’s will in itself) into the temptation, as the false magus does? Will you send one devil to another, and make an angel of him? In deed and in truth I must needs laugh at such folly: If thou wilt keep a corrupt black devil, how dost thou think to turn the earth by the devil to heaven? Is not God the Creator of all beings? Thou must eat of God’s bread, if thou wilt transmute thy body out of the earthly property into the heavenly.
Jakob Boehme
68 Vol. 131.2 Hinduism’s Greatest Gift to the World
Hinduism’s Greatest Gift to the World
KLAUS K. KLOSTERMAIER
ERWIN SCHRÖDINGER, winner of spiritual anaemia. In another lecture series the Nobel Prize for Physics in 1933, intro- he explicitly affirmed his conviction that duced a lecture on the ‘Spirit of Science’ Vedântic jñâna represented the only true in 1946 with a quote from ªankara’s view of reality — a view for which he was Brahmasutrabhâshya (Schrödinger, prepared to even offer empirical proof 1946). Schrödinger stated that the search (Schrödinger 1964). for the Self and its relationship to the Aldous Huxley, a twentieth century Absolute had so much occupied the giant in the realm of Humanities, whose attention of Indian thinkers ‘who were the Perennial Philosophy is not only an equal of Plato, Spinoza and Kant as far as unsurpassed anthology of world religions depth and grandeur or perception are but also an outline for a universal religion, concerned’, that they neglected the similarly suggests that Vedântic jñâna is investigation of objective nature ‘which the key to unlock the gate to the meaning surrounded them for centuries the same of human existence. In the first chapter, way as it surrounds us’. Rather than Huxley parallels the famous dialogue criticizing the Indian sages for what they between ªvetaketu and his father, did, or had neglected to do, Schrödinger Uddâlaka Âruni, from the Chândogya thought that they have an important Upanishad with statements from a variety contribution to make to our scientific of mystics and philosophers. He com- world: ‘The subject of every science is ments: ‘Based upon the direct experience always the spirit and there is only that of those who have fulfilled the necessary much true science in every endeavour, as conditions of such knowledge this teach- it contains spirit.’ He wished to see ‘some ing is expressed most succinctly in the blood transfusion from the East to the Sanskrit formula tat tvam asi . . . and the West’ so as to save Western science from last end of every human being is to Dr Klaus K. Klostermaier is University Distinguished Professor Emeritus, Department of Religion, University of Manitoba, Winnipeg, Canada.
November 2009 69 The Theosophist discover the fact for himself, to find out charity, redemption and salvation — have Who he really is’ (Huxley, 1973). they all been pushed aside and annihilated Statements like these, which could be by science? I do not believe so. But if it multiplied easily, suggest dissatisfaction really were the case, then science would by prominent Western intellectuals both carry a guilt even greater than its most with Western science and religion and embittered detractors have asserted’ express the conviction that Vedântic (Chargaff, 1977). Science, he had said jñâna could show the way out from the somewhere else, is not a substitute for present dilemma. religion and philosophy. It has to under- stand its limits and not to attempt to 1. Jñâna: For a More Adequate define reality, but be content with Rationality and a Truer Religiosity investigating it. While in the popular mind science still Physicist Roger Jones would go even proceeds triumphantly and the notion of further and contend that modern science ‘truth’ is virtually synonymous with ‘scien- failed to do even that. Instead of inves- tific finding’, uneasiness with present-day tigating reality modern science has built science is growing among the avant-garde up a system of mutually interlocking of thoughtful scientists themselves. Not concepts, none of which really have any only have scientists signed petitions that reality content, and none of which explain would limit the application of some of their what science talks about. ‘Starting with discoveries for ethical reasons, some also Copernicus and Bacon, we began to take warn against replacing traditional pre- as synonymous with truth itself, any scientific and non-scientific insights by collection of hypotheses that explain all science as is often done today. Erwin the appearances. We began modern Chargaff, one of the most prominent bio- idolatry, we have not only dehumanized chemists of our time, speaks of the science but also lost sight of our integral ‘metaphysical nausea’ that gripped him, connection with the continuing body of the existential terror that struck him when scientific and philosophical thought that hearing about the detonation of atom goes back 2500 years . . . and beyond that bombs over Hiroshima and Nagasaki. He to the mythic origins of religion and castigates the mindlessness of a science philosophy’ (Jones, 1982). The short- that has degenerated into a sort of stock- coming of the rationality of modern market speculation and he warns of science is not its lack of consistency, but scientific totalitarianism. ‘The great pen- its deficient connection with reality in dulum of birth and death, the darkness more than a commercial sense. and mystery of human destinies; the great Many have pointed out that science, concepts that for many thousands of years far from solving the questions it initially spoke to the mind, and even more to the set out to answer, has moved away from heart of humanity — reconciliation and these very questions. Physics, which
70 Vol. 131.2 Hinduism’s Greatest Gift to the World emerged as science with the claim to what post-modernists oppose is not so rationally investigate the qualities of much the logos as understood by the things perceived by the senses, eventu- Platonic tradition, but the logic of Bacon ally denied the existence of qualities and Descartes and their followers who altogether. Instead of explaining the initiated the ‘modern western rational nature of colour, it reduced colours to a tradition’. The Platonic Socrates took his set of differing wave-lengths in the electro- clues from the Delphic oracle’s gnothi magnetic spectrum. The very nature of the sauton, and the logos whom he followed sensible world thus ceased to exist in a faithfully unto his death was not a meaningful manner. Similarly biology, scientific theory but an all-embracing initially meant to explore the nature of life, reality-principle. Finding the logos of turned into a science that eliminated the everything meant relating everything to concept of life altogether, setting its goal the in-depth self-understanding, which to reducing every expression of life to the preceded it. The logos is not sought in laws of physics and chemistry, looking at order to control natural processes but to nature ‘with a dead man’s eye’ (Roszak, find guidance in public and private life. 1973). The same happened in psych- The fact that questions of measurement, ology. Instead of illuminating the idea of problems relating to quantitative aspects soul, as the great classical philosophers of external reality are easier to solve and had attempted to do, modern psychology can be answered with greater precision denied its reality and restricted itself to than questions of ethics and metaphysics, quantifiable observations of physiologic- does not permit the conclusion that these al reactions, again largely in terms of are the only meaningful questions to ask. physics and chemistry. In spite of all the Our entire scientific enterprise — and efforts of modern science, the real world with it a large part of our public edu- of things is still around us. Colours and cational effort — is largely dedicated to sounds are undeniable common experi- avoiding the great human questions rather ences, giving rise to the arts without which than addressing them. The reduction of life would be so much the poorer. Life is rationality to the mathematical manipu- as surprising, exhilarating, tragic and lation of data, which finds its epitome in mystifying as ever. The soul refuses to the computer, not only restricts the scope quit. What we need, obviously, is not a of science and makes it ignore questions world that conforms to modern scientific of meaning, it also convinces the average rationality, but a rationality that is more scientists and the masses who believe in adequate to comprehend reality as it is. science that questions of meaning, Post-moderns have targeted the questions relating to the Self, are ‘logo-centrism’ of modern Western ‘unscientific’ and thus not worth pursuing. thought as the source of much that is Research into such questions apparently wrong with it. It appears, however, that ‘does not pay’. Modern science leaves
November 2009 71 The Theosophist out, on principle, questions which include even receive support from the institution the entire range of ethics, of aesthetics, of most typically its creation, the modern spirituality. Nobody in one’s right mind universities. The list goes on. The dis- would contend that these are not vital integration of societies, the large-scale areas for the well-being of individuals break-up of human relationships, the and societies. But who is going to offer a destruction of the natural environment — ‘scientific method’ for these areas? the Western Rational Tradition has not The ‘Western Rational Tradition’ been able to prevent any of these, or to which has guided modernity since the offer solutions to humankind how to sixteenth century has come under attack. overcome them. While it had helped the West to emanci- Proponents of the Western Rational pate itself from an oppressive medieval Tradition like to give it credit for the religious, cultural, intellectual and political development of parliamentary democracy authoritarianism, it proved impotent in and ‘value-free’ science. The only alter- the face of twentieth century cultural native to this tradition, which they seem and political developments. The Western to know of, are authoritarian government Rational Tradition was essentially indi- and theocratic ‘faith’, the condition from vidualistic, humanistic, bookish, and which the Western Rational Tradition academic. It did not comprehend what liberated Western Europeans in early was happening when the Industrial modern times. Asian alternatives are rarely Revolution changed the lives of many considered, and more often than not re- millions of ordinary people. It did not jected as unworkable in the West, which understand the implications of the colonial is not willing to sacrifice its rational and expansion that was associated with it. It liberal traditions. Simplistically, the ‘other’ was content with formalizing and univer- is conceived as total negation of one’s salizing education in the mode of the own self. The ‘other’ to the specific Western rational tradition and attempting scientific Western notion of rationality to turn Asians into Europeans. The has to be irrationality; the ‘other’ to parlia- Western Rational Tradition was unable to mentary, party-based democracy must be prevent the World Wars, which effect- ‘autocracy’. That type of thinking neither ively undermined its authority at home as recognizes the limits of these specific well as in the colonies. It was unable to historic forms of ‘rationality’ and prevent the rise of dictatorships in the ‘freedom’, nor the vast range of alternative heartlands of Europe where it was ‘rationalities’ and forms of good govern- supposed to have established itself most ment found elsewhere and in other historic securely. Ironically, it was through the periods. While it is becoming increasingly willing cooperation of representatives of clear that the Western Rational Tradition that Western Rational Tradition that these is no longer viable and that liberal dictatorships could not only succeed but democracy based on the political party
72 Vol. 131.2 Hinduism’s Greatest Gift to the World system has become often a travesty of theoretical and the practical join, itself, there is of course, little willingness free from many of the shortcomings of to return to the status quo ante. One does Western Enlightenment rationality, such not have to. as its anti-religious animus, which can Those of us Westerners, who decided be explained only by the single-minded to go into Asian Studies did so (in many Western identification of ‘religion’ with cases) not because of some romantic an authoritarian and clericalized Chris- attraction to ancient Asian poetry and art, tian Church. but because of a felt need for a widening Jñâna allows us to expand the range of the intellectual (and practical) horizon of rationality, which has been narrowed of Western culture. From information down time and again during the last few picked up before making Asian Studies centuries, till it became completely our specialty we recognized that here was identified with formalized logic and an intellectual tradition and a way of life mathematics. To be sure, also in Indian that deserved respect and attention and traditions attempts were made to narrow that could possibly teach us something down the meaning of jñâna to sect-specific about our own institutions and about understandings of it. However, Indian humankind in general. The proven long- mainstream tradition was always able to term stability of many Eastern societies, keep jñâna open. the ideal of harmony of human Jñâna allows us to re-connect relationships, the intuitive depths of un- rationality with reality, overcoming the derstanding expressed in its literatures truncated rationality of the modern West, are not just ‘facts’ to be registered, or which bracketed out the source and end ‘exotica’ to be marvelled at, but human of all human thought. There is no need achievements that must be studied for for the pathetic dichotomy between the sake of survival of humankind. While philosophy and theology, whose repre- often enough failing to live up to these sentatives are more concerned with ideals, these traditional Asian societies building walls between each other than nevertheless possessed parameters for addressing real issues of substance. An the ‘good life’ that had validity, and a appeal to jñâna is not an appeal to right- sure sense for enduring values. wing politics, obscurantism, oppression To sharpen the focus to the specific and intellectual dishonesty. It is an appeal rationality that characterized the Western to the humane in thought and deed, to the Rational Tradition and that clearly has integrity of thought and life, the continuity proven inadequate, the Indian notion of of consciousness and reality. While it jñâna provides an alternative that is contains elements of both ‘faith’ and neither ‘irrational’, nor simply another ‘science’ as understood in the Western variety of instrumental reason. It is a tradition, it is different from both and depth-dimension of ‘reason’ in which the overarches them.
November 2009 73 The Theosophist
For the average person jñâna will world into fact and value, its insistence appear in the form of jijñâsâ — a reaching on rationality as reality, which does not out to understand rather than the posses- exclude anything. It combines an insight sion of definite ‘wisdom’. The existential into nature with reflection, objective nature of jñâna forbids it to have it knowledge with self-cognition. It implies expressed in dogmas and formulae. and demands an ethic, a discipline as Although such formulae have been antecedent to its application. By seeing attempted — e.g. the Advaitic brahma âtma-jñâna as irreducibly linked to satyam jagat mithyâ — the Advaitic brahma-jñâna, and both as the depth-level understanding of jñâna is not necessarily of any type of knowledge, it infuses into the only one and the formula can be in- the human drive towards knowing the terpreted in many different ways. Jijñâsâ dimension of the unum necessarium, the as constantly renewed attempt to reach one thing needed to save ourselves, and jñâna — a search informed by some the world in which we live. inkling, a spark of illumination, some kind of spiritual gravity — is the response to II. Historicity and ‘Life-Historicity’ new challenges and questions from the For every modern educated humanist level of jñâna. ‘historicity’ is central to any kind of Whatever flaws his attempt may hermeneutics (Campbell, 1992). For those have had (and all jijñâsâ is flawed) subscribing to it there are no ‘eternal Sarvepalli Radhakrishnan may serve as truths’ to be investigated, but only histor- an example of a jijñâsu of our time — ical expressions, historical contexts and someone who qualified as traditional historical roots to everything, especially Vedântâchârya by virtue of commenting to the religious traditions. The very use upon the Bhagavadgitâ, the Upanishad-s of the word ‘traditions’ instead of and the Brahmasutra and who, in addition ‘religions’ may be indicative of this (and partly in his commentaries) engaged historicity-consciousness. While agree- in the important questions of the age and ing with much of what historical day and gave advice to high and low on consciousness has taught us, we may how to deal with them. Less conspicuous- add the perspective of ‘life-historicity’, ly, many contemporary Vedântin-s have especially when dealing with literary done and are doing this as well. Vedântic expressions of Indian religions. People jñâna will remain alive only in the ongoing are either baffled or otherwise react nega- jijñâsâ-s of those who look into themselves tively against the other-worldliness found as well as into the world around them and in many Vedântic writings that seem to try to match the two visions. express disregard for nature, life, youth The exemplary character of jñâna — all the things that are highest ‘values’ consists in its synthesis of object and for us (post-)moderns. Critics seem to subject knowledge, its refusal to divide the forget that these texts were never meant
74 Vol. 131.2 Hinduism’s Greatest Gift to the World to be read by the uninitiated and were not long process of mental and spiritual intended for them. As part of the hermen- maturation. It is ‘privileged’ knowledge, eutical presuppositions of interpreting even ‘hierarchical’ knowledge, but not in such texts, one will have to accept the the sense of a ‘Herrschaftswissen’, i.e. qualifications demanded by the writers. knowledge used to control and exploit for That may militate against the ‘modern’ one’s own purposes either humans or prejudice which assumes that everyone is nature. Admission to this kind of training or ought to be in a position of reading/ requires ethical as well as intellectual understanding any text whose grammar qualifications. The very interest in jñâna and vocabulary he or she knows. It also presupposes a certain nobility of mentality goes against the ‘post-modern’ prejudice and it gives an upward direction to a that disregards any and all intentionality person’s intellectual search. of authors as inhibiting the limitless free- The Aparokshânubhuti, a standard dom of the reader to read out of, or into, treatise on Advaita Vedânta, ascribed to the text whatever one likes. ªankara, details the presuppositions for Underlying these assumptions is jñâna-seeking in the following manner: egalitarianism gone too far. While one As pre-preparation it requires ‘worship of requires training and a licence to be God’ (Haritoshana), austerities (tapas) permitted to clean rooms or to sell and fulfilment of obligations appropriate newspapers, when it is a matter of in- to one’s varna and one’s stage in life terpreting the most difficult matters (âºrama). Preparation properly speaking concerning nature, humankind and God, requires detachment (vairâgya), dis- every person is considered equally (un-) crimination (viveka), ethical virtues qualified. Again, it seems appropriate to (ºamadamâdishatkasampatti) and interest expect a young person to do elementary in emancipation (mumukshâ). Only then and high school mathematics before can one embark on the quest for jñâna in enrolling in university courses. However, the hope of gaining insight into reality. when it is a question of reading Vedântic The way in which these preconditions texts, any or no qualification seems are formulated requires already life- sufficient. Behind such attitudes lies, of historicity as ‘hermeneutics’; otherwise course, profound disrespect for this they sound offensive or ‘impossible’. A kind of knowledge, disregard for the Western author in a recent article dealing unknown, lack of appreciation for any- with Hindu attitudes to nature took of- thing that does not translate into cents fence at the way the Aparokshânubhuti and dollars. defined vairâgya: ‘It is not difficult to Jñâna, as understood by the Hindu imagine what attitudes towards nature tradition, is ‘life-historical’, i.e. it does not our taxi-driver might learn if he chanced reflect ‘everyman’s idea of the world’ and to read, or hear a sermon based on verse it is assumed to arise only at the end of a four of this text: “Pure non-attachment
November 2009 75 The Theosophist is disregard for all objects — from the that which one is told to renounce as the god Brahmâ down to plants and minerals most valuable thing in the world. That — like the indifference one has towards would be perverse. the excrement of a crow.” Would this Someone whose major concern is still inspire him to revere nature as spiritual with the world — and this is not only a life, or would it rather teach him the legitimate but a necessary concern for the irrelevance of nature to spiritual life?’ g·hastha — will not be able to appreciate (Nelson, 1991). vairâgya and should not practise it. In the light of the foregoing it should However, not only in ªankara’s, but in be clear that a text like the every age many people become pro- Aparokshânubhuti was not aimed at taxi- gressively disillusioned, disappointed, drivers, to begin with. It was meant for disaffected with ‘normal life’ as they novices in an ºrama, people intent on grow older and wiser. A person normally making the search for ultimate truth, their earns little gratitude for the good deeds sole occupation. It was clearly not meant done throughout a long life. The daily to teach environmentalism, however noble grind involved in making a living even that may be. Surely some ªankara texts in good times wears people thoroughly could be found that would be more suit- out. Most people have to fight even for able for that purpose. If a present-day minimal recognition of their worth. Wars, ªankarâchârya were asked to address a famines and bad times in general that so gathering of environmentalists, he prob- many have to live through in addition, are ably would not quote Aparokshânubhuti not helping to create an impression that but would say something along the ordinary life is just one great feast. The lines of ªankara’s commentary to kind of pseudo-heaven, which Disney- Brahmasutrabhâshya I.1.2. To get to the worlds try to create has to be paid for with core of the matter: Our Western critic hard dollars, and the sort of eat-your- seems to have misunderstood the very cake-and-have-it religion of American intention of the text quoted. Far from televangelists will turn off each and every denigrating nature and instilling indif- thinking person. ference towards nature in the sense in Vedânta, however, is a thinking which the Western outsider understands person’s religion. Vicâra, reflection, it, the text tries to promote vairâgya (as it thought, deliberation is the means to explicitly says), i.e. an attitude that refrains jñâna. The ‘interest’ that informs this kind from physical and emotional appro- of search is circumscribed by the priation of nature for selfish purposes. It questions to which jñâna is helping to find discourages all graspingness and does so answers: ‘Who am I? How is this world by employing an effective metaphor. created? And who is its creator? Of what One is not likely to induce a spirit of is the world made?’ These kinds of renunciation in someone by describing questions are neither answered by
76 Vol. 131.2 Hinduism’s Greatest Gift to the World religions, as normally understood, nor by authors from any ethical responsibility science. But they are the decisive for their actions — and does not con- questions. They require a kind of ration- vince anybody. In matters of spirit the ality that is different from both ‘faith’ and spirit matters! ‘instrumental reason’. Jñâna is ‘life-historical’ also insofar as Conclusion: it considers the ‘ethic’ of a person as an Brahmajijñâsâ as an effort towards indispensable condition for ‘knowledge’. ‘meaningful knowledge’, as reality-search The claim to be on the way to truth can and as ethical orientation can be real only only be made after certain qualities of in living persons, not in formulae or insti- character have been established — tutions. Brahma-jijñâsâ is not an excuse freedom from passion, from egotism, to withdraw from the real life-concerns of from ambition — otherwise it one’s time. Quite the contrary, it implies is sheer hypocrisy. Jñâna would also an engagement at a much deeper level expose the fallacy of a ‘value-free’ science: and with a much greater stake in the out- Knowledge is a value by and in itself and come. There was practical wisdom in the truth-search is a value-orientation. If it traditional Hindu provision that only a is not, it is a perversion. Jñâna could not person who had fulfilled all the usual be used to support the machinations of obligations towards family and society a criminal government, as science can was entitled to brahmajijñâsâ. While the do very well, as we all know. Mahatma inner and outer independence of the Gandhi could serve as a contemporary vânaprastha and the samnyâsi was example for jñâna: His life, which he essential, the search itself was seen as of described as ‘Experiments with Truth’ utmost importance for family and society. was a contemporary brahma-jijñâsâ. Such mature seekers based their search Gandhi was dedicated to serving his on concrete knowledge and experience of people in a very concrete and practical ‘real life’. They did not become ‘other- way. But he also knew that this service worldly’ in the wrong sense, i.e. they did was contingent on his ability to ‘live the not imagine a parallel world without the truth’, on his inner connection with the problems of this world, but they plumbed ultimate, on the purity of his motives, and the ultimate dimension of the world we on the ethical character of his actions. all know or believe to know. The proof for the truth of a thought of Brahmajijñâsâ is not so much the pre- any depth is not its logical coherence serve of professional philosophers as of but the life of the author who stands be- the intellectual, spiritual, moral quest of hind it. The ‘value-freedom’ of science is mature people with all kinds of back- the secular equivalent to the medieval grounds. In our age it would be especially Church’s notion of the efficacy of sacra- the scientists who, in their search for ments ex opere operato. It absolves the truth about nature have reached limits of
November 2009 77 The Theosophist objective knowledge and who have be- complete abandonment of the small come aware of the ethical dimensions of ‘I’-consciousness in the universal their undertaking. They would be emi- consciousness: the tat and the tvam, the nently qualified for brahma-jijñâsâ and âtman and the brahman become one and to throw light from this search onto the the same, because there is only one reality. ordinary world in which we live. Jñâna is Hinduism’s greatest gift to Among the traditional reflections, the world and Hindus will earn the which were considered as leading to jñâna respect and gratitude of the world for there were topics that have occupied all keeping brahma-jijñâsâ alive. The world scientists for their lifetime. However, the needs it and seeks it. In the context of crucial question, a question usually con- the most recent ecological theory âtma- sidered with the appropriate seriousness jñâna, Self-Realization, is emerging as only at a somewhat advanced age, is prime motive for ecologically respon- ‘Who am I?’ Indian tradition provides a sible action (Zimmermann, 1994). If variety of answers to this question, dif- Hinduism would turn just into another one ferentiated according to the level of of those clerical institutions that claim consciousness a person has reached. political power on the basis of a dog- However, at the ultimate level, the turiya, matically narrowed down religious the answer to this question coincides tradition, it will become untrue to its own with the question of what is reality. Self and will betray its real mission to Not in megalomaniac egotism but in this world of ours. ²
References 1. Campbell, Richard, Truth and Historicity, Clarendon, Oxford, 1992. 2. Chargaff, Erwin, Voices in the Labyrinth, Seabury, New York, 1977. 3. Gambhirananda, Swami (translator), Brahmasutrabhasya of Sri Sankaracarya, Advaita Ashrama, Calcutta, 1965. 4. Huxley, Aldous, The Perennial Philosophy, Harper, New York, 1973. 5. Jones, Roger S., Physics as Metaphor, University of Minnesota, Minneapolis, 1982. 6. Nelson, Lance, ‘Reverence for Nature or the Irrelevance of Nature? Advaita Vedanta and Ecological Concern’, in Journal of Dharma, 1991, XVI.3. 7. Radhakrishnan, Sarvepalli (editor and translator), The Principal Upanisads, Allen & Unwin, London, 1953. 8. Roszak, Theodore, Where the Wasteland Ends, Doubleday, Garden City, 1973. 9. Schrödinger, Erwin, ‘Der Geist der Naturwissenschaften’, Eranos Jahrbuch, 1946. 10. Schrödinger, Erwin, My View of the World, Cambridge University Press, London, 1964. 11. Vimuktananda, Swami (translator), Aparokshanubhuti or Self-Realization of Sri Sankaracarya, Advaita Ashrama, Calcutta, 1955. 12. Zimmermann, Michael E., Contesting Earth’s Future: Radical Ecology and Postmodernity, University of California, Berkeley, 1994.
78 Vol. 131.2 Living Theosophy Living Theosophy
LINDA OLIVEIRA
The Contemporary World — Are we are presented with an incomplete and there Causes for Optimism? lopsided view of the truth about our world. It would be easy to become dis- Dollar-driven sensationalism is the order heartened — even positively crushed — of the day. about the state of the world today, if we It seems that evolution is an immensely were to limit our awareness to the news slow process, whether it relates to uni- stories we hear every day. This is not to verses, planets or human beings. The deny that human suffering exists. Wisdom teachings affirm that the Suffering was so accurately diagnosed as evolution of a human being is the ongoing a common human condition by the ‘project’ of lifetimes on earth. Buddha a few thousand years ago, and is Admittedly, not all members of the a part of the reality of worldly life. Theosophical Society subscribe to the Suffering is a fact, whether it applies to teaching of reincarnation but, if we take it human individuals, families, local com- into account, then a pessimistic view of munities, specific cultures, nations or to humanity by many at this time is relocated the global situation. A pessimistic view of within a broader perspective. This life on this planet today is not the teaching will never excuse certain types exclusive province of perennial cynics, but of behaviour. However, it is a reminder has also become part of the permanent that we humans have a long, long road mindset of many others. ahead with a gradual emergence of our However, it is important to take into latent divinity. Considering the possibility account several additional considerations: of reincarnation may help us to be a little Alongside with suffering, good, even less judgemental about others. marvellous, things also happen in the Furthermore, it is said that the long world every day. Even the more human journey inexorably leads us to that significant of these tend not to be given state which is often referred to as ‘Self- much space by the media, for a variety of realization’ and to liberation from the reasons. It is suggested here that in effect wheel of birth and rebirth. The Wisdom
Reprinted from Letter No. 5, 2004, to Australian Members. Mrs Linda Oliveira is the international Vice- President of the Theosophical Society. She was the National President of the Australian Section before this.
November 2009 79 The Theosophist teachings suggest that there will be further world, which is so very relevant when we choices available at that point, one of consider the current state of the planet. which is the hallowed Bodhisattva Path Each of us may carry this out in different — that choice through which an indi- ways and to a different extent, but every vidual renounces the bliss of Nirvâna out little bit surely helps. Some assistance of pity and compassion for all sentient proffered to a person or group of individ- beings, until there is no more suffering. uals in need may be an important aspect This must be the ultimate sacrifice. of this duty. Yet the Wisdom teachings also maintain that our human actions at Dharma subtler levels are far more potent again The teaching of dharma is pertinent than physical actions. HPB certainly here. It is commonly taught that this is an pointed this out. Therefore, it is worth- individual preserve; that we each have our while to consider seriously that our own dharma. Just what does the term thoughts and feelings are also potentially mean? It is commonly translated into important tools for service. English as ‘duty’, yet dharma is much more than that. The word is a Sanskrit The Last Quarter of a Century term, derived from the root dh· which Another teaching in the theosophical means ‘to establish’, ‘to hold’, ‘to support’, tradition is that, in the last quarter of a ‘to sustain’, ‘to bear’. Dharma is given century, a special impetus is given by those many nuances of meaning in English Great Ones who work behind the scene including equity, justice and conduct, in to help human evolution onwards. This addition to duty. This may be a little can manifest in a range of events which confusing but dharma also has a may stimulate the evolutionary process, secondary meaning: ‘an essential or char- as some individuals receptive to such an acteristic quality or peculiarity’. Therefore, impetus are prepared to act in specific we can think of dharma as those actions altruistic ways. Members would no which sustain our essential or character- doubt have various views about what istic quality, or establishing ourselves in occurrences could have been the result of the Truth of what we are. such unseen efforts in the last quarter of Life provides each one of us with a the twentieth century. Here is just one range of opportunities to draw out our example which may fall into this dharma or essential nature. The Wisdom category. Consider the following: teachings suggest that these opportunities Humanity is part of a vast evolving span the course of many lives. It is up to universe. Earth, our home, is alive with a us how we utilize them. Dharma may be unique community of life. . . . The unique for each individual but perhaps protection of Earth’s vitality, diversity and there is a broad ‘dharmic principle’ which beauty is a sacred trust . . . all humanity has in common, for dharma has also been described as our duty to the We must decide to live with a sense of
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universal responsibility, identifying our- Some Points to Consider selves with the whole Earth community Vitality: Earth’s vitality is sustained by as well as our local communities. . . . prâna, that life-principle or vital energy which is commonly linked to physical Everyone shares responsibility for the matter but is also understood to permeate present and future well-being of the human subtler fields. Through mismanagement family and the larger living world. of planetary resources, however, that Evolution. Responsibility. Life. vitality is being curtailed, quite severely, Diversity. Beauty. Sacred trust. Do these in various ways. One of our most impor- words, and the general sentiments tant collective responsibilities at present expressed, sound familiar to students of is to consider our individual contributions Theosophy? Could they have been writ- to the global environment, and the mental ten by a Theosophist? ‘Yes’, many would environment, and therefore to the vitality say. In fact, this extract is part of the of the planet. Preamble to that magnificent Earth Diversity: Earth is our collective home Charter which was released by the Earth and is indeed diverse, entrusted at this Charter Commission in 2000. That stage to the stewardship of humanity. The Charter is described as the product of ‘a diversity on this planet spans all the decade-long, worldwide, cross-cultural kingdoms of Nature. We may relish the conversation about common goals and opportunity to observe and find out about shared values’. In fact, it was in the many species in the animal kingdom, 1987 that the United Nations World perhaps through television documen- Commission on Environment and taries. Yet diversity in human nature and Development first issued a call for the human culture is not so well tolerated, for creation of such a charter that would complex reasons. Anyone who does not incorporate fundamental principles for conform to the mainstream values of our sustainable development. Its evolution age in various respects is almost invariably therefore took place within the last quarter regarded as an oddity! Also, diversity is of the twentieth century. being diminished through the emergence The Charter incorporates a number of of an increasingly global mass condi- main principles, each including several tioning. This underscores the necessity for salient points. These principles are: a culture of independent thinking. 1. Respect and care for the community of Beauty: The earth, particularly in its life, 2. Ecological integrity, 3. Social and more pristine locations is awesomely economic justice, and 4. Democracy, non- beautiful. However, it is too easy to violence and peace. overlook or even forget that beauty in day Let us return to some of the words used to day life if we become stale and are not in the passage quoted from the Charter’s receptive to it. True beauty has its own Preamble. timeless quality and can be a source of
November 2009 81 The Theosophist great joy, renewal and upliftment. Who in which quality is more important than can forget that magical moment when quantity, and in which unsatiated greed astronauts landed on the moon and this at one extreme is transmuted into a magnificent globe in all its glory was genuine contentment and appreciation of beamed back to our televisions as one what we have, knowing that ultimately all seamless, unfragmented whole? really is well. As the Preamble to the Earth Charter There is a third, rather extraordinary asserts, the protection of Earth’s vitality, quotation in the Preamble which is diversity and beauty is indeed a sacred noteworthy: trust. Here is another passage from it: Everyone shares responsibility for the Fundamental changes are needed in our present and future well-being of the human values, institutions, and ways of living. family and the larger living world. The We must realize that when basic needs spirit of human solidarity and kinship with have been met, human development is all life is strengthened when we live with primarily about being [italics mine] more, reverence for the mystery of being, not having more. gratitude for the gift of life, and humility regarding the human place in nature. Yes, fundamental change is needed in order to address major problems on the According to the Hindu tradition, we planet. Such change needs to be lasting are said to be in Kali Yuga, an age of and robust. The notion of fundamental spiritual darkness and material advance. change is no stranger to the serious Considering this and the materialistic state spiritual aspirant. Such a radical change of the world, the fact that such statements requires permanent access to our as those mentioned above appear in a individuality, transpersonal Self, inner Charter for all humanity at this time is Self, higher Self, upper triad — whatever inspirational! term we prefer. But it amounts essentially Reverence is common to all spiritual to one thing — becoming progressively traditions. To revere means to venerate. less self-centred and more universal and When we venerate something it means we compassionate in our living. Much theo- deeply understand its preciousness, hold sophical literature provides various keys it sacred. There is also an acknowledge- to help this process take place. ment in this passage of the mystery of And what an insightful inclusion to the being, implying that there are dimensions Preamble of the Earth Charter — the to life which we cannot fathom or access, statement that human development is yet which hold immeasurable value. about being more, rather than having ‘Humility regarding the human place more! This is clearly a pointer away from in nature’ is a reminder that humanity is materialism, towards spirituality. It not greater than any other life form. We suggests a more spiritual approach to life tend to take far too literally the notion that
82 Vol. 131.2 Living Theosophy we have dominion over the Earth. As The reminder of our collective responsibility. Voice of the Silence so poignantly says, Its main principles are broad ranging, ‘Help nature and work on with her; and theosophical and universal. nature will regard thee as one of her We may hear relatively little about the creators and make obeisance.’ What is many positive things happening today, but crucial here is that we have enormous information is there if we are interested, responsibility because we have that gift especially on a number of websites. An of manas, the mind principle, and can optimistic outlook on life, tempered with make a difference. common sense, can help to counteract the What really inspired the Earth Charter? excessive negativity in the world. Was it indeed, perhaps, part of an inner Emily Sellon, an American member, impetus forward in the last quarter of the encapsulated the optimism of this world last century? view in The Pilgrim and the Pilgrimage. The suggestion that in the long term She said: there is cause for optimism does not mean every Theosophist has to be an optimist, that we should have blinkers on. There because we feel that nothing is lost, are numerous opportunities to give nothing is wasted. . . . This may sound assistance of some sort. The quotations simplistic, but the theosophical view of above from the Earth Charter are only one human nature and of the world is one of reminder that good things are happening ever-increasing fulfilment. in the world and that there is, indeed, cause for a certain cheerfulness and When the teachings of the Perennial confidence in the future. This Charter has Wisdom become deeply embedded in been disseminated to all sectors of society one’s consciousness, life takes on a new throughout the world and must have had vibrancy and lustre, undiminished by the a degree of impact already, as a potent short-term vicissitudes of a single life. ²
. . . birth and life and death, and that strange state Before the naked soul has found its home, All tend to perfect happiness, and urge The restless wheels of being on their way, Whose flashing spokes, instinct with infinite life, Bicker and burn to gain their destined goal.
Percy Bysshe Shelley
November 2009 83 Fragments of the Ageless Wisdom
BUT ah! How patient they were for the most part, how sadly, pathetically patient, this crucified Christ, Humanity; wrongs that would set my heart and my tongue afire would be accepted as a matter of course. O blind and mighty people, how my heart went out to you; trampled on, abused, derided, asking so little and needing so much; so pathetically grateful for the pettiest services; so loving and so loyal to those who offered you but their poor services and helpless love. Deeper and deeper into my innermost nature ate the growing desire to succour, to suffer for, to save. I had long given up my social reputation, I now gave up with ever-increasing surrender ease, comfort, time; the passion of pity grew stronger and stronger, fed by new sacrifice, and each sacrifice led me nearer and nearer to the threshold of that gateway beyond which stretched a path of renunciation I had never dreamed of, which those might tread who were ready wholly to strip off self for Man’s sake, who for Love’s sake would surrender Love’s return from those they served, and would go out into the darkness for themselves that they might, with their own souls as fuel, feed the Light of the World.
Annie Besant
84 Vol. 131.2 Henry Steel Olcott and Magnetic Healing Henry Steel Olcott and Magnetic Healing
JULIO GERARDO POMAR
COLONEL H. S. Olcott and Mme and his faithful service is pledged to us Helena Petrovna Blavatsky were well come well, come ill. My dear Brother, my known around the world as the co- voice is the echo of impartial justice. founders of the Theosophical Society in Where can we find an equal devotion? He 1875. As the President-Founder of the is one who never questions, but obeys; Society, Col. Olcott travelled for thirty- who may make innumerable mistakes out two years throughout India, Asia, Europe of excessive zeal but never is unwilling and America giving lectures on to repair his fault even at the cost of the Theosophy and establishing bases of the greatest self-humiliation; who esteems the organization he had helped to found. It sacrifice of comfort and even life some- has been said that if Theosophy and the thing to be cheerfully risked whenever Theosophical Society expanded around necessary; who will eat any food, or even the world, it was due to the indefatigable go without; sleep on any bed, work in any work of Col. Olcott, an organizer, lecturer place, fraternize with any outcast, endure and public relations man. The role of Mme any privation for the cause.1 Blavatsky was that of writer, ideologist The figure of Olcott as President- and spiritual master. Founder dominated almost all the public Col. Olcott always professed and attention he received, but he had a practised high ideals. He had great ethical versatile mind, and many interests and objectives and a total devotion to his activities. For example, he was a very suc- ideals. Many texts have been written about cessful agricultural engineer of those days, his life. His example of self-sacrifice and who left written works on agricultural unselfish behaviour have been em- subjects. He was also a professional phasized many times; but the best words journalist and wrote many articles for that define his life and personality were different newspapers in his country. He is written by KH, one of the Mahatmas well known for the interest he had in behind the TS: authentic Spiritism and made investi- Him we can trust under all circumstances, gations on this issue. His interest in this Mr Julio Gerardo Pomar is the chief worker of the TS in Peru.
November 2009 85 The Theosophist field led to his Theosophical relationship Mesmer’s methods and healings, and after with Mme Blavatsky. He was also a lawyer much disturbance and commotion, the and an outstanding auditor in the US commission expressed its verdict that the Army, working against corruption related healings were true but not because of to goods in military commands. He was animal magnetism, but because of the decorated and named Colonel for his ‘patients’ imagination’.2 Mesmer was success and efficiency. Besides, he was discredited and forever forgotten, but a remarkable member of American curiously his ideas, the so-called Freemasonry and obtained the highest mesmerism and the magnetic healings, level in this fraternal order. spread round the world under different One more area of his versatile life is names. His methods are practised by his practice as a magnetizer, hypnotizer different alternative medical and religious and curer — medical practices also groups, and persist to this day, although known as mesmerism or magnetic heal- Dr Mesmer, the inventor of this method, ing. He made very valuable personal is not mentioned at all. studies, practices and investigations in Col. Olcott did not think about prac- this field as a disciple, or follower of the tising magnetism when he arrived in India Viennese doctor, Franz Anton Mesmer in 1879, even though he had demonstrated (1734–1815). magnetism and hypnosis in order to Dr Mesmer is considered the initiator interest the public in Theosophy. or father of modern clinical hypnosis, in I deeply knew magnetism and magnetic spite of the attacks made against him by healings since thirty years ago, but I did the medical circles of that age. He not practise it except for a few experiments believed all living beings have a fluid that that I made at the beginning.3 supports life and this vital fluid has a magnetic nature that may transmit itself But three years later when he was in voluntarily. The fluid, which circulates in Ceylon (now Sri Lanka) in order to con- the nerves, works immediately as a front Christian missionaries that were healing agent of nerve and physical trying to erase the spiritual legacy of the diseases. Mesmer called this nerve fluid Buddha, and when he was devoted body ‘animal magnetism’. Dr Mesmer was and soul to the promotion and reorgan- renowned and successful in Europe. He ization of the Buddhist religion, there had many followers but many detractors happened an event that obliged him to use were against him as well. These accused mesmerism. A peasant was healed after him of being a ‘charlatan and cheater’. The drinking water from a well and rumours anger against him was due to economic, started in the village that the water had corporate and scientific reasons. miraculous properties, like in Lourdes; In 1784 the King of France appointed Olcott’s strategic mind anticipated what a scientific commission to study Dr could happen: Real healings can be made
86 Vol. 131.2 Henry Steel Olcott and Magnetic Healing once the village is under hypnotic energy. The Colonel stated: suggestion. This worried him very much because the ignorant Buddhist village My healings do not consist of hypnotic suggestion, but of true psychopathy, honest might abandon their religion and turn 5 to Catholicism. and old fashioned. Therefore, Olcott tried to convince the Col. Olcott successfully cured hun- Buddhist high clergy to heal sick people dreds of people during those fifteen but the monks, terrified by the idea, said months. But, many of his healings also they did not know anything about failed and hundreds of them were just ‘spiritual’ healings. So, Olcott was forced alleviated temporarily, probably because to heal sick people and organize Theo- he was always on the move and could not sophical and Buddhist conferences for give his patients regular treatment. As he fifteen months, until the end of 1893. was curing a lot of patients every day, he The report is in his book Old Diary became debilitated, and thought about Leaves where his healing faculties are reducing his work. Without any intention, detailed. He cured paralytics, the deaf and he enlarged Mesmer’s theory of vital fluid. the blind, rheumatic and possessed According to his observations, some persons, and many kinds of sicknesses. patients needed just a short treatment, and These kinds of healings, also mentioned others recovered their health permanently in the Gospels, seem miraculous, and in just thirty minutes; others needed inevitably create opinions. Do miraculous several hours in different sessions, healings exist? Or are they the outcome notwithstanding which, healing was of a capable management of knowledge temporary and incomplete. He developed and techniques that occidental medicine his theory of ‘sympathy among fluids’; if has rejected because of its completely the nerve fluid of both operator and patient materialistic approach to reality? was compatible or linked, it was conveni- Olcott tried to find explanations for the ent to proceed with treatment as the cost causes of the healings: of energy and time of the operator would be less and the treatment more effective. Magnetic healings are not due to faith The effort was not worthwhile if both necessarily, but to a vital aura transfusion fluids were not compatible — like an (from operator) to the patient.4 electric current that cannot cross a body The Colonel continued with Mesmer’s that is not a good conductor. He found theory on the vital fluid, distinguishing this out through simple tests made by them from those of the English doctor, imparting his own energy to many non- James Braid, who abjured Mesmer and compatible patients. In that way, he saved gave the hypothesis of suggestion as the his nervous and physical energy and the real cause of healings and denied the time that would have been lost treating existence of any other type of subtle non-compatible patients.
November 2009 87 The Theosophist The magnetic healing cycle in and combinations, like suggestion, clinical Col. Olcott’s life ended in 1893, due to hypnosis, hypo-analysis, etc. nervous exhaustion and his Master’s The day Col. Olcott died — 17 orders. However, he achieved his object- February 1907 — the Masters presented ives of preventing Christian missionaries themselves and thanked him for his loyal from weakening further the Buddhist services and valuable contribution to the religion in Sri Lanka. Moreover, he spiritual progress of humanity. All of us alleviated many people’s sufferings and who admire him for his spirituality, left useful teachings to magnetic healers multiple capacities and proven unselfish- or mesmeric practitioners and students. ness, should also thank him for the We now know this kind of healing as Theosophical Society and for all that he ‘prânic’ and it is used with other techniques left to us. ²
References 1. The Mahatma Letters to A. P. Sinnett, Chron. Ed., The Theosophical Publishing House, Adyar, 2003, p.17. 2. Hilgard, E., Hypnosis in the Relief of Pain, William Kaufmann Publishing, Los Altos, 1975. 3. Olcott, H. S., Historia de la Sociedad Teosofica, Editorial Sociedad Teosofica en Argentina, Buenos Aires, 1963, p. 62. 4. Ibid., p. 69. 5. Ibid., p. 75.
The Dwelling of the Tathâgata is the great compassionate heart within all living beings.
Saddharma-pundarika
88 Vol. 131.2 Books of Interest Books of Interest
MAN AND HIS BODIES by Annie only to the last chapter, ‘The Man’, which Besant, The Theosophical Publishing sums up this philanthropic attitude: House, Adyar, Chennai, 2008, pp.167. This is the ultimate triumph of man. All This book, the seventh of a series of that I have spoken of would be worthless manuals, ‘not written for the eager student were it gained only for the narrow self whom no initial difficulties can daunt . . . that we recognize as self down here. All seeks to make plain some of the great the effort put forth would not be worth truths that render life easier to bear and the taking if it only set us at last on an death easier to face’. isolated pinnacle apart from all the sin- The author states (p.5): ‘By man I mean ning, suffering selves, instead of leading the living, conscious, thinking Self, the us to the place where they and we are one. individual; by bodies, the various casings in which this Self is enclosed, each casing In this lofty and noble objective, enabling the Self to function in some Theosophy is linked with the First Object definite region of the universe.’ of the TS, namely, ‘To form a nucleus of This book has been very popular with Universal Brotherhood. . . .’ This link more than one generation of students and between Theosophy and the Theo- has been wisely used by many in their life sophical Society which is ‘to popularize a and relationships, in the true spirit of knowledge of Theosophy’ needs to be philanthropy in serving mankind. Without grasped firmly. going into the comprehensive, in-depth This book is of great value in the rendering which the author has accom- practical world which is beset with plished so well, reference is made here violence and sorrow. A. KANNAN
THE ASTRAL BODY AND OTHER and the correspondence as well as identity ASTRAL PHENOMENA by Arthur E. of the human being with the universe. Powell, The Theosophical Publishing These pieces of information were House, Adyar, Chennai, 2009, pp.265. available to the world, scattered in the Theosophical literature has opened ‘a sacred scriptures of different nations, but new continent of thought’ for intellectuals were forgotten and went into oblivion for around the world. It is aimed at providing various reasons. The need for these ideas more and more valid information about in a language and style that suits the con- the manner and method of manifestation temporary times was realized by the
November 2009 89 The Theosophist leaders of the Theosophical Society. As of simple virtues like single-mindedness, the literary output at a certain point in time self-control, calmness, knowledge and had become too voluminous, a need for love are indicated as the entry points into consolidation and thematic presentation the band of Invisible Helpers. was found necessary. Arthur E. Powell, The straightforward and crisp presen- the writer of this book and many others in tation of the subject makes the text the series, had a keen interest in attempting readable and profitable for one’s inner life. this role of a compiler and dedicated the work ‘to all those whose painstaking labour and researches have provided the MAN: VISIBLE AND INVISIBLE by materials out of which it has been C. W. Leadbeater, The Theosophical compiled’. He drew material for these Publishing House, Adyar, Chennai, 2004, series from Annie Besant and C. W. pp.126. Leadbeater primarily, and occasionally C. W. Leadbeater, an exponent of from others. Theosophical philosophy backed by his ‘A condensed synthesis of the informa- clairvoyant powers ‘to see things as they tion’ available together with a description are’, has produced many books on and explanation of the astral world and occultism and hidden things. The book its phenomena was brought into this text. under review was first published in 1902, This was first published in 1926 and many and translated into various languages. It reprints were brought out since then. is still in demand for the simple reason Divided into twenty-nine chapters, that it contains original information besides the Introduction and the Index, derived from personal investigation and the text furnishes the general description deep study. The author takes for granted of the Astral body, its composition and that ‘clairvoyance’ is a fact and ‘proceeds structure, and its relationship with the to describe what is seen by its means’. He Astral plane of Nature. A description of provides examples of different types of the plane, its inhabitants and their men as seen by trained clairvoyants and continuing areas of work is vividly given. also three diagrams and twenty-two The continuity of consciousness both in coloured illustrations. How the soul and the dream and after-death states, various its vehicles appear when examined modes of phenomena leading up to astral clairvoyantly, and what the appearances death and rebirth are stated. Certain ways in colour mean in terms of qualities and of developing the astral capacities and attitudes is clearly explained. correlating them to the faculty of Beginning with the planes of nature, clairvoyance are provided. The inter- the author focuses upon the bodies we vention of invisible agents in human have, their origin and development, the affairs is specially dealt with in a chapter impact of feelings and emotions on entitled ‘Invisible Helpers’. The practice them, and how we could develop into
90 Vol. 131.2 Books of Interest Adepts. There is no dogmatic presenta- and ultimately the Oneness, of all. tion and the points given are rational. The Ancient facts and laws are made presentation helps understanding that available here in a terminology that is human nature is a part of the divine more contemporary and comprehensive nature. A study of man invariably takes to those who are keen to obtain know- one to the study of nature, the source, ledge leading to Wisdom. ² N. C. RAMANUJACHARY
This groggy time we live, this is what it is like: A man goes to sleep in the town where he has always lived, and he dreams he is living in another town. He believes the reality of the dream town.
The world is that kind of sleep. The dust of many crumbled cities settles over us like a forgetful doze, but we are older than those cities.
We began as a mineral. We emerged into plant life and into the animal state. Then into being human, and always we have forgotten our former states, except in early spring when we almost remember being green again.
Humankind is being led along an evolving course, through this migration of intelligences, and though we seem to be sleeping, there is an inner wakefulness that directs the dream.
It will eventually startle us back to the truth of who we are.
Jalaluddin Rumi
November 2009 91 The Theosophist Theosophical Work around the World
India Memorial Lecture at Ananda Lodge on The international Vice-President, 27 September and the Vice-President, Mrs Linda Oliveira, and the Head of the Mrs Linda Oliveira, gave a talk to the Editorial Office at Adyar, Mr Pedro members. They also planted a tree each Oliveira, visited a number of in the courtyard of the Lodge. Theosophical Lodges in India between The Vice-President’s lecture titles 15 September and 6 October 2009. during the tour included: ‘Theosophy: They first visited Kakinada, in Andhra Hope for the 21st Century’, ‘The TS as a Pradesh, on 15 September, where they Deeply Humanitarian Organization’ and addressed both the local TS Lodge and ‘The Significance of a Lodge of the a well-attended meeting of both students Theosophical Society’. Mr Oliveira’s and teachers at the Jawaharlal Nehru titles included ‘The Purpose of the TS’, Technological University. They then ‘The Opportunity of this Life’ and ‘The proceeded to Guntur on 16 September Adepts’ Dream’. where they spoke to the members and At the Indian Section Headquarters the public at the Sri Krishna Lodge. in Varanasi, Mr Oliveira gave a public Both Mrs Oliveira and Mr Oliveira talk on Dr Annie Besant’s Birthday on addressed students and teachers at the 1 October and, together with the Vice- Hindu College in that city. Their next President, conducted a Study Camp on stop was Hyderabad on 19 September Mr N. Sri Ram’s book Seeking Wisdom where they spoke at three Lodges in that from 2–6 October which attracted more area: Hyderabad Theosophical Society, than 140 registrants mainly from parts of Secunderabad Lodge and the newly- India outside Varanasi. The uplifting formed Jñâna Bharati Lodge. All the atmosphere of the Besant Hall at the meetings attracted a number of members Headquarters contributed to the spirit of as well as visitors. listening and enquiry that pervaded the Arriving in Nagpur, Maharashtra, on Study Camp. 24 September they spoke to the members of the Nagpur Theosophical Society and Argentina also addressed a public meeting co- A national gathering was organized on organized by the Nagpur Lodge and the 10–12 October 2009 by three Lodges of Senior Citizens Associations that was the TS in Argentina, namely San Lorenzo, held at the Jñâneshwar Mandiram. In Rosario and Casilda. It took place in the Allahabad, Uttar Pradesh, Mr Pedro town of Casilda. The main theme was ‘On Oliveira delivered the annual I. K. Taimni Love’. The gathering was opened by
92 Vol. 131.2 Theosophical Work around the World Mrs Silvia Liliana Pastore, General the art of living for others do we need Secretary of the Argentinian Section. In discernment?’ In their last session the first session participants explored the participants delved into the theme ‘How theme ‘Divine Love as a Universal does the energy of love manifest itself? Pulsation. Channels through which the What are the errors, failures and sins Divine Love flows’. The theme for the against love?’ The gathering also included second session was ‘What is true love? group work and plenary sessions as well How can we develop it in ourselves? In as visits to places of cultural interest. ²
On the 17th of November next the Septenary term of trial given the Society at its foundation in which to discreetly ‘preach us’ will expire. One or two of us hoped that the world had so far advanced intellectually, if not intuitionally, that the Occult doctrine might gain an intellectual acceptance, and the impulse given for a new cycle of occult research. Others — wiser as it would now seem — held differently, but consent was given for the trial. It was stipulated, however, that the experiment should be made independently of our personal management; that there should be no abnormal interference by ourselves. So casting about we found in America the man to stand as leader — a man of great moral courage, unselfish, and having other good qualities. He was far from being the best, but (as Mr. Hume speaks in HPB’s case) — he was the best one available. With him we associated a woman of most exceptional and wonderful endowments. Combined with them she had strong personal defects, but just as she was, there was no second to her living fit for this work. We sent her to America, brought them together — and the trial began. From the first both she and he were given to clearly understand that the issue lay entirely with themselves. And both offered themselves for the trial for certain remuneration in the far distant future as — as K.H. would say — soldiers volunteer for a Forlorn Hope.
The Mahatma Letters to A. P. Sinnett
To those unknown members of the Theosophical Society throughout the world whose silent loyalty and sacrifice ensures to it the Masters’ constant blessing. Inscription on the Memorial at Adyar (Cover Picture)
November 2009 93