Text of Resolutions passed by the General Council of the Theosophical Society

Freedom of Thought As the Theosophical Society has spread far and wide over the world, and as members of all religions have become members of it without surrendering the special dogmas, teachings and beliefs of their re- spective faiths, it is thought desirable to emphasize the fact that there is no doctrine, no opinion, by whomsoever taught or held, that is in any way binding on any member of the Society, none which any member is not free to accept or reject. Approval of its three Objects is the sole condition of membership. No teacher, or writer, from H. P. Blavatsky onwards, has any authority to impose his or her teachings or opinions on members. Every member has an equal right to follow any school of thought, but has no right to force the choice on any other. Neither a candidate for any office nor any voter can be rendered ineligible to stand or to vote, because of any opinion held, or because of membership in any school of thought. Opinions or beliefs neither bestow privileges nor inflict penalties. The Members of the General Council earnestly request every member of the Theosophical Society to maintain, defend and act upon these fundamental principles of the Society, and also fearlessly to exercise the right of liberty of thought and of expression thereof, within the limits of courtesy and consideration for others. Freedom of the Society The Theosophical Society, while cooperating with all other bodies whose aims and activities make such cooperation possible, is and must remain an organization entirely independent of them, not committed to any objects save its own, and intent on developing its own work on the broadest and most inclusive lines, so as to move towards its own goal as indicated in and by the pursuit of those objects and that Divine Wisdom which in the abstract is implicit in the title ‘The Theosophical Society’. Since Universal Brotherhood and the Wisdom are undefined and unlimited, and since there is complete freedom for each and every member of the Society in thought and action, the Society seeks ever to maintain its own distinctive and unique character by remaining free of affiliation or identification with any other organization.

2 THE THEOSOPHIST

VOL. 137 NO. 6 MARCH 2016

CONTENTS

Closing of Convention, 2015-16 5 Tim Boyd Passion, Dispassion and Compassion 8 V. Ramasubramanian What is Enlightenment? 19 Tommy Wåglund The Psychology of Yoga 24 Simon Webber

Olcott ‘Thatha’ 28 Laura Rodriguez Theosophy as a Living Power 32 Boris de Zirkoff Theosophical Work around the World 36 Index 40 International Directory 42

Editor: Mr Tim Boyd

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office.

Cover: Azerbaijani Afshan rug. Author – Urek Meniashvili Licensed under Creative Commons, Attribution-ShareAlike 3.0 Unported

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

3 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mr Tim Boyd Vice-President: Dr Chittaranjan Satapathy Secretary: Ms Marja Artamaa Treasurer: Mr K. Narasimha Rao Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Vice-President: [email protected] Secretary: [email protected] Treasurer: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Editorial Office: [email protected], Website: http://www.ts-adyar.org

The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. They hold that Truth should be sought by study, by reflection, by purity of life, by devotion to high ideals, and they regard Truth as a prize to be striven for, not as a dogma to be imposed by authority. They consider that belief should be the result of individual study or intuition, and not its antecedent, and should rest on knowledge, not on assertion. They extend tolerance to all, even to the intolerant, not as a privilege they bestow but as a duty they perform, and they seek to remove ignorance, not punish it. They see every religion as an expression of the Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as Truth is their aim. Theosophy is the body of truths which forms the basis of all religions, and which cannot be claimed as the exclusive possession of any. It offers a philosophy which renders life intelligible, and which demonstrates the justice and the love which guide its evolution. It puts death in its rightful place, as a recurring incident in an endless life, opening the gateway to a fuller and more radiant existence. It restores to the world the Science of the Spirit, teaching man to know the Spirit as himself and the mind and body as his servants. It illuminates the scriptures and doctrines of religions by unveiling their hidden meanings, and thus justifying them at the bar of intelligence, as they are ever justified in the eyes of intuition. Members of the Theosophical Society study these truths, and theosophists endeavour to live them. Everyone willing to study, to be tolerant, to aim high, and to work perseveringly, is welcomed as a member, and it rests with the member to become a true theosophist.

4 The Theosophist Closing of Convention, 2015-16 Closing of Convention, 2015-16

TIM BOYD

WE have been here together for this ferent country, and in coming here one 140th Convention. I want to thank our was hopeful that the openness and three young members who gave their support that would be required for this impressions, each one so different, and job would be forthcoming, but one did each one rounding out the picture of the not really know. In this beautiful work, possibilities of experience involved with whatever experiences I have compiled this event. It was quite inspiring to hear. during my life have led to this moment. I thank Mrs Laura Rodriguez for remind- This work is not one that could be done, ing us of Joy Mills once again. on any level, unsupported. One of the As has happened 139 times before, we things that has gone largely unsaid and have come to the end of this Convention. unseen is the support of my wife Lily. It has been a beautiful one. I think the It is a wonderful job and work, but it quality of minds and frame of heart would not be the same without the we were able to cultivate together has support and commitment which comes been very good work, not just for our from my home. The support that has been benefit, but for what has gone out into required to even allow myself to think the world — that which we do not see. about the possibilities that lie before us, Twenty-nine countries are officially I have found in abundance since I have represented this time. The world is here come to Adyar. with us. It is a reminder of the fact that I know you see changes here. Every- at every moment this is true. We take this thing we see that has happened and is in occasion to be reminded of the simple motion is the result of a team of people fact that, from moment to moment, of which you are a part. Specifically here wherever we may be, we are connected. at Adyar there is a solid team that is still Within this theosophical movement which in the process of developing. Because we are a part of, we are connected preparations for this convention have through this centre, Adyar. gone so smoothly this year, it is easy to This is the second Convention over think that this is just the way it is. I do which I have presided. I have been in not think you know what it took to get this position for a very brief time. I came this place ready so that you do not have here from the United States, a very dif- to think about it at all. It has been a

March 2016 The Theosophist 5 Closing of Convention, 2015-16 remarkable work that the people here that is the way it is supposed to be. All have done, from the very bottom to the of us function at different levels, have top; and the top, in terms of the real work different strengths and weaknesses. Our that has been done, stops below me. goal is to recognize the strengths and to The work done, the mind that has been recognize the common divinity. We have applied, and the ceaseless energy all talked Oneness. I do it as much as expended to make this place look like everybody else. But the realization of it it does, to have been able to greet you is the goal that is before us, and it is not all and make it so comfortable to share such a distant goal, because we have in the way that we have, are all the result opportunities in every single moment. of this team. Once again, we have come together What seems to be revealing itself more and have done very good work. Whether and more is that, although we have so we realize it or not, the current of this many needs here, the need that is un- gathering is out there and afoot in the spoken often goes unrecognized. We world, and that is a very good thing. So have spoken about some of those things we can be happy and proud about that, at this Convention, and I am over- but at this point we go home. For some whelmed with the response of generosity of us we will travel for a few hours or and openness of heart that has been days and will be in familiar surroundings shown by our members. I am quite with familiar people and the familiar confident that all of the things that we problems that we all have to deal with. have talked about, you will be seeing with Something has been developed during your physical eyes in the days and years our time here together that will serve us, to come. That is the small part. The big a touchstone that we can reach out to part is that we are learning what we need and remember. The only work we have to learn to be of benefit to this world. to do together in this world today is to The major thing that we have learned is remember who we are. And if we can the art and habit of cooperation beyond remember that, then we will also know the normal limitations and obstacles that who is sitting across from us and will we place in our own way. behave accordingly. We have it in us, and Every day we run into one another to as the days go by we are going to be able accomplish the very deepest needs for to see it more and more. We have a great us all. We do it very imperfectly — we work to do in this world. always have. Anyone who thinks that The world specifically needs the thing there were the good old days where there that we are trying to cultivate now. It is was perfection of cooperation, when the gift that we have to give. All of us personalities were sublimated and in the will be gone soon in 10, 20, 30 years background, is believing in a fairy tale. from now; it makes no difference. It will It is not the world we are living in and not be long. The thinking perhaps is in

6 The Theosophist Vol. 137.6 Closing of Convention, 2015-16 what I can ‘do’, not what trace I can sense of reverence for one another, leave. We are all going to be leaving and the gratitude for the blessing of being here. The ideal life is maybe the one that in each other’s presence. It is something leaves no trace in the physical world. that I want to be associated with and try We do not put our print on the world, to magnify. but on the hearts that come after us. We With all of this, and with the wonderful are all capable of this. That is the legacy contribution you all have made to make and philanthropy that is within every- this moment what it is, now it is time for body’s reach. me to declare that our time together here I am proud of the way in which our as a Convention is over and so I can say Theosophical members gathered here that this Convention is closed. As always, together, have been able to exemplify the thank you. ²

We who are pledged to the work of the Theosophical Society must work ‘to lift a little of the heavy Karma of the world’. Each of us bears a torch to show the path to Happiness for others. A time will come, though we will see it only in our next incarnation, when the curses called competition and the struggle for life, which dog the footsteps of humanity today, will have been as evil dreams of the night. We are working to create that new day’s light and that happiness for all, when there shall be no distinction of race, creed, sex, caste or colour; when we know and rejoice in the only supreme fact of our immortal life as Souls, as gravity is the supreme fact of our earthly bodies, that Happiness is within ourselves, that the Way to Salvation starts from our own hearts, and that we need no temple or priest or book to show us the road. For we will have discovered that the Way, the Truth, the Life and the Joy are inseparable from the essential nature of every man, woman, and child.

My Brothers, we shall succeed in our stupendous task. We shall achieve our dream. For we work, but not alone. With us stand the Great Saviours of the World who have gone before us. Their Blessing is with us, their Strength will uphold us, as, in their name and for the love of mankind, we go forth into the world to lessen the load of human misery. Inaugural Address of C. Jinarâjadâsa, President of the TS, 17 February 1946

March 2016 The Theosophist 7 Passion, Dispassion, and Compassion Passion, Dispassion, and Compassion

V. RAMASUBRAMANIAN

I feel both proud as well as humbled on to become a judge. At the peak of by the invitation extended to me to deliver his judicial career as the Acting Chief the Besant Lecture as part of the 140th Justice of the Madras High Court, he International Convention of the Theo- relinquished office, citing ill health. sophical Society. Apart from serving the Theosophical Proud, since I perhaps happen to be Society as its lawyer, he also served the the only sitting Judge of the Madras Society by volunteering to be a witness High Court, in independent India, to in the famous child custody case, in the have ever been invited to deliver the Court he presided over for more than Besant Lecture. I am aware that great twelve years. Towards his last days, lawyers like Sir C. P. Ramaswami Aiyer, Subramania Iyer lived the life of a saint Nani Palkhivala, Soli Sorabji, Fali with no more possessions than a pair of Nariman and Ashok Desai; and great clothes and a dhanda (staff) in his hand. Justices like Venkatachalaiah, Jeevan We, in this part of the world, believe Reddy, Dharmadhikari and J. S. Verma that the number 108 is mystical. There- have delivered the Besant Lectures in fore, in the Society where Justice the past, but no Judge of the Madras Subramania Iyer was the Vice-President High Court appears to have been ever in 1907, I, his namesake Justice Rama- invited to deliver the Besant Lecture, at subramanian, have come to deliver the least from 1950 till date. This is despite Besant Lecture after 108 years. This is the fact that it was Sir S. Subramania the reason why I feel proud. Iyer, a Judge of the Madras High Court, The reason why I feel humbled is who was instrumental in incorporating that this is the soil on which the seeds the Theosophical Society in 1905 and of of great philosophical thoughts of the which he became the Vice-President in 20th century were sown. This is the land 1907. Justice Subramania Iyer’s contri- where destiny demonstrated that its bution was unique, since he served the ways are always inscrutable. When the Society as its lawyer, before he went Theosophical Society anointed Jiddu

Honourable Justice V. Ramasubramanian is a senior Judge of the Madras High Court. He delivered the Besant Lecture at the international Convention, Adyar, on 1 January 2016.

8 The Theosophist Vol. 137.6 Passion, Dispassion, and Compassion Krishnamurti as a World Teacher via for remission of sins and universal the Order of the Star in the East, he pardon. Since the year 1300, the Church denounced the claim that he was a has declared jubilee years every 25 or Messiah. People thought that Annie 50 years. The jubilee year traditionally Besant’s predictions about Mr Krishna- starts with the opening of the Holy Door murti being a Messiah went wrong. of St Peter’s Basilica, followed by the But, he later turned out to be one of opening of the Holy Doors of the other the most celebrated philosophers of the three major basilicas in Rome: St Mary 20th century, proving Annie Besant Major, St Paul Outside the Walls, and right and his own disclaimer wrong. St John Lateran, as well as the holy doors Therefore, I feel humbled to have been of other basilicas around the world. invited to deliver the Besant Lecture. The opening of the doors signifies God Dear friends, I do not know how opening a new pathway to salvation, you chose ‘Compassion and Universal mercy, and grace. Therefore, the central Responsibility’ as the central theme theme you have chosen for this Inter- of the 140th Convention. The recent national Convention appears to be most monsoon and the floods that devastated appropriate. Chennai about three weeks ago, brought The topic that I have chosen for this to the fore the compassionate face of this lecture is ‘Passion, Dispassion, and city and the universal responsibility that Compassion’. While passion and com- youngsters assumed to themselves to passion are attributes of manas (the save the city. As soon as the floodwaters mind), dispassion is an attribute of buddhi, abated, we realized that compassion had the intellect. But, fortunately or unfortu- not completely drained out of the hearts nately, it is the mind that either binds of the people of Chennai. Therefore, or liberates. This is why the Upanishads I feel that the central theme of this declared manayeva manushyânâm Convention was perhaps dictated from kâranam bandhamokshayoh — the mind above, by the same forces that dictated is the root cause for both bondage as well many things to Madame H. P. Blavatsky, as salvation. When buddhi, the intellect, Col H. S. Olcott, and C. W. Leadbeater. reigns supreme having absolute control Otherwise, the choice of the theme could over the mind, an ordinary emotion not have happened by mere coincidence. which takes the form of passion gains There is also another coincidence. viswarupam (sublime form) to become On 13 May 2015, Pope Francis marked compassion. In other words, it is dis- the second anniversary of his election passion, the Sanskrit equivalent of which as pontiff by declaring 2016 as an Extra- is vairâgya, that transforms passion ordinary Jubilee of Mercy. A jubilee into compassion. This, in essence, is the year, rooted in the Old Testament, is a connecting thread between passion, special year called by the Holy Father dispassion and compassion, which is why,

March 2016 The Theosophist 9 Passion, Dispassion, and Compassion

I chose this topic to share a few of my Therefore, you may not attain im- thoughts. In a way, it can be stated that mortal life. the two great epics, Ramayana and After making this utterance, sage Valmiki Mahabharata, were composed by sages regained his composure and wondered who were known for their vairâgya, or how he could have been overcome by dispassion. But they composed the epics passion. He understood that he had in moments when they were over- uttered those words out of sorrow. But whelmed by passion at the sufferings immediately, he also realized that this of other creatures, and when such pas- utterance was poetic, composed in a sion transcended the normal emotional particular metre and also capable of upheaval to one of compassion. giving an opposite meaning. Therefore, Most of you may be aware of the he told his disciple, ºokârtasya prav·tto story as to how Valmiki composed the me ºloko bhavatu na anyathâ (let this Ramayana. When Valmiki and his utterance be treated not as a curse, but disciple Bharadwaja arrived at Tâmasa as a sloka). Teertham on the banks of the river Thus, it is clear that the great epic Ganga, they saw a pair of krauñcha birds Ramayana was born when a renunciate, making love. Suddenly, a hunter ap- who was supposed to be dispassionate, peared from nowhere and shot down the was overcome by passion at the sight male. The great sage Valmiki, who had of the suffering of a pair of birds. The already renounced the world and was passion ultimately transformed itself into fully conscious of the inevitable cycle compassion and a great epic was born. of birth and death through which every Similarly, Mahabharata, composed by creature has to go, was suddenly over- Krishna Dvaipâyana Vyâsa, was narrated whelmed by sorrow upon seeing the by his student Vaiºampâyana immediately plight of the female bird. Overcome by after a huge snake sacrifice organized by passion, he said: Janamejaya, the son of Parikshit, was brought to a halt by a young lad named mâ nishâda pratishthâm tvam agamah Âstika. The passion for revenge of ºâºvateeh samâh Janamejaya had to be neutralised by yat krauñcha mithunât ekam avadheeh Âstika, a lad of immeasurable com- kâma mohitam passion and vairâgya. Scholars attribute three different types Interestingly, Veda Vyâsa did not of meaning to this utterance of Valmiki. attain fulfilment, even after codifying The literal meaning of this verse is: the Vedas into four, and composing the fifth Veda, the Mahabharata (bhâratah ‘O! ill-fated hunter, you have killed a pañchamo vedah). Thus Vyâsa is said bird when it was in lustful passion to have reached the banks of the river with its mate, Saraswati in a perturbed state of mind.

10 The Theosophist Vol. 137.6 Passion, Dispassion, and Compassion

tathâpi batame daihyo hyâthmâ cha the theological point of view, though it ivâthmanâ vibhuh meant pain and suffering to him. asampanna ivâbhâti brahmavarchasya But, in the modern world, ‘passion’ sattamah does not denote pain and suffering alone. It is defined as an intense desire for Vyasa said to himself: ‘Though I am fully something, or a very powerful feeling. equipped with everything that is pre- Robert J. Vallerand, a Professor of scribed by the Vedas, I feel incomplete Psychology at the University of Quebec, and dissatisfied.’ Montreal, did extensive research on pas- It is out of this emotion that Srimad Bhâgavatam was born. Therefore, even sion and proposed a Dualistic Model of those who have renounced the world and Passion for activities. His research showed that a large percentage of people have attained a state of vairâgya, or dis- passion, are at times moved by passion, have passion for a variety of activities. which assumes a universal character, He classified such passion into two thereby becoming compassion. There- types, namely, Harmonious Passion and fore, passion, dispassion, and compas- Obsessive Passion. Harmonious passion sion constitute the three legs of a tripod is one where the person controls his on which our lives are mounted. favourite activity. Obsessive passion is The words ‘dispassion’ and ‘com- one where the favourite activity controls passion’ have as their root the word the person. For instance, if I am pas- ‘passion’, though they convey emotions sionate about tennis and devote one of the opposite nature. The word ‘passion’ hour in the morning for playing it, it is has its origin in the Latin patoir, whose harmonious. But, once I get addicted to literal meaning is ‘suffer’. This is why in it and cannot resist the temptation to Christian theology ‘passion’ is used to play on and on unmindful of my regular indicate the crucifixion, pain, suffering, work schedule, it becomes obsessive. or agony of Jesus Christ. What modern psychology has categor- In religion, your passion is always ized as harmonious passion and obsessive measured by the amount of pain or passion is not something new to the world suffering that you are able to take upon of religion and spirituality. We know yourself. Take the case of Abraham from that passion is born out of desire and it the Old Testament. The Lord himself leads to attachment. When someone declared Abraham to be a prophet. But, asked a guru whether it is good to have Abraham was ordained by the Lord to attachment, the guru narrated a short sacrifice his own son, Isaac. According parable. Mulla Nasruddin was on a horse. to the Old Testament, Isaac was born to The horse went around the same place Abraham when he was 100 years of age again and again. When people asked through his wife Sarah, who was also old. him where he was going, Nasruddin Abraham’s act is celebrated as holy from replied: ‘I do not know. Ask the horse.’

March 2016 The Theosophist 11 Passion, Dispassion, and Compassion

Great teachers say that our desires word ‘dispassion’ is vairâgya. All the should be like horses. We must be in a religions of the world accept the fact that position to mount or dismount the horse desire leads to attachment and attachment when we want. Swami Ramakrishna leads to sorrow. The great Tamil poet Paramahamsa gave a wonderful narra- Thiruvalluvar proclaimed, ‘Once one’s tive to explain this. While standing on the attachment to an object is removed, the banks of a river, a man saw a black wool- pain and suffering that is likely to arise len blanket floating in the water. He out of that object is also removed.’ jumped into the river and caught hold of (Thirukkural 341, under the chapter it. When he attempted to swim to the named ‘Turavu’, or ‘Renunciation’) banks, he felt that the woollen blanket Therefore, the oriental religions was pulling him in the opposite direction. advocate vairâgya, or detachment, as the Terrified by this, the man attempted to panacea for the ill of sorrow. The diffi- discard it. But, then he realized that culty with vairâgya is that detachment, though he was not holding on to the or non-attachment, is a disincentive to blanket, it was holding on to him. A closer action or karma. The word kâma (desire) look revealed that it was not a woollen is only one letter short of the word ‘karma’ blanket, but a bear. (action). The letter ‘r’ probably stands for Paramahamsa says that, to begin with, râga,which induces all human beings to we jump into the river of samsâra and achieve their kâma through karma. catch hold of the blanket of desire. In order to clear the doubt about the Eventually, we do not possess it, but we relationship between action and attach- are possessed by it. When we are in ment, the Bhagavadgitâ advocated a love control of our desires, with an ability to for action, but a detachment towards discard them as and when we please, we the fruits of action, by proclaiming, are said to have harmonious passion. But, karmanyevâdhikâraste mâ phaleshu when desires take control of us, we suffer kadâchana. If you carefully look at the from obsessive passion. background from which the Bhagavadgitâ Interestingly, the word ‘passion’ is emerged, you may see that Arjuna, the synonymous with the word ‘rage’. The greatest archer of all times, who had Sanskrit equivalent of the word ‘passion’ fought many a battle before Kurukshetra, is ‘râga’. What is ‘râga’ in Sanskrit is and who never hesitated to kill fellow ‘rage’ in English. In other words, both human beings on the battlefield, suffered Sanskrit and English have similar words from delusion, in a state of mind known to describe the emotion of passion. as vishâda yoga. This was actually born Passion is born out of desire that leads out of his attachment to his own kith and to attachment. The state of desirelessness, kin. Since the enemy army was com- or non-attachment, is known as dis- prised of his cousins, teachers, grand- passion. The Sanskrit equivalent of the uncles, maternal uncles and nephews,

12 The Theosophist Vol. 137.6 Passion, Dispassion, and Compassion he was overcome by confusion. But, fusion and engulfs one in sorrow. This if the enemy army was not comprised is why the Indian scriptures advocated of relatives, would he have refused to vairâgya, a sense of detachment, which fight? How did Arjuna, a great warrior, we can term as dispassion. suddenly become a non-violent mendi- The Hindu shastras speak about two cant? After all, Emperor Ashoka faced types of vairâgya: prasava vairâgya and the same dilemma at the battlefield. But, ºmaºâna vairâgya. The first is the detach- Ashoka’s predicament was not born out ment that a woman develops towards of passion or attachment. It was born out marital love while undergoing labour of compassion that eventually led to pain. The second is the detachment that vairâgya, or dispassion. one develops in a crematorium after In the compilation of his famous performing the last rites to one’s near and lectures on Bhagavadgitâ, the celebrated dear. But, these vairâgya-s remain short- âchârya and karmayogi Vinoba Bhave lived and are forgotten in a matter of narrates an interesting parable. Once hours, days or months. there was a judge who had already given The great siddha Thirumoolar said death sentences to hundreds of culprits that the moment life goes out of the during the course of his usual judgments. body, friends and relatives assemble and People thought he was wooden-hearted, wail over the body, and the name with but he considered himself a typical which the deceased person was called karmayogi. One day, the police brought also goes. Mr/Ms/Mrs so-and-so, is no a culprit into his court. Unfortunately, the longer identified by that name, but culprit happened to be the judge’s own identified only as a corpse. It is taken son. Immediately, the judge began what to the crematorium, burnt to ashes, and we can term as ‘judge vishâda yoga’. the people who accompanied it take a He started questioning the rationale of bath, and sooner or later forget the giving capital punishment. He questioned person, his memories, and also the how a civilized society can impose the vairâgya they gained temporarily at death sentence and how the death that moment. Therefore, our scriptures sentence can enable a culprit to rectify advocate vairâgya as a tool to over- and improve himself? It then became come sorrow. clear that what prevented the judge from The difficulty with detachment is that pronouncing the death penalty was not it serves as a disincentive to work. his sudden transformation to the path of Without desire and attachment, there ahimsa, but his attachment to his own is neither the passion nor the motivation son. The case of that judge was similar to work. It is this dilemma that pushes to that of Arjuna. people to the extremes. Thus, passion born out of desire, leads Desire and attachment act as the prime to attachment. Attachment leads to con- movers for action, and action is inevitable

March 2016 The Theosophist 13 Passion, Dispassion, and Compassion to sustain the world. Thus all oriental do whatever is possible and necessary to religions advocated a desire of a different help alleviate the sufferings of others. nature, different dimension, different In ‘ªânti Parva’, the 12th canto of force, and different type, which is actual- the Mahabharata, Yudhishthira asks ly compassion. Bhishma to tell him by what condition of The story of creation and the answer mind could one kill his grief when he to the questions, ‘How did the world come loses his riches, his wife, son, or father. into existence?’ and ‘Where did it come Bhishma narrates the conversation that from?’ can be found in a Vedic hymn, took place between a king named Senajit the English translation of which as and a man of wisdom who visited his presented by Swami Vivekananda, goes court. Senajit was grief-stricken due to as follows: the death of his son. The man of wisdom Then there was neither aught nor naught, asked Senajit: nor air, nor sky beyond. Why are you stupefied? You are yourself What covered all? Where rested all? an object of grief, and why do you grieve Nor death was then, nor deathlessness, for others? A few days hence others will nor change of night and day. grieve for you and in their turn, they will Now first arose desire, the primal germ be grieved for by others still. of mind. Sages, searching in their heart by wisdom, Upon hearing these words, king Senajit found the bond asked: Between existence and non-existence. What is that intelligence, what that pen- Therefore, it is clear that the Vedas, ance, O learned man, what that concen- which are considered to be the treasure- tration of mind, what that knowledge, and house of knowledge, declare that the what that learning, by gaining which you universe came into existence from out of do not give way to grief? a desire. This desire of the cosmic con- Then, the person of wisdom replies: sciousness is completely different from the desire that you and I possess. Grief is the child of the disease created It is this desire which takes the form by desire. Happiness again comes when of compassion. the disease of desire is cured. From joy That takes us to the next question: originates sorrow, and sorrow comes again ‘What is compassion?’ Is it simply a sense and again. Sorrow comes after joy, and of sympathy or caring for the person joy after sorrow. The joys and sorrows of suffering? Is it simply a warmth of heart human beings are revolving on a wheel. towards the person before you, or a sharp Friends are not the root of one’s happiness. clarity of recognition of their needs and Enemies are not the root of one’s misery. pain? No, it is not. Compassion is a Wisdom cannot bring on wealth; wealth sustained and practical determination to cannot give happiness. Intelligence cannot

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give wealth, nor is stupidity the cause of his meditation practice on the Buddha poverty. Only a wise man, and none else, Maitreya, in the fervent hope that he understands the order of the world. If would be blessed with a vision of this objects of desire are renounced, they Buddha and receive teachings from become sources of happiness. The man him. For six years Asanga did not even who follows objects of desire is ruined in have one auspicious dream. He was that pursuit. When a person withdraws all disheartened and left his hermitage. On his desires like a tortoise withdrawing all the way back home, he saw a man its limbs, then its soul, which is self- rubbing an enormous iron bar with a strip luminous, can see itself. Renouncing both of silk. When Asanga asked him what he truth and falsehood, grief and joy, fear and was doing, he said, ‘I’m going to make a courage, the agreeable and the disagree- needle out of this iron bar.’ Asanga was able, you may acquire equanimity of soul. astounded by the trouble people were But even a man of wisdom cannot be prepared to give themselves over things devoid of compassion. In Buddhism, that are totally absurd. Therefore, he Avalokiteshvara is called the Buddha returned to his retreat. of Compassion. He is often represented Another three years went by, still in Tibetan iconography as having a without the slightest sign from the thousand eyes that see the pain in all cor- Buddha Maitreya. So he left again, and ners of the universe to extend his help. soon came to a bend in the road where The goal of every Buddhist is to attain there was a huge rock. At the foot of the Buddhahood. Shantideva, a Buddhist rock was a man busily rubbing it with a teacher, talks about how one can attain feather soaked in water. When asked Buddhahood: about what he was doing, he said, ‘This rock is stopping the sun from shining on What need is there to say more? my house, so I’m trying to get rid of it.’ The childish work for their own benefit, Asanga was amazed at the man’s The Buddhas work for the benefit of indefatigable energy, and ashamed at his others; own lack of dedication. So he returned Just look at the difference between them. to his retreat. If 1 do not exchange my happiness Three more years passed, and still he For the suffering of others, had not even had a single good dream. I shall not attain the state of Buddhahood, He decided, once and for all, that it was And even in samsara, I shall have no hopeless, and he left his retreat for good. real joy. On the way, he came across a dog lying Asanga was one of the most famous by the side of the road. It had only its Indian Buddhist saints, who lived in the front legs, and the whole of the lower fourth century. He went to the mountains part of its body was rotting and covered to do a solitary retreat, concentrating all with maggots. Asanga was overwhelmed

March 2016 The Theosophist 15 Passion, Dispassion, and Compassion with a vivid and unbearable feeling of most people said, and hurried on. Only compassion. He cut a piece of flesh off one old woman, whose karma was slightly his own body and gave it to the dog to purified, answered: ‘You’ve got the rotting eat. Then he bent down to take off the corpse of an old dog on your shoulder, maggots that were consuming the dog’s that’s all.’ Thus Asanga understood the body. But he suddenly thought he might boundless power of compassion that hurt them if he tried to pull them out with purified and transformed his karma, and his fingers, and realized that the only way made him a vessel fit to receive the vision to remove them would be by his tongue. and instruction of Maitreya. It is said that Asanga knelt on the ground, and looking Buddha Maitreya, then took Asanga to a at the horrible festering, writhing mass, heavenly realm, and gave him many closed his eyes. He leaned closer and put sublime teachings that are among the out his tongue. The next thing he knew, most important in the whole of Buddhism. his tongue was touching the ground. While talking about compassion, He opened his eyes and looked up. we must understand that it is far greater The dog was gone; there in its place was and nobler than pity. Pity has its roots the Buddha Maitreya, ringed by a in fear, and a sense of arrogance and shimmering aura of light. Asanga asked condescension, sometimes even a smug Maitreya as to why he did not show feeling of ‘I’m glad it’s not me’. As mercy on him for such a long time. Stephen Levine says: ‘When your fear Maitreya replied: touches someone’s pain it becomes pity; when your love touches someone’s pain, It is not correct to say that I never appeared it becomes compassion.’ To train in before you. I was with you all the time, but compassion, then, is to know all beings your negative karma and obscurations are the same and suffer in similar ways, prevented you from seeing me. Your to honour all those who suffer, and to twelve years of practice dissolved them know you are neither separate from nor slightly so that you were at last able to see superior to anyone. the dog. Then, thanks to your genuine and Mother Teresa said: heartfelt compassion, all those obscura- tions were completely swept away and We all long for heaven where God is, but you can see me before you with your very we have it in our power to be in heaven own eyes. If you don’t believe that this is with him at this very moment. But, being what happened, put me on your shoulder happy with him now means: and try and see if anyone else can see me. Loving as He loves, Asanga put Maitreya on his right helping as He helps, shoulder and went to the market place, giving as He gives, where he began to ask everyone: ‘What serving as He serves, have I got on my shoulder?’ ‘Nothing’, rescuing as He rescues,

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being with him for all the twenty four hours, These eight men together controlled more touching him in his distressing disguise. wealth than the US treasury. Success A Gift for God stories of these men had featured in magazines and journals for many years. The Sanskrit equivalent of the word But all of them had something in common compassion is daya. The ªândilyo- towards the end of their lives. Charles panishad defines compassion or daya as dayânâma sarva bhuteshu sarvatra Schwab, president of the steel company anugrahah. Daya means compassion lived the last years of his life on borrowed towards every object, every creature money and died a broken man. Arthur present everywhere. Since compassion Cutten, the greatest speculator died is something that transcends kâla, desa, abroad insolvent. Richard Whitney, vartamânam — place, time, object, and President of the New York Stock action — it is nothing but love that is Exchange served a term in Sing Sing universal in nature. prison. Albert Fall, member of the US We always identify the heart as the President’s cabinet was pardoned from organ that melts to the sufferings of prison to die at home. Jessie Livermore, others. The Sanskrit equivalent of the the greatest bear on Wall Street, Leon word ‘heart’ is h·daya, which has as its Fraser, president of the Bank of Inter- root, the word daya. The person who is national Settlements and Ivan Krueger, good-hearted is identified as sah·daya. head of the world’s largest monopoly, Therefore, a person who has no com- all committed suicide. Thus seven out of passion is universally termed as heartless. those eight successful men ended their Today, we are driven by a passion to lives in tragedy and sorrow. So, of what be successful in life. But after succeeding, use their successful career? This is why we realize that there is no fulfilment. Then Adi Sankara commanded us to ask we start making an introspection. I shall ourselves a question, tatah kim? So give you a real-life example. Some of the what? Of what use my money, my world’s most successful financiers met Mercedes car, my beach villa, my Swiss in 1923 at the Edgewater Beach Hotel in bank account, my turnover, my lifetime Chicago. Present were the president of achievement award, my Forbes 20? the largest independent steel company, Dear friends, I came across a poem the president of the largest utility whose author’s name is not known. With company, the greatest wheat speculator, due apologies to its author for infringing the president of the New York Stock on his copyright, it reads: Exchange, a member of the cabinet of the President of the USA, the greatest Ready or not, someday it will all come to bear on Wall Street, the president of the an end. Bank of International Settlements, and the There will be no more sunrises, no minutes, head of the world’s greatest monopoly. hours, or days.

March 2016 The Theosophist 17 Passion, Dispassion, and Compassion

All the things you collected, whether others to emulate your example. treasured or forgotten, will pass to What will matter is not your competence, someone else. but your character. Your wealth, fame, and temporal power What will matter is not how many people will shrivel to irrelevance. you knew, but how many will feel a It will not matter what you owned or lasting loss when you’re gone. what you were owed. What will matter is not your memories, Your grudges, resentments, frustrations, but the memories that live in those and jealousies will finally disappear. who loved you. So, too, your hopes, ambitions, plans, What will matter is how long you will be and to-do lists will expire. remembered, by whom and for what. The wins and losses that once seemed so Living a life that matters doesn’t happen important will fade away. by accident. It won’t matter where you came from, It’s not a matter of circumstance but of or on what side of the tracks you lived, choice. at the end. Choose to live a life that matters. It won’t matter whether you were beautiful We make a living by what we earn; but or brilliant. we make a life by what we give. Even your gender and skin color will be Dear Theosophists, to summarize, pas- irrelevant. sion which is born out of emotion and is So what will matter? How will the value an attribute of the mind, if channelized of your days be measured? properly, can be converted into Bhakti What will matter is not what you bought, Yoga. Dispassion, or vairâgya, if con- but what you built; not what you got, secrated as the peetha or foundation but what you gave. of all our activities, we may become What will matter is not your success, karmayogi-s. But, if we have eyes that but your significance. well up with tears and a heart that melts What will matter is not what you learned, at the sufferings of all creatures, living but what you taught. or dead, animate or inanimate, we might What will matter is every act of integrity, possibly have reached the state of Gnana compassion, courage, or sacrifice that Yoga. This is how I look at passion, dis- enriched, empowered, or encouraged passion, and compassion. ²

Compassion in its higher aspects ascends from general kindness, through tenderness in protection and guidance, to the noble heights of passionate sympathy. G. S. Arundale

18 The Theosophist Vol. 137.6 What is Enlightenment? What is Enlightenment?

TOMMY WÅGLUND

WHAT is life? What is its purpose? years on matters not pertinent to a truly What is Enlightenment? spiritual life. (When we start to develop In our lives, these are lofty questions a deep love for Life in our hearts, we of crucial importance to us. Sometimes, do not want to waste resources that or maybe too often, we deal with these could help us with our further opening questions neither with the needed focus to it and increasing our profoundly nor attention and spend our precious time unlimited sense of responsibility for with far lesser issues. Nevertheless, these protecting and nurturing it.) eternal questions remain within us, even ♦ Also, examples will be given of if buried deep below the surface of the what is not considered to be Enlight- consciousness for several years or even enment and what does not directly whole incarnations. further it. I am choosing one of these eternal questions — what is Enlightenment? To There are different terms to express be sure, I will not answer it, as it is not more or less the same state as Enlight- answerable in ordinary language/words, enment, for example, Liberation, Self- but will try to highlight and examine realization, God-realization, Awakening, some aspects of it: and so on. These different terms, although referring to the same spiritual state, may ♦ Why the question of Enlightenment is have slightly varied connotations, and so important, and what is its place in the different individuals might prefer specific spiritual life. terms in given situations. A person with, ♦ A simple and pragmatic definition of for example, a Buddhist inclination, will Enlightenment is proposed which is, from not probably, normally like the term an absolute standpoint, far too simplified, ‘God-realization’, but perhaps will prefer but that can anyway be quite useful as a ‘Awakening’ or ‘Liberation’. I prefer the pointer for the human being who wants to term ‘Enlightenment’ when talking about proceed most effectively towards the goal the matter very generally, but may switch of goals and does not want to waste many to ‘Liberation’ or ‘Self-realization’ when

Mr Tommy Wåglund is a member of the national board of the TS in Sweden.

March 2016 The Theosophist 19 What is Enlightenment? talking about it in relation to my own beings, our souls, come to the fore and spiritual Way, or any specific Way take charge of our lives, completely and towards the sacred state (the Way hope- permanently. What this means in detail, fully including some fragrance of that is absolutely beyond words, but here is a final state each miraculous day). In this pragmatic definition of Enlightenment: article all terms will be used. The basis of Enlightenment is the per- These reflections and feelings about manent transcendence of ego. Enlightenment are the result of many years of meditation and yoga practice Nothing new, nothing extravagant, but within the frame of my particular personal profoundly important. And as such, Way, which in itself is not static, but terrifyingly simple, in a way. continually improves (hopefully) as a Transcendence of the ego does not consequence of widening experience mean to destroy or to annihilate it. and deepening understanding that still The ego is more or less associated with has a very long way to go. Most impor- our human personality; we can say that tant, however, for my understanding of it is our tendency, often very strong, the subject, is the teaching I have received to protect and further this personality from my meditation and yoga teacher/ in many, sometimes warped, ways. master, who himself received his teach- Basically, and from the beginning, the ing from Sri Aurobindo (the creator ego was a very good thing. Human beings of Integral Yoga; the integral aspect is needed a personal structure or profile, an important one for me personally). so the fact that such a structure was Especially important, in my view, has created and protected was not a black sin, been the privilege to witness and in other it was a reasonable thing to happen (in ways experience my teacher’s high-state human evolution, as well as in our meditations, that is, different samâdhis, individual evolution from birth) and in and, in particular, the nirvikalpa samâdhi, accordance with a higher will. But what a samâdhi which, according to my tea- was in the beginning a good idea, after cher, is possible only for those who have a while, as we all know by personal reached Enlightenment. On some occa- experience, started to be problematic. sions I have also witnessed this ultimate It was and still is problematic because samâdhi with other teachers. the personality protection exploded and Enlightenment is what spirituality is became over-protection, an almost all about, it is the reason why we are here fanatic fixation to protect it at all costs on earth. To awaken is a huge step, in and under all circumstances. In the great which we reach a completely new level evolution it was of high priority that every of consciousness, which we can call a individual received a clear and distinct divine or Illumined level, above our personality to begin with — even if this human level. At the divine level our inner personality did have some more or less

20 The Theosophist Vol. 137.6 What is Enlightenment? erratic inner tendencies. The next step time has come to go beyond it, though in the evolution was to fine-tune this include it in a new but quite decent personality and improve it to good job position. standard. But here we are — it has The question arises – how can we become almost impossible now because go beyond the ego? That is a good one. over-protection has set in! Still it has to be fine-tuned a bit, to the For us, poor fellows, this means that next version: how can ordinary human we have to study the over-protection beings go beyond their egos? and try to overcome it, parallel to our The answer is: they cannot! At least improvement of our inner dispositions. not if we mean a most perfect and per- This is the transcendence of the ego, manent transcendence. We humans can eventually liberating us and uplifting us do some of the needed work, which is to a soul-managed life. We shall continue not the perfect thing, but good enough. to have a human personality, ‘quality Our souls make the rest — at their chosen assured’ this time, which also preferably hour, not at the time we think is the best. has some reasonably relative stability So the job is a joint mission, shared over time, even if we also can see beyond by our human level and our soul level, the personality and by no means are where the soul level takes care of the fanatic about it. This means that the ego magic as long as we do the needed is not wholly destroyed. It is transcended. work on the ground. When we are not It has got a new job, an important job — enlightened we are not enlightened — we to keep an eye on the personal integrity, cannot do things that solely belong to the but not in the old ‘CEO’ position. Now liberated life. We proudly declare that we the ego does not take big decisions but shall do this or that (high matters), but only reports its observations to the new the problem is, we cannot. It is important and legally commissioned CEO (the that we focus on the things that are soul), who makes the decisions. possible for us, which are relatively small There are some problems with us, things, but important ones in the long run. with our lives, but there is no reason I think and feel that this is something to cast out the baby with the bathwater. extraordinarily beautiful, to work in a The ego complex is not a dark sin, it joint mission with my own soul, and to was something worked out by evolution, know that my soul has quite another and our job is not to create a whole bunch spiritual capacity than myself on the of guilt feelings because we have egos. human level. Our task as human beings We are not alone having an ego, every- is to listen very carefully to the innermost body has, so also the saints and sages. voice and do our duties, improvements, The ego was a good idea from the and different services, most sincerely, beginning, and it still is, which took and most patiently. Sooner or later, after evolution to new levels. But now, the years or lifetimes, things will start to

March 2016 The Theosophist 21 What is Enlightenment? happen, big things or small, but still, they are also important, at the very least, important things. We shall not think too for survival. But we have to see beyond much of when it will happen, but see our them and give them another job position, immediate goal in the present day, to do that is, not let them keep the CEO posi- our best — intensively and with dedica- tion, but place them further down in the tion take on this particular, marvellous organization (or more in the periphery, day, as a brilliant goal in itself. That kind not in the centre). The new CEO at this of attitude is the best Way to reach the stage — is our hearts! And we have to golden shore of our eternal realization. awaken our sensitivity to our hearts But back to the original question — tremendously, so that we can feel what what on Earth can we do to go, to some is going on deep inside our hearts, nay, degree, beyond the ego? There are many our innermost hearts, because in this steps that can be undertaken, steps that sacred but available place, our soul we all know from different Yogas or vibration can be felt, most subtly of Ways, and I will not repeat them here. course. We associate our heart mostly But the most crucial thing that must with the capacity to love people around happen (and that is something that is up us in the world, and that is both true and to us human beings) is to create the will important. But the heart has a greater within us to transcend the ego, and reach capacity, because deeper within, in the the shore of Enlightenment. We must innermost, the heart has contact with the WILL it! It must be clearly envisioned and soul, real but subtle contact. felt. A strong centre in us with this WILL As long as we are on the human level, and VISION and UNDERSTANDING must all this can be improved, but it cannot be be created. I know some teachers (my perfect, we will always have our problem own for sure) who claim this to be more with our egos, and so on. But that is okay, than half of the journey. We must have the important thing is to do our best, the driving force needed. The rest of it persevere and continue, and definitely is to make a particular journey; simply not be guilt-ridden, because we are only speaking — the journey from the head humans! One day, for long and faithful to the heart. Because, it is really great, service, we will receive a big gift from there is never any ego in the heart! our own soul, a free entrance to its eternal Never for a second! kingdom. Along the Way, I think it is This is a most powerful truth that is helpful to get a feeling for Masters, best terribly neglected, and at the same time, achieved from meditating on Masters. our greatest hope. The ego is in our heads, If one does not have a personal Master in our thought world. To transcend ego one can choose a ‘world’ Master, like means to transcend thoughts. And to Jesus Christ, the Buddha or Lord Krishna transcend thoughts does not mean to (another example is given at the end of destroy them or annihilate them, because the article). Even if we try our best for

22 The Theosophist Vol. 137.6 What is Enlightenment? many, many years, it is very possible that trouble to our heads — all the beautiful we may not reach full awakening in this sciences mentioned can be of great value incarnation, but we can be pretty sure that in other ways, but just not for ego- we have laid a solid foundation to con- transcendence (which must come first). tinue the quest in the next chapter of our The theme in this article would have soul-journey. If this seems a little too been absolutely impossible for me to abstract an achievement, the following have any idea about, were it not for statement from a strong present teacher the compassionate instruction of several can be inspirational (and true): different teachers, my personal as well To have a strong and sincere aspiration as others. Coming to the end of this for Realization (to want it more than short article I will now just mention anything else), manifested in a one- the name of a teacher whom I respect pointed spiritual life, is second best more and more (as a strong catalyst for to Enlightenment itself, and in many the development of concentrated inner respects not far from it. energy, as well as providing guidance for us to keep a good ‘line’ in everyday life), This we can achieve in our lifetime with and for whom I have great gratitude and the right attitude, good teachers, and so love. This immensely advanced and help- on. To my human understanding, these ful teacher (for any phase of the spiritual are very, very sweet words — and words path towards Enlightenment) is our own that I definitely can have faith in. N. Sri Ram. Studying him and meditat- To seek Enlightenment is the only real ing deeply on him has, for me, in my thing to do for spiritual human beings, present situation, been highly reward- on top of survival and an otherwise sound ing, and will continue to be. A personal and reasonably happy and balanced life; encounter with a fellow theosophist in and the Way is by transcending ego, as Sweden (my native country) and a very discussed. In order to do that, we are not ardent follower of N. Sri Ram’s teaching, helped (directly) by studying the Theory Mr Curt Berg (who passed away at an of Relativity or other physical, biological advanced age a few years ago), has or chemical sciences. We are not likewise considerably helped me to understand helped by intensely studying metaphysics the spiritual greatness of N. Sri Ram. of any kind, even if this is quite natural They are both here, on the inner side, and human as a first step, but also some- heartily thanked. thing that must one day come more or I now end this article by sincerely less to an end. We are not helped (at least thanking you ALL, beloved members of not directly) by giving more and more our large, global spiritual family! ²

Your greatest awakening comes when you are aware about your infinite nature. Amit Ray

March 2016 The Theosophist 23 The Psychology of Yoga The Psychology of Yoga

SIMON WEBBER

THE Theosophical Society has an Creating a ‘theosophical’ society important but challenging mission — requires an understanding of the ‘psych- to create a nucleus of a new society, a ology of yoga’. This understanding ‘theosophical’ society, one that is based involves what Jiddu Krishnamurti refer- on altruism rather than on self-interest. red to as ‘integrated intelligence’, where Membership in the Society has as its sole the mind and heart meet to allow us to requirement that of being in sympathy have deeper insight about our true nature with its three Objects. and how to behave accordingly. A key question members of the ‘The word yoga is derived from the Society may want to consider asking root yuj, which means to unite or to join themselves is: ‘What is required to create together’ (Ravi Ravindra, 1998, p. 53). this “theosophical” society?’ We could Dr Ravindra goes on to say that ‘through consider many answers to this question; yoga, the attempt to eliminate the obstacles for example, one could get more involved to the natural unfolding and development in the Society’s work at the local or of the human being is made, so that the national level, or even international level. person’s true and real nature may be This may take the form of administration realized’ (ibid, p. 52). This definition or teaching, or both. Additionally, one highlights an important and key point could focus on more in-depth study and about the psychology inherent to yoga, meditation, thereby making oneself more namely, that as individuals we are not susceptible to spiritual impulses. attaining anything, but rather, there is a All of these answers have merit, as they letting go of self-interest and acquisi- encompass three key aspects of living tion, to reveal one’s latent Divinity within. a spiritual life: service, study, and medi- Theosophy provides an excellent tation. Let us consider, however, another framework that allows us to see the answer, one that may help us in having purpose of evolution and where we, as more clarity of perception about our human beings, sit in the scheme of things. dharma as members of this Society. And so it is for yoga. The human being,

Dr Simon Webber has a degree in experimental psychology and works as a social scientist. He is an active member of the Wellington Branch of the Theosophical Society in New Zealand.

24 The Theosophist Vol. 137.6 The Psychology of Yoga we are taught, is, as Lord Edward Bulwer- without distortion. We no longer see, as Lytton said, ‘that of the Highest privilege’ it is expressed in the Christian tradition, (Bulwer-Lytton, 1895). Or, in other words, ‘through a glass, darkly’ (1 Corinthians we are spiritual beings, and as such, we 13:12). are encouraged, through yoga, to realize This clarity of perception, or real- this, to know that we are more than the ization, however, does not entail any culmination of physical possessions, form of ‘psychological becoming’ — the emotions, and thoughts — this per- idea that ‘I’ as an individual will attain sonality we take ourselves to be. anything. For, the psychology of yoga As the Bhagavadgitâ says: is a process of negation rather than affirmation. As a contemporary sage, Never the spirit was born; Nisargadatta Maharaj, said: ‘you would the spirit shall cease to be never; not seek what you already have. You Never was time it was not; yourself are God, the Supreme Reality’ End and Beginning are dreams! (Maharaj, 1973, p. 240). Birthless and deathless and changeless Throughout countless lives, we have remaineth the spirit for ever, built up an identity, an individuality Death hath not touched it at all, that considers itself ‘something’. During dead though the house of it seems! each incarnation we continue to build up (2:20) this sense of ‘I’, an ego built on identi- Thus, we start with the premise that, here fication with external circumstance. H. P. and now, we are sparks of the Divine. Blavatsky points out that incarnation is Therefore, yoga is a process of ‘eliminat- important, in that a spirit (or celestial ing obstacles’, removing the dust from being), divine in essence, is not pure the mirror, or stilling the ripples on the enough to be one with the All. Incarnation lake (to use other analogies), so that the is required to realize the Self (Blavatsky, âtma or spirit is perceived or realized. 1987)1. The great sage Patanjali, in putting There comes a time, however, in the together aphorisms on yoga, provides us course of evolution when the human with a definition of yoga which again being needs to refocus and to stop iden- points to the psychology inherent to yoga: tifying with what is transitory during each ‘Yoga is the cessation of the fluctuations incarnation in order to realize the Self. of consciousness’ (Feuerstein, 1989). The psychology inherent to yoga typifies Through yoga, we are simply en- this as a reversal of this process, where couraged to stop what prevents us from there is a movement from continual perceiving Reality, which, as the sages identification with name and form, to have been telling us throughout the ages, identification with Reality. is the movement of thought. When the Theosophy suggests there are two mind is still, Reality is perceived clearly, significant moments, where this happens

March 2016 The Theosophist 25 The Psychology of Yoga in the evolution of consciousness. The resurrection and ascension. Sir Edwin first, is when the human being becomes Arnold, in The Light of Asia, expresses an accepted disciple of an Adept, or this as: spiritual teacher. We, then, no longer have self-aggrandisement as our goal in our Many a house of life daily lives, but rather are working for Hath held me — seeking ever him who the good of humanity. As HPB points out, wrought when one becomes an accepted disciple, These prisons of the senses, sorrow- personality must disappear and one fraught; must ‘become a mere beneficent force Sore was my ceaseless strife! in Nature’ (Blavatsky, 1948)2. In the But now, Buddhist tradition, it is described as Thou builder of this tabernacle — thou! Sovan, one who has ‘entered the stream’. I know thee! Never shalt thou build again In Hinduism, it is called Parivrâjaka, the These walls of pain, ‘wanderer’, one who, as C. W. Leadbeater Nor raise the roof-tree of deceits, nor lay says, ‘no longer feels that any place in Fresh rafters on the clay; the three lower worlds is an abiding Broken thy house is, and the ridge- place of refuge’ (Leadbeater, 1925, pole split! p. 182). In the Christian tradition, it is Delusion fashioned it! symbolized by the Birth, a new beginning Safe pass I thence — deliverance to obtain. and awakening in consciousness. The second significant moment is The reorientation of how one’s in- when there is a dissolution of the ‘I’ or carnation should be lived, as described ego (individuality), which considers itself above, entails that in our spiritual practice as a separate entity from the rest of the we are no longer perpetuating a sense Cosmos. This is what HPB referred to of ‘I’ — an ego, a separate self — wanting as the ‘great heresy’ — the belief in a self, to acquire and continue its existence. This separate from the one universal infinite is the heart of the psychology of yoga. Self (Blavatsky, 1968)3. In the Christian tradition, we find In the Buddhist tradition, a human this idea. St Paul expresses it quite being who has attained this level of simply: ‘I die daily’ (1 Corinthians 15:31). awareness is known as an Arhat — a Similarly, the symbol of the cross in venerable or perfect one. In Hinduism Christianity also expresses this idea. The he is called Paramahamsa — a person horizontal axis represents the way of with high spiritual realization. It is the the world and the vertical axis represents stage above Hamsa — the swan, which the spiritual dimension. At any given symbolizes spiritual discrimination. In moment, we have the choice, either to Christianity, it is symbolized by the act from self-interest and remain at the Crucifixion, followed by the subsequent same level — of the world — or act from

26 The Theosophist Vol. 137.6 The Psychology of Yoga selflessness and change levels, moving not a lover of wisdom but of the body, to experience deeper levels of awareness and clarifies this by saying: ‘True phil- of spirit, or unity. As the Hasidic saying osophers make dying their profession’ goes: ‘There is no room for God in him (Tredennick, 1969, p. 113). who is full of himself.’ Creating our ‘theosophical’ society Socrates, the Greek philosopher, also provides members with a sacred oppor- alluded to this idea when he pointed out tunity, one that allows us to forget to his friends on the last day of his life in ourselves in the service of humanity. prison (before his execution), that death To do this, we need to be cognizant of should not be feared by one who has ‘died’ the psychology inherent to yoga. HPB each day of his life. By this, Socrates encourages us to do just that in her last meant that if we, in living a spiritual life, letter to the American Section’s Annual train ourselves to live in a state as close as Convention in April 1891: possible to death (that is, not associating with the follies of the body, but focusing If every Fellow in the Society were content on the spirit), then when the dissolution to be an impersonal force for good, careless of the physical body comes, there will of praise or blame so long as he subserved be no distress. Socrates mentions that if the purposes of the Brotherhood, the there is distress, it shows that a person is progress made would astonish the World.

References H. P. Blavatsky, The Key to Theosophy, Theosophy Company India, Mumbai, 1987. ———, Practical Occultism, Theosophical Publishing House (TPH), Adyar, 1948. ———, The Voice of the Silence, TPH, Adyar, 1968. E. Bulwer-Lytton, Zanoni, Routledge: London, 1895. G. Feuerstein, The Yoga-Sutras of Patanjali: A New Translation and Commentary, Inner Traditions International, Vermont, 1989. C. W. Leadbeater, The Masters and the Path, TPH, Adyar, 1925. N. Maharaj, I am That, Acorn Press, North Carolina, 1973. R. Ravindra, Yoga and the Teaching of Krishna, TPH, Adyar, 1998. H. Tredennick, Plato: The Last Days of Socrates, Penguin, London, 1969.

Footnotes 1. Reprinted verbatim from the original edition first published in 1889. 2. First reprint by TPH of this book. 3. First miniature edition; reprinted from the original edition published in 1889.

March 2016 The Theosophist 27 Olcott ‘Thatha’ Olcott ‘Thatha’*

LAURA RODRIGUEZ

IT is said that if at some point we look which he also declined. He played an back at our life’s events we can clearly important role in eradicating corruption connect those experiences which have in the US Army, and also gained a led us up to who we are today. In the reputation in journalism. same way, we can do this when exploring The former President Radha Burnier, the life of those few outstanding individ- in her article entitled ‘Colonel Olcott — uals whose inner nature impelled them A Superior Man’, said: to work for the benefit of all humanity. This early outstanding success was due to About Colonel Olcott, much has been his initiative, energy, and devotion to the said, and maybe you know more, how- welfare of humanity. What he did was not ever, let us remember this extraordinary out of desire to distinguish himself or make being by pointing out some of the facts. profit; a pure spirit of altruism animated He was born in 1832 in the state of his actions. New Jersey and grew up the eldest of six children on a farm. In his early days Later, in 1875, he founded the Theo- he gained fame by establishing a model sophical Society with H. P. Blavatsky and farm for scientific agriculture, and soon others, and travelled all around the world. thereafter a pioneer agricultural school As he expressed in his last message, he where systematic training was given. At wanted the members of the society to the age of twenty-three, he was offered ‘carry on the grand work of proclaiming the Chair of Scientific Agriculture in and living the brotherhood of religions Athens by the Government of Greece, . . .’ and ‘. . . to impress on all men on which he refused. Soon afterwards he earth that there is no religion higher than was offered the Directorship of the truth, . . . and that in the brotherhood Agricultural Bureau in Washington DC, of religions lies the peace and progress

* Tamil for 'grandfather'. Olcott Thatha is the title given to a small illustrated book in memory of Col H. S. Olcott, created in July 2015 by students of the Olcott Memorial Higher Secondary School in collaboration with graduate students of the George Washington University Art Therapy program. Mrs Laura Rodriguez is a volunteer from Argentina working at Adyar. Talk given on Adyar Day, 17 February 2016.

28 The Theosophist Vol. 137.6 Olcott ‘Thatha’ of humanity.’ Radhaji also said: ‘He made their great culture was in a deplorable his mark in many fields because, wher- state. There were only three Buddhist ever he lived and worked, he manifested schools in the whole country, although qualities of heart and mind which made the population was predominantly him worthy to be called a “Superior Buddhist. The educational system was Man”, a term that Confucius used.’ We dominated by the Christian churches. can see that these qualities guided every This was because there was a law in action he accomplished in life. Ceylon which prevented the founding of I am not about to describe in detail any school within a certain number of the many roles he played during his miles of an existing one. As there were whole life but, instead, I would like to missionary schools in every centre, highlight his remarkable contribution monopolizing all the good sites, it meant towards the uplifting of humankind that Buddhist Schools could either not through his deep and major concern for be founded at all, or only at out-of-the- the poor and their education. When Olcott way sites. So he went to London, and arrived in India in 1879, he was not there pointed out the iniquity of a law merely interested in education in general, which denied to a nation the education but, particularly, in the education and of its children in its own religion. The empowering of the Harijan community Government gave way to the cry for of India, in those days known as Pariahs justice; the law was repealed in spite of or Panchamas. all the efforts of the missionaries to His first organizing efforts in this prevent it, and the Buddhists were free direction had been made in the early to build their own schools in their own 1890s in connection with the Buddhist villages. Further, he helped the Buddhist education movement in Ceylon and the movement not just in Ceylon, but revival of religious education among throughout Southeast Asia. the higher caste Hindus. Through the Later, in 1894 Olcott initiated a move- establishment of Buddhist Theosophical ment for the education of the under- Schools in Sri Lanka and Sanskrit privileged children in and around Schools in India, he started a movement Chennai. This social group was outside seeking to educate the local population the four castes of Hinduism, called the through vernacular languages, Pali and fifth, or the Panchamas. They were Sanskrit, and to instruct them in their own considered as outcasts and colloquially rich tradition, culture, and philosophies. referred to as Pariahs, or ‘untouchables’, His aim was to revive in the Indian people a word considered to be extremely pride in their own culture which was offensive today. A Pariah child could being lost to them, and a sense of intrinsic never dream of attending any school, value of their own arts and crafts. including the schools run by the British In 1880, when Olcott arrived in Ceylon, Government. Through his movement

March 2016 The Theosophist 29 Olcott ‘Thatha’ a number of Panchama (Harijan) free general knowledge, also proficiency in schools were established employing some trade, and were able to progress in qualified teachers who were theosophists life. Many became teachers, good writers and rejected the prevailing system of and true workers. I am very glad to say that caste and untouchability. I am one of the students who was educated Though the first school started in 1895 in the School and came to success in life with 55 pupils; by 1906, it had grown to thereby. I worked as a teacher in the 5 schools with 731 students. The names School from 1909 to 1950, when I retired. of the schools were Damodar School, The current headmistress of the School Olcott School, HPB Memorial School, is also a graduate of the Olcott School. New School and Tiruvalluvar School. Another moving memory was related As time passed, and owing to financial by Felix Layton, the former princi- difficulties, it was found impossible to pal and correspondent of the Olcott carry on work in all the schools. There- Memorial School during N. Sri Ram’s fore three schools within the Municipal presidency. When Sri Ram, who was area of the City of Madras were trans- Chairman of the Managing Board of the ferred to the local authorities and by School, asked Mr Layton to become the 1930, only two schools were left. Later Principal, he accepted happily. When in 1933, similarly, the HPB Memorial Layton was about to retire, he said: School was handed over to the Labour Once near the end of my service in the Department of the Madras Government School, I was sadly pondering how much and only one was left, the Olcott Harijan real value this work had, when my old Free School, which after Olcott’s death friend P. S. Krishnaswami said to me: in 1907 was renamed the Olcott Memorial ‘It is such a pleasure to visit the Olcott School in his honour. The school is School these days.’ ‘Oh’, I said, ‘And why entirely supported by donations from is that?’ ‘Because,’ he said, ‘I see so many theosophists and others from India and smiling faces, and students and teachers other countries. seem so happy.’ And then I realized how It is endearing to read some experi- much value the work had. For when ences and memories of people who passed students and teachers are working with through the Olcott Memorial School, who enthusiasm and for the ideals of the used to study or work in the School. For School, and when they are happy doing so, example, here is an anecdote of a retired you may be sure that much is being done teacher, C. Iyakannu, who said: for the future of the students and the nation. Col Olcott often used to visit the School Let me share a really beautiful ex- and indicate to the teachers the right perience which makes me feel grateful methods of educating children. Receiving towards Olcott and his legacy. I had the such education, many students acquired opportunity to talk with a girl who

30 The Theosophist Vol. 137.6 Olcott ‘Thatha’ attended the Olcott School. I knew she was. On this Adyar Day, I decided to had graduated a few years ago and mention his contributions to education wanted to know what it had meant to her and to render homage to this unusual to study in the School. We had a lovely being and his work. This is because he conversation; she told me about the inspired in others the same urgent need activities they had, all that they learned for education, love, and compassion. to do and also about how gentle and care- Today, 121 years after the foundation of ful the teachers and the Director were. the School, Olcott Memorial Higher In addition, she shared how fortunate she Secondary School, with its more than felt about her opportunity, after graduat- 450 students, is undoubtedly one of his ing, of continuing her education at the major legacies. university level thanks to a scholarship To quote Colonel Olcott again, I would facilitated by the Director and the School. like to finish with his aspiration: At the end of our conversation, after a brief silence, I told her, ‘So, you have To what highest good do we aspire? What good memories of the school’, and she is the highest good, but to know something replied, ‘Yes, sweet memories’. of man and his powers, to discover the best We have linked very few events in the means to benefit humanity — physically, life of Olcott, but probably enough to morally, spiritually? To this we aspire: can realize the extraordinary being that he [we] conceive of a nobler ambition? ²

THE THEOSOPHIST Statement about ownership and other particulars

1. Place of Publication : The Theosophical Publishing House, The Theosophical Society, Adyar, Chennai 600 020 2. Periodicity : Monthly 3. Printer’s Name : V. Gopalan, Manager, Vasanta Press (whether citizen of India?) : Yes Address : The Theosophical Society, Adyar, Chennai 600 020 4. Publisher : S. Harihara Raghavan The Theosophical Society, Adyar, Chennai 600 020 5. Editor’s Name : Tim Boyd (whether citizen of India?) : No (if foreigner, the country of origin) : United States of America Address : The Theosophical Society, Adyar, Chennai 600 020 6. Name and addresses of individuals who own the : The President of the Theosophical Society, newspaper and partners or shareholders holding Adyar, Chennai 600 020 more than one percent of the total capital

I, S. Harihara Raghavan hereby declare that the particulars given above are true to the best of my knowledge and belief.

Dated: 28 February 2016 S. HARIHARA RAGHAVAN, PUBLISHER

March 2016 The Theosophist 31 Theosophy as a Living Power Theosophy as a Living Power

BORIS DE ZIRKOFF

IT should be constantly borne in mind, when discussing ideas and events pertaining to the Theosophical Move- ment, that Theosophy is primarily and essentially a way of life. It is not merely a system of technical teachings or a body of doctrines intended for the intellectual gratification of voracious minds who delight in filling the spiritually barren chambers of their intellect with high- sounding terms. It can never be too often repeated that Theosophy is above everything else Boris Mihailovich de Zirkoff an ethical doctrine, a pattern of ethical 1902 –1981 behaviour, and a manner of ethical into practice the precepts he has intel- conduct. These Ethics are based on lectually learned, and to apply in daily sublime teachings embodying the facts life those basic thoughts which he has of Nature’s structure and operation. But understood to be the foundation stones these teachings alone, unrelated to the of spiritual life. way of life, and considered as a mere In this way he will avoid the danger intellectual system of thought, are not of severing his mind and heart from the only sterile, but positively mischievous collective mind and heart of mankind, or and productive of a subtle brand of the community of which he is an integral selfishness and moral stagnation. part. There are students who have Therein lies the danger of an intel- achieved a very profound understanding lectual approach to the teachings of the of the purely intellectual aspect of the Ancient Wisdom. This danger can be theosophical teachings, but who remain avoided only by a sincere and constant nevertheless ethically sterile members of effort on the part of the student to put their community. They are aloof in their

Mr Boris de Zirkoff was a close relative of H. P. Blavatsky's father and compiler/editor of her Collected Writings in 25 volumes. Reprinted from Theosophia, Volume VI, No. 3, Sep-Oct 1949.

32 The Theosophist Vol. 137.6 Theosophy as a Living Power attitude to life, and bear no vital relation partake. He should be — in some unob- to the human sorrows and problems trusive manner — a source of informa- surrounding them. They live in self-made tion regarding the laws of life and of new ivory towers, unconcerned about what is courage and hope to those who are in going on around them, usually unper- trouble; and he should in due course of ceived by others, and probably largely time become recognized as a fountain- undisturbed. head of ideas and plans which, if listened There are others who may or may not to and carried out, would improve the have achieved a thorough grasp of the ethical climate of the community and raise intellectual intricacies of the Ancient its moral and intellectual standard above Wisdom, but whose minds and hearts are the average. Such things have taken attuned to the wide-spread suffering of place more than once, and they can be men and women, in their blind search for repeated in a thousand other instances, release. They keep their contact with if only the majority of students were to mankind, they share the collective sorrow ‘descend’ from their lofty tower of mere and joy which are part of the web of life, intellectual thinking, and forge the neces- and they carry their growing under- sary links of human compassion and standing of Nature’s truths into the midst interest which are so essential to this of the teeming millions, where the need purpose. for Light is the greatest. It is supposed by some people, that It is essential for the student of the our individual efforts can at best be but age-old wisdom to keep at all times his very small and their influence negligible. link with mankind alive and strong. It is This is the type of shallow thinking his only way of ultimately understanding which does not take into consideration the cause of human misery and pain, as some of the main factors contained in this well as of human pleasure and joy — and equation. It should be distinctly remem- this not by immersing himself in them, bered that spiritual thought is a great deal but by attuning his heart and mind to their more powerful than mere mentation, and vibratory rate and gathering intuitively, the latter more powerful than mere intellectually, and psychically, an aware- wishful thinking. The range of creative ness of the states of consciousness which spiritual thought has not yet been deter- these various conditions offer for the mined, and the manner in which it brings growth of the soul. about its effects is largely unknown, It is of great importance that the except to trained and advanced occultists student of Theosophy become a con- who deal with these matters experi- structive part of the community in which mentally. he lives, a center of light and knowledge, Every thought directed towards true emanating warmth of soul and strength spirituality — which is invariably one with of character, for others to observe and selflessness, impersonality and sympathy

March 2016 The Theosophist 33 Theosophy as a Living Power for others — has an enormous range, outgoing spiritual force directed towards potency, momentum and intensity, as the same objective. The cumulative compared with mere intellectual thinking result of this chain reaction has at times or perchance mere mental and emotional produced some very startling results, ‘wishing’. It strikes like lightning upon responsible for some of the most import- responsive minds and hearts, and con- ant events in social reform and the tains within itself alchemical powers of development of modern scientific thought. self-perpetuation and recreation unknown Among these results could be mentioned on any of the lower planes of human such widely separate movements and action. It is also in league with the rest of events as the Keltic Literary Revival, the spiritual agencies at work continu- the National Independence of India, the ously in the world. The result is that a Abolition of Slavery in the USA, the definite spiritual effort on the part of one discovery of the electron, the therapeutic student, in a given direction, may very well usage of music, the abrogation of a give rise to a chain reaction of effects number of restrictive covenants based on the range of which would seem to be racial discrimination, and a number of quite inexplicable on purely mechanistic other marked changes which have taken grounds. Spiritual thought has its own place in recent times upon the stage of repercussions on other planes. The laws human history, both in the Orient and of ‘thought-resonance’ and of ‘thought- the Occident. overtones and -undertones’ are prac- Lest we be misunderstood, it should tically unknown to modern science, and be stated here unequivocally that the constitute a higher type of science which Theosophical Movement is strictly and is known in its fullness but to high traditionally non-political and unsec- initiates, though each one of us can learn tarian, paying no attention to, and at least its ABC. engaging in none of the political The carrying out of true, social controversies of the day, which are here reforms directed to the amelioration of today and gone tomorrow, to be probably the conditions under which most of superseded by other controversies and humanity lives today, is not a matter of arguments. But while it is non-political money, political power, personal fame, as a Movement, it not only recognizes or worldly influence. It is primarily a the right of every student of Theosophy matter of spiritual creative thinking, to take part, if he pleases, in whatever mostly on the part of a few. One thought may be constructive and useful in the given birth to at the cyclically right time, political set-up of his respective land, but and directed into the first open channel actually urges him to partake, as an that may present itself, can impregnate a individual, as a citizen or subject, and large number of human minds and hearts, as a professed humanitarian, in the pro- each one of which becomes a center of cess of just, enlightened and progressive

34 The Theosophist Vol. 137.6 Theosophy as a Living Power social reforms whose aim is, as expressed mankind, irrespective of race, creed, by one of the Masters, ‘the amelioration colour, political affiliations or religious of the condition of the poor.’ And not only background. is he urged to participate in this process, Universality is the keynote of a true but expected to take individual initiative Theosophist. Wherever sectarianism to originate new movements and moves and parochialism show their ugly faces, aimed at the eradication of corruption Theosophy can exist only in name. and evil in the social structure of the When manifesting in universality of day, by means of humanitarian, social views and the highest embodiment of measures and reforms, free of party Ethics, it becomes a living power in the politics and devoted to the welfare of all hearts of men. ²

Early in 1981, the twelfth volume of the Collected Writings series was published, and the next two volumes were at the printer. Radha Burnier, President of the Theosophical Society based in Adyar wrote to ‘Dear Brother Boris’ on February 23rd: The members of the General Council and myself, unanimously considered you as the fittest person to receive the Subba Row Medal now. The work you have done in preparing the Collected Writings of our great Founder, H. P. Blavatsky, is monumental. Every token of the appreciation that is felt in respect of your lifelong labour, appears to be inadequate. However, in grateful recognition of your untiring efforts during several decades, to make available to the world the wealth of knowledge contained in HPB's writings, I have the honour to request Miss Joy Mills to present to you, on behalf of the Society the Subba Row medal. Radha Burnier truly appreciated the breadth and depth of scholarship that went into the Collected Writings project, since during the 1950s she had responded with patience and precision to hundreds of questions that Mr de Zirkoff sent to the Adyar Library and Research Centre concerning Sanskrit and Tamil terms. Many other friends and coworkers wrote of Boris de Zirkoff when, after a long illness, he passed away on March 4, 1981. A final issue of Theosophia, the Tribute Issue, was filled with letters praising their friend's dedication, scholarship, and helpfulness, his wit, humor, and simple, undemanding lifestyle. Joy Mills quoted a letter Boris had written to her: The only thing I live for and work for is the perpetuation and dissemination of genuine Theosophy whether it be through the words of HPB or those who have remained true to her message and the instructions of Those standing behind her.

March 2016 The Theosophist 35 Theosophical Work around the World Theosophical Work around the World

Australia India The international President, Mr Tim The centenary of the Cuttack Lodge Boyd, was the key speaker at the 2016 in Odisha, India, chartered by Dr Annie National Convention of the Australian Besant in 1916, was celebrated on 13– Section, held in Perth during 16 – 23 14 February, along with the 51st Annual January. Mr Boyd and his wife, Lily, Convention of the Utkal Theosophical were warmly welcomed by the members Federation. The International Vice- and their visit was greatly appreciated. President, Dr Chittaranjan Satapathy, The theme for the week was ‘Today’s was the chief guest. He spoke on World Problems: Insights from the the conference theme, ‘Theosophy: The Wisdom Tradition’. During the Con- Eternal Wisdom’, and highlighted the vention, Mr Boyd gave a public lecture present-day challenges before the Theo- on ‘Urban Spirituality: the Ageless sophical Society. He also gave a public Wisdom in a Crowding World’ at the lecture on the theme, ‘Enlighten- University of Western Australia, as well ment through Self-Surrender’. Mr S. as several other lectures during the week, Sundaram, General Secretary of the along with an interview through which Indian Section, was the guest of honour. members got to know him better. Pre- There was a TOS session where he gave sentations were also given throughout a talk on the theme, ‘Love and Service: the week by a variety of Australian Direction and Vision of Universal members, providing many windows Brotherhood’. Mrs Manju Sundaram onto the theme. The traditional day outing was the chief speaker at the session during the Convention included a trip devoted to the centenary program. She to Perth Branch, located directly opposite spoke on the theme, ‘Theosophy: the Path a picturesque park, not far from the of Unfoldment’. The conference also had centre of the city. Members of the Branch a programme of short talks on ‘Quest generously provided afternoon tea for for Truth’, a symposium on ‘Theosophy the delegates. One member of the New and the Modern World’, a Theosophy- Zealand Section and an additional mem- Science lecture on ‘Science and Spirit- ber of the American Section were present uality’, a Seminar on ‘Theosophy in during the week, as well as members from Practice’, and a Youth Conference on around Australia. All in all it was a most the topic ‘Human Values’. A research memorable and historic gathering, held professor, Dr F. M. Sahoo, also delivered during the first trip to Australia by the an address on ‘Relevance of Theosophy international President and his wife. in Life’. In the course of the centenary

36 The Theosophist Vol. 137.6 Theosophical Work around the World

Delegates at the 2016 National Convention of the Australian Section held in Perth from 16 – 23 January. Front row middle: International President, Mr Tim Boyd; National President of the Australian Section, Mrs Linda Oliveira; and Mrs Lily Boyd

Participants of the 51st Annual Conference of the Utkal Theosophical Federation and the centenary of the Cuttack Lodge. Second row from back: International Vice-President, Dr Chittaranjan Satapathy; Mrs Kusum Satapathy; General Secretary of the Indian Section, Mr S. Sundaram; and Mrs Manju Sundaram

March 2016 The Theosophist 37 Theosophical Work around the World Students of the Olcott Memorial Higher Secondary School pass through the portico of Headquarters Hall in morning Adyar Day, 17 February 2016

38 The Theosophist Vol. 137.6 Theosophical Work around the World celebrations, mementoes were presented H. S. Olcott, paying special attention to to members with 35 to 52 years of mem- his work for education. Mrs Veena bership, prizes were distributed to school Ramachandran, Superintendent of the and college students who participated Leadbeater Chambers, related a few in debate and essay competitions, and interesting facts from the life of C. W. two books were released along with the Leadbeater. Mrs Clemice Petter, a vol- centenary souvenir. One of the books was unteer from Brazil, drew attention to a compilation of biographies of Madame Jiddu Krishnamurti as a son of Adyar, H. P. Blavatsky, Col H. S. Olcott and and conveyed some impressions of him Dr Annie Besant in Odia, and the other collected by those who have met him in book was by Professor S. Patro, titled person. Several incidents have taken Infinity and Beyond. The conference place around this date to make it a special and centenary celebrations were well day. Col Olcott and J. Krishnamurti organized by Mrs Amiya Mohapatra, passed away on 17 February (in 1907 Bro. J. K. Sahoo, Mr Ashutosh Pati, and and 1986 respectively), and Giordano other members of the Cuttack Lodge. Bruno, a previous incarnation of Dr Annie Besant, was burnt at the stake on Adyar that day in 1600. C. W. Leadbeater was Every year members around the world born on 16 February. celebrate the Adyar Day on 17 February. On the evening of the same day, the At Adyar this year, the celebration started new Great Banyan Audio-Visual Centre with a procession of about 200 students at Adyar was inaugurated at the Garden from the Olcott Memorial Higher Sec- of Meditation in a small ceremony. This ondary School, singing a couple of songs was followed by the playback of a talk and walking through the portico of the by N. Sri Ram, the fifth international TS Headquarters Hall. The international Vice- President, on ‘Theosophical Work’. This President, Dr Chittaranjan Satapathy, Centre is meant for members to listen to welcomed all, and spoke highlighting recorded talks, watch videos and movies, the importance of the Day. Mrs Laura and listen to music. To start with, there Rodriguez, a volunteer from Argentina, will be monthly gatherings in the Garden talked about the life and work of Col of Meditation. ²

Let every moment be perfect in itself and a beautiful prelude to the next, not by anticipating what is to come in vain expectation and hope, but by completeness in meeting the demands of the present. . . . Release yourself from fears born of unhappy memories and equally from preconceived hopes of fulfilment — from all that is a product of the mechanical aspects of the mind. N. Sri Ram

March 2016 The Theosophist 39 Index Index OCTOBER 2015 TO MARCH 2016 Key: O=October, N=November, D=December, J=January, F=February, M=March

Accumulated Wisdom, The O5 Dialogue of Self and Soul, A F35 Tim Boyd W. B. Yeats AGNIHOTRI, SHIKHAR Failure Archetype, The N9 Regenerating Oneself F30 Pedro Oliveira Books of Interest Foundation Day D5 A Jewel on a Silver Platter - Remembering Tim Boyd Jiddu Krishnamurti N36 Fragments of the Ageless Wisdom D32 Padmanabhan Krishna GOLOVCHENKO, TETYANA Beyond the Pathless- Anecdotes from the Life of J. Krishnamurti O34 The One Life O15 Nandini Patnaik HEIJBROEK, AREND BOYD, TIM Theosophical Link Officers and Peace Closing of Convention, 2015-16 M5 Meditation: An Introduction O24 Foundation Day D5 H. P. Blavatsky and the Evolution of Presidential Address J5 Consciousness O8 Reversing the Flow: A Conscious Choice F5 Olga S. Omlin The Accumulated Wisdom O5 Inaugural Address N28 To be Silent N5 H. S. Olcott BURNIER, RADHA Individual’s Universal Responsibility, An J30 Truth Alone Conquers O27 Samdhong Rinpoche Cause of Suffering, The J36 Insights into the Holy Grail O18 Bhupendra R. Vora Dianne K. Kynaston CHAPOTIN, DIANA DUNNINGHAM JAMIR, S. C. Tuning in to Our World D10 Towards a New World N25 Closing of Convention, 2015-16 M5 JAULI, ISAAC Tim Boyd Countess Wachtmeister on Annie Besant N22 Compassion and Universal Responsibility D26 Joy Mills and Her Years in the TS F41 Clemice Petter Chittaranjan Satapathy Compassion as Radical Living J19 Linda Oliveira KYNASTON, DIANNE K. Insights into the Holy Grail O18 Compassion in Different Spiritual Traditions F12 LIEZENGA, FEMMIE Chittaranjan Satapathy There is a road . . . N19 Convention Programme D34 MILLS, JOY Countess Wachtmeister on Annie Besant N22 New Frontiers for an Ageless Wisdom F22 Isaac Jauli New Frontiers for an Ageless Wisdom F22 Developing Character and Becoming a Joy Mills Leader J27 OLCOTT, H. S. Victor Peñaranda Inaugural Address N28

40 The Theosophist Vol. 137.6 Index

Olcott Thatha M28 Theosophical Link Officers and Peace Laura Rodriguez Meditation: An Introduction O24 OLIVEIRA, LINDA Arend Heijbroek Compassion as Radical Living J19 Theosophical Society in the 21st Century — II OLIVEIRA, PEDRO & III, The N15, D21 A Path That Cannot Be Sought F16 Marcello R. Serini The Failure Archetype N9 Theosophical Work around the World OMLIN, OLGA S. O37,N38,D37,F37,M36 H. P. Blavatsky and the Evolution of Theosophy as a Living Power M32 Consciousness O8 Boris de Zirkoff One Life, The O15 There is a road . . . N19 Tetyana Golovchenko Femmie Liezenga Passion, Dispassion and Compassion M8 To Annie Besant O43 V. Ramasubramanian E. A. Wodehouse Path That Cannot Be Sought, A F16 To be Silent N5 Pedro Oliveira Tim Boyd PEÑARANDA, VICTOR Towards a New World N25 Developing Character and Becoming a S. C. Jamir Leader J27 Truth Alone Conquers O27 PETTER, CLEMICE Radha Burnier Compassion and Universal Responsibility D26 Tuning in to Our World D10 Presidential Address J5 Diana Dunningham Chapotin Tim Boyd Virgin Birth, The — How it Applies in Psychology of Yoga, The M24 Conduct D30 Simon Webber H. L. S. Wilkinson RAMASUBRAMANIAN, V. VORA, BHUPENDRA R. Passion, Dispassion and Compassion M8 The Cause of Suffering J36 Regenerating Oneself F30 WAGLUND, TOMMY Shikhar Agnihotri What is Enlightenment? M19 Reversing the Flow: A Conscious Choice F5 WEBBER, SIMON Tim Boyd The Psychology of Yoga M24 RINPOCHE, SAMDHONG WEBBER, SUSHMA An Individual’s Universal Responsibility J30 Study, Meditation, and Service D16 RODRIGUEZ, LAURA What is Enlightenment? M19 Olcott Thatha M28 Tommy Waglund SATAPATHY, CHITTARANJAN WILKINSON, H. L. S. Compassion in Different Spiritual The Virgin Birth — How it Applies in Traditions F12 Conduct D30 Joy Mills and Her Years in the TS F41 WODEHOUSE, E. A. SERINI, MARCELLO R. To Annie Besant O43 The Theosophical Society in the 21st Century YEATS, W. B. — II & III N15, D21 A Dialogue of Self and Soul F35 Study, Meditation, and Service D16 ZIRKOFF, BORIS DE Sushma Webber Theosophy as a Living Power M32

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