VOL. 135 NO. 4 JANUARY 2014
CONTENTS
Presidential Address 3 M. P. Singhal The Significance of the Three Objects of The Theosophical Society 8 Bhupendra Vora Ways to Study The Secret Doctrine 16 Chittaranjan Satapathy Conversations with Mrs Radha Burnier 23 Pedro Oliveira Fragments of the Ageless Wisdom 28 Address on Foundation Day 29 Justice V. Ramasubramanian Books of Interest 37 International Directory 38
Editor: Mr M. P. Singhal
NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: Catasbaes Spinosa, Adyar — A. Chandrasekaran.
Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine.
1 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Vice-President: Mr M. P. Singhal Secretary: Mr Chittaranjan Satapathy Treasurer: Mr T. S. Jambunathan Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Secretary: [email protected] Treasury: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 Editorial Office: [email protected] Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. They hold that Truth should be sought by study, by reflection, by purity of life, by devotion to high ideals, and they regard Truth as a prize to be striven for, not as a dogma to be imposed by authority. They consider that belief should be the result of individual study or intuition, and not its antecedent, and should rest on knowledge, not on assertion. They extend tolerance to all, even to the intolerant, not as a privilege they bestow but as a duty they perform, and they seek to remove ignorance, not punish it. They see every religion as an expression of the Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as Truth is their aim. Theosophy is the body of truths which forms the basis of all religions, and which cannot be claimed as the exclusive possession of any. It offers a philosophy which renders life intelligible, and which demonstrates the justice and the love which guide its evolution. It puts death in its rightful place, as a recurring incident in an endless life, opening the gateway to a fuller and more radiant existence. It restores to the world the Science of the Spirit, teaching man to know the Spirit as himself and the mind and body as his servants. It illuminates the scriptures and doctrines of religions by unveiling their hidden meanings, and thus justifying them at the bar of intelligence, as they are ever justified in the eyes of intuition. Members of the Theosophical Society study these truths, and theosophists endeavour to live them. Everyone willing to study, to be tolerant, to aim high, and to work perseveringly, is welcomed as a member, and it rests with the member to become a true theosophist.
2 Presidential Address Presidential Address By Sri. M. P. Singhal, The International Vice-President To the 138th Annual Convention of the Theosophical Society Adyar, 26 December 2013
Dear Brothers, Sisters, friends and fellow universal brotherhood. The leaders who members, came later, took upon themselves the Let us move on and pay homage responsibility of amplifying and clarifying to Mrs Radha Burnier, who passed what HPB stood for. She stressed that away on 31 October 2013. She addressed practical brotherhood must continue to International Conventions for 33 con- influence the mental climate of the world, secutive years, 1980-2012. She has left a so all members will not only know them- rich tradition of working with dignity, selves as brothers, but act as such. quiet dedication and simplicity. We are members of the TS. It is a great Every Convention is an occasion for privilege for us. Its Objects are beautiful; standing back as witness of the path so its purpose is noble; and its literature is far treaded and the direction we are inspiring. Do we feel gratitude in our hearts heading. There is an opportunity for for these things that we are enjoying? course correction, and also to think what The human psychology is to ignore the the Society must do now. The Society obvious. Every TS journal has notes on exists to transform humanity that would Theosophy, the Theosophical Society, live to benefit mankind. Freedom of Thought and the Objects. Do We have also the opportunity to allow we carefully review and remind ourselves the blessings from the Great Ones to fill when we see them? us, and the whole of Nature to bring teach- The Theosophical Society is an ings of the source of life and love. institution. The institution and its work May those who are the embodiment is far more important than any indi- of Love Immortal bless with their help vidual working in it. This is seldom and guidance this Society, founded realized, for people work for individuals to be a channel for their work. May not the institution. We use a mirror to see They inspire it with their Wisdom, our physical appearance. Similarly we strengthen it with their Power, and should reflect our thoughts daily in the energize it with their Activity. mirror of our conscience to see who we I am happy to open this 138th Annual really are. Convention of the Theosophical Society. Our Society’s Uniqueness: HPB gave the philosophical and con- The Theosophical Society has many ceptual frame work which would guide unique features. It emphasizes the the Theosophical Society to promote comparative study of religion, philosophy
January 2014 3 The Theosophist and science. Religion tells us our duty. Another unique feature of the Society Philosophy moulds our minds and science is its three great truths, defining the basis tells us about the outer world that we of life’s evolution. Its universal invocation perceive with our senses. is a pointer to the forces of hidden life, The Theosophical Society has no hidden light and hidden love uniting all specified religious text, but has innumer- in oneness. Inspite of so many unique able books on religious thought. It has features built in the frame of TS, why are no priest as such, but many wise people we unable to impact people. Why people to teach. It has no defined tenets like shy away from us I fail to understand. But other religions, but has three beautiful there must be a reason, perhaps several, Objects which take us from particular to which we need to find out. universal. It has no specified place of Declining Membership worship, but builds shrines of all faiths in The membership peaked at 45,000 in its International Headquarters. The only 1928. It dropped to 31,000 in 1933. It rose religion that the Society proclaims is the slightly to 32,500 in 1980 and since then quest for Truth, with its motto: ‘There is there has been a continuous drop in no Religion Higher than Truth’. It respects membership. It is about 25,000 in 2013. all religious faiths, different cultures, Should we allow this downward trend to values, view points and other diversities, continue? Some members feel that without discrimination. numbers are not important. It is the quality The Society has rich and inspiring that we should worry about. While quality literature whether in small booklets or is certainly important, dropping trend large volumes. Some texts like The Secret cannot be ignored in a scenario where Doctrine are so profound and complex world population is rapidly growing. that the beginner may be bewildered From 2 billion in 1930 it grew to 7.5 and finisher may feel frustrated. How- billion in 2012. ever small other books are, they are We also need a critical mass of simple and instructive. minimum members for the Society’s Some simple concepts from the book stability like seafaring vessels need a Practical Occultism of HPB are: minimum ballast weight. Without a critical • Reflect upon the defects of your mass, there can be no critical momentum. character. The declining trend in membership may • Spirit of Love and Truth, Justice and not be taken lightly. Perhaps, we must Wisdom, Goodness and Power should be nurture and enthuse our members with our only true and permanent Love. energy and example of our life. • To act and act wisely when the time for action comes; to wait and wait patiently The Paradoxical World when it is time for repose. This is beautifully captured in the • Have patience, Candidate, as one who words of American humorist, George fears no failure, covets no success. Carlin:
4 Vol. 135.4 Presidential Address
We have taller buildings but shorter in mid-2050. There is poverty which is a tempers, wider freeways but narrower terrible social scourge. 46% of world viewpoints. We spend more but have less; income is owned by 20% of the wealthi- we buy more but enjoy less. We have est. Poverty is not natural. It is man made bigger houses and smaller families, more by the rich usurping wealth without conveniences, but less time. We have more sharing with poor people, sometimes degrees but less sense; more knowledge paying less than they deserve. It is but less judgement; more experts, yet unethical. The two defining challenges of more problems; more medicine, but this century are overcoming poverty and less wellness. We have multiplied our managing climate change. It appears possessions, but reduced our values. We feasible to transform the poorest countries talk too much, drive too fast, stay up too with proper management of natural late, get up too tired, watch TV too much, resources. The world is suffering from love and pray too seldom, and hate too intolerance, doubt, conflict and insecurity. often. We’ve learned to make a living, but Intolerance breeds violence. Can we have not a life. We’ve added years of life, not more mutual understanding, appreciation life to years. We’ve been all the way to and adjustment? the moon and back, but have trouble Most members of the Theosophical crossing the street to meet a neighbour. Society, irrespective of their country, We’ve conquered outer space, but not inner language or beliefs, reflect a rich space. We’ve done larger things, but not Theosophical culture, of friendliness, better things. We’ve conquered the atom, mutual consideration, courtesy, patience, but not our prejudices. We plan more, but tolerance, acceptance and helpfulness. accomplish less. We’ve learned to rush, Therefore, nothing disappoints and but not to wait. These are the times of fast disillusions outsiders more when some foods, and slow digestion; big men and members behave arrogantly, unhelpfully small character; steep profits and shallow or unkindly. We may remember that relationships; two incomes, but more beautiful thoughts carry blessings, kind divorce; fancier houses, but broken homes; words lend strength and loving action more entertainments, but less happiness. reflects compassion. How are we going to harmonize We live in times where our scientif- these paradoxes? Perhaps we have to ically trained graduates have no difficulty blend, synthesize or integrate Religion, in recalling Newton’s three laws of Philosophy and Science. motion, but have no clue about the four Noble Truths of the Buddha. This has The World of Over Population, resulted in a lopsided development of Poverty, Pollution and Lopsided humanity. Humanity is not merely the Development name of a species. It defines human values The population is expected to rise and sensitivity, his dignity and feelings, to 8.1 billion in mid-2025 and 9.75 billion choosing ultimate good over sensual
January 2014 5 The Theosophist pleasures. It is necessary to ponder as to they have to be sensitive and effective what human values we should seek to communicators. preserve in this technological world and Those leaders who aim for greatness how that could be achieved? are dreamers first. Pursuing their dreams, What are We Expected to Do? they develop vision of the future. Vision In The Key to Theosophy, HPB listed becomes a concrete plan of action. five points to help the Society’s work; Mahatma Gandhi, Martin Luther King that are to study and comprehend the Jr, and Nelson Mandela can perhaps be Theosophical doctrines, so they may teach put in the category of dreamers, who others, especially the young people; to ultimately became achievers. Martin take every opportunity to talk to others Luther King Jr, had many dreams. His and explain to them what Theosophy is vision of freeing African-Americans and what it is not; to remove misconcep- inspired Rosa Parks who refused to vacate tions and spread an interest in the subject; her seat meant for white people and that to assist in circulating our literature, by was the beginning of a crusade against buying books when they have the means, discrimination. The momentum built by lending and giving them and by slowly but finally brought victory. inducing their friends to do so; to defend Imagine that the Theosophical Society this Society from the unjust aspersions is a massive fly wheel. Our job is to induce cast upon it, by every legitimate device in motion by slowly pushing this fly wheel their power. Finally and most important till it reaches a critical momentum after of all, by the example of our lives. which it kicks in our favour, requiring very What is said is succinctly simple. It little effort. Members need to work with emphasizes comprehensive study of Theo- definiteness of purpose and deliberateness sophical truths, teaching those truths to of action to reach such a momentum. Our the youth specially, living Theosophically long cherished vision of the TS as a corner and spreading Theosophical doctrines by stone, the foundation of future religions our lives. The Theosophical Society is of humanity can perhaps be fulfilled if we the vehicle of Theosophy. If the Society remain focussed. Where there is a will is strong, it will take Theosophy far and there is a way. We want heroes who are wide and spread it quickly. self-motivated and can undertake any job for the benefit of mankind. They From Good to Greatness are the ones, who make people around In today’s world mediocrity is un- them feel good by their cheerful and acceptable. Even good is not considered helpful temperament. good enough. We have to embrace greatness which requires self-motivated Proposal: What We Should Be Doing and self-disciplined workers, capable in the Next Three Years of continuous innovations. Besides a i) Infrastructure is not in good shape. comprehensive knowledge of Theosophy, We should prepare a Hand Book of works
6 Vol. 135.4 Presidential Address that will include systems of inspection, members and use their knowledge and maintenance, quality control and system skills. We may provide a computer in of reporting at different levels. All works Maintenance, Garden, Sanitation and requiring attention will be tackled under Security departments. a three-year ‘Works Programme’ com- v) To harness solar energy and mitting yearly financial resources through reduce the carbon footprint to control the instrument of the budget. adverse effects of climate change and ii) Induction of youth in the TS is thereby help intergenerational equity for important in a world, where median age future generations. is twenty-eight years, i.e., about four vi) Manpower review as regards billion people are young and below numbers, competence, fair wages twenty-eight years. They have energy and followed by development and reform. innovative ideas. Experienced members Conclusion should help in channelling their energies If we stand united, acting impartially, in productive ways. Youth complain that keeping the interest of the TS uppermost senior members do not practice what they in view, living and spreading the teach; they do not have gratitude to those Theosophical doctrines, specially to the who gave us beautiful literature. Why youth we can fulfill our great mission of other organizations are able to attract youth transforming the humanity and thereby for their work, it is something for us to the whole world. In an inspiring message investigate and apply. which Madame Blavatsky once gave, iii) Propagation of Theosophy is she said, ‘There is no trial that spotless presently the biggest challenge of the purity cannot pass through. There is no Theosophical Society because only a few difficulty that strong intellect cannot have comprehension of Theosophy and surmount. For those who win onwards, they do not possess communication skills. there is reward past all telling, the power The Theosophical Order of Service in the to bless and serve humanity. For those present situation is a wonderful tool that who fall, there are other lives in which can overcome the existing deficiency and success may come.’ make brotherhood real. We should pay greater attention to iv) Research and Technology: As developing the TS as an institution for one Master of Wisdom said, ‘Modern disseminating Theosophy. By developing Science is our best ally’. Let us nurture core values of Will, Wisdom and Love, this idea to explore and improve our work. the cause of Theosophy can be advanced C. W. Leadbeater and Annie Besant rapidly. Love inspires the will; the will employed clairvoyance as the method of directs the wisdom which enables us to examination, but suggested testing by help. As we see here, Love is the in- other physical methods to reconfirm spirational trigger and so more important clairvoyant findings. We should main- of the three. tain a register of technically qualified (to be continued)
January 2014 7 The Theosophist The Significance of the Three Objects of The Theosophical Society
BHUPENDRA VORA
THE early history of the Theosophical Degrading superstition and still more Society reveals that the Objects went degrading brutal materialism, religious through a considerable amount of bigotry and unrestrained indulgence in sen- thinking and a number of changes before sual propensities were given as some of their evolution to the form in which we the causes of suffering that could only be find them at present. The inner founders cured by the principle of Universal Brother- of The Theosophical Society, who were hood. The Mahatmas intended to influence the Teachers of Madame Blavatsky and world thought through The Theosophical Col. Olcott, were very specific about the Society, to bring about, in a larger and direction of the work of the Society. A deeper sense, a Universal Brotherhood definite guideline from The Mahatmas that the traditional religions had failed was for the formation of a Society that to accomplish. would foster ‘Universal Brotherhood’. In a letter to Mr A. P. Sinnett the The need for such a ‘Brotherhood’ features Mahatma KH calls on the elect of man- in several of ‘The Mahatma Letters’ and kind to help in the work of enlightening is the core principle on which the other superstitious man. He states: objects depend. They described the principle of brother- For countless generations hath the adept hood as the only true basis for a universal builded a fane of imperishable rocks, a morality and stressed the need for the giants Tower of Infinite Thought, wherein amelioration of human suffering through the Titan dwelt, and will yet, if need be, it. In the very significant communication dwell alone, emerging from it but at the from the Great Adept, The Mahachohan, end of every cycle, to invite the elect of (Letter No. 1 Letters from The Masters of mankind to cooperate with him and help Wisdom – First Series) the plight of in turn enlighten superstitious man. And humanity is described in great depth: we will go on in that periodical work of
Mr Bhupendra R. Vora is a former General Secretary of the Theosophical Society in East and Central Africa, now living in England.
8 Vol. 135.4 The Significance of the Three Objects of The Theosophical Society
ours; we will not allow ourselves to be spirits by the aid of physical processes’. baffled in our philanthropic attempts until In other words they hope, by going deeper that day when the foundations of a new than modern science has hitherto done, into continent of thought are so firmly built that the esoteric philosophies of ancient times no amount of opposition and ignorant they may be enabled to obtain for them- malice . . . will be found to prevail.’ selves and other investigators, proof of the (Mahatma Letters to A. P. Sinett – Letter existence of an ‘Unseen Universe,’ the No. 9 Third Edition). nature of its inhabitants if such there be, and the laws which govern them and their This is a very significant statement relations with mankind. Whatever may be from the Mahatma KH that indicates that the private opinions of its members, the the Mahatmas wished to bring the light of Society has no dogmas to enforce, no creed wisdom and understanding about the to disseminate. It is formed neither as a purpose of life to a world that was caught Spiritualistic schism, nor to serve as the up in superstitious beliefs, materialism and foe or friend of any sectarian or philosophic selfishness amongst other things, that held body. Its only axiom is the omnipotence humanity in bondage. of truth, its only creed a profession of They wished to set up a ‘New Continent unqualified devotion to its discovery and of Thought’ based on an understanding propaganda. In considering the quali- of the Oneness of life and wisdom about fications of applicants for membership, it the purpose of life. knows neither race, sex, colour, country The Theosophical Society was therefore nor creed. . . .’ ( J. Ransom, Short History set up with the object of the formation of of the TS page 81). a Universal Brotherhood and the spreading of the eternal wisdom called Brahma The significant words in this statement Vidyâ or Theosophy for the enlightenment were ‘the omnipotence of truth’ and of humanity, free from superstitions and ‘unqualified devotion to its discovery and dogmatic beliefs. The Objects reflect this propaganda’. Significantly the Society aim. To understand the formulation of the subsequently adopted as its motto the ‘Three Objects’, we need to go back to Sanskrit sutra ‘Satyânâsti paro dharma’ the early days of the birth of The Theo- or ‘There is no religion higher than Truth’. The Society also firmly established the sophical Society. It was at a meeting of ideal of ‘Freedom of Thought’ by passing the Society in New York on 30th October a resolution at a meeting of the General 1875 that the following statement was Council that is printed in every issue of made by members: ‘The Theosophist’. The evolution of the The title of the Society explains the objects Objects went on over a period of time. and desires of its founders: they ‘seek to The broad guidelines for the objects was obtain knowledge of the nature and attributes stated as follows: of the Supreme Power, and of the higher 1. Universal Brotherhood;
January 2014 9 The Theosophist 2. No distinction to be made by the by Madame Blavatsky, give a concise member between races, creeds, or social description of the One Reality and the positions, but every member had to be processes of evolution that lead the soul judged and dealt by on his personal merits; on its journey to perfection. The ‘Third 3. To study the philosophies of the Fundamental Proposition’ in particular, East — those of India chiefly, presenting elaborates on this evolutionary process: them gradually to the public in various ‘The fundamental identity of all souls works that would interpret exoteric with the Universal Over-Soul, the latter religions in the light of esoteric teachings; being itself an aspect of the Unknown 4. To oppose materialism and theo- Root; and the obligatory pilgrimage for logical dogmatism in every possible way, every soul, a spark of the former, through by demonstrating the existence of occult the cycle of Incarnation or Necessity, in forces unknown to science, in nature, and accordance with Cyclic and Karmic Law, the presence of psychic and spiritual during the whole term.’ powers in man; When there is an understanding of the The intention of the Founders was very nature of reality as expressed in these clearly expressed in these original ideas principles, all differences fall away. The that subsequently went through several occult doctrine enunciated in the ‘Third changes before finally crystallizing in the Fundamental Proposition’ states that the format that we are all familiar with. The vast and disparate species of life, in the General Council of the Society approved various kingdoms, are all a manifestation the Objects as under in 1896: of the One Universal Consciousness, 1. To form a nucleus of the Universal and that they are all at different levels Brotherhood of Humanity, without dis- of evolution. tinction of race, creed, sex, caste or colour. However the illusion of separateness 2. To encourage the study of Com- pervades human thinking and creates parative Religion, Philosophy and Science. differences based on race, religion, caste 3. To investigate unexplained laws of etc. The Mahatmas considered it of primary Nature and the powers latent in man. importance to enlighten human beings that In this format the Objects have been the diversity that is seen is an expression familiar to members during many decades of the One Universal Consciousness and have become sanctified. The general evolving in the world of names and forms. view has held them to be all embracing in The significance of the first Object, their aims. The first object concerning the which the Mahatmas considered to be of principle of brotherhood is an outer ex- paramount importance, is that it mentions pression of a much deeper truth about the all those aspects that divide human beings. oneness of life that occult science posits. Human beings create divisions in the The ‘Three Fundamental Propositions’ in name of race, religion, caste, creed etc. the Proem to the Secret Doctrine stated As the great Adept the Mahachohan states
10 Vol. 135.4 The Significance of the Three Objects of The Theosophical Society in his very important communication at Madame Blavatsky writes in The Secret the end of the 19th century to Mr Sinnett; Doctrine about the unity of all things in mankind has not changed much in the last their ultimate essence. The first object two thousand years. aspires for that unity to be recognized Why do we as a species create division in the variety of life that is manifested in is a question that we need to understand. the human kingdom. But at a deeper level The processes of evolution drive conscious- it also means the unity of all existence in ness through the various kingdoms of life. whatever kingdom of life that may be. If Nature has provided an abundance of the differences in terms of race, creed, sex varieties in the mineral, the vegetable and etc. are seen in the context of the occult animal kingdoms through which con- teachings as expounded in the ‘Third sciousness passes before emerging in the Fundamental Proposition’ of The Secret human kingdom. It is here that the mind Doctrine, it will be seen that these faculty becomes available to man and differences are for the growth of the soul. differentiation starts. He cannot perceive In the journey of evolution the that behind all the diversity there is one individual consciousness is incarnated in single universal consciousness. Secondly the different root races to develop some self-centredness makes him create divisions qualities in each. All the varieties of based on race, religion and so on so forth. expressions in nature are for the growth Bro. N Sri Ram states in his book The of consciousness. To recognize this is the Nature of Our Seeking on the subject of way of wisdom. Unity and Brotherhood: Human beings create divisions and separateness based on race, religion, sex, ‘The universe consists of innumerable caste and innumerable other things! things, so disparate in their nature, of life, Ignorance of the true nature of things and matter and consciousness in various grades human selfishness may be considered as and forms, of objects and entities utterly the main causes for the strife in the world different from one another. What can be at the individual and societal levels. Self- that substance or energy which, possessing centredness reflects itself in relationships a nature of unity, gives rise to this at all levels of life. Therefore self-interest diversity?’ perseveres in dealings with neighbours We may accept the truth of this unity and work colleagues and elsewhere. We as a postulate which explains many things, create islands of separateness forgetting nevertheless it is for us an abstraction more that in the well being of others is our own metaphysical than real, with no immediate well being. The principle of Universal bearing on our lives. It becomes real Brotherhood enunciated in the first object however, when it is translated into unity brings us back to an understanding of the of all life in whatever form, whether plant, oneness of life and the relationship of the animal or man. individual units of consciousness with
January 2014 11 The Theosophist each other. Further an understanding of spirituality is that which recognizes the the laws of nature makes it evident that unity of all existence amongst all the these individual units of consciousness complexity of manifest life. In her book in whatever forms they may be are at Human Regeneration (page no. 20) Radha their own individual levels of experience Burnier states: and progress. Therefore to view all life, . . . there are these two things in nature: whether in the form of a plant, or a tree or inequality and diversity. Each being is at an animal, with compassion and love is its own level on the evolutionary ladder to understand the oneness of life. and everything is different from everything To understand Brotherhood is to else. Yet, underlying it is the one Being, change one’s perspective in relationships the one Essence. It is a paradox: one with others. In our perceived ill-treatment, essence, one life, one consciousness in the slights or injustices at the hands of others midst of an incredible diversity that reveals whether real or imagined, to exercise a supreme creative energy. tolerance and compassion, is the way of love. In the very profound teaching of We are all at different levels of evolution The Bible in Mathew 6:14 the Lord said : and therefore no two people are alike in their circumstances and opportunities of For if ye forgive men their trespasses, your life. The Law of Karma decides our pre- heavenly Father will also forgive sent circumstances based on our previous you; but if ye forgive not men their Karma and the need for experience that trespasses, neither will your Father forgive will assist in our growth. The wise under- your trespasses. stand this and treat the disadvantaged and If we understand the teachings of downtrodden with love and compassion. the occult wisdom that is Theosophy, it Differences of race, religion, social standing becomes evident that the individual souls and many other things must be seen in are at differing levels of evolution and the light of the laws of nature and the therefore will manifest characteristics that evolutionary processes. Behind all this are different. Universal Brotherhood manifold complexity of life is an underlying implies that there should be no prejudices Universal Consciousness that is the source or barriers of any kind whatsoever in our of all. interactions with people of any back- The second Object deals with the ground. The first Object clearly defines disciplines of religion, science and this Universal Brotherhood that has to be philosophy. Many of the problems in the lived and not merely accepted as an ideal. world at the present moment are due to Men, however, divide and create misconceptions and ignorance about the separateness not only of race, religion, real teachings of religions. The Mahatmas belief and so on but many other things discuss at length the state of traditional too numerous to mention. But true religions in many of the letters and give
12 Vol. 135.4 The Significance of the Three Objects of The Theosophical Society them as the cause of strife and suffering more than a century ago. Religions with in the world. In letter number 10 (Mahatma divine pretensions to doctrines of love and Letters to A. P. Sinett) the Mahatma KH compassion as their core teachings are describes the state of religions as follows: found wanting in tolerance for sects within their own fold, leave alone other religions. I will point out the greatest, the chief cause Claiming the same historical origin, and of nearly two thirds of the evils that pursue sharing the same symbols, religious sects humanity ever since that cause became a power. It is the sacerdotal caste, the within religions fight bloody wars and call priesthood and the churches; it is in those them holy wars. So much animosity is illusions that man looks upon as sacred, generated between them that the hostility that he has to search out the source of that and intolerance are passed on from genera- multitude of evils which is the great curse tion to generation. The same condition of humanity and that almost overwhelms prevails at the interreligious level. mankind. Ignorance created Gods and The second Object for the study of cunning took advantage of the opportunity. ‘Comparative Religion’ encourages an Look at India and look at Christendom and open-minded study to appreciate the Islam, at Judaism and Fetichism. It is teachings of the various faiths and priestly imposture that rendered these Gods understand the similarity of the core so terrible to man; it is religion that makes principles of love, compassion and charity. of him the selfish bigot, the fanatic that The quest for truth is not only in the hates all mankind out of his own sect enquiry through the teachings of religions without rendering him any better or more but also through philosophy and science moral for it. It is belief in God and Gods that are also seeking answers to the ques- that makes two-thirds of humanity the tions of life. It is the lack of understanding slaves of a handful of those who deceive and blind beliefs in dogmatic teachings them under the false pretence of saving of the faith systems that are the cause of them. Is not man ever ready to commit much of the strife in the world. any kind of evil if told that his God or The great Adept the Mahachohan in Gods demand the crime- voluntary victim his letter states that The Theosophical of an illusionary God, the abject slave of Society is expected to be the cornerstone, his crafty ministers? . . . the foundation of the future religions of humanity. To achieve this aim it must first Remember the sum of human misery will enlighten men that the various religions never be diminished unto that day when and belief systems arise from the same the better portion of humanity destroys in source; and though at the exoteric level the name of Truth, morality, and universal they may show many differences, they are charity, the altars of their false gods. very similar in their core beliefs. The role The human condition has not im- of the Theosophist is to understand this proved since this message of the Mahatma and work towards the harmony of all.
January 2014 13 The Theosophist The third Object is ‘To investigate Silence there is a warning for the aspirants unexplained laws of Nature and the powers on the path. In the very first sutra the latent in man.’ Various interpretations have aspirant is warned about the dangers of been made about this object that to many cultivating the lower iddhi or psychic has remained mysterious. Once again faculties because these are hindrances on referring to Radha Burnier’s book Human the path and lead him astray. Regeneration, she states in reference to The powers latent in man may be this object: understood as the powers of nature, for This Object implies study not only of man is the microcosmic representation of Nature in its outer manifestation but of the macrocosm, that is the Universe. the relationship of all things, for all law is Madame Blavatsky has stated that within a statement of relationships. man are the hierarchies of heaven. The real purpose of this object is for man to There are many members who have realize his divine potential and work in interpreted this Object to mean the harmony with nature. The great teacher development of psychic and clairvoyant Sri Sankaracharya, states in the Viveka powers as well as other powers latent in Chudamani the significance of the human man. The purpose of the inner founders birth in the realization of Truth, whatever of the Society was not however to set up term we may use for it. The ancient a school of occultism where attention was statement ‘Man know thyself’ is perhaps given to development of such powers. This a true indicator of the direction in which is evident in Their correspondence with man’s efforts must be made. He is divine Mr Sinnett. In his letter to Mr Sinnett the and can be a co-creator with Nature if he Mahatma M writes: realizes his true nature and potential. Also try to break through that great maya The ‘unexplained laws of nature’, may against which occult students, the world perhaps be also described as ‘undiscovered over, have always been warned by their or un-understood laws of nature’. The law teachers — the hankering after phenomena. of harmony is the most significant because . . . If you cannot be happy without it reveals the interconnectedness of all that phenomena you will never learn our exists from the minutest forms of life to the philosophy. mightiest star systems. There is a relation- ship between each unit of life in this The purpose of the spiritual life is to Universe. The whole manifestation works realize union with the One Universal Life in perfect harmony. The Light of Asia that is not perceived at the outer level due describes poetically the workings of this law: to the illusions of the world. Such abilities as clairvoyance and other psychic powers Before beginning and without an end, may flower in an individual on the way to As space eternal and as surety sure, spiritual progress but should not be the Is fixed a power divine which moves to good, object of our efforts. In the Voice of The Only its laws endure.
14 Vol. 135.4 The Significance of the Three Objects of The Theosophical Society This is its touch upon the blossomed rose, ship between Man, God and the Universe. The fashion of its hand shaped lotus-leaves; Madame Blavatsky once made the In dark soil and the silence of the seeds observation that only the second Object The robe of Spring it weaves; received due consideration, with the first That is its painting on the glorious clouds, and the third Objects hardly receiving any And these its emeralds on the peacock’s train; attention from members. This was a It hath its stations in the stars; its slaves significant observation and needs our In lightening, wind, and rain. careful consideration. The Objects in their The third Object is very significant in totality refer to the One Life Principle and that it provides the platform for study of the its evolutionary journey in the manifested divine potentialities of man and the relation- world of names and forms. ²
The two principal aims of the Society are to establish a nucleus of the universal brotherhood of humanity without any distinctions whatsover and to encourage the search for truth, as indicated in the motto of the Society : ‘There is no Religion higher than Truth’. One responds to humanity’s desperate need to liberate itself from the appallingly endless misery produced by conflict, mistrust and self-centredness. The other is essential for humanity’s growth into moral and spiritual maturity, for realizing a great amplitude and clarity of perception, and penetration into Nature’s mysterious depths. The two are interrelated because they are both intrinsic to human evolution. Radha Burnier
January 2014 15 The Theosophist Ways to Study The Secret Doctrine
CHITTARANJAN SATAPATHY
THE Secret Doctrine is the name of the the book came to be written has been book written by HPB — considered to be documented in detail by Boris De Zirkoff her magnum opus. It also refers to the under ‘Historical Introduction’ — Vol. I truths she ‘made public for the first time’ of 1979 TPH Edition of The Secret through this book. In the preface to the Doctrine, as also by Michael Gomes in book, HPB says, ‘It is needless to explain ‘The making of Secret Doctrine’ — The that this book is not The Secret Doctrine Theosophist, May 1988. It is evident that in its entirety, but a select number of HPB had help from both the Masters, the fragments of its fundamental tenets . . .’ inner founders of the Theosophical She further says, ‘. . . what is contained in Society, in writing the book. In a letter this work is to be found scattered through- received by Col. H. S. Olcott on August out thousands of volumes embodying the 22, 1988 during his trip from Bombay to scriptures of the great Asiatic and early London, one of the Masters had said, European religions, hidden under glyph ‘Every mistake or erroneous notion, . . . and symbol, and hitherto left unnoticed . was corrected by me or under my . . What is now attempted is to gather the instruction.’ From the ‘Reminiscences of oldest tenets together and to make of them H. P. Blavatsky and The Secret Doctrine’ one harmonious and unbroken whole.’ by Countess Constance Wachtmeister et al, we learn that HPB was given a choice Why study The Secret Doctrine by the Master to die and be free from the There are compelling reasons for extreme suffering she was undergoing, or students of theosophy to read the book, to live and complete the book; and that which, in any case deserves to be read in she accepted the sacrifice in the interest its own right by anyone who is interested of the students of theosophy and the to know about the cosmos and his place Theosophical Society. in it. The work as it is has been dedicated Col. H. S. Olcott reviewed The Secret ‘to all true theosophists, in every country, Doctrine three months after its publication and of every race, for they called it forth, — The Theosophist, January 1889. He and for them it was recorded.’ How gave two examples to demonstrate the Dr Chittaranjan Satapathy is the International Secretary of The Theosophical Society, Adyar.
16 Vol. 135.4 Ways to Study The Secret Doctrine author’s intellectual honesty and accuracy. of electrons by J. J. Thomson in 1897, Soon after, the Isis Unveiled was sold out E. Rutherford’s experiments in 1911 within about 10-15 days of its publication, showing constituent particles of atom, the publisher J. W. Bouton requested HPB Niels Bohr’s 1913 model of atom and to write another volume unveiling Isis a further discoveries of many other particles little more. HPB declined the offer of and constituents of particles — Jerry $5000 (in today’s price over $1,26,000) Hejka-Ekins, ‘The Secret Doctrine in the at a time she did not have money to buy Light of 20th Century Thought’, Paper her passage to India. She refused on the read at the ‘Secret Doctrine Centenary ground that it was not permitted to reveal Conference’ held in Culver City, more of the esoteric philosophy at that California on August 6-7, 1988. time. The second example relates to her HPB also states in The Secret Doctrine quoting Tennyson’s poem ‘Oh Sad No that Moon pre-existed Earth. Till date we More! O Sweet No More! Oh Strange No have no satisfactory theory of Moon’s More! . . . .’ in the beginning of a piece origin in Astronomy. What we do know she wrote. Two experts familiar with every is that the Earth has a large iron core line Tennyson had written vehemently where as moon does not have any iron. protested that Tennyson had never written The density of earth is 5.5gms/cc whereas these lines. However, on a thorough moon’s density is 3.3gms/cc, which search Dr D. Carter-Blake found the verse rules out any possibility of moon’s origin written by Tennyson in ‘The Gem’ — a from earth. HPB deals with evolution in magazine published in 1831, verbatim et the The Secret Doctrine but she differs literatim – word for word and letter for from Darwin. According to her, man’s letter, as given by HPB. For some reason, evolution took place independent of apes, the poet had not included this poem in any and apes evolved on the sidelines. Further volume of his work. scientific research in the future may show HPB’s intellectual honesty and accuracy what is written in the The Secret Doctrine as an author have great significance for a to be accurate as happened in the case of person studying The Secret Doctrine. She divisibility of atoms. wrote that atom is divisible: ‘It is on the doctrine of the illusive nature of matter, How The Secret Doctrine is organized and the infinite divisibility of the atom, The book is in two volumes — the first that the whole science of Occultism is volume is titled Cosmogenesis, it deals built’ (I:520). From the time of Democritus with origin of the Universe — and the till the time The Secret Doctrine was second volume is titled Anthropogenesis, written, it was the firm belief of the it deals with the evolution of man. As C. philosophers and scientists alike that atom Jinarâjadâsa points out — by this division was indivisible. What HPB wrote has been HPB gives a clue: ‘Search for the ultimate proved subsequently with the discovery Reality which is the Cosmos, and search
January 2014 17 The Theosophist for man who contains within himself that and simplicity than she (HPB) does in Reality’. Incidentally, when he was only these pages’ — The Theosophist, October sixteen, he wrote an article in several parts and November 1931. He also observes titled ‘An Outline of The Secret Doctrine’ that HPB never tires her readers with any in The Theosophist, December 1891 — prolixity — tediously lengthy stuff. February 1892. His is a clear example that one can begin studying The Secret Ways to study The Secret Doctrine Doctrine even at a young age. While answering the question how to Both the volumes of The Secret study The Secret Doctrine, it is almost Doctrine have three parts each, the first standard practice to refer to Commander part in Volume I provides the texts of the Robert Bowen’s notes which he had taken first Book of seven Stanzas of Dzyan and in a class which HPB herself had con- commentaries on each verse of these seven ducted. These notes were first published Stanzas including commentaries on some in the January-March 1932 issue of of the omitted verses (Stanza VI: verses Theosophy in Ireland, 40 years after they between 4 and 5). The first part in Volume were written. Some of the important points II provides the texts of the second Book made in these notes are: of twelve Stanzas of Dzyan and com- 1. Reading The Secret Doctrine page mentaries on each verse of these twelve by page as one reads any other book will Stanzas. Part II in each volume deals with only end in confusion, symbolism with reference to various 2. The first thing to do is to get traditions and religions. Part III in each some grasp of the ‘Three Fundamental volume contrasts the scientific theories Propositions’, given in the Proem, and discoveries with The Secret Doctrine. 3. Next study the Recapitulation — the The book begins with the Proem (a 6 numbered items in the Summing Up — prelude), Volume II begins with Vol. I, Part I, Preliminary Notes and both volumes end 4. Then study the Preliminary Notes with conclusions. Earlier, The Secret (Vol. II) and the Conclusion (Vol. II), and Doctrine was published in six volumes, 5. No matter what one may study in now it is available in two big volumes The Secret Doctrine, the mind should hold (with the Index and Bibliography in a third fast to the following basic ideas: volume). These volumes look formidable; a. The fundamental unity of all existence, the texts are in small prints of about 1500 b. There is no dead matter. pages. At a first glance, the book may c. Man is the Microcosm. seem almost incomprehensible and baffling d. As it is above, so it is below; there is to many students, though Ernest Wood but One Life and One Law. These have says, ‘I am hard pressed to name any other been put together in a small booklet titled writer who can make statements upon ‘Foundations of Esoteric Philosophy’ metaphysical truths with greater clarity by Ianthe H. Hoskins and published by
18 Vol. 135.4 Ways to Study The Secret Doctrine the TPH. Books of Dzyan. The Story of Creation Geoffrey A. Barborka has a different has seven short chapters — one chapter view on how to study The Secret Doctrine for each of the seven Stanzas of the — ‘Methods of Approaches to the Study first Book of Dzyan. The second part of The Secret Doctrine’, The American dealing with the Story of Man has Theosophist, December 1956. He suggests twelve short chapters, each chapter three methods of studying The Secret dealing with one Stanza from the second Doctrine: Book of Dzyan. Incidentally, Elizabeth 1. All the passages in the book relating W. Preston has co-authored an abridged to each key teaching of the Ancient version of the The Secret Doctrine with Wisdom can be studied in depth over Christmas Humphreys. several days, Students of theosophy who are 2. The Stanzas of Dzyan may be poetically minded will love a book of studied examining each verse in detail with poetry titled ‘O Lanoo! — The Secret reference to the commentary, Doctrine Unveiled’ by Harvey Tordoff. 3. The third method would be reading Harvey left a successful career in page by page, or rather line by line of the international finance to live a life of text with appropriate pauses. He strongly relative seclusion with his wife on a lake recommends that one should study Vol. II promontory in the north of England. His first before taking up Vol. I as according wife presented him a set of The Secret to him Vol. II is readily understandable. Doctrine which he studied deeply and He also recommends that after studying with great understanding. One finds in this Vol. II one should start at pages 151-299 book, the essence of the Stanzas of Dzyan of Vol. I, after which one can go to the and HPB’s commentary in modern poetry. beginning of Vol. I. Books by Elizabeth W. Preston and Is there any other way of studying The Harvey Tordoff provide a beginner a Secret Doctrine apart from the ways wider view. As Edward L. Gardner says indicated by Commander Robert Bowen in his book titled ‘Wider View’, ‘some and Geoffrey A. Barborka? It may be a understanding of the majestic sweep of good idea for a student of theosophy to the planetary cycles, and the wider view initially get a quick grasp of the whole gained there from, steadies the nerve, book from a simplified summary written gives poise, and imparts an abounding by Elizabeth W. Preston. Her book is titled assurance in the midst of any and every The Story of Creation which is in two present day happening.’ However, getting parts, the second part being the Story of a wider view from a summary of The Man. The introduction explains the four Secret Doctrine is one thing and coming purposes for which The Secret Doctrine to grips with the esoteric teachings was written and published, and traces contained in the The Secret Doctrine is the origin of The Secret Doctrine to the another thing.
January 2014 19 The Theosophist The Stanzas of Dzyan constitute the proclamations that it was not her mother core of teachings contained in the The tongue. Anyone who has read her stories Secret Doctrine. As pointed out by Sri or her book, The Key to Theosophy would Krishna Prem and Madhava Ashish in the know that she was perfectly capable introduction to their book Man, the of writing lucid, intelligible English. Measure of All Things: In the Stanzas of The style she has adopted in writing The Dzyan, ‘These Stanzas were first made Secret Doctrine is perhaps deliberate and known to the modern world as the Stanzas with a purpose. B. P. Wadia in ‘Some of Dzyan by H. P. Blavatsky in her book, Observations on the Study of The Secret The Secret Doctrine.’ It is not known who Doctrine of H. P. Blavatsky’ states – may have been the remarkable author of Ordinary books can be read and understood these Stanzas, but the teachings contained by the lower mind. Abstruse metaphysical, in them are important. Further, since the mathematical and philosophical books can Stanzas have been written using occult be understood by the Higher Mind. But symbols, the same can be read in different The Secret Doctrine can really be ways. HPB herself says that the Stanzas understood by the faculty of intuition which can be read using seven keys and she has is superior to the Higher Mind. . . . The read them using three or four keys. Some faculty of intuition has to be developed, of these keys are variously described as and HPB had that in mind in writing The metaphysical, astronomical, physiological, Secret Doctrine. psychological, psycho-metaphysical, mystic, intuitive etc. Geoffrey A. Barborka suggests that Many writers, both non-members and The Secret Doctrine has been presented members of the Theosophical Society, from a Platonic rather than the usual such as Sri Krishna Prem and Madhava Aristotelian point of view. In the Ashish, B. P. Wadia, Ernest Wood, Joy Aristotelian system, the known factors are Mills to name a few, have observed that presented from which a picture of the the teachings contained in the Stanzas of whole is attempted. In the Platonic system, Dzyan and The Secret Doctrine are this is reversed and the whole picture is esoteric, sacred and mystical. These presented to the student who has to cannot be comprehended by reading The understand the same using his ability to Secret Doctrine like any other book or correlate facts and see how they fit into trying to understand it merely from a the picture. metaphysical standpoint. The text appears There has been a suggestion recently complex to one attempting an intellectual to write a version of The Secret Doctrine comprehension of it. The complexity of for Dummies. In a response, Leila Becquer The Secret Doctrine is surely not on says that would be counter-productive as account of HPB’s unfamiliarity with the The Secret Doctrine is not for intellectual English language, despite her modest purposes but for spiritual training. She
20 Vol. 135.4 Ways to Study The Secret Doctrine further says, the way in which HPB wrote . . . the universe . . . was immersed in is an old method, about which I. Shah supreme bliss, to be out breathed by that wrote in reference to the Sufi method of which is and yet is not. — Stanza I.I.6 writing. Ibn Arabi also wrote about it with . . . the visible that was, and the invisible reference to his core doctrine (wahdah ul that is, rested in eternal non-being — the wujud), that his most important doctrine one being. — Stanza I.I.7 is not in one place but along his whole No, there was neither silence, nor sound; work, it is called scattered writing, portions . . . Stanza I.I.11 of one theme in many places build in the Such texts require an altogether mind of the reader the meaning from different way of study than the normal different points of view. intellectual pursuit, perhaps mystical and A student of The Secret Doctrine must not be as concerned with an intellectual intuitive ways of studying are more comprehension of the text as to gain an appropriate. Joy Mills in An Approach to intuitive understanding. The unknowable the Study of The Secret Doctrine — TSA, cannot be known by intellectual efforts suggests that mind must be stilled, practice on the mental plane. The Secret Doctrine of meditation is helpful in raising is given to us by HPB to lift our con- consciousness from mental to intuitional sciousness to the Buddhic plane as J. level, the student should literally fall in Krishnamurti’s teachings are. Normally, love with the work, and self-development we comprehend things applying logic and should accompany study. She also states rationality using Aristotelian Law of that the study of The Secret Doctrine is of Identity, Law of the Excluded Middle and little permanent value unless it is applied the Law of Contradiction. To understand to individual living and one’s own Reality this system of logic is grossly knowledge is brought to the aid of others. inadequate as it offers a limited point of As B. P. Wadia puts it, ‘The book is view. Under Buddhist system of logic without doubt written for the spiritual known as Chatushkoti there are four growth of the student, but this growth is different ways of looking at the Reality. possible only when the teachings are Non-Aristotelian/Buddhist way of looking utilized for the spiritual help of others.’ In gets one closer to Reality. Study of texts a recent article titled ‘The Secret Doctrine like The Secret Doctrine and Krishnamurti’s as Spiritual Practice’ — Theosophy in teachings require non-Aristotelian intuitive Australia, March 2013, Pablo Sender approach and visualization rather than shows how the three fundamental propos- mere intellectual comprehension and itions can be used in spiritual practice. verbalization. In the Stanzas of Dzyan, we The Secret Doctrine is not a book we come across expressions like: can read cover to cover and say it is finished. This is a book we should be The One Reality which is both Absolute willing to live with and dip into it as and Being and Non-Being. when we feel so inclined. Its study requires
January 2014 21 The Theosophist an intuitive and perceptive approach in their efforts, while using their intuition rather than an intellectual approach and seeking the meaning behind the words, involving memory and thought. Studying if they go beyond those words to the The Secret Doctrine involves seeing the reality which inspired them, then they truths contained in the book and being led find that this book may open new doors in the direction of the final Truth it points into a clear and impersonal world of to. Torre Whorf, in her article in the dazzling light which inspires them with American Theosophist — September its glory and radiance. It is this inner beauty 1950 titled ‘The Inspiration of The Secret which inspires me and which I hope will Doctrine’ remarked: inspire you. At first glance the book may seem Study of The Secret Doctrine certainly almost incomprehensible, so cosmic is it requires an intuitive mind and going in its approach. The words may baffle and beyond the words to seek what the words confuse many a reader, but if they persist are pointing to.
²
The Universe is called, with everything in it, MÂYÂ, because all is temporary therein, from the ephemeral life of a firefly to that of the Sun. Compared to the eternal immutability of the ONE, and the changelessness of that Principle, the Universe, with its evanescent ever-changing forms, must be necessarily, in the mind of a philosopher, no better than a will-o’-the-wisp. Yet, the Universe is real enough to the conscious beings in it, which are as unreal as it is itself. SD, vol. 1, p. 274
22 Vol. 135.4 Conversations with Mrs Burnier Radha Conversations with Mrs Radha Burnier
PEDRO OLIVEIRA
FROM 1983 until shortly before her best way to come to know a person’s mind.’ passing day I had the great privilege of In April 1983, the President visited my holding conversations with Radha home town of Porto Alegre, in the south Burnier, the President of the Theosophical of Brazil. During the lunch in the house Society. Most of these conversations took of her hostess I asked her the following place at Adyar, the International Head- question: ‘In The Key to Theosophy HPB quarters of the Society, between 1992 and mentions a new torchbearer who would 1996 when I served as international come in the twentieth century? What is Secretary of the TS. Others took place your view about such a statement?’ She between 2001 until the present time. replied: ‘In my opinion the new torch- Soon after Radha Burnier was elected bearer is Krishnaji. I know that some President of the TS, in June 1980, I started members do not agree with it, but that is translating her articles in The Theosophist, my opinion.’ During this visit she gave a beginning wit her Inaugural Address which public lecture for more than 400 people was published in the August 1980 issue at an educational institution in the city of the magazine. This work continued for besides addressing TS members. almost five years and each article, In August 1987 she again visited Porto including her ‘On the Watch-Tower’ notes Alegre and delivered a public lecture at were published in the Brazilian Section the Auditorium of the State Legislative magazine O Teosofista. Later on, a com- Assembly which was packed to capacity. pilation of her articles was published under I mentioned to her that I had recently read the title Sociedade Teosófica Hoje (The in a theosophical magazine that she had Theosophical Society Today). As a young been offered the position of President Theosophist I met Eunice and Felix Emeritus of the International Centre at Layton in Rio de Janeiro in July 1981 and Naarden, The Netherlands. Her reply was told Felix of my work of translating the quite firm: ‘I have informed them that I President’s articles. He said: ‘That is the will not lend my name to a nominal
Mr Pedro Oliveira, now a member of the Australian Section of the TS, has worked at Adyar and elsewhere.
January 2014 23 The Theosophist function. If they want the Centre to have Convention. On 6 January 1992 I went to a real connection to Adyar they should her house and we sat on the verandah agree that the President of the TS should overlooking the sea. She said: ‘I think that also be the President of the Centre.’ In people of your age should come to Adyar 1988, at a meeting at Naarden, the and stay for two years or so. Here they Presidency of the Centre was formally could learn about the significance of offered to Mrs Radha Burnier as President Adyar to the work of the TS, the work of the TS, thus consolidating the link Annie Besant did for this Centre and also between the Centre and Adyar. learn about the deeper work of Society. I In October 1989, I attended the School would like you to come and work as the of the Wisdom at Adyar, with Rohit Mehta Secretary of the Society for two years. as Director. I had some brief meetings After that you can work anywhere.’ I said: with the President at her office and she ‘Don’t you think I am too young for this invited me to be one of the speakers at a position?’ She said: ‘You are young but Convention symposium on N. Sri Ram, not too young.’ as December 1989 marked the centenary I arrived at Adyar on 26 March 1992 of his birth. The symposium was chaired and went to see the President the next day by Mr Achyut Patwardhan. in her office. She said: ‘I am about to send In July 1990 I attended the ‘Human out the notice of your appointment [as Regeneration’ seminars at Naarden. They international Secretary] to all departments. attracted people from different countries But before I do that there is something I and generated great interest. While there need to tell you. You are going to serve she mentioned that there was need for as Secretary of the Society while you are more international speakers in the TS still young. Some people may start to and said that perhaps I could help in this flatter you, saying that you give good work. When I mentioned that I was still talks, etc. Remember this: no matter what struggling with my spoken English she other people say you are what you are. If said that I could be understood while we are honest with ourselves we will see speaking in English and that that was that there are many impurities within that sufficient for the time being. She said she need to be dealt with.’ Her words had an would arrange for me to give some talks impact on me and I still remember the in Europe next year on my way to Adyar. earnestness in her eyes when she spoke In November 1991 I visited England, them to me. To put it simply, this was one Spain, Portugal, where I gave talks, and of the most important pieces of advice I the Naarden Centre in Holland, where I have received in this life. participated in a dialogue. When I arrived Between March 1992 and October at Adyar in December 1991 for the HPB 1996, when I left Adyar, I used to meet Centenary Convention, the President said her regularly in her office. She made it she would like to talk to me after the clear to me that I should consult with her
24 Vol. 135.4 Conversations with Mrs Burnier Radha on matters of importance. I therefore went the main gate of the compound. From there to her office several times each week to he walked, at a vigorous pace, through show her some correspondence and obtain the compound up to Parsi Quarters, the her advice on certain difficult matters President’s residence. before I could address them. But one of Later on Krishnaji expressed the the most valuable aspects of my regular opinion to Radhaji that the ES should be visits to the President’s Office was not only closed down. She mentioned to him: her advice on administrative matters but ‘Why should the ES be closed down? also the conversations I had with her on a It is not telling its members about their number of subjects, ranging from Adyar, occult status, probation, Initiation and so Annie Besant, N. Sri Ram, to the essential on, repeating what happened in the 1920s work of the TS and to Krishnaji and her and after. The ES is solely imparting contact with him. Below I try to convey teaching to its members on the nature some of the conversations I had with and qualifications for the spiritual Path.’ the President during one of the most Radhaji mentioned that after hearing her significant periods in my life. views Krishnaji dropped the subject. John Coats, the sixth President of While walking along with her and with the TS, died on 26 December 1979. As others, Krishnaji said to her on seeing the determined by the Rules of the TS an Garden of Remembrance: ‘Something is international election took place in which not right.’ He then asked her what kind of Rukmini Devi Arundale and Radha ceremonies were being held at Adyar and Burnier were the only candidates. Mrs she told him that only the usual ones were Burnier was declared elected in June 1980 being performed like Masonic rituals, the and assumed office on 17 July 1980. When Ritual of the Mystic Star, ES meetings, the results were declared Mrs Burnier was etc. He said: ‘It is none of these.’ He then in Switzerland and on being informed asked her: ‘Has anything been changed about them she decided to go to Saanen here?’ Radhaji then told him that during to see Krishnaji. Sunanda Patwardhan John Coats’ administration many changes who, along with others, was with Krishnaji had been made including the two pillars at that time said that he was jubilant at the which were shifted from their original news. He said to Mrs Burnier, ‘Radhaji, location near the six-pointed star to the now you are the President and I am the entrance. ‘That’s it!’, he said, ‘there were Vice-President’, to the smiles of those magnetized jewels under them. They present. He had said that if Radhaji was should not have been moved.’ After an elected President of the TS he would visit absence of forty-seven years from Adyar Adyar again, after an interval of forty- he was aware of a change that had taken seven years! In October 1980 he was place without his knowledge. welcomed by the President, the Vice- After she offered him some orange President and many workers of the TS at juice and they talked for a while in her
January 2014 25 The Theosophist house, Krishnaji left in the car with Radhaji She also mentioned that there was a accompanying him. When the car was kind of a myth that Krishnaji did not like about to reach the main gate he asked her: obese people, possibly because of their ‘What are you going to do now?’ Radhaji magnetism. A lunch had been arranged said: ‘I will walk back’, to which Krishnaji at Parsi Quarters where she stayed for a said: ‘No, we will drive you back.’ When few guests, amongst who was a weight- the car started off from the main gate area challenged lady. The organizers made Krishnaji asked her: ‘Radhaji, do you sure that the lady in question would sit as believe in the Masters?’ Radhaji replied: far away from Krishnaji as possible. The ‘Yes.’ Krishnaji said, with emphasis: table had been set, the guests had arrived ‘What do you mean by saying ‘yes’? Do and all were waiting for Krishnaji. When you know that Annie Besant’s life was he did he greeted the guests and entirely different because of it?’ There was proceeded to sit just by the side of the silence for some time after which Krishnaji lady in question, giving her his utmost again asked: ‘So Radhaji, do you believe attention during the whole time the dinner in the Masters?’ Radhaji replied: ‘Yes, lasted. Radhaji mentioned to me that Krishnaji, I do believe in the Masters.’ Krishnaji must have been aware of what ‘Good’, he said. was going on although nothing had been One morning, after transacting mentioned to him. She also felt that by administrative business, the President sitting near the said lady he was teaching mentioned to me: ‘Annie Besant once told all concerned about not having prejudiced my father that the there is a hand behind ideas of any kind. the TS, protecting it. This hand is still here Once at Adyar we were having lunch and in the future, if the TS deserves it, this at Mr Ranjit Tolani’s house. Several TS hand will still be there.’ The certainty in members were present. Eventually the her eyes made me feel that she was talking conversation moved to an incident about something that she knew, and not involving Krishnaji. Radhaji told us then merely quoting someone else’s opinion. that she wished she had asked Krishnaji On another occasion she mentioned many more questions as she felt he knew that when she and Krishnaji were walking so much. But there was one question in on the Adyar beach she noticed two boys particular that she wanted to ask him. She from a kuppam (a village) nearby ap- said: ‘Sir, in your talks and in your books proaching them. She thought to herself: ‘I you have sometimes said that the Masters will not allow these boys to touch Krishnaji are not important and that they may not as they are probably dirty.’ When the boys even exist. However, we have documents reached them Krishnaji embraced both of and letters signed by you when you were them with affection. The President told me younger attesting to the effect that you that in his gesture Krishnaji was silently saw them. What do you have to say about teaching her to drop pre-conceived ideas. this?’ She clarified that she was talking
26 Vol. 135.4 Conversations with Mrs Burnier Radha about the two Masters involved in the inspiration to all who attended it. formation of the TS, M. and KH She said Once at her house at Adyar, ‘Parsi Krishnaji was silent for some time and the Quarters’, she mentioned to me her only thing he said was: ‘They were two understanding of who Krishnaji was. of many people.’ ‘There was Krishnamurti the man’, she Years later, when a group of Trustees said, ‘far advanced on the Path and very of the Krishnamurti Foundation India sensitive. Then there was K, whose were in Calcutta, they had left except for consciousness was open to that other Mr Achyut Patwardhan. He told Radhaji: consciousness, the Maitreya conscious- ‘I am going ahead to see that all the ness if you will. One could clearly see arrangements for Krishnaji’s talk today are when that other consciousness would take in place. Please bring him to the venue at over, during his talks, for example, but the appointed time.’ When the time had also at some other moments in his life. It come Radhaji went upstairs and knocked was a great privilege for the Society to on Krishnaji’s room. There was no have introduced him to the world.’ answer. She then decided to wait for some After I left Adyar, in September 2011, more minutes and then to knock again. I kept in touch with Radhaji by telephone. When she did, there was still no answer, Though she grew frailer as time passed, which caused her to knock harder. The her commitment to what the TS stands for door then opened and when she looked was always clear, evident and present. Her at Krishnaji she realized that he was not unique legacy of wisdom and strong in this world. His eyes were full of light. devotion to the Theosophical Society’s He then asked her to hold his hand aims and purpose will remain alive in the and he kept holding her hand in the car minds and hearts of thousands of and all the way to the venue. His talk members who cherished her selfless was an outstanding one which brought dedication to the Masters’ work. ²
Our inability to listen not only to what a person says, but to what he or she is, to hear what a tree communicates — for the tree also communicates — is a great sadness of which we are not aware. When we do not listen, there is no relationship. But for a mind which perceives and is receptive, there is a subtle form of communication that is not dependent on words or gestures. One may sit quietly under a beautiful tree, or on the seashore, not speaking a word to a companion, but there can be communication. We receive a message about his very being and therefore we are in mutual relationship. Listening, communication, relationship, all hinge together and form one inner state without which life loses its richness. Radha Burnier
January 2014 27 Fragments of the Ageless Wisdom
IT is plain that no distinct object whatever that pleases the will can be God; and, for that reason, if the will is to be united with him, it must empty itself, cast away every disorderly affection of the desire, every satisfaction it may distinctly have, high and low, temporal and spiritual, so that, purified and cleansed from all unruly satisfactions, joys and desires, it may be wholly occupied, with all its affections, in loving God. For if the will can in any way comprehend God and be united with him, it cannot be through any capacity of the desire, but only by love; and as all the delight, sweetness and joy, of which the will is sensible, is not love, it follows that none of these pleasing impressions can be the adequate means of uniting the will to God. These adequate means consist in an act of the will. And because an act of the will is quite distinct from feeling, it is by an act that the will is united with God and rests in him; that act is love. This union is never wrought by feeling or exertion of the desire; for these remain in the soul as aims and ends. It is only as motives of love that feelings can be of service, if the will is bent on going onwards, and for nothing else . . .
He, then, is very unwise who, when sweetness and spiritual delight fail him, thinks for that reason that God has abandoned him . . . More unwise still is he who goes about seeking for sweetness in God, rejoices in it, and dwells upon it; for in doing so he is not seeking after God with the will grounded in the emptiness of faith and charity, but only in spiritual sweetness and delight, which is a created thing, following herein in his own will and fond pleasure . . . it is impossible for the will to attain to the sweetness and bliss of divine union otherwise than in detachment. St John of the Cross
28 Vol. 135.4 Address on Foundation Day Address on Foundation Day
JUSTICE V. RAMASUBRAMANIAN
IT is but a strange coincidence that many committee of seven. Subramania Iyer later people connected with the Theosophical became a Judge of the Madras High Court Society were either lawyers or persons in 1895 and served as such for a period who had something to do with law or at of twelve years before he relinquished least have had encounters with the law. office in November 1907 due to ill health. The fact that the founder President Henry As a matter of fact, his health was not so Steel Olcott himself was a lawyer, is poor as to disable him from discharging something that all of you are already aware his official duties, but his standard of of. But the fact that there were many other judicial conduct was so high that he law men connected with this society is not considered it wrong to continue in office too well known. When the first set of office unless he was fully fit. He met Annie bearers of the Society was elected in Besant in 1893 and took part in her Home November 1875, it had an English Rule League. He became the Co-Founder Barrister and a Doctor of Laws, John of the Young Men’s Indian Association. Storer Cobb, as its Recording Secretary He was also the Recording Secretary of and a young Attorney by name William the Theosophical Society during the Quan Judge as the Counsel to the Society. period 1905-06. He was instrumental in After the Theosophical twins, namely, incorporating the Society in 1905 and he Blavatsky and Olcott left the American soil became the Vice-President in 1907, when on 17 December 1878 and landed up first Dr Annie Besant was the President. Later, at Bombay and then moved over to he willingly gave away the post of Vice- Madras, a lawyer practising in Madurai, President to accommodate Mr Sinnett. S. Subramania Iyer, became a friend of Despite having served as a Judge of Olcott. He later became the Founder the High Court for twelve years, President of the Madura Lodge of the Subramania Iyer did not hesitate to appear Society. He continued to be so until 1885. as a witness before the same Court in the After he shifted his practice to Madras, case filed by Narayanaiah for the custody he was made a member of the inner of Krishnamurti. When Annie Besant was
Justice V.Ramasubramanian is Judge of Madras High Court in Chennai, South India. Talk delivered on Foundation Day at Adyar, 17 November 2013.
January 2013 29 The Theosophist arrested in June 1917 by Lord Pentland, and Its Bearing upon Human Conduct the then Governor of Madras, Sir and Morals. This, according to some Subramania Iyer wrote a letter to Woodrow historians, makes her the first woman ever Wilson, the President of the United States to advocate contraception publicly. of America. He said: ‘Officials of an alien But these happenings took their toll in nation, speaking a foreign tongue, force Annie Besant’s marital life. Though she their will upon us; they grant them- had an agreement which entitled her to selves exorbitant salaries and large the custody of the children, her husband allowances; they refuse us education; they obtained a court order and took the sap us of our wealth; they impose crushing children away. When she wanted to argue taxes without our consent, they cast her case without the assistance of a thousands of our people into prisons for counsel, the English judge ridiculed her. uttering patriotic sentiments — prisons so She lamented that the position of a filthy that often the inmates die from mistress of a person was much better than loathsome diseases.’ He also renounced that of a legally wedded wife in so far as his knighthood and returned the insignia child custody cases are concerned. to the Government. The legal battle of Annie Besant for Annie Besant, who became the second custody did not stop with her biological President of the Society, herself had many children, but continued even in respect of trysts with law courts in her life. Though the adopted. Apart from the custody not a lawyer by profession, she fought dispute relating to J. Krishnamurti which many a battle in court rooms. Her first clash she fought in the Madras High Court, there with the law was over the distribution was yet another interesting case that she of Charles Knowlton’s pamphlet on birth argued by herself. In July 1914, Annie control, known as The Fruits of Philosophy. Besant purchased a printing press from It challenged Victorian obscenity laws. which a newspaper by name Madras She and Bradlaugh collaborated on an Standard was being published. She orchestrated defiance of those laws. Both changed the name of the paper into New of them were arrested and they defended India and started publishing the same themselves. The verdict was that the book from August 1914. As required by the was indeed calculated to deprave public Press and Registration of Books Act, morals, but jury entirely exonerated the 1867, Annie Besant filed a declaration defendants from any corrupt motive in in December 1914 before the Chief publishing it. Besant commented that this Presidency Magistrate. He accepted the amounted to saying, ‘Not guilty but don’t same without demanding any security. do again’. The pamphlet eventually sold But, after more than a year, the Chief over 133,000 copies. Besant later published Presidency Magistrate suo motu passed her own pamphlet on birth control, The another order dated 22 May 1916 Law of Population: Its Consequences demanding Annie Besant to deposit
30 Vol. 135.4 Address on Foundation Day security for a sum of Rs. 2,000. The order against the order of the Chief Presidency was complied with. Magistrate dated 22 May 1916 demanding Subsequently, a series of articles came the security and another challenging the to be published in New India in June 1916. order for forfeiture of the security deposit Some of the articles criticised the and forfeiture of the copies of the bureaucracy, some related to the unlawful newspaper. In the former, C. P. Ramasamy reservation of compartments in certain Iyer appeared on behalf of Annie Besant. trains for Europeans and Eurasians, one In the latter, she appeared in person and article was a reproduction of what was made a passionate plea before a Special published in The Herald, London, under Bench of the Madras High Court, for the the caption ‘The Price of Liberty’, another freedom of the Press. Her closing remarks was by Bipin Chandra Pal about the are worth quoting: assassination of the Superintendent of The whole liberty of the Indian Press Police Basanth Kumar Chatterjee of depends upon the decision of this case. If Calcutta. One article criticized the demand the decision should go against me, that made on Bal Gangadhar Tilak for a would be the death of journalism in India. security bond of Rs. 40,000 on charges The remedy then will only be an agitation of sedition, when he was about to go in Parliament and repealing of the Press abroad to prosecute his suit against Sir Act. . . . I do appeal to your Lordships to Valentine Chirole. construe the Act which is tyrannical in its Taking exception to the articles, essence, if applied in the strictest sense. . . Governor-in-Council of Bombay issued and construe it in a way which will rejoice an order on 29 June 1916, under the the heart of every loyal and patriotic Defence of India Rules, 1915, prohibiting newspaper without which no nation can Annie Besant from entering, residing or be peaceful and without which it can never remaining in the Province of Bombay. become truly great. The order of the Governor-in-Council was published by Annie Besant in New India But the Special Bench of three judges on 10 July 1916, under the caption ‘Ave dismissed the petitions and the Privy Ceasar’ followed by another set of articles Council upheld the decision. in July and August 1916. Thus it appears that the destiny of this Therefore, the Governor-in-Council Society is inexplicably intertwined with issued a declaration, forfeiting the security the legal fraternity or at least with law of Rs. 2,000 deposited by Annie Besant in courts and that explains, perhaps, the respect of the New India Printing Works, reason for my being here on the occasion Madras and also ordering the forfeiture of The Foundation Day. of all the copies of the newspaper New The second half of the ninteenth century India wherever they were found. was a very crucial period in the history of Annie Besant moved two motions, one mankind. First, this period was packed
January 2013 31 The Theosophist with innumerable events which set the York Tribune. Simultaneously, he worked course of history for the twentieth and as the American Correpondent of the twenty-first centuries. Second, the seeds of Mark Lane Express. After two years he materialistic pursuits overtaking spiritual was appointed as a Signals Officer in the pursuits were sown during this period, Army and was entrusted with the task of predominantly due to industrialization. carrying out special investigation into the Several spiritual masters appeared on the operations of one Solomon Kohnstamm, horizon during this period. While interest a big Army Contractor, suspected of in abstract spiritual doctrines was on the fraud. He found corruption to be in a decline, interest in occult sciences and much wider scale than anticipated. He was mysticism started growing. It was during given the rank of Colonel. Interestingly, this period that Madame Blavatsky and the corrupt practices adopted by the Army Henry Olcott came together. in America during the second half of the Madame H. P. Blavatsky pursued pure nineteenth century were of a very high and simple occultism for exploring the true order, including the sailing of vessels from nature of the universe and for the New York with arms destined for the establishment of a brotherhood of man. enemy, the corrupt complicity of high The Theosophical twins used their Officers of both the Services and the interest and knowledge of occult sciences Government in trying to make personal for creating a better world order. It must profits out of the war, the issuing of be remembered that after the process of passports in Washington to enemy agents industrialization gained momentum and to get through the lines. If you would like materialism and spirituality combating to know the magnitude of corrupt with each other, the civil war broke out in practices, here is what Colonel Olcott says the United States. Corruption in public life in one of his reports: ‘The Government was at its peak in America, which haunted has been in the habit of paying ruinous everal righteous men. prices for the charter of vessels, some of Henry Steel Olcott, born in 1832, which have been perfectly unseaworthy. entered New York University at fifteen but The precious lives of others and men, and discontinued his university education at public property of the value of millions sixteen and took to farming. After about of dollars, have been entrusted to rotten four to five years he took up Agricultural steamboat hulks, and greedy speculators Chemistry and Scientific Farming. There- and middlemen have been paid, for their after, he became the Assistant Editor of use, prices of the most extortionate nature.’ the Magazine The Working Farmer. Then On one of hundreds of cases in- he started his own School of Agricultural vestigated, he reports that ‘by a corrupt Science. But within a few years the School conspiracy between a government pur- was closed. Therefore, he took up the post chasing agent, an inspector, a Cincinnati of Associate Agricultural Editor in New contractor, an Indianapolis horse dealer,
32 Vol. 135.4 Address on Foundation Day and a Republican politician, the United purpose and unbiased mind, who study all States had been systematically robbed of things, prove all things, and hold fast to one million dollars in the purchase of that which is good. We seek, enquire, horses and mules, at the Cincinnati corral, reject nothing without cause, accept during the preceding year.’ nothing without proof; we are students, The investigative skills of Colonel not teachers. In some respects, we resemble Olcott were of such a high order that he the Hermetists of the Middle Ages. But was sent to Washington in April 1865 to they had dogmas, and we, under our by- investigate into the murder of Abraham laws, have not. Lincoln on 14 April 1865. In 1865, Olcott Thus, the founding principles of this resigned his Commission, after rescuing Society, as propounded by Olcott on 17 vast amounts of public money from November 1875 are rooted in the quest speculators and swindlers. for ultimate truth. This is why the From being an Investigator, he turned acceptance of Theosophy was far easier over to the profession of Law. He was for Indians than for Europeans or taken to the Bar in New York in 1868, Americans. In Canto 10 of Bhagavatam, where he developed a thriving practice. the demigods pray to Lord Krishna, when But by 1870, he developed an interest He was still in Devaki’s womb: in Occult Sciences. His pursuit brought him into contact with Blavatsky. In May satya-vratam satya-param tri satyam 1875, he got connected to the mysterious satyasya yonim nihitam ca satye Brotherhood. This is how the Theosophical satyasya satyam ·ta-satya-netram Society was born. satyâtmakam tvam saranam prapannah In his inaugural address delivered on In a few books, the above ªloka is 17 November 1875 at Mott Memorial translated into English, as follows: Hall, New York, Olcott said: O Lord, You never deviate from Your If I understand the spirit of the Society, it vow, which is always perfect because consecrates itself to the intrepid and whatever You decide is perfectly correct conscientious study of truth, and binds and cannot be stopped by anyone. Being itself, individually as collectively, to suffer present in the three phases of cosmic nothing to stand in its way. . . . Come manifestation — creation, maintenance and well, come ill, my heart, my soul, my mind annihilation — You are the Supreme and my strength are pledged to this cause, Truth. Indeed, unless one is completely and I shall stand fast while I have a breath truthful, one cannot achieve Your favour, of life in me, though all others shall retire which therefore cannot be achieved by and leave me to stand alone. hypocrites. You are the active principle, the real truth, in all the ingredients of On the role of the members, he said: creation, and therefore you are known as We are simply investigators, of earnest Antaryâmi, the inner force. You are equal
January 2013 33 The Theosophist
to everyone, and Your instructions apply late them. The thoughts are already there, for everyone, for all the time. You are the but when some tongues put them into beginning of all truth. Therefore, offering speech, when other inarticulate senses take our obeisance, we surrender unto You. the force of the spoken word, then people Kindly give us protection. think it is oratory. It is their own hearts Therefore, steeped in ultimate truths that move them and it is their own voices they were, the native Indians could easily inarticulate in the people which wake the accept Theosophy. power that rings from land to land. If Olcott made ‘conscientious study of Theosophy is derived from two Greek truth’ as the root from which the plant of words, (i) theos meaning God and (ii) Theosophy is to sprout, Annie Besant sophia meaning wisdom. According to made ‘service to humanity’ as its stem. Theosophists, it is Divine Wisdom. All Because of being part of the Fabian major religions of the world have some Society, Besant was always yearning for mystical aspect in them. All religions come a Brotherhood in which, the service of man from a common source of Divine Wisdom. should take the place erstwhile given to Theosophy recognizes this unity and the service of God. But Besant’s idea of hence it embraces all religions. While the service to humanity was of a different primary meaning of Theosophy, according kind. Breaking the orthodox barriers to to Annie Besant, is the mystical experience service to humanity, Annie Besant common to all religions the secondary declared that not only on the physical meaning of the term is ‘a body of a plane, the lowest, is service to be sought. doctrine obtained by seperating the On the mental plane, humanity can be beliefs common to all religions from the served far more efficaciously than on the peculiarities, specialities, rites, ceremonies physical plane. and customs, which mark one religion Explaining the source of energy of from another.’ great thinkers and orators she says: The connectivity between love, virtue Have you ever been struck by the and duty, which forms the underlying source of the speaker’s power, the source current of Theosophy, is brought out well of strength with which they move a by Annie Besant as follows: crowd? It does not lie in themselves, not (i) Love unites creating an expansion in their power, but in the power they are of life that results in happiness; to evoke from the men and the women (ii)Outside the family when men enter they address, from the human hearts they into relations with the general public, the awaken. It is the energy of the audience attitude taken spontaneously in the family and not the speaker in the tide of the by love must be reproduced outside speech.Orators are but the tongues that put deliberately by virtue; into language the thoughts in the hearts (iii) Since we live in a society, this of the people, who are not able to articu- virtue manifests itself as a duty, to give
34 Vol. 135.4 Address on Foundation Day each related person, his due; remind one of the Dead Sea fruit. Cant is (iv) Truth and love are two aspects of the most loathsome of all vices. God and hence should be the foundation Karma Yoga – Na Karmane Na of morality. Prajaye (v) Our supreme duty is to serve. Only Today the slogan is Live a Life That by service is the fullness of life made Matters; do not live in such a manner possible. The whole of the universe is that matter itself is your life. Ready or not, yoked to the service of mankind. Every someday it will all come to an end. There individual should be pledged to the service will be no more sunrises, no minutes, of humanity. That should be the object of hours, or days. All the things you life, the goal of evolution. collected, whether treasured or forgotten, In her The Key to Theosophy, will pass to someone else. Your wealth, Blavatsky said: fame, and temporal power will shrivel to Theosophy is the quintessence of duty. irrelevance. It will not matter what you Duty is that which is due to humanity, to owned or what you owed. Your grudges, our fellow-men, neighbours, family and resentments, frustrations, and jealousies will finally disappear. to those who are poorer or more helpless So, too, your hopes, ambitions, plans, than we are ourselves. This is a debt, and to-do lists will expire. The wins and which if left unpaid during life, leaves us losses that once seemed so important will spiritually insolvent and morally bankrupt fade away. It will not matter where you in our next incarnation. I say, action, came from, or on what side of the tracks enforced action instead of mere intention you lived, at the end. It will not matter and talk. A man may be what he likes, the whether you were beautiful or brilliant. most worldly, selfish and hard-hearted, Even your gender and skin colour will be even a deep-dyed rascal, and it will not irrelevant. So what will matter? How will prevent him from calling himself a the value of your days be measured? Christian or others from so regarding him What will matter is not what you but no Theosophist has the right to this bought, but what you built; not what you name, unless he is thoroughly imbued with got, but what you gave. What will matter the correctness of Carlyle’s truism: ‘The is not your success, but your significance. end of man is an action and not a thought, What will matter is not what you learned, though it were the noblest and unless he but what you taught. What will matter is sets and models his daily life upon this every act of integrity, compassion, courage truth. The profession of a truth is not yet or sacrifice that enriched, empowered or the enactment of it; and the more beautiful encouraged others to emulate your and grand it sounds, the more loudly virtue example. What will matter is not your or duty is talked about instead of being competence, but your character. What acted upon, the more forcibly it will will matter is not how many people you
January 2013 35 The Theosophist knew, but how many will feel a lasting Living a life that matters does not loss when you are gone. What will matter happen by accident. It does not matter of is not your memories, but the memories circumstance but of choice. Choose to that live in those who loved you. What live a life that matters. We make a living will matter is how long you will be by what we earn but, we make a life by remembered, by whom and for what. what we give. ²
If the work the few are doing represents the fulfilment of humanity’s needs, then the World-Spirit, or the Time-Spirit, aids them. I hold that Brotherhood has a great creative role to accomplish in the building of the better civilization for which we long.
We must renounce our individualism and discover a joy in working with others for a common purpose; it is the giving of ourselves that is far more important than any other giving.
Our work is to proclaim brotherhood, not as an ideal, as some beautiful dream born in the imaginations of men, but as a reality, as a law of Nature. C. Jinarajadasa- -
36 Vol. 135.4 Books of Interest Books of Interest
M. N. ROY: RADICAL HUMANIST, Westerners, Narisetti has compiled an comp. by Innaiah Narisetti, Prometheus, appropriate anthology containing a 2004, pp. 209. carefully selected core that represents When humanism initially received Roy’s finest thinking. These statements pervasive public attention in the United present Roy not simply as a sophisti- States with the publication of The cated thinker but simultaneously as a Humanist Manifesto during 1933, un- responsible social activist. Like Gandhi known among numerous Westerners was and Aurobindo, Roy spent time behind another humanist movement emerging jail bars. Roy was confined for six years in India and initiated with philosophers in an Indian prison during the 1930s and social activists such as M. N. Roy. when he challenged British domination This astute thinker presented humanism in his homeland. Roy was not simply a as a scientific, integral, and radically man of thought; he was a man of action. new world view. Like Americans who Innaiah Narisetti is a national executive embraced humanism, Roy emphasized serving the Indian Radical Humanist ethics, eschewed supernatural sanctions, Association, the Chairman guiding the and encouraged a scientifically-oriented Committee to Study Child Abuse of the perspective. He emphasized universal International Humanist and Ethical Union, education as a method for making persons and a skilled editor well equipped for a scientifically literate and teaching people chore that he has completed effectively. critical thinking. Roy was a rationalist who For humanists, philosophers, political combated superstition by promoting scien- scientists and religious liberals, this tific inquiry and public education. biography will illustrate that humanism is In the early fifties, European humanists a varied but universal philosophy commenced discovering this philoso- expressed with increasing persuasion pher and his writings. Recognizing that through an international movement that this contemporary Eastern philosopher is not a monolith but a spectrum. remains unknown among innumerable DANIEL ROSS CHANDLER
Good painting is nothing else but a copy of the perfections of God and a reminder of His painting. Michelangelo
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Basic Theosophy — The Living Wisdom
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