THE THEOSOPHIST

VOL. 136 NO. 10 JULY 2015

CONTENTS

The Vegetarian Ethic: Its Effect on Inner Health 5 Tim Boyd The Sacred Word ‘Om’ 9 Chittaranjan Satapathy Diamond Sutra — The Perfection of Wisdom 14 Vipin D. Shah On Relationship, Part V — Purification and Peace 17 Raphael Langerhorst From Within Outwards: The Way of the Universe 21 John Algeo Work on Yourself 27 Caty Green HPB’s Gem: The Voice of the Silence 31 K. Dinakaran Bringing Change to East Africa 35 Usha Shah International Directory 40

Editor: Mr Tim Boyd

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

Cover: One of the wonders of Nature captured by Science: Messier 81 (or Bode's Galaxy) is about 12 million light-years away in the Ursa Major constellation

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

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

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

4 The Theosophist The Vegetarian Ethic: Its Effect on Inner Health The Vegetarian Ethic: Its Effect on Inner Health

TIM BOYD

I AM not an expert on the subject of adopting a vegetarian diet that I began vegetarian diet. Like most reasonably investigating the reasons supporting studied people, I am aware of certain it. Essentially, I began as an ignorant information, but it is not my field. vegetarian. Others will be more informative about My daughter’s example is different. the scientific and medical studies showing Because my wife was not fully convinced the health benefits of a vegetarian diet, that a child could get the necessary nutri- such as lowered hypertension, cancer tion from a meat-free diet, our daughter rates, heart disease, and so on. Others was raised eating meat. One day when can speak on the dramatic environmental she was twelve years old we were driving impact of changing to a vegetarian diet home on the highway. In the US, animals (substantially lessened carbon footprint that are being taken to slaughter are trans- and diminished pollution of air, water, ported in trucks with semi-open sides. and soil). These are important ideas that Driving by them one can see the animals affect us as individuals and the world inside. On our way home we were passing we inhabit. one such truck that was transporting pigs. My contribution will be to briefly As we pulled along side of it, my daughter consider the matter from the point of saw the animals and in an excited voice view of the effects of a vegetarian diet said, ‘Look at the cute pigs!’ It was an in- on our inner health — the condition of nocent moment of appreciation for these our consciousness. animals that she so rarely encountered My qualifications? I am a vegetarian living in the city. I asked her a question. and I am conscious. I became a vegetarian ‘Where do you think those animals are many years ago. When I was a teenager going?’ I did not lecture, or say anything vegetarianism in the US was nothing like else. She got very quiet in the back seat the movement it has now become. Few as we drove on. At the restaurant she studies had been done. I did not per- uncharacteristically ordered a meal with sonally know any vegetarians. I simply no meat. The next morning she declared had the strong sense that it was right for that from that day forward she would be me. In my case it was only after fully vegetarian. It has been ten years now.

July 2015 The Theosophist 5 The Vegetarian Ethic: Its Effect on Inner Health There is an expression in the US: Feed the emotions with music that just ‘You are what you eat.’ It is a simple excites the passions, with low quality, statement of the common sense recog- addictive, or abusive relationships, and nition that the materials we use to build our emotional nature becomes stunted. the body will determine its weaknesses Fill the mind with pornographic images and strengths. The same idea applies in and ideas, with the continual distraction constructing a building or programming of web-surfing, pointless chatter, and a computer. Inferior materials lead to the mind’s range and flexibility diminish. weak struc-tures. In the case of the body Of course, the opposite is also true. Feed they lead to disease. the emotions and mind with uplifting, As a student of the Ageless Wisdom purifying inputs and they become ex- I find the simple expression profound for pansive and harmonious. a number of reasons. As much as we In considering the effect of a diet con- focus on the importance of the physical sisting of flesh foods there are a couple body and its health, all of us are aware of questions we need to ask ourselves. that our physical being and the health of What is it that we eat when we eat meat? the body are only one dimension of our This question can be answered in a total being. It does not require a profound number of ways. It is a protein source. understanding of the idea of fields, or It provides certain vitamin and mineral levels of connection to recognize that requirements for the body. But it is more as human beings we live and function than that. It is a food that has rich on many levels. The physical is the most traditions of preparation, cultivation, and obvious, but we are all aware of the flow custom. It is associated with family, of sensations, feelings, thoughts, and memories, religious holidays, and national even the occasional inexplicable sudden celebrations. All of this is true, but we sense of joy and expansion that can need to question a little more deeply. unexpectedly wash over us like a wave. What is the source of flesh foods? We are multidimensional beings in a ‘Animals’ is the easy answer, and if we multidimensional universe. We nourish do not want to become uncomfortable, or starve ourselves on many levels — our enquiry could stop there. But what is the physical being only one. We feed an animal? Does it have consciousness? the emotions with music, relationships Does it have feelings? Does it experience with films. We feed the mind with ideas, pain? Does it desire safety, fellowship conversations, books, even web-surfing. with its kind, happiness, and well-being? We feed the spirit with time in Nature, The answer to all of these questions sacred books, prayer, silent time alone. is ‘yes’. In all of these the quality of the ‘bodies’ There is a sweeping categorical state- (emotional, mental, spiritual) we build ment that is central to the practice and will be determined by the ‘foods’ we eat. understanding of Buddhism that says, ‘all

6 The Theosophist Vol. 136.10 The Vegetarian Ethic: Its Effect on Inner Health beings desire happiness’. In Buddhism realization lingers. Because these ques- the simple definition of love is the desire tions about the nature and source of flesh for all beings to experience happiness. food are obvious, the type of questions We do not need to be knowledgeable that are fully apparent to the innocence about the massive brutality involved in of a child, they are questions that require raising and slaughtering these living great effort to suppress. beings — reduced to ‘units of production’ The choice we are forced to make is in the parlance of the meat industry, to not merely a physical matter. It is made know that in eating flesh foods we are at the level of feelings, thoughts, and even participating in a process that brings spirit. To continue even our small part in intense suffering to millions of lives this suffering-creating process requires every moment of every day. This is a a profound denial of reality. We are ob- basic awareness that arises the moment liged to refuse to consider, refuse to ask, we allow ourselves to ask and openly refuse to see what is right in front of us. consider these questions. It is this denial that has the greatest The real problem that we face is that effect on our inner health. when we allow ourselves to consider the Some would say that the greatness matter, it requires us to make a conscious of the human being lies in our ability choice, and whether we choose to stop to think. This is what differentiates us our participation or continue contributing from all the other kingdoms of Nature. to the misery of other beings — there are But when we call to mind the people we consequences. think of as the greatest — people like I have a number of friends who grew Jesus, the Buddha, Mother Theresa, up on a farm. All of them have stories Gandhi, Saint Francis — they all were about claiming some farm animal as a pet certainly great thinkers, but their en- when they were children — a chicken, a during greatness lay in their capacity to goat, or a pig. They have told me about love without limits. how they gave it a name, played with it, Our denial limits our capacity to love. and came to love it. Then, in all of these It cannot grow to its full potential. It is stories, a moment came, a moment of impossible to simultaneously love and brutal realization that their animal friend knowingly and needlessly inflict suffer- was raised to be killed. Often the stories ing on the ones we love. Most of us are tell of little ‘Chickee’, or ‘Freddie’, or struggling to learn to fully love our small ‘Sally’ being served to them on a plate at circle of family and friends. A small love, dinner. These are stories that are com- a limited love, feels good enough for mon, and even though with time the most of us. At the same time somewhere memory fades as an acceptance emerges inside all of us is the sense that our that ‘this is the way of the world’, the capacity to love is much greater than what child-like horror of that moment of we currently reveal. This is the life that

July 2015 The Theosophist 7 The Vegetarian Ethic: Its Effect on Inner Health these great beings tell us lies ahead for farms is fast becoming unsupportable. us, if we would choose it. ‘The things The global diet will change because it I do yet greater things will you do’; ‘The must. The more important question is Buddha nature of all beings’; ‘The ‘Will we change?’, or will we blindly fundamental identity of all souls with the continue to follow the patterns imposed Universal Oversoul’; are just some of the on us by circumstances. ways that our hidden potentials have Socrates said: ‘The unexamined life been expressed in the wisdom traditions is not worth living.’ Regardless of the of the world. foods we choose to eat, let us allow The global diet will change to a more ourselves the necessary effort of asking vegetarian approach. It is inevitable for and answering the deep questions about two reasons: (1) because the demands of how we can live conscientiously and a growing population — already more consciously in the world. Only in this way than seven billion — places excessive can we create a condition of inner health demands on the animal resources of the capable of shifting the outer conditions world; and (2) because around the of our times. world countless people are asking them- O Hidden Life! vibrant in every atom, selves these same questions and arriving O Hidden Light! shining in every creature, at answers that demand responsible O Hidden Love! embracing all in Oneness, choices. Already the oceans are unable May each who feels himself as one with to replenish the fish taken away for food Thee, and fertilizers. The degrading environ- Know he is also one with every other. mental impact of cattle, chicken, and pig Annie Besant, ‘Universal Prayer’

By eating meat we share the responsibility of climate change, the destruction of our forests, and the poisoning of our air and water. The simple act of becoming a vegetarian will make a difference in the health of our planet. Thich Nhat Hanh, The World We Have: A Buddhist Approach to Peace and Ecology

8 The Theosophist Vol. 136.10 The Sacred Word ‘Om’ The Sacred Word ‘Om’

CHITTARANJAN SATAPATHY

THE connection between divine wisdom by her during 1889-1890 and the notes and the sacred word ‘Om’1 was explored taken from her oral teachings. HPB issued in some detail by the author in an article these instructions during the last years titled ‘Brahmavidya and Om’ by exam- of her life, which were meant for serious ining references to the sacred word in students of theosophy. In these instruc- various Upanishads, the Yoga Sutras of tions she clarifies various deeper aspects Patanjali, the Bhagavadgita and texts of her teachings which could not earlier from other traditions. All these texts place be given out in her published books and great importance on the sacred and articles meant for the general public. mystic word ‘Om’. The following refer- As such, these instructions assume special ences are illustrative: significance for serious aspirants on a spiritual journey. The instructions as well ♦ Om is Brahman. (Taittiriya Upanishad, as the notes contain several valuable I.1.8) references to the sacred word Om. ♦ I am the holy word Om. (Bhagavadgitâ, The references are scattered throughout IX.17) her teachings and what follows is a col- ♦ Om is His (Ishvara’s) designator. lection of excerpts of these references. (Yoga Sutras, I.27) HPB says that the word Aum or Om It is proposed to explore in the present is in spiritual affinity with cosmic forces. article some selected theosophical lit- Aum is the original of Amen3 which is erature to examine the significance of not a Hebrew term, but like the word this sacred word from a theosophical Halleluiah was borrowed by the Jews and perspective. the Greeks from the Chaldee, the Semitic language of the ancient Chaldeans. Amen Om in the Esoteric Instructions of does not mean ‘so be it’ or ‘verily’, but HPB signified in hoary antiquity almost the Esoteric Instructions by H. P. Blavatsky2 same as Aum. The Jewish Tannaim has recently been published in book (Initiates) used it for the same reasons form, including three instructions issued the Aryan Adepts use Aum. Both words

Dr Chittaranjan Satapathy is international Vice-President of the Theosophical Society, Adyar.

July 2015 The Theosophist 9 The Sacred Word ‘Om’ mean the affirmation of the being, or the says that if one whose nature is good existence of the sexless Lord within us. sincerely strives towards the HIGHER Pranava is a synonym of Aum in a SELF, which is that Aum, through one’s mystic sense. Aum may be pronounced higher Ego, which is its third letter, and as two, three, or seven syllables setting Buddhi the second, there is no attack up different vibrations. According to of the Dragon Apophis5 which it will HPB, letters as vocal sounds corres- not repel. pond with musical notes and therefore In the Esoteric Instructions, HPB with numbers and colours; hence with dwells at length on the sacred invocation Forces and Tattva-s4. Since the universe ‘Om Mani Padme Hum’ and says that its is built up from the Tattva-s, power may translation as ‘O the Jewel in the Lotus’ be exercised by vocal sounds. When done by the Orientalists is erroneous. pronounced by a very holy and pure man, According to her, not only every syllable Aum will awaken not only the potencies of this invocation has a secret potency, residing in the planetary spaces and but the whole invocation has seven elements, but even his higher self, or the different meanings and can produce ‘Father’ within him. If pronounced by an seven distinct results which depend on average good man in the correct way, it the intonation that is given to it. When will strengthen him morally, especially rightly understood, these almost mean- if between two Aum-s he meditates ingless words ‘O the Jewel in the Lotus’ intently on the Aum within him, concen- contain a reference to the union between trating all his attention upon the ineffable Man and the Universe in seven different glory. HPB says that all members, if ways in seven planes of thought and earnest in their endeavour to learn, are action. She says the invocation means invited to pronounce the divine word ‘I am that I am’; ‘I am in thee and thou before going to sleep and the first thing art in me’. This invocation has infinite upon awakening. potency. HPB warns that these words When asked ‘What is the correct should not be used in vain or when in pronunciation of Aum?’, HPB said it anger. should be first practiced physically, The invocation ‘Om Mani Padme always at the same pitch, which must be Hum’ is not a six- but seven-syllabled discovered in the same way as the parti- sentence, as the first syllable is double in cular colour of the student is found, for its right pronunciation and triple in its each has its own tone. Aum consists of essence, A-UM. It represents primeval two vowels and one semi-vowel, which triune differentiation, not from but in the (the latter) must be prolonged. In reply One Absolute, and is therefore symbol- to another question, she said that Aum ized by the 4, or the Tetraktys6. It is the means good action, not merely lip-sound. Unit-ray or Atman. Atman is the highest One must say it in deeds. Elsewhere she spirit in man, which in conjunction with

10 The Theosophist Vol. 136.10 The Sacred Word ‘Om’ Buddhi and Manas, is called the upper of the Sacred Word in three volumes.10 triad, or Trinity. This triad, with its four To him Aum means the logion and is lower human principles, is enveloped important as an explanation and sum- with an auric atmosphere making each mation of the world process. The deepest individuality visible as an oval sphere. and most illuminating interpretation of Esoterically, the sentence ‘Om Mani this triune sound is implicit. Aum in- Padme Hum’ signifies ‘O my God within cludes within itself the Self, the Not-Self me’. There is a God in each human being, and the mysterious Relation between for man was and will rebecome God. them. The first letter of the sacred The sentence points to the indissoluble word, ‘A’, signifies the Self (Atma); the union between Man and the Universe, second letter, ‘U’, signifies the Not-Self for the Lotus is the universal symbol of (Anatma); and the third letter, ‘M’, Kosmos as the absolute totality, and the signifies the everlasting Relation of Jewel is Spiritual Man, or God. In regard Negation (Nishedha) by the Self, of the to the Tibetan belief that ‘Om Mani Padme Not-Self. Hum’ was given by Padmapani, the Bhagwan Das discovers a justification Tibetan Chenrezi7, HPB asks who is for the Indian tradition which holds that Padmapani in reality? She answers: all knowledge is summed up in the Veda- ‘Each of us has within himself the “Jewel s, all Veda-s in the Gayatri, and the in the Lotus”, call it Padmapani, Krishna, Gayatri in the Aum. He says: Buddha, Christ, or by whatever name The Self, the Non-Self and the Relation — we may give to our Divine Self.’ these three, the primal trinity, the root-base The above excerpts from HPB’s of all the possible trinities, exhaust the Esoteric Instructions provide a glimpse whole of thought, the whole of knowledge, of the importance of the sacred and mystic the whole of the world-process. There is word Aum. However, to have a more nothing left that is beyond and outside complete understanding, an aspirant must of this primal trinity, which in its unity, refer to her detailed instructions in full. its triune-ness, constitutes the Absolute, Incidentally, HPB finishes her Esoteric which is the totality of the world-process Instruction No. 1 with the word Aum. — the world-process which is nothing else than the Self or Pratyag-atma, the Not-Self, Om, the Logion8 or Mulaprakriti, and their Interplay. Some years after HPB’s Esoteric Instructions were issued, Bhagwan Das, Dr Besant adds a significant footnote a prominent Hindu scholar and Theo- to the above to the effect that One sophist, wrote a book titled The Science Brahman gives rise to Two —Pratya- of Peace9, extensively referring to the gatma and Mulaprakriti, and the Two sacred word ‘Aum’. Subsequently, he become Three — the Relation between wrote another book titled The Science them becoming the third factor; then

July 2015 The Theosophist 11 The Sacred Word ‘Om’ these Three are summed up as the lication were popularized by Dr Besant Four — Brahman, the All, making the by quoting from them in her talks. Tetraktys, or the abstract Quarternary. The book Pranava-Vada of Gargyayana, Practical Significance of Om which helped him with the discovery, Earlier, in the February 1882 issue of came to him orally from a young 27-year- The Theosophist, a fairly long article titled old blind Brahmin scholar, Dhanaraj, ‘Om, and its Practical Signification’ by who had a phenomenal memory.11 N. C. Paul was published with two small Under the ancient method of akshara- editorial notes by HPB, who was then musti or akshara-mudra, for expressing the editor of The Theosophist. In the a profound truth a letter is assigned to introductory part, Paul refers to two each of its factors and a word is formed possible origins of Om. One is traced to from the letters which may or may not the Sanskrit word ‘Evam’ (thus) con- have a meaning otherwise, but a sound. sidering the fact that in earlier times Om Such mystic words are found in different was used as a form of affirmation or scriptures. Like Aum, another word, assent. Another possibility pointed out by Satyam (truth), is constructed from three him is that Om originates from ‘Avman’ letters: ‘Sa’ is one letter, ‘ti’ is the second which implies the notion of protection or letter and ‘yam’ is the third letter in the salvation. He then mentions about various Sanskrit word Satyam. ‘Sa’ represents references to Om in the Upanishads, the truth and imperishable, ‘ti’ represents false Bhagavadgitâ, Manusmriti, and the like. and perishable, and ‘yam’ represents the Paul was the author of a valuable treatise relation that false and perishable is not on Yoga Vidya, which was earlier printed truth and imperishable. As such, the third in The Theosophist. In this article, he also represents the truth, and binds the first dwells at length on shortening the length two together. Both in the Chândogya of the breath by the inaudible pro- Upanishad and in the Brihadaranyaka nunciation of Om. The normal length of Upanishad Brahman is equated with expiration is nine inches. It lengthens Satyam. While interpreting Aum, Bhagwan while eating, speaking, walking, running, Das says that ‘A’, or Self, is a fact; ‘M’, in sexual activities, and even when or Negation of the Not-Self, is also a fact; sleeping. According to Paul, inaudible but ‘U’, the Not-Self, is not a fact, it is uttering of Om can shorten the expira- only an appearance, an illusion. The three tion resulting in spiritual progress. letters of Aum may be taken to say, When the breathing becomes internal, ‘I this not (am) — Aham Etat Na (Asmi)’. the yogi attains Nirvana, free from For a fuller understanding of the hunger, thirst, and death. He becomes science of the sacred word, it is useful to incapable of committing any sin in read the books by Bhagwan Das referred thought, speech, or deed. Paul provides to above, which at the time of their pub- a complete description of what can be

12 The Theosophist Vol. 136.10 The Sacred Word ‘Om’ achieved in stages by reducing the and Paul provide practical advice for a length of expiration by the inaudible true seeker. Ultimately, one has to find pronunciation of the mystic word Om. out for oneself the value of such advice. All the three theosophical texts refer- As HPB says, the instructions should be red to in this article point to the great spiritualized and not materialized, and importance of the sacred and mystic a seeker must find the highest meaning word Om for a spiritual aspirant. While possible. To the extent one approaches the text by Bhagwan Das deals more the material and visible in one’s specula- with the metaphysical aspects of the tion on the instructions, that far one will sacred word, the other two texts by HPB be from the right understanding of them.

End Notes 1. Brahmavidyâ, Adyar Library Bulletin, 2012-2013, vol. 76-77, pp. 219-232. 2. Compiled by Michael Gomes with an introduction and footnotes, 2015, Theosophical Publishing House, Adyar. 3. The Arabic equivalent is ‘Amin’. 4. The subtle elements — five exoterically, seven in esoteric philosophy — which are correlative to the five and the seven senses on the physical plane; the last two are as yet latent in humans, but will be developed in the later root races. (From HPB’s The Theosophical Glossary, 1892, p. 322.) 5. Fiery serpent demon of darkness, storms and earthquakes. 6. The Pythagorean Four, or Tetraktys, is the symbol of the Cosmos, containing within itself the essentials of all forms. 7. In Sanskrit, Avalokiteshvara, Bodhisattva of Compassion. 8. A communication of Divine Origin. Logia in plural. 9. 1904, Theosophical Publishing House, Adyar. 10. A summarized English version of the Pranava-Vada of Gargyayana, 1910, 1911, 1912, Theosophical Publishing House, Adyar. 11. Dhanaraj could commit to his memory 1,000 slokas (verses) per day. As a young boy, he had learnt most of the Sanskrit works by heart.

The results which follow from this Word of Power, the Om, are the mightiest, the most compelling, for that Word represents in its three letters (AUM) everything which exists — the threefold Brahman as manifest, the One as unmanifest; when pronounced as a triplicity, it means the threefold manifested Brahman, and when pronounced as a unit, it means the Nirguna Brahman. Hence is it the most holy of all Sacred Words. Annie Besant The Wisdom of the Upanishads

July 2015 The Theosophist 13 Diamond Sutra — The Perfection of Wisdom Diamond Sutra — The Perfection of Wisdom

VIPIN D. SHAH

TEACHINGS of the Buddha began philosophy of wisdom, the human mind, to filter into the Han Dynasty in China understanding dukkha, or sorrow, and from the first century onwards. The initial emancipation from it. stage of Buddhism was not promising; For them to accept all these concepts Chinese culture had a long-established they had to be based on reason, not intellectual and religious tradition and a mysticism. For the first time in the history strong sense of cultural superiority that of the Middle Kingdom they came across did not help the reception of Buddhist a teaching that went far beyond whatever ideas. It would be a slow and gradual they had, and they had to send teachers process. It had entered the land of the to India to fully grasp the teaching and most civilized race in the world, who had philosophy of the Sakyamuni. Hence- no need to learn anything from the forth they would take over the teaching, ‘barbarians’ from the West. The Chinese translate from the Sanskrit to Chinese, had excelled in linguistics, science and and take it to Japan, Korea, Vietnam, technology, literature and poetry, arts and Mongolia, and other places, and eventu- philosophy, and for that matter, any field ally, after several centuries, to the West. of human endeavour, with the exception In all these teachings the contents of the of the Greeks, the firmest believers in Diamond Sutra would make a lasting reason and logic. impression in their minds, so much so, The Chinese would scrutinize Bud- that it would be a household name in dhist teachings at their own pace, as every Chinese Buddhist’s house for cen- thoroughly as was expected of them. turies to come. The Diamond Sutra is the It had to measure up to the Confucian crystallization of Buddha’s teachings, philosophy and Daoism; and had to have which transcend those of all religions in it something that was truly unique. and philosophies. For the first time, they were confronting Alas, nothing is permanent, and with concepts like Karma, Reincarnation, the coming of the Tang Dynasty around Nirvana, monasteries, missionaries, the 750 AD, the Golden Age of Buddhism

Mr Vipin D. Shah is a member of the Nairobi Lodge of the TS in East and Central Africa.

14 The Theosophist Vol. 136.10 The Diamond Sutra — The Perfection of Wisdom in the Middle Kingdom would almost Buddha could have made it simpler to come to a close. Wood-block printing understand the ‘very’ nature of human in China would enable the printing of existence and samsara, which defies any the Diamond Sutra. On 11 May 868, form of comprehension. The Diamond under the ownership of Wang Jie, who Sutra transforms the way we perceive the dedicated it to his parents, and free of all world. It distills the central message that copyrights for all the world, the printed everything changes, that this is a fleeting version of the Diamond Sutra was made world as a bubble in a stream. available to the world. The narration is a question and answer As the situation in China began to session between Buddha and a venerable worsen, especially against foreign ideolo- elderly monk, Subuti, in the presence of gies, desecration of Buddhist temples, 1,250 monks in the Jetta Grove, just statues, and other relics began to take a outside the city of Sravasta in northern toll from which Buddhism would not Bihar (India). Divided into thirty-six short recover for centuries. With foresight chapters, it is the smallest sutra on and wisdom, important artefacts, relics, prajñâpâramitâ. and the printed Diamond Sutra were The sutra was originally labelled carefully packed and taken over a thou- — Prajñâ Vajra Pâramitâ Sutra: Prajñâ sand miles to a place called the Caves of — Perfection of Wisdom; Vajra — As the Thousand Buddhas in Dunhuang in Rare as a Diamond Emanating White the Gobi desert. Light; Pâramitâ — All-encompassing Someone in his wisdom stored the Harbours of Refuge in Samsara; fragile printed book in a cave without Sutra — Weaving a thread through this moisture and high temperature where it Knowledge. would survive for a thousand years with- To grasp this Sutra is perhaps the most out any trace of damage to eventually difficult encounter in one’s life. It can end up in the British Museum. be extremely frustrating, challenging, Under the able custody of Edward and requires patience to understand Conze, expert on Buddha’s teaching and the nuances and counter-intuitive nature ancient Chinese language, this incredible of its contents. It has always been chal- teaching would make an entry into the lenging to any intellect. twentieth century. The teaching had In short, the Diamond Sutra dwells vanished from the country of its origin, on the nature of reality perceived in our translated from the Sanskrit to Chinese daily experience. The life we undergo in to English, it would find a new home in samsara is based on a chain of phenom- the West. ena which are transient, impermanent, The counter-intuitive nature of the based on causality, Karma, intercon- content of this teaching baffles the most nected, and eventually empty. The form learned minds and there is no other way (self) is attached to samsara, caused by

July 2015 The Theosophist 15 Diamond Sutra — The Perfection of Wisdom desire, and the self has to detach from all us from this bondage. The Buddha ex- attachments and defilements to ultimately plains the six perfections, or virtues, or liberate it from samsara. The Buddha harbours of refuge in samsara (pâramitâ- discusses with Subuti the causation, s) as: generosity, patience, meditation, release, and replacement of attachments endurance, forbearance, and wisdom. with Prajñâ and compassion, and the When one begins to truly grasp this eventual replacement of these with teaching it strikes like a thunderbolt; one enlightenment. gets the feeling of having waited several The Buddha gives great importance to lifetimes to have come across it in this these teachings: the process of liberation, lifetime. If one leaves this world with- the obstruction to liberation, and the out encountering the Diamond Sutra, diamond cutter which eventually releases it would be a wasted life. ²

Throughout his teachings, the Buddha repeats that successful assimilation of even a four-line extract of the Diamond Sutra is of incalculable merit and can bring about enlightenment:

All conditioned phenomena Are like a dream, an illusion, a bubble, a shadow, Like dew or a flash of lightning; Thus we shall perceive them.

Chung Tai Translation Committee

16 The Theosophist Vol. 136.10 On Relationship, Part V — Purification and Peace On Relationship, Part V — Purification and Peace

RAPHAEL LANGERHORST

The victor’s crown is only for him who 1. Kill out ambition. proves himself worthy to wear it; for him 2. Kill out desire of life. who attacks Mâra single-handed and 3. Kill out desire of comfort. conquers the demon of lust and earthly 4. Work as those work who are ambitious. passions; and not we but he himself puts Respect life as those do who desire it. it on his brow. Be happy as those are who live for happiness. KH, from Katherine A. Beechey’s Mabel Collins, Daily Meditations Light on the Path, Part 1 So far we have contrasted our higher Attunement and lower natures. We have seen that our Our uncontrolled emotions are the misidentification with our body, emo- primary source of the distortion of our tions, thoughts, and separated identity divine serenity, like ripples on the water leads to conflict and suffering. We distort the surface reflection. Passion understand that freedom, peace, love, binds our mind, thus enslaving our intel- and wisdom are the very nature of our lect to our desires. This is called Kâma- higher self. Therefore it is instead our Manas, and leads to restlessness of mind duty to end our own slavery, our mis- and body, conflict through separation identification with our lower principles, and forgetfulness of our immortal divine in order to reflect our actual divinity in nature. Suffering is the inevitable these outer garments. consequence. To do so, we need to purify our per- So we need to purify our astral sonality to allow the divine sunlight shine principle, the vehicle of our emotions. out undistorted and undimmed through But how? The astral principle ought our immaculate garments. Only then can to be a reflection of Buddhi, divine there be serene peace in our relationships love, and wisdom. However, as long with others, and the requirements estab- as we are slaves to our emotions, we lished for love to manifest itself. are bound to our desires and our higher

Mr Raphael Langerhorst is a young Theosophist, active in the TS in Austria. He is an electronics and IT engineer with musical talents.

July 2015 The Theosophist 17 On Relationship, Part V — Purification and Peace nature cannot reflect onto our personality. Being lost in excitement results in Whenever emotions arise, we tend to restlessness and anxiety. We are attuned identify with them, thus diverting our to something that is not our self. This attention. Focusing our attention on these leads to bondage to that something with- emotions strengthens them and over- out our being able to direct our being whelms us — we tend to lose ourselves in from an inner serenity. Such serenity what we focus on, thus making ourselves can only manifest when the lower prin- slaves to these emotions. ciples are deaf and blind to external However, we can use that same influence and act only from inner process to overcome this very slavery. intuition. Then, only external events are On the one hand, we should not let recorded, without affection and without emotions catch our focused attention, getting lost in them — and thus without rather, it is enough to note the emotions distorting them. but still decide ourselves if we want to Thus we need to purify our vehicles feed them or not. On the other, a very so as to attune them to our inner nature important aspect is to focus our instead of reacting to the outer senses. attention on our higher principles, not It is that integration, that awareness desperately clinging to them, but of the higher, inner reality and light, that steadily and persistently orienting produces the quality of serenity in our towards them. This will strengthen our lower vehicles, our personality, which relation to these higher principles and has then become but a reflection from the more and more allow them to reflect higher, no longer being afflicted and en- onto our lower principles. slaved by the external. Then we begin to act, instead of simply reacting endlessly. Cause and Effect It is Kâma that binds our intellect, thus Excitement binds us to Kâma-Manas. Kâma needs to be purified first, otherwise Kâma-Manas, as we have seen, is our mind cannot be at peace. our intellect enslaved by our emotions, We have to begin to untie that endless desires, and passions. As such, when- chain of desires that binds our intellect, ever emotions arise, we automatically leading to restlessness in our actions, react to them, being either attracted or thus producing again causes for further repelled, and not being aware of our slavery. self at all, as our attention is lost in the This chain, although endless in itself, excitement. With our attention bound, begins with our emotions, our attach- we hardly can make what can be called ments, desires, and passion. These bind a choice — it is our automatic reaction to matter and enslave our mind to that chooses. become the servant for the fulfilment of The resulting restlessness blocks our our desires. In such a condition we are awareness of our inner nature. not free, but slaves of excitement.

18 The Theosophist Vol. 136.10 On Relationship, Part V — Purification and Peace Our mind needs to be purified for purely individual personal feelings ... truth rather than self-deception. all will give way, to become blended into Our mind, entangled with Kâma one universal feeling, the only true and (Kâma-Manas), is self-deceiving. It holy, the only unselfish and Eternal one builds illusions and tries to establish their — Love, an Immense Love for humanity reality, filled with anxiety for its — as a Whole!’ deceptiveness. This is natural, given the KH, taken from Katherine illusive separate identity that we try to A. Beechey, Daily Meditations, uphold. But only by disentangling our p. 21, 10 February mind from Kâma, and by attuning it to higher intuition, our Buddhi principle, Duty, well performed, purifies our can we become free of such unconscious lower vehicles by burning away our self- self-deceptive behaviour. deception, our attachments and slavery Our actions must be purified from a to desires. Often, we consider duty as purified mind — it is the inside that slavery. However, if we look at this creates the outside. With our emotions peculiarity more closely, we see that it is and our mind at peace, we can also in fact our slavery to our desires that become pure in action and the conduct makes us grumpy about our duty. Yet, of our life. Peace is a result of a purified the duty we have to perform in this world human nature that is not slave to is a great opportunity to work out our excitement of the senses. actual freedom. Once we are able to With our emotions, our mind, and our perform duty without distaste, we will actions free from slavery and bondage, have found peace, even in this world that inner peace can manifest. Such peace is is enslaved by excitement. not subject to external conditions, or Work is love made visible. external peace per se, which is hardly to Kahlil Gibran, The Prophet be found in this world. But it is not this world anymore which imposes its Meditation Integrates condition of slavery, anxiety, and rest- Together with duty well performed, lessness on us, given that we have meditation helps us to achieve the actual purified our personality by attuning it to attunement of our personality towards our higher principles, our inner light and the higher self within. This is a neces- essence. Then our personality becomes sity to replace the former excite- but a reflection of that inner serenity and ment and passion with actual love and shines from inside, no longer depending serenity. Meditation, at first deliberately on external appreciation and excitement. performed, should become more and more the steady background of our life, Duty Purifies not restricted to just a few minutes ‘[...] until, to crown all, human and every now and then. Meditation should

July 2015 The Theosophist 19 On Relationship, Part V — Purification and Peace become constant, always raising our freedom, the actual and divine fulfil- nature towards the divine that we are ment that we were formerly seeking within and connecting our lower in vain through our desires. Such a state vehicles to our higher nature, even- of awareness most naturally breaks tually leading to that miracle, to that these chains of bondage, leading to meeting place, of gradually becoming peace, freedom, and the one eternal aware of our actual divine essence. feeling: Love Divine. Once found, desire Once our self within is found, we can ceases, we want nothing else, filled finally free our self from lower attach- with eternity, desire ceases, except the ments and bondage. In fact such inner desire for the divine — the divine in awareness, or meditation, is the true all beings. ²

There are three truths which are absolute, and which cannot be lost, but yet may remain silent for lack of speech. The soul of man is immortal, and its future is the future of a thing whose growth and splendour has no limit. The principle which gives life dwells in us, and without us, is undying and eternally beneficent, is not heard or seen or smelt, but is perceived by the man who desires perception. Each man is his own absolute lawgiver, the dispenser of glory or gloom to himself; the decreer of his life, his reward, his punishment. These truths, which are as great as is life itself, are as simple as the simplest mind of man. Feed the hungry with them. Mabel Collins, The Idyll of the White Lotus

20 The Theosophist Vol. 136.10 From Within Outwards: The Way of the Universe From Within Outwards: The Way of the Universe

JOHN ALGEO

THE theme of this convention is taken a shadow, and every great truth can be from Light on the Path, where these words misunderstood and misapplied. In the are written: ‘To hear the Voice of the Bhagavadgitâ, ªri K·shna, after revealing Silence is to understand that from with- the ultimate truth of life to Arjuna, adds in comes the only true guidance.’ That these words of caution: ‘You must never statement is echoed in The Secret Doctrine pass on what I have told you to anyone (1:274): ‘The Universe is worked and who lacks self-control and dedication, or guided from within outwards.’ who will not listen, or who speaks evil.’ These two statements are intimately (paraphrased from 18.67) connected; they say the same thing on two We need to understand the general different levels. The first makes a general truth correctly and apply it to ourselves statement, a truth about the universe as carefully. a whole. The second makes an applied The general truth: ‘The Universe is statement, a directive about our individual worked and guided from within practice. The two statements are about outwards’ the macrocosm and the microcosm, the Annie Besant said Theosophy is like a universe and our own consciousness. The body of water with shallow pools in which Secret Doctrine continues by pointing out a child may safely wade and depths in this correspondence: which even a giant must swim. A single As above so it is below, as in heaven so Theosophical concept can be understood on earth; and man — the microcosm both simply, as shallows for wading, or and miniature copy of the macrocosm complexly, as a depth for swimming. — is the living witness to this Universal We can begin in the shallows, with Law and to the mode of its action. scripture and folk wisdom. In the Sermon So, according to The Secret Doctrine, on the Mount (Matt. 7.16), Christ says, each of us is a ‘living witness’ to the truth ‘Ye shall know them by their fruits’. And of inner guidance. But every candle casts he goes on to ask rhetorically: ‘Do men

Reprint from The Theosophist, January 2008. Dr John Algeo is former international Vice-President of the Theosophical Society, Adyar. Convention Lecture given at Adyar on 27 December 2007.

July 2015 The Theosophist 21 From Within Outwards: The Way of the Universe gather grapes of thorns, or figs of this- factors, but they are not the only factors tles?’ Thorn plants produce prickly spines, that define us. not grapes; and thistle plants produce For example, environment is more spiky flowers, not figs. An old folk pro- than the society and culture in which we verb says, Great oaks from little acorns grow up. The physical environment and grow. Oak trees are no more like acorns psychic environment of the land in which in appearance than grapes are like thorn we live are also very important factors. bushes, or figs like thistles. But the in- To grow up on the coast of the Bay of ner nature of an acorn has an oak tree Bengal in Tamil Nadu is quite differ- potentially within it. And so the oak works ent from growing up in a Himalayan from within the acorn outwards to become valley of Tibet. To grow up in a world a great tree. It is the dharma of an acorn imbued with the spirit of King Arthur to become an oak. Thorns have no grape of Celtic England is quite different from nature in them, nor do thistles have any growing up in a world imbued with the fig nature. That is simple enough, is it spirit of the Sun goddess Amaterasu not? It is a shallow pool in which a child Omikami and the forty-nine Ronin, or may safely wade. lordless knights of Japan. But the truth of dharma has profound Likewise, inheritance is more than the depths. According to Monier-Williams’s genes we get from our parents. It includes Sanskrit-English Dictionary, ‘dharma’ can skandha-s and dharma. Our skandha-s are mean many things, including ‘nature, the karmic fruits of our actions in former character, peculiar condition or essen- incarnations that mould our present tial quality’. It is a word with depths in forms, feelings, perceptions, predispo- which even a giant must swim. sitions, and consciousness. They are The great general truth ‘The Universe forces from the past that push us from is worked and guided from within out- behind. But there is also a force from the wards’ is talking about dharma. The future, our vocation or calling that pulls Universe has a dharma, and so do all in us ahead — our dharma. Just as the it — including you and me. ‘Dharma’ oak’s dharma pulls a tree out of an acorn, as our ‘nature, character, peculiar con- so also within each of us there is a dharma dition or essential quality’ means both pulling a perfect human out of the im- what we really are in the core of our perfect semi-human we still are. It is our being and what we should do or become dharma to become fully human. during our lives. The great general truth ‘The Universe In the West, it is usual to suppose that is worked and guided from within out- every human being is the product of just wards’ is a statement of the fact that two forces: nature and nurture, that is, everything in the universe has a dharma genetic inheritance and social environ- working within it and guiding its ment. And those are two very important development towards a final outward

22 The Theosophist Vol. 136.10 From Within Outwards: The Way of the Universe realization of its dharmic goal. The future it. Theosophy agrees with religion that the is ours. It needs only that we realize it. universe is intelligent and purposeful, and This is a great depth indeed. is by no means limited to the matter that Mme Blavatsky also points out that science can study. the universe ‘is guided, controlled, and Theosophy holds that order and pur- animated by almost endless series of pose are inherent in the very nature of the hierarchies of sentient beings’ (SD 1:274). universe — its dharma — and that uni- That statement is applicable to a con- versal order is mediated by conscious troversy currently raging in parts of the beings, including humans like us, but Western world, where, ever since the also by both pre-human and superhuman Scientific Revolution of the sixteenth and beings. The universe is inwardly alive. seventeenth centuries, two worldviews And its inward life works and guides its have contended for dominance. The older outward forms. The dharma of the uni- of those two is Christian theism, which verse is to develop from denser to subtler imagines the universe as having been forms, from limited to expanded con- created from the outside by a transcendent sciousness, and from fragmentation to personal God. The newer is scientific unity of spiritual awareness. Theosophy’s materialism, which dismisses all talk of worldview is as grandly profound as the creation and God as irrelevant and main- depths of the ocean, but as simple as the tains that the universe just happened, with- assurance that great oaks from little out intention or plan. These two world- acorns grow. views are clearly at loggerheads; neither has room for the other. But there is a The applied truth: ‘From within third, more ancient, worldview — that comes the only true guidance’ of the Ancient Wisdom, the Perennial A recognition of the dharma of the Philosophy, the Prisca Theologia, the universe brings us to the other great truth, Sanâtana Dharma, or — as we call it — the applied truth, concerning how we can Theosophy. realize our own dharma, how we can ‘un- Theosophy holds that the universe derstand that from within comes the only consists of matter endowed with con- true guidance’. Light on the Path refers sciousness acting energetically. It agrees to the Voice of the Silence three times, with science that the hypothesis of an finally connecting it with ‘the only true outside personal creator God is unne- guidance’, which comes from within. In cessary and that there is nothing whatever the first reference we are assured that, once of that sort outside the universe — but it we have experienced ‘the peace’, the Voice also holds that there is a very great deal of the Silence will be always with us: inside the universe that science has no Once having passed through the storm techniques for recognizing. The divine is and attained the peace, it is then always inherent in the mundane, not apart from possible to learn, even though the disciple

July 2015 The Theosophist 23 From Within Outwards: The Way of the Universe

waver, hesitate, and turn aside. The Voice attained to self-knowledge, who hast of the Silence remains within him, and seen thy soul in its bloom and recognized though he leaves the Path utterly, yet one it, and heard the Voice of the Silence — day it will resound, and rend him asunder go thou to the Hall of Learning and and separate his passions from his divine read what is written there for thee. possibilities. The third and final reference is the one This is the same promise of ultimate which has provided the theme of this achievement that the following statement Convention: gives us. It says: To hear the Voice of the Silence is to There is a road, steep and thorny, beset understand that from within comes the with perils of every kind, but yet a road, only true guidance; to go to the Hall of and it leads to the very heart of the Learning is to enter the state in which Universe: I can tell you how to find those learning becomes possible. Then will many who will show you the secret gateway words be written there for thee, and that opens inward only, and closes fast written in fiery letters for thee easily to [that is, firmly] behind the neophyte for read. For when the disciple is ready the evermore. Master is ready also. Hearing the Voice of the Silence, Once we have ‘passed through the learning fiery words of wisdom, and storm and attained the peace’, once we experiencing the ready presence of the have passed through the secret gateway Master — these are three metaphors that opens in but not out and closes firmly talking about the same thing, which is behind us, there is no going back. We may being guided from within. linger along the way, but we have Because to ‘hear the Voice of the committed ourselves to a one-way trip. Silence is to understand that from within Eventually the Voice of the Silence will comes the only true guidance’, we must speak to us, and it speaks with a sound know what the Voice of the Silence is and that cannot be ignored. The world in how we can hear it. For that knowledge, which we live seems often to be a con- the best source is undoubtedly that great fusing maze. But the Path is a mono- spiritual guidebook, The Voice of the cursal labyrinth: it provides only one Silence. But before plunging into the very way to go, so as long as we continue deep water of that magnificent book, let walking, we will reach the goal. us dabble our feet in a shallow pool. The second reference in Light on Most people would like to have some the Path to the Voice of the Silence links knowledgeable person tell them what is it with the Hall of Learning: right and what they should do. They want Thou who art now a disciple, able to simple answers to complex problems. stand, able to hear, able to see, able to Religious fundamentalists believe that speak, who hast conquered desire and what scripture says is absolutely right

24 The Theosophist Vol. 136.10 From Within Outwards: The Way of the Universe and absolutely clear. But it is neither. hast become the Sound, thou art thy Many aspirants want a guru to tell them Master and thy God. Thou art Thyself the exactly what they can do to attain object of thy search: the VOICE un-broken, moksha — ten easy steps to enlighten- that resounds throughout eternities, . . . ment. But there are no such set steps, so (verse 99). no guru can give them. People do not Therefore, as Light on the Path says: want complications or options. They just ‘To hear the Voice of the Silence is to want to know what is right, always with understand that from within comes the the assumption that there is a single right only true guidance.’ way. But life is complex, and rightness However, now let us return to the is relative. That is the muddy shallows. caution ªri K·shna gave to Arjuna: We Now let us dip into the depths of The must be very careful to understand these Voice of the Silence. That book talks a fiery wise words, for all words — even good deal about the guru, teacher, or wise words — are capable of being mis- master. And often it seems to be referring understood. Remember, the first quali- to some authority outside of oneself — fication for the Path is viveka, dis- a wise person, an embodiment of the crimination, an ability to distinguish the archetype of the Wise Old Man. To be true from the false. Words may be true, sure, all of us have had teachers who have but our understanding of them may still pointed the way for us to follow. And, be false. How do we recognize the Voice whether we know it or not, all of us have of the Silence? It would be nice to have also served as teachers for others. How- a clear, easy, and reliable test for that ever, the master we are searching for, recognition. But nothing in life is clear, the master whose voice is the Voice of easy, and reliable. the Silence, is not someone outside of Within us are many voices. Jungian ourselves; as The Voice says: ‘Of teachers psychology talks about an archetype of there are many; the MASTER-SOUL is one, the persona. ‘Persona’ is a Latin word Âlaya, the Universal Soul. Live in that (from which English gets the word MASTER as ITS ray in thee.’ (verse 221) ‘person’). That Latin word means pri- The true master, the great master, is not marily a ‘mask’, such as actors wore in any other human being, or even any the Greek and Roman theatres; hence it superhuman being. A gloss to verse 14 means also a ‘role’ that actors played in a of The Voice makes that quite clear. drama, or a role that anyone plays in life, It reads: ‘The “great Master” is the term and thus a ‘personality’. Each of us has, used by lanoos or chelas to indicate not just one, but many personas or masks. one’s “Higher Self ”.’ We are different persons as we interact And the last verse of the first fragment with our children or our parents, with is fully explicit: our friends or with strangers, with those Behold! thou hast become the light, thou we trust or those we distrust, with our

July 2015 The Theosophist 25 From Within Outwards: The Way of the Universe supervisors and our subordinates, and so ‘Tell us what we need to know.’ Prajâpati on. We also have several different thundered the syllable DA! And he asked, personas or masks that we present to ‘Have you understood?’ The humans ourselves —we think of ourselves in answered, ‘We have understood that various ways. you said to us Datta’, which means Each of the many personas within us ‘Give’, humans being naturally selfish and avaricious. has a voice. And those voices chatter to us as soon as we fall into a role pertaining Last the demons came to him and said, to a particular personal mask. None of ‘Tell us what we need to know.’ Prajâpati thundered the syllable DA! And he asked, those, however, are the Voice of the ‘Have you understood?’ The demons Silence. The Voice of the Silence comes answered, ‘We have understood that you from a much deeper place within. It comes said to us Dayadhvam’, which means from what Mme Blavatsky has called our ‘Be compassionate’, the demons being own special archetype, our individuality, naturally cruel and insensitive. the mânasaputra or ‘child of Wisdom’, The heavenly Voice of the Thunder re- within us. And that source of the Voice peats to all: DA! DA! DA! Control of the Silence is our one true Master. yourselves, give, be compassionate. How do we recognize that Voice? When we hear the Voice of the If we have to ask, we have not heard Silence, it is like that thunder clap, un- it. It is unmistakable, like the Voice mistakable and irresistible, and it tells of the Thunder in the B·hadâranyaka us what we need to know. What it tells Upanishad, which T. S. Eliot refers to in us is so self-evident that we cannot doubt the last part of his poem The Waste Land. it or be uncertain about it. No one can give The Upanishadic story goes like this: us a list of criteria by which to recognize The divine father, Prajâpati, had three it. But no such list is needed to know the sorts of children: the gods, humans, and Voice of the Thundering Silence. It is demons. When they had all completed overpowering. their studies with their father, they Every great book is unique, yet all each came to him to receive the special great books are alike. All great texts have instruction appropriate for them. the same basic message for us, but every First, the gods came and said, ‘Tell us great text says that message in its own what we need to know.’ Prajâpati thun- unique way. The great texts we have been dered the syllable DA! And he asked, considering have one basic message ‘Have you understood?’ The gods an- encompassing two great truths: swered, ‘We have understood that you The Universe is worked and guided from said to us Damyata’, which means within outwards. ‘Control yourself ’, the gods being To hear the Voice of the Silence is to naturally unruly and self-indulgent. understand that from within comes the Then the humans came to him and said, only true guidance. ²

26 The Theosophist Vol. 136.10 Work on Yourself Work on Yourself

CATY GREEN

Steps on the Path nourishment and eliminate its residue, Psychological house-cleaning is neces- breathe, vocalize, and try to figure out sary for those who are intent on personal what this is all about, all this information spiritual development. If it is not done arriving through each of the five senses. seriously and successfully, if personal ‘Where do you come from, baby dear?’ problems or emotional needs are not first ‘Out of the nowhere, into the here.’ And uncovered and then resolved and healed, just what is the here, and what is this the individual may remain at the ‘too machine I have to operate, and what is vulnerable’ level of a child. That is the all that out there in front of me? The child who is content with the God figure answers come slowly, as the systems of of Big Daddy in the Sky who will give cognizance develop, and experience and you goodies if you behave yourself as practice accrue. you should, or punish you if you do not. This process assures that we develop You do not find the spiritual path, you in accordance with the standards of the merely reestablish your child-self and time and place in which we arrive in this settle for remaining in the good little world. Although most of what we learn youngster mode. at first is basic orientation to the physical Of course you will get a lot of support, instance we ourselves are in, and to the as that is what most major religions are physical aspects we experience of our actually all about. But if you seriously surroundings, yet as we are mastering seek spiritual development as a personal these, we are also being introduced to our experience and not merely an intellectual world’s socio-cultural values — that is topic of conversation, you will start doing to say, specifically of the immediate your psychological house-cleaning. You place, the historical period, and of the will start to work on yourself. persons who are responsible for us and to whom we, in turn, must be responsible. How do we define the self ? We are being structured to carry on Defining the self starts very early. where our forebears leave off, carrying From the very beginning we ingest on their belief systems, their behaviour

Ms Caty Green is a member of the TS in England. She has been engaged in the fine arts, especially theatre and education, in the United States and France for many years.

July 2015 The Theosophist 27 Work on Yourself patterns. It is normally not possible for new and different layer to the brain has us to start life with a clean slate, as it never made the previous functionality were. We learn by imitating, a process disappear, we retain the first two layers that establishes itself long before we have mainly at a subconscious level. But we sufficient intellectual development to have reason to question the status of the select what we will or will not imitate. integration of the Naming Brain with the This imitation process goes deep into other two. Where the Reptilian and the the brain, diving down into the sub- Mammalian brains seem to coordinate conscious, to the race memory, to the successfully, the Naming Brain, the new psychological root cellar. Deep in the root kid on the block, seems to still be trying cellar is our first brain; above it is the to fit in. Intellect and instinct do not second brain layer. Yet all the encoding always go hand-in-hand. that makes up the basis of individual Accepting the Genesis recounting as consciousness is limited by the third brain being the grand myth that sums up the we acquired a few hundred thousand arrival of the naming brain, a tectonic years ago. shift in the makeup of our species, we are obliged to conform varying versions The Naming Brain which reflect this major historical We have a tripartite brain, a brain in occurrence. Let us here look at a few three layers, so to speak. The parts of verses (the Bible used is the King James the brain that deal with nourishment of version): the physical body and with the patterning In Genesis Chapter 1, verse 28, we of breathing, vocalizing, moving, repro- are told that humans were instructed to duction, and self-defense are the most ‘. . . replenish the earth, and subdue it: ancient parts. This is our earliest, the first and have dominion . . . over every living layer, the Reptilian Brain. thing that moveth upon the earth’. More recent — though many millions In Chapter 2, verses 19 and 20, it reads of years old — is the Mammalian Brain, that after God formed all the creatures, the animal brain which itself developed God ‘brought them to Adam to see what out of the Reptilian Brain. This brain he would call them . . . . And Adam gave manages at a higher level such issues as names to all’. alertness to our surroundings, the drive Carried over into the New Testament, to reproduce, deliberate development we see specifically in John, Chapter 1, of systems that work in our defense, all verses 1-3: ‘In the beginning was the we can observe that we share with most Word and the Word was with God and other mammals. the Word was God. He was in the beginn- The latest acquisition is the Naming ing with God. And all things were made Brain, the language brain, a recent arrival through Him, and without Him nothing in evolutionary terms. As the arrival of a was made that was made.’ (The ‘Word’

28 The Theosophist Vol. 136.10 Work on Yourself evidently had/has the characteristics of a virtually the equivalent of having eyes in male human being.) the back of its head. A bee sees two The roots of the ‘Word’ concept go separate scales of black — how is that back well beyond Judeo-Christian possible? Black is black, right? Well, to reference. Wikipedia refers to ‘an Indo- a bee there’s black and there’s black . . . Iranian mantra . . . effectively meaning Looking at our perception situation a “word”’, and indicates that Indo-Iranian bit differently: here before us is a very sâtyas mantras ‘does not simply mean sturdy table. You could stand on it, even ‘true Word’ but thought established in jump on it. It is solid, no question about conformity with . . . inherent fulfillment it. Well, what do you see when you look (realization)’. (Note that this usage of the closely at this table through a high- word ‘realization’ includes its meaning in powered microscope? You see motion, French of to ‘make real’.) Wiki makes a powerful, constant, impressive. The table further reference: ‘the Chinese translation is a mass of moving molecules. [of the term ‘mantra’] is zhenyan, literally Conclusion: our perception of the “true words”’. These early references to world and thus our understanding of all our language capacity seem unrelated we can call reality and of all we can and would evidently justify considerable imagine, is all determined by the Naming study, but the concept of the Naming Brain, a brain with only the five very Brain that concerns us is limited. It may limited human senses to inform it. What be summed up in the next paragraph. we call ‘real’ is what is real — for us. Our language brain defines all for us. While the wealth of references to This brain is informed by the five senses the Word beg study and reflection, the of the physical body. Therefore the per- accomplishment of our purpose of Work ception of reality available to the human on our Self requires us to move on the being is limited to what these five senses next steps on our path. can perceive. When the subject matter goes beyond direct human experience, Listen! the human being can still only interpret it Rooted in the ground of the Naming through the capacity of the Naming Brain, Brain, human consciousness does not and so perceives the subject in terms of find it easy to recognize that any other the limits thus imposed. The intellect may perception of reality, any other sense of reach far beyond but still must interpret its self, may be available to it. The human concepts in terms defined by the five being we presently think of as normal re- physical senses. mains deeply engaged in acting out the Any dog hears better than any human scenario of her or his personal drama. To being. Many creatures hear better than suggest that any other level of experience humans can; many see better. A horse may be desirable, even advantageous, has a field of vision of close to 360°, is often perceived as mystical nonsense.

July 2015 The Theosophist 29 Work on Yourself Shakespeare’s observation, ‘all the conversation is filled with sentences that world’s a stage, and all the men and begin with ‘Listen, . . .’ Why is that? Could women merely players’ is considered as it be that, as a general rule, we do not fine language by the poet/dramatist, and really listen? If so, the very fact that we nothing more. Yet what he is saying is request the hearer to listen does clearly spiritual instruction of the highest order. state that we are aware of our need to The task for those of us on the path of develop, to enrich, our listening process. spiritual progress is to leave this stage, Listening happens at varying levels of to uproot our thought process from the attention. Some might call it listening ground of the Naming Brain and to allow when in fact all they are doing is being it to mount to the ground of higher silent while another person is talking. consciousness. They may simply be waiting for their turn How easy to say! To do is another to speak. matter. The decision to do is the result of Another level is listening for informa- a passionate hunger for what has been tion. The attention of the nominal listener called Divine Union, union with the is focused on retaining the specifics of Divine, i.e., that which is beyond the hard information. human. Or it may simply be a matter of Yet a third level enables the listener intellectual curiosity. Or it may be both to capture information and to capture how at once. Whatever invokes the impulse the speaker feels about what she or he is must be strong and continuing, if it is saying; in other words, to understand to succeed. what emotional, psychological, intellectual The key word to the nature of this weight the subject and the statement may process is LISTENING. A famous mystic carry for the speaker. This listener may of our day, Eckhardt Tolle, writes and evaluate what these several perspectives speaks of this. Tolle’s work carries us to mean and thus be capable of conver- the point from which we can take our first sation deeply enriching for all parties. It steps on the Path. His recorded speeches is from this third level that the individual are strongly recommended, as his voice may move forward on the spiritual path, carries the weight of his interior processes. for a great part of this movement is the Most of us have not consciously co- very process of listening interiorly. ordinated our listening process. We have Given then that the definition of the the ancient instinctual response to un- self is framed by the Naming Brain, let expected sounds. This is hearing. We us peek inside the frame, and listen, listen may hear very well, but hearing is not . . . to the name-calling, and to the most to be confused with listening. important sound of all, the voice of In many languages an ordinary, casual silence .. . . ²

30 The Theosophist Vol. 136.10 HPB’s Gem: The Voice of the Silence HPB’s Gem: The Voice of the Silence

K. DINAKARAN

THE Voice of the Silence, one of the birth and death, and to attain Moksha. precious gems of Theosophical literature, On the contrary, the wisdom tradition gives us ample guidance in treading the which we have inherited to guide us, spiritual path. But how many of us are points out the Two Paths. One is the aware that this gem is in our hand? Are way to selfish bliss, shunned by the we like the prince in the story who Bodhisattvas of the Secret Heart, the wandered all over his country in search Buddhas of Compassion. The other is to of a valuable stone, finally discovering forego eternal bliss for self, to help that it was in his own crown? advance humanity’s salvation; to reach This precious gift of HPB to humanity Nirvana’s bliss but to renounce it, which reveals more and more to us each time is the highest on renunciation’s path. The the light of wisdom is shed upon it. No Voice suggests that this is the Secret Path doubt it is ‘dedicated to the few’. It is a selected by the Buddhas of Perfection, book of revelation to the wise, of mystery who sacrificed the SELF to weaker selves. to the knowledgeable, of riddle to the In this context, we have to examine ignorant. When we raise ourselves to the the statement ‘If Sun thou canst not be, level of wisdom from knowledge, The then be the humble planet’. Everybody Voice becomes more audible to us. cannot tread the secret path which the Explanations and interpretations will not Buddhas follow, shining like the Sun satisfy a truth-seeker. All written and without taking anything, giving sunshine spoken words become worthless before and warmth to everyone. But everyone our own experience. can sacrifice something to those who are Fragment II, ‘The Two Paths’, des- in need. Spirituality itself is renunciation. cribes the unique philosophy of the As we read further: ‘To live to benefit wisdom tradition. In every other religion mankind is the first step.’ That is why it we can find that devotees are asked is stated ‘If thou art debarred from to endure handships for their own flaming like the noon-day Sun upon the salvation or liberation from the cycle of snow-capped mount of purity eternal, then

Mr K. Dinakaran is former Secretary of the Kerala Theosophical Federation, and is now General Council member of the Indian Section . Talk delivered at the South India Conference, Adyar, April 2015.

July 2015 The Theosophist 31 HPB’s Gem: The Voice of the Silence choose, O Neophyte, a humbler course.’ qualifications which we have to acquire The statement reminds us about our in the spiritual path. We read further: ‘Be solemn duty to do our best work when humble if thou wouldst attain to Wisdom. we shine the most. But the clever mind Be humbler still, when Wisdom thou hast evades its duty by expressing helpless- mastered.’ All pretensions are hindrances ness when we can do something for our on the spiritual path. Even great saints fellow seekers of wisdom. do not assert but humbly say: ‘Thus have The world is surrounded by darkness I heard.’ In the Bhagavadgitâ, Chapter — ignorance reigns in the world. In such XIII, verses 8-12 describe the qualifi- a condition, what is the duty of a truth cations of a devotee. The first one that is seeker? The book continues: ‘Point out to be achieved is humility. This is not self- the “Way” — however dimly, and lost pity, but the quality of admitting that we among the host — as does the evening may be wrong or to realize our own star to those who tread their path in ignorance. As J. Krishnamurti pointed darkness.’ Darkness itself has no ex- out: ‘Knowledge is limited.’ I have often istence, it is only the absence of light. heard our former President, Mrs Radha So in this world we can shed our own Burnier, state during discussions: ‘I may little light to remove the darkness. Here be wrong’. Only a true seeker after truth lies the practical work of a theosophist, can make such a statement. ‘We can and have to help those who are In The Voice a clear distinction is made in greater darkness than ourselves, there between head learning and Soul Wisdom, is no one who cannot find someone the Eye Doctrine from the Heart more ignorant than himself whom he Doctrine. The book also reminds us may teach’, says C. W. Leadbeater in the about doing our duty and not leading commentary of The Voice. the idle life of a selfish devotee. It reads: In our Federations and Lodges mem- ‘The selfish devotee lives to no purpose. bers often admit their inability to give The man who does not go through his ap- lectures, write or translate books on pointed work in life — has lived in vain.’ Theosophy, and so on. We may not be We need to ask ourselves what is our able to speak like Dr Besant or CWL, appointed work in life. Is it duty to our or write books like them, but we can in- kith and kin, nation, friends and foes, troduce their books to the true seekers the Theosophical Society, or Nature? who will be much benefited by the Even the wise men often confuse action wisdom they contain. Even pointing out and inaction. In his commentary on The the way to the traveller on the cross- Voice Mr N. Sri Ram narrates the story roads can be a great help. Sometimes of a yogi who contented himself by you may happen to be the one and only refraining from all sorts of actions, person to do that at a critical moment. including avoiding eating food by using Humility is one of the important his hands, but he insisted that someone

32 The Theosophist Vol. 136.10 HPB’s Gem: The Voice of the Silence feed him so that he could swallow it! position — makes it necessary to define The Voice rightly states: ‘Believe thou oneself as a Muslim or a Jew or an Indian not that sitting in dark forests, in proud or something else. The identities which we seclusion and apart from men . . . will give ourselves, the affirmations we make lead thee to the goal of final liberation.’ about our own personality, are all symp- In his commentary, CWL reminds us of toms of shortsightedness born out of self- our duty to our fellow humans by the preoccupation and the self-motivation higher life maxim, ‘From each accord- which creates insensitivity. ing to his power, to each according to So the first step is to realize one’s his need.’ position in the whole scheme of things. The great renunciation of the Tathâ- We may have a very small role in this gata may be a distant goal to us, but we universal drama. But how perfectly we can certainly renounce the selfish desires perform it, how carefully we do justice like the need to shine, to appear clever, to it, is the important thing. In a master- and so forth. We also have the res- piece of a great artist, a line, a curve, or ponsibility of exercising the powers a shade may seem insignificant to us. But of consciousness that we have so far if that line or curve is removed from that developed. All our acquisitions be- work, the whole picture or work may lose come worthwhile when we voluntarily its special beauty. We are those curves renounce it. As Krishnaji pointed out or lines in the hands of the Great Artist. ‘A cup is useful only when it is empty’ When we realize our own position, — to appear before the world as nothing. we can help others in our humble way. In A Guide to the Bodhisattva’s Way In The Voice the planets Mars and of Life Shantideva writes: Mercury are described as the servants All the happiness that exists of the Sun, and the disciple is advised to Arises from wishing joy for others, give light and comfort to the toiling And all misery that exists pilgrim; and to seek out him who knows Arises from wishing happiness for still less, who in his hapless desolation oneself alone sits starving for the bread of wisdom What more need be said ? which feeds the shadow, without a The spiritually immature think of Teacher, hope, or consolation, and let themselves alone, him hear the Law. The Buddhas think only of others. The vow of the Bodhisattva has been formulated in different words In her first public lecture at the 1980 such as ‘A guard I would be to them Adyar Convention, Mrs Burnier said: who have no protection, a guide to the The drive towards pleasure, or any drive voyager, a ship, a well, a spring, a bridge that is self-motivated, makes one insen- for the seeker of the Other Shore.’ Such sitive. Insecurity makes one affirm one’s is the great ideal set before us. We

July 2015 The Theosophist 33 HPB’s Gem: The Voice of the Silence can humbly bow our heads before it. exposition of the Yoga of Mysticism. All In our earnest effort, we should not its 316 sutra-s detail the various states worry about success or failure. The of this type of yoga. reward will certainly follow. The Voice To quote the great Indian poet assures us: Rabindranath Tagore in ‘Stray Birds’: Remember, thou that fightest for man’s The water in a vessel is sparkling; liberation, each failure is success, and the water in the sea is dark. each sincere attempt wins its reward in The small truth has words which are clear; time. .. . Have patience, Candidate, as the great truth has great silence. one who fears no failure, courts no success. The small truth can be conveyed in clear . . . Have perseverance as one who doth language but the great truth can be for evermore endure. communicated only in silence. The lives of H. P. Blavatsky, H. S. The aspirant is asked to rise above the Olcott, and Annie Besant are shining opposites of success and failure. Even examples before us. They were unjustly failure is not in vain. To attempt is more criticized by the orthodox who spread important. The Voice assures: ‘And if he rumours to humiliate them, but all of that falls, e’en then he does not fall in vain; could not prevent them from working the enemies he slew in the last battle will for the benefit of humanity. HPB was not return to life in the next birth that accused of being a Russian spy, Dr will be his’. Besant as a British agent, and so on. They This precious book of H. P. Blavatsky bravely declared their principles, valiantly gives hope and confidence to the disciple defended those who were unjustly in the spiritual path. Whatever wisdom attacked, but did not care much to protect we gain in this life must be shared with themselves from troubles. others. We must help humanity in our The Voice again reminds us of our humble way, as our duty is ‘to lift a little duty: of the heavy karma of the world’. Great thinkers like J. Krishnamurti To perish doomed is he, who out of fear of often said that the mighty oceans that Mâra refrains from helping man, lest he surround this earth are filled with human should act for self. The pilgrim who would tears. And towards the end of HPB’s cool his weary limbs in running waters, yet precious gem we read: ‘Know, O Narjol, dares not plunge for terror of the stream, thou of the Secret Path, its pure fresh risks to succumb from heat. Inaction based waters must be used to sweeter make the on selfish fear can bear but evil fruit. Ocean’s bitter waves — that mighty sea The Voice of the Silence is the clearest of sorrow formed of the tears of men.’ ²

34 The Theosophist Vol. 136.10 Bringing Change to East Africa Bringing Change to East Africa

USHA SHAH

THERE is a very poignant memory ocean. Corruption amongst politicians, I have of a Hindi song from the film Boot administrators, and businessmen is rife. Polish. Two young children in the song Given modern technological and are asked what they are holding in their scientific advances, it should not be very closed fist and they answer: ‘In our fist difficult to improve the standard of living we are holding our fortune. We are going for all. More can be produced by using to control our own destiny!’ The song less. For example, on a small piece of goes on to say that there will be no land a farmer can grow cash crops, rear hunger, no misery, no sadness, and all bees, grow herbs for health products, will have a crown on their heads! and thus maximize the use of land! It is This dream of the songster remains relatively easy to initiate projects that to date as words only. The stark reality will ensure adequate food production is that today our world in East Africa is by introducing water conservation and reeling under increasing crime rates, bringing water to arid lands by building pollution, poverty, and a decline in moral dams and digging water boreholes. Basic standards. Materialism has gripped the health care can surely be made available hearts and minds of people, leaving no through small clinics. space for spirituality. This is of course Today technology has ensured build- true of many countries on the planet. ing of cheap housing units made up of Human beings quite naturally want materials which can withstand all kinds adequate food, shelter, and access to of weather and provide adequate and educational and medical services. But sad comfortable shelter. Education at a rela- to say, the majority of the people in our tively low cost is slowly becoming a part of the world only manage to eke out reality as many sponsors assist in paying a miserable living, stay in the slums, and fees and building schools. In fact, the study in pitiful conditions. They receive Theosophical Society and Theosophical no assistance from governments which Order of Service have through the years seem to be rudderless ships in a stormy sponsored students by paying for the fees

Mrs Usha Shah is Convenor of the Theosophical Order of Service in Kenya. Talk delivered at the international Convention, Adyar, 29 December 2014.

July 2015 The Theosophist 35 Bringing Change to East Africa from primary school level to university have a good quality of life, there is less level. Only last week a truly touching tension, less inclination towards crime letter was received from a student who and violence, and society as a whole was assisted by the TS and TOS of her becomes a partner in good governance fifth semester medical course fees at the of a nation. In other words, these types Nairobi University. She said: ‘I had of reforms ultimately give back to the knocked on many doors for fees but general population. It is a circle. unfortunately none was opened. By Our governments are missing the boat God’s grace when I knocked on your by not looking at this, as they are more door, it magically opened! I have no concerned about their own financial words to thank you except to say, “God enrichment rather than enriching the bless you”.’ people who have elected them. The Needy East African women, in resulting corruption from the top then particular, can be given vocational seeps down the line till everyone is training and taught income-generating ‘eating’, which means they take their cut activities like tailoring, stitching, em- from any project be it for road con- broidery, beadwork, catering, and other struction, agricultural, medical, housing, skills like beekeeping. This kind of work or educational. There are funds allocated will help out until our women are suf- for these projects either by the govern- ficiently educated to break the bonds of ment or non-government organizations such vocational confinement and gain but sad to say, the people at the bottom access to the wider spectrum of profes- rung of the society who should be getting sions. The TS and TOS have organized the benefit of these projects rarely do so. such projects successfully and there are This is how slums are created, how people women who have benefited through these are dehumanized, and how people are projects and are becoming financially robbed of their dignity and self-respect. independent by doing catering business, There is surely nothing more directly providing hairdressing services, and conducive to understanding the theo- other beauty treatments from home. sophical teaching of evolution than seeing Others have secured employment in the downtrodden and oppressed realize establishments giving such services. their capacities. When you work with de- All these projects and many others prived youngsters and see the miraculous can alleviate social ills and to a certain transformation that a little education and extent reduce poverty and its dehuman- opportunity bring about, you want to weep izing effect. This is one positive step with the beauty of it — and the tragedy towards giving people self-respect and of it. What can be more heart-warming dignity and allowing them to discover than the hugs of children and their their potential. smiles of delight at things we have always When people are empowered and taken for granted? In working with the

36 The Theosophist Vol. 136.10 Bringing Change to East Africa needy, the heart spontaneously utters a given to those who need them, it only prayer of gratitude for the opportunity to scratches the surface of the real problem, serve — no, for the privilege of serving! which is the continuous erosion of values. Recently the TOS and TS organized We have lost our true identity. We have a Christmas party for two slums in become self-centred, selfish, uncaring, Nairobi. Apart from the bouncing castle, cruel, and absolutely loveless human tarpaulin, slides and entertainment pro- beings. Ours has become a materialistic gramme the children were given a meal. world. Material comforts and per- As they arrived and saw the play equip- sonal enjoyment are at the top of our list ment their eyes shone full of wonder of priorities. We humans search for and amazement and these were a sight happiness and bliss outside ourselves to gladden even the most hard-hearted. and forget what all religions teach us: They played to their hearts’ content. With Look within! the meal each child was given an ice How can we bring about the kind of cream cup. Many of the children were change that will make universal brother- tasting ice cream for the first time in their hood a reality? How will we make people young lives and this brought tears to look at one another as one entity, as my eyes! the children of one Supreme Being? When solar lamps were donated to a How do we ensure religious tolerance? village, one elderly lady came to me the How do we ensure that peace prevails in next time I visited the village, hugged me the world? How do we ensure that our and told me that now she could see her mother earth suffers no more violation? grandchildren having their meal even Kenya, Uganda, and Tanzania share at night! That hug has given me mental a common history and borders, but these peace in my times of stress and has taught East African countries have different how something little for me means a lot ideologies and forms of government. to the other person! Whatever the ideology or government, The TOS in East Africa has done much we need leaders who are selfless and to meet some of the basic needs of the strong. Ethical leaders will only emerge people and improve the quality of their if change is begun at the grassroots level lives by sponsoring education, drilling and addresses the physical, emotional, boreholes and installing water pumps, mental, and spiritual aspects of human teaching how to maximize land usage beings.The task of bringing about the and improve irrigation methods, and upliftment of human consciousness is a organizing vocational training and in- daunting one. come generating programmes and also Even when people have all the material activities that bring laughter and joy in comforts, they still hanker after some- their not so happy lives. thing else that is missing in life. This is While most creature-comforts can be the eternal longing of the true self to unite

July 2015 The Theosophist 37 Bringing Change to East Africa with the Supreme. As Theosophists, we help run the service side of the training. have all experienced this divine dis- Perhaps the General Council could content in different ways. In the effort to also consider identifying a project to bring about a change in human con- develop in full collaboration with the sciousness, we must start with ourselves, TOS, inviting TOS and TS branches all of course. We need first to grasp the over the world to participate in it. A topic principles and practices of our theo- for the collaborative project could be: sophical path. ‘A hundred creative ways to inspire chil- With this long-term perspective in view, dren and young people with wholesome, the TOS can step up its programmes to spiritually-uplifting values.’ provide education and vocational training But the crucial question in our coun- for our countless needy. It can undertake tries is getting a leadership that will be more projects for the conservation of the spiritual, and would have imbibed moral environment. It can push for the introduc- values and social ethics. These leaders tion of compulsory ethics and good will be honest, true, patriotic, committed, citizenship classes in public schools. It can and dedicated to govern sincerely and support the TS in bringing people of vari- bring prosperity and a high quality of life ous faiths together to talk, discuss, and find for every citizen in our countries. To get similarities in the preachings and teach- such a leadership means working out a ings of all scriptures. It can help the TS programme for education that has special to offer yoga and meditation courses to emphasis on teaching social ethics and a wider audience. It can pave the way for morals. The religious study should spiritual growth by taking Theosophy out encompass principles of all religions so to the people and showing its practicality. that the learners value their own faith I have begun to think about practical and accept the other faiths on par. In fact ways of spreading good values. I feel if such an education should start even the TOS and TS train just 100 people to before the babies are born so parents spread the message it will make a huge should attend classes on comparative difference. Our international bodies have religion and social and moral principles. to brainstorm and see if this suggestion Both parents should attend these classes is practical and viable. I am just wonder- as antenatal training for the unborn and ing if the TS could consider setting up the parents. Fliers should be prepared in formal TS worker training courses like the nation’s prevalent languages with those conducted at the Krotona School stories teaching morals so that people of Theosophy in California, but for an have access to such literature. This is in international group of members. Our goal addition to all that has to be taught in could be to train one hundred members schools, that is, languages, sciences, arts, within five years as community outreach literature, music, physical education, and workers for the TS. The TOS could so on. With the above, hand-in-hand will

38 The Theosophist Vol. 136.10 Bringing Change to East Africa go yoga, meditation, and self-realization takes off successfully with blessings practices. from the Supreme and all the enlightened Today’s children are tomorrow’s Beings, East Africa may emerge from its leaders. If we can have children who have cocoon and show its brilliant colours to been instilled with moral values and the world and fly high as an exemplary social ethics, we will have a nation that butterfly, physically fit, mentally at peace, is spiritually uplifted. If this revolution and spiritually wide awake! ²

Whenever you are in doubt, or when the self becomes too much with you, apply the following test. Recall the face of the poorest and weakest man and woman whom you may have seen, and ask yourself if the step you contemplate is going to be of any use to them. Will they gain anything by it? Will it restore them to a control over their own life and destiny? In other words, will it lead to swaraj [freedom] for the hungry and spiritually starving millions? Then you will find your doubts and yourself melt away. Mahatma Gandhi

July 2015 The Theosophist 39 .net .fr [email protected] [email protected] trankimdieu@sfr [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] Email address [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] gentina Ar eosófica African Theosophist eosófica Chilena est eozófia eosofi eozofija eosofía en Le Lotus Bleu T Ilisos Adyar T Theosofi The Indian Theosophist Gangleri Sophia Le Lotus Bleu T Selección T T Newsletter The Light Bearer The Theosophical Light Magazine Revista T The South African Theosophist The W Theosophy in Australia Theosofie Adyar … … … … … … … … … … … … … … … … … … … … … … a, í 2194 hlkreis . ü indsor E W aranasi 221 010 V estlands, ve., , Apartado 23 00926 A-104, A W Rosario ironkatu 7 C 2, Fin 00170, t., 106 71-Athens V A. Accra, Ghana Agueda 1652 Les Chalet Col venue, No. 03-04 venue Centre, Singapore 387 603 A . 39, 93138 Lappersdorf A gono E-7, Mejicanos. San Salvador, í Anggrek Nelimurni ška ulica 24, 10000 Zagreb oukourestiou S Theosophical Society V Helsinki San Juan Puerto Rico Barrio Palermo, Bogotá Jakarta 11410, Timur Bagmari Road, Kolkata 700 054 Estacion Central, Santiago CEP 70200-630 Brasilia (DF) Boisbriand QC., J7H 1K7 Pol Sims El Salvador C. Nairobi, Kenya eosofinen Seura, 4 Square Rapp, 75007 Paris T 50 Gloucester Place, London W1U 8EA Hauptstr 25 Hunyadi Janos ut 17. II. 8, H-1011 Budapest Calle Santa Apartado de Correos 6365, La Habana 10600 Apartado 8-6710-1000, San José Kraji PO Box 1257 Ingolfsstraeti 22, 121 Reykjavik Jalan SGAS Quadra 603, N. 20, Place des Gueux 8, B1000 Brussels, Belgium Carr 22, # 45B-38 (Cons. 404), The Pasaje Jauregui No. 2255, La Paz 3162 Rue de la Bastille Casilla 11 Sucursal Paseo Estacion, PO Box 14525. 00800, Santiago 257 — 2000, 540 Sims B/4-3, Iswarchandra Nibas, 68/1, Address Colonia Universitaria Norte, Calle Julio Mej PO Box 720, Level 2, 162 Goulburn St., Surry Hills, NSW 2010 9 Ronean, 38 Princesses Oberbaumgarten 25, 4204 Haibach im M … … … … … … … … … … … … … … … … … … … … … … … … … … … … I N T E R A O L D C Y

Sandoval de z Poza é , etc. Rios š an Osta epe A. Fariñas Piña V T Guillermina Antonios Papandreou Albert Schichl Ms Trân-Thi-Kim-Diêu Mrs Mirva Jaatinen Mrs Jenny Baker Mrs Manuela Kaulich Mr Mr Thomas Martinovich Mrs Magaly Polanco Ms Barbara Ms Maria Orlich Mrs Nada Mr Halldor Haraldsson Mr Herry Ispoernomo Mr Marcos L. B. de Resende Mrs Sabine Mrs Nelly Medina de Galvis Mr S. Sundaram Mrs Mr Medardo Martinez Cruz Mr Cesar Ortega Ortiz Mr Narendra M. Shah Mr Chong Sanne Mr B. L. Bhattacharya General Secretary Mrs Beatriz Martin Mr Jorge Garcia Mr John Osmond Boakye Mrs Linda Oliveira Mr Jack Hartmann Mr … … … … … … … … … … … … … … … … … … … … … … … … … … … … est p W Central * Central France Finland England Germany Greece Hungary † Dominican Rep. † Croatia Cuba Costa Rica † Iceland Indonesia Brazil Belgium Colombia † India Bolivia † Canada * Chile * Section Africa, East and Asia, East and Bangladesh † America, Argentina Southeast † Africa, Australia Africa, South Austria * ate 1899 1907 1888 1902 1928 1907 1987 2007 1905 1997 1921 1912 1920 1911 1937 1891 1965 1924 1920 D 1947 1920 1990 2013 1929 1956 1895 1909 1912

40 The Theosophist Vol. 136.10 .org.nz [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] Theosophical [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] imbr [email protected] john@theosophy eosofia har eosófico isdom Africa. Email: idlös V eozofska Misel The Sri Lanka Theosophist Theosofia TheoSophia Sophia Heraldo T Circles Sophia T The Karachi Theosophist The Philippine Theosophist Búsqueda Osiris T The Lotus Svitoch The Quest Or Rivista Italiana di T 70200-630 – Brazil. Email: … … … … … … … … … … … … … … … … … … … … Lodge attached to Adyar p , CEP , A Auckland 1022, New Zealand. Email: indsor E 2194, South , W treets, Örebro, Sweden abacalera T venue, Amsterdam . 06030 A Adeta , UK BT52 IT VM o, 10 B, 1150-202 Lisboa ã ve. Orlando, Florida, 76, fica de Portugal, A 48, S-702 29 , Manila ó Abidjan 23 treet, Point Chevalier äg ., BP alldoreix(Spain) , 85-87 ork , LL61 6NX UK eos Estev V icenza Presidential Agency .T Y é T † V . Florentino and Iba S . 3924, Adda, Brynsiencyn, Llanfairpwll, all d’or Miss Trân-Thi-Kim-Diêu, 67 Rue des Pommiers, F-45000 Orleans, France. Email: A.R.T V 08197 - San Juan, Puerto Rico 00936-1766. Quezon City Kemerovo, Russia Maththegoda B. P Co. Londonderry Rua Jos Casilla de Correos 1553, Montevideo Genève Anglesey 36100 . iale Quintino Sella, 83/E, v Republica de Portugal 152, Breña, Lima 5 opougon, 23 Rue Princesse olsraat 154, 1074 eyseer security services Doha, Qatar 2-C/60, Maththegoda Housing Scheme, 18, Belvedere Street, Epsom, Auckland 1022 N-6873-Marifjora Sociedade T Ignacio Mariscal 126, Col. Mexicana, Mexico, D.F Apartado 36-1766 Correo General. 28 Great King Street, Edinburgh, EH3 6QH Av Kalle Posts v Y 32803-1838,USA Jamshed Memorial Hall, M. A. Jinnah Road, A 97 Mountsandel Road, Coleraine, opp. Radio Pakistan, Karachi Corner P Kunaverjeva 1 SLO-1000 Ljubljana 17 Chemin de la Côte, CH -1282 Dardagny Office 3, 7-A Zhylianska St., Kiev 01033 PO Box 270, Wheaton, IL 60187-0270 Bryn 1606 New T Molodyozhny pr., 10-221, 650070, Javier Barrios Amorín 1085, S.O., PO Box 9114, Ramat-Gan, Israel 5219002 V … … … … … … … … … … … … … … … … … … … … . … … … … … Chairman: orstermans, 60B Riro S V ocieties: Mrs Isis M. B. Resende, SGAS 603 conj. E s/n. Brasilia-DF Mr Jack Hartmann, 9 Ronean, 38 Princess Mr John Regional Association * orra Buron agar esident: T Z Pr orstermans esident: V Pr Chairman: Angels

Mr M. B. Dassanayake Mr John Dr Saleh Noshie Mr Carlos Guerra Ms Wim Leys Mr Enrique Sanchez Mrs Magaly Polanco Mr Stuart Trotter Mrs Ing-Britt Wiklund Mr Pierre-Magloire Kouahoh Mrs Mr Julio Pomar Calderón Mrs Marie Harkness Mr Rosel Doval-Santos Mrs Breda Mrs Eliane Gaillard Mrs Svitlana Gavrylenko Mr Tim Boyd Mrs Julie Cunningham Mr Carl Metzger Mr Dom Escobido Mr Pavel Malakhov Mr Ramon Garcia Mr Kouma Dakey Mr Abraham Oron Mr Antonio Girardi … … … … … … ……… … … … … … … … … … … … … … … … … … … … p † Theosophical Federation: p p Theosophical Federation: Theosophical Federation: to the date of formation ales * ogo * Sri Lanka † New Zealand Norway * Portugal Netherlands, The Mexico Pakistan † Puerto Rico † Scotland * Sweden Ivory Coast * Spain Peru † Ireland * Orlando Qatar Slovenia * Switzerland † Ukraine * USA Philippines, The Russia W T Uruguay * Israel Italy -American 1926 1896 1913 1921 1897 1919 Indo-Pacific Inter The Council of the European Federation National S 1948 1925 1910 1895 1997 Date refers Pan-African 1921 1924 1919 1935 2012 1992 1910 2013 1886 1933 2013 1922 1997 1925 1954 1902

July 2015 The Theosophist 41 Air $ 20 $ 25 Mail . YEARS 5 - - Mail Rs 100 Surface $ 5 Air $ 5 Theosophical Society $ 10 $ 45 AR NEWSLETTER Mail The ADY - - ANNUAL AR, CHENNAI 600 020, INDIA -- Mail Rs 25 TES Surface A asanta Press, ADY V ) R 13 15 --- Air Mail 20 $ 70 $ 1 $ 170 UPEE R YEARS 5 - - AND - Mail September Rs 450 .org/magazines.html Surface PUBLISHING HOUSE, : US $ - .ts-adyar $ 15 $ 25 $ 35 Air Mail THE THEOSOPHIST are now available online and can be read and/or downloaded from: - - ANNUAL - Effective from 1 Mail ( http://www

Rs 100 Surface THEOSOPHICAL , Chennai (Madras) 600 020, India, on behalf of the President, UBSCRIPTIONS THE S : Adyar , Published by Mr S. Harihara Raghavan and Printed the Africa. The Theosophist Y Australia, aiwan, South T Some issues of Theosophical Society COUNTR America. The Asian countries and America, Japan, Please send the Subscription to Russia, Poland, Eastern Europe, and CIS (former USSR States), Central and South India All other North New Zealand, Hong Kong, Singapore, Malaysia, Korea, European Union and other Non-Eastern European countries; the Middle East, and Pacific Islands.

42 The Theosophist Vol. 136.10