THE THEOSOPHIST

VOL. 135 NO. 7 APRIL 2014

CONTENTS

On the Watch-Tower 3 M. P. Singhal The many lives of Siddhartha 7 Mary Anderson The Voice of the Silence — II 13 Clara Codd Charles Webster Leadbeater and Adyar Day 18 Sunita Maithreya Regenerating Wisdom 21 Krishnaphani Spiritual Ascent of Man in Secret Doctrine 28 M. A. Raveendran The Urgency for a New Mind 32 Ricardo Lindemann International Directory 38

Editor: Mr M. P. Singhal

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: Common Hoope, Adyar —A. Chandrasekaran

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

1 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Vice-President: Mr M. P. Singhal Secretary: Dr Chittaranjan Satapathy Treasurer: Mr T. S. Jambunathan Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Secretary: [email protected] Treasury: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 Editorial Office: [email protected] Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. They hold that Truth should be sought by study, by reflection, by purity of life, by devotion to high ideals, and they regard Truth as a prize to be striven for, not as a dogma to be imposed by authority. They consider that belief should be the result of individual study or intuition, and not its antecedent, and should rest on knowledge, not on assertion. They extend tolerance to all, even to the intolerant, not as a privilege they bestow but as a duty they perform, and they seek to remove ignorance, not punish it. They see every religion as an expression of the Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as Truth is their aim. Theosophy is the body of truths which forms the basis of all religions, and which cannot be claimed as the exclusive possession of any. It offers a philosophy which renders life intelligible, and which demonstrates the justice and the love which guide its evolution. It puts death in its rightful place, as a recurring incident in an endless life, opening the gateway to a fuller and more radiant existence. It restores to the world the Science of the Spirit, teaching man to know the Spirit as himself and the mind and body as his servants. It illuminates the scriptures and doctrines of religions by unveiling their hidden meanings, and thus justifying them at the bar of intelligence, as they are ever justified in the eyes of intuition. Members of the Theosophical Society study these truths, and theosophists endeavour to live them. Everyone willing to study, to be tolerant, to aim high, and to work perseveringly, is welcomed as a member, and it rests with the member to become a true theosophist.

2 On the Watch-Tower On the Watch-Tower

M. P. SINGHAL

H. P. Blavatsky (HPB) — Her Vision HPB born in a Russian royal family, and Work was a psychic from early childhood. Her If one counts life by the number of sister Mme. Vera Zhelikjhovsky writes years lived, Madame Blavatsky had a about her escapades and psychism and comparatively short life, (1831-1891). mentions that there was dual nature in her, However if we measure life by the work that made one think there were two beings done for the good of humanity, she had a in one body; one mischievous, combative remarkable life of pioneering work for and obstinate, the other, mystical and human regeneration — indicating the path metaphysically inclined. No old scholar and the principles of life as well as the flag could be more assiduous in his study of posts, cautioning the erring humanity of the books on alchemy, magic and occult pitfalls. The year 2014 marks 125 years science. ‘I had read them with the keenest of her two important books, namely, The of interest at the age of fifteen’ writes Key to Theosophy and The Voice of the Madame Blavatsky. Later, ‘I have always Silence. In the Key to Theosophy HPB, one lived a double existence, mysterious of the founders of the Theosophical society, incomprehensible, even to myself until I anticipates every likely question, and met my still more mysterious Indian in answers it forthrightly, vigorously and Tibet in 1885 which changed the course brilliantly. She said: Theosophy is no arm- of my life’, she said. In 1873, she was sent chair philosophy but do-it-yourself guide by her Master to America where she met to sane living. Here she gives a stirring Col. Olcott and that resulted, along with call to the aspirant to take charge of his him, in the founding of a Theosophical own life and to bow to no authority from Society in 1875. ‘Attempting to make men outside. She said, ‘Theosophy is not other- better and sacrificing for their regeneration’ wordly but totally geared to the here and was her vision and with full cooperation now. It offers nothing dull but is a testa- from Col. Olcott, she dedicated her life for ment of joy, life and fearlessness.’ She the Human Regeneration. also said, ‘To the mentally lazy or obtuse Madame Blavatsky in her Magnum Theosophy must remain a riddle, for in Opus The Secret Doctrine points out: the world mental as in the world spiritual 1. The Fundamental identity of all souls each man must progress by his own efforts.’ with the universal over-soul (Parabrahm).

April 2014 The Theosophist 3 On the Watch-Tower Oneness of all life based on its divineness. matter and thought; between the vibrating 2. The whole order of Nature evinces nerve all and the proficiency. a progressive march towards a higher life. Who is a Theosophist: In one of her So far as it relates to humanity it is spiritual messages to the American Theosophists evolution of inner immortal man, that gathered for their annual convention forms the fundamental tenet in Occult Madame Blavatsky wrote; ‘Men cannot Science. all be occultists, but they can be Theo- One very beautiful and inspiring sophists. Many who have never heard of quotation from an ancient scripture finds the Society and Theosophists without place in the Secret Doctrine; ‘Lift thy head knowing it themselves; for the essence of oh lanoo, dost thou see one or countless Theosophy is in the perfect harmonizing lights above thee burning in the dark mid- of the divine with the human in man, the night sky? I sense one flame oh Gurudev. adjustment of this godlike qualities and I see countless undetached sparks shining aspirations and their sway over the in it. Thou sayest well. And now look terrestrial or animal passions in him. around and into thyself; that light which Kindness, absence of every ill feeling or burns in thy Brother-men. It is no way selfishness, charity and goodwill to all different, though its outer garment eludes beings and perfect justice to others as to the ignorant into saying “Thy soul and my one’s self, are its chief features. He teaches soul”. All this leads to oneness and selfless Theosophy who preaches the gospel of service of others. Madame Blavatsky adds, goodwill; and the converse of this is true ‘For every flower of love and charity he also — he who preaches the gospel of plants in his neighbours’s gardern a loath- goodwill teaches Thosophy. some weed will disappear from his own Madame Blavatsky was extremely and in this garden of gods — Humanity kind hearted and deeply compassionate. — shall blossom as a rose’. She never nursed a grievance or carried Complexity of The Secret Doctrine: a malice in her heart against anyone, In her review of the Secret Doctrine Mrs eventhough that person might have Annie Besant remarked, ‘Let it be said at wronged her grievously. When some one once that the great majority of average asked her why she was allowing persons easy-going folk will do well not to begin who looked bad and undesirable to come The Secret Doctrine at all. A certain mental to her, she replied, ‘As, my friend, a position must be acquired before any read- person’s cloudy forbidding aura may fill ing thereof can be aught some weariness me with misgivings, but here is always the and futility. The would be reader must have divine spark I see within him. Who am I an intense desire to know and to know not to deny any one the chance of profiting merely the relations between phenomena the truth I teach . . . it does not matter that but the causes of phenomena; he must be I, personally, risk the consequences of eagerly searching for that bridge between deception, hatred, vengeance — while

4 The Theosophist Vol. 135.7 On the Watch-Tower there is hope for the others’ redemption. inculcate certain great moral truths upon Doctrines of Life: HPB brought to the its disciples and all those who were ‘lovers notice of the world of late nineteenth of truth’. Hence also the motto; ‘There is century — powerfully and almost with a no religion higher than Truth’. Its chief shock — certain fundamental doctrines aim was to reconcile all religions, sects and which govern life, matter and men. She nations under a common system of ethics had the courage of presenting theories, based on eternal verities. facts and beliefs and conventions im- Answering another question; Can you planted in peoples’ minds by the orthodox attain the ‘Secret Wisdom’ simply by religion and material science of that era. study? She answerd ‘I think not. Ancient In the process, she earned much un- Theosophists claimed and so do the popularity, antagonism and even hostility modern, that the infinite cannot be known of those — in religion and science — who by the finite — but that is sensed by the were entrenched in tradition, belief, finite self — but that the divine essence intellectual narrowness and consequent could be communicated to the higher pride. . . . She was charged with forgery, spiritual Self in a state of ecstasy.’ She plagiarism, deception, fraud and even went on to say, quoting Dr J. D. Buck, immorality of Character. But HPB knew F.T.S. ‘Individuals in every age have for sure what she was committed to declare more or less clearly apprehended the boldly and pursue, and she continued to Theosophical Doctrines and brought do so, totally ignoring all the uproar, them into the fabric of their lives. These undeterred by all the mud-slinging done doctrines belong exclusively to no religion, to tarnish her image, in the public eye. In and are confined to no study or time. These a letter she wrote to Mrs Sinnet, ‘I was are the birthrights of every human soul.’ ready to shed the last drop of life in me, On the nature of thinking principle, giving up every hope, for the last shred HPB said, ‘. . . the reincarnating principle of — I shall not say happiness — rest and or that which we call the divine man, is comfort in this life of torture, for the cause indestructible throughout the life cycle; I serve.’ indestructible as a thinking entity and as Let us take from The Key to Theosophy an ethereal form . . . ’ a few questions and their answers by Answering another question on Madame Blavatsky and gauge her clarity defining reincarnation, she remarked ‘it is of thought. When an enquirer remarked only through these births that the perpetual that Theosophy and its doctrines are often progress of the countless millions of Egos referred to as a newfangled religion, Is it towards final perfection, and a final rest, a religion? She answered, ‘It is not. Theo- as long as was the period of activity, can sophy is Divine knowledge or Science. be achieved. . . . it is karma, the universal She added that its object was first of all to law of retributive justice’. Karma as a

April 2014 The Theosophist 5 On the Watch-Tower doctrine is that we have made ourselves that came after them and she explained it what we are by former actions, and are by showing them altruism is an integral building our future by present actions. part of self development. . . . There is no destiny but what we our- On Charity HPB said where millions selves determine. Clarifying atonement and millions are spent annually on private HPB mentions that the results of ones evil and public charities half of it sticks to the deeds confirm to exist, this suffering hands it passes through before getting to caused to other by him wickedness is not the needy, while a good portion of the blotted out. remainder gets into the hands of pro- ‘Defining duty she said, Duty is that fessional beggars, who are too lazy to which is due to humanity, to our fellow- work, thus doing no good whatever to men, neighbours, family and especially those who are really in misery and that which we owe to all those who are suffering. . . . The theosophical idea of poorer and more helpless than we are charity means personal exertion for others; ourselves. This is a debt which, if left personal mercy and kindness, personal upaid during our life leaves us spiritually interest in the welfare of those who insolvent and morally bankrupt in our next suffer;personal sympathy, forethought incarnation. Theosophy is the quintessence and assistance in their troubles or needs. of duty.’ Further defining what is due to We believe in giving help to them directly. humanity she said, ‘Full recognition of The criterion for judging the worthiness equal rights and privileges for all, without of a cause according to HPB was whether distinction of race, colour, social position it led to unity and not separateness, to ever or birth.’ widening spheres of one concern and love For the unity of mankind she said: ‘The for others and not concern for promoting promoting principles contain Universal narrow self-centred interest. From her life, Unity and Causation, Human Solidarity, we all can learn that if we are convinced the Law of Karma, Reincarnation. These in an unbiased judgement based on are the four links of the golden chain wisdom, of a useful course of action, we which should bind humanity into one should boldy pursue it; nay whatever the family or Universal Brotherhood.’ many may be against it. In that way she On self- sacrifice she said that giving was a heroic person. Let us look at one of to others more than to oneself is self- her simple but popular quotes. A true sacrifice. Such was the standard and theosophist must put in practice the loftiest abounding measure which marked so pre- moral ideal, must strive to realize his unity eminently Goutama Buddha, and Jesus with the whole of humanity, and work of Nazareth. This trait alone was enough ceaselessly for others. ‘To live to benefit to secure them the perpetual reverence mankind is the first step . . .’ Let this be and gratitude of the generations of men our watch word. ²

6 The Theosophist Vol. 135.7 The many lives of Siddhartha The many lives of Siddhartha

MARY ANDERSON

SIDDHARTHA is the title of a story by recovereth the characteristics belonging to Herrmann Hesse, the German author. his former body, and with these he again Like the story of Faust by Goethe, of laboureth for perfection. VI. 41.42.43: which Jinarâjadâsa wrote an interesting For Siddhartha is indeed gifted. He is interpretation, and like the stories of other an obedient and respectful son. He learns heroes of fiction, legends and children’s the scriptures with ease. He performs the stories, such as Percival and Pinocchio, rituals and the sacrifices perfectly. He the story of Siddhartha’s life covers so many obeys and he learns at this stage. In a sense developments that it seems like the story he is tamasic, still a child. But something of several, even numerous, incarnations. is lacking. He is restless. Rajas awakens We might distinguish four periods of in him. He becomes dissatisfied and critical. development over many lifetimes on the Is it right to sacrifice to the gods, who are part of Siddhartha, although it is some- only mortal? Should sacrifice not be to times said that in our present life the Atma alone? But where is Atma? Is there experiences of past lives are repeated in not some other way? But no one knows. quick succession before we go on to new Is it not possible to live the great truths developments. These four stages in that are taught? The heavenly world is said Siddhartha’s life could correspond to the to be near. But how is one to enter it? three gunas: tamas (passive), two ex- When some sannyasis come that way, pressions of rajas (active): unworldly and indulging in ascetic practices, he decides worldly, and sattva (harmonious). that the homeless life, practising austerities, Siddhartha starts life under very is what he needs. His father is horrified. favourable auspices. He is born into a But due to Siddhartha’s cleverness, his Brahman family. We may be reminded of father finally cannot do otherwise than the passage in the Bhagavadgitâ: give way and Siddhartha follows the . . . He who fell from Yoga is reborn in a sannyasis, accompanied by his faithful pure and blessed house. Or he may be born childhood friend, Govinda. into a family of wise Yogis. . . . There he Accepted by the sannyasis, he eats

Miss Mary Anderson is a former international Vice-President of the Theosophical Society and has lectured widely in several languages.

April 2014 The Theosophist 7 The many lives of Siddhartha once a day, he fasts for fifteen days, for Elder of the sannyasis, the latter was very twenty-eight days. He tortures himself, he angry, which shows us what little the aspires to kill out hunger and thirst, the sannyasis had themselves learned! They sensation of pain, tiredness etc. Walking were still full of spiritual pride. But through towns, he despises those who lead Siddhartha, through the strength of his a worldly life. He aspires after emptiness. will, forced the elder to accept their He strives to have no wishes, no dreams, decision and to give them his blessing. no joy, no sorrow. He wills to kill out the I. Govinda said to Siddhartha: ‘You have But he does not find peace. He says to learned more than I realized with the his friend and companion, Govinda: ‘What sannyasis. You would soon have learned is meditation? What is fasting? What is to walk on water.’ Siddhartha replied: ‘I holding the breath? Does it mean escaping do not want to walk on water. Let the old from the I? — from the meaninglessness sannyasis be content with such things’ — of life? The oxherd finds the same escape which showed his maturity. in drink. Then he is no longer aware of When the two friends reached the place the I.’ where Buddha was teaching, Siddhartha Siddhartha feels he is still as far from recognized Him at once among the crowd: Wisdom, from deliverance, as ever. He ‘It seemed to him that every limb on every asks: ‘Are we going round in circles? The finger of His (Buddha’s) hand was His chief sannyasi is perhaps sixty years old Teaching and every particle of that hand and has not found deliverance. The was and proclaimed, breathed and smelled sannyasis find only numbness, certain and radiated Truth.’ tricks, but they do not find the Way or When they heard Buddha preach, Ways. . . . I have consulted the Brahmans, Govinda was enthusiastic and became a the Vedas. I might as well have consulted Buddhist monk. Siddhartha was sceptical the birds or the chimpanzees’. and finally left the Buddhist monks, but He is like Faust, who did not find what not without having had a conversation he was seeking in learning, in academic with Lord Buddha Himself. He told knowledge. He says to Govinda: ‘I am Buddha he had found something missing beginning to think that the Wisdom I seek in his teaching, and that was, how to has no greater enemy than the desire to overcome the world and attain salvation. know, the desire to learn.’ The doctrine alone was not sufficient to When Siddhartha and Govinda had explain Buddha’s enlightenment. Buddha been three years with the sannyasis, they warned him to beware of the thicket of heard about Buddha, who had at that time opinions, argumentation in words and too reached enlightenment and begun his much cleverness. mission. So the two friends decided to Siddhartha then departed and thus leave the sannyasis and to go to Buddha. began a new period in his life, in which When they declared their decision to the rajas took on a more worldly form. He

8 The Theosophist Vol. 135.7 The many lives of Siddhartha felt he had become a man. He would no of his own. He ate meat and drank wine. longer seek or accept any teachers. He He craved excitement. He gambled away would learn to know himself. He began his possessions and won them back at the to observe and to take in the beautiful gambling table. He found the excitement world around him. He felt he had con- he craved in losing possessions. He needed sidered the world to be delusion, but now the constant fear and emotional upset he would learn from the book of life. He of loss, of danger. He suffered all the felt very much alone, but he could not go maladies of the rich. He began to despise back. He had to go forward. himself. His life was inwardly empty. He And thus began his rajasic life proper. played the game of Samsara, until he felt For the love of a beautiful woman he he could not continue. Something died in learned how to earn money. He worked him. He wished for death. for a merchant, who first asked him what He ran away. He left his magnificent he had learned. He replied that he had house, his beautiful garden. Wandering learned to think, to wait and to fast. aimlessly, he came to a river which he had Siddhartha could write and read, which once crossed before. Weakened by tired- was useful to the merchant, who then ness and hunger and despair, he was about instructed him in business matters and to drown himself in the river. Suddenly, entrusted the writing of contracts and out of the depths he heard the sacred important letters to him. syllable OM and he felt he knew Brahman, But Siddhartha, though capable he knew that life was indestructible. He and gifted in forming good relationships sank down and fell into a deep, long and with customers, regarded all this as a sort dreamless sleep. of game. He wanted to learn the rules of He awakened from that sleep and felt the game, but did not take it seriously. as if many years had passed. He was a Even when the merchant gave him a new person. He sat up and saw a man, a share in the profits and losses he was monk, sitting opposite, and gradually he indifferent to loss and he laughed at it. He recognized his childhood friend and loved the simple worldly people but he companion of many years, Govinda. also despised them. He felt superior to Govinda had not recognized him, but, everyone. People liked him and came to seeing a man sleeping in a dangerous him, but he felt near to no one. He felt place, where there were snakes etc., he superior to everyone. had watched over him. He sometimes realized that he was When Siddhartha addressed Govinda playing a game, although he never forgot by name, he recognized him, but could Buddha and the impression Buddha had not understand why he had such fine made on him. clothes. Was he a rich man? Had he then Gradually he had changed. He had lost his riches? Siddhartha said it was become rich and had a house and servants rather his riches that had lost him. Finally

April 2014 The Theosophist 9 The many lives of Siddhartha

Govinda left him and wandered on. and make obeisance (66). . . And she will Siddhartha began to feel hungry. He open wide before thee the portals of her had boasted about being able to think, to secret chambers, lay bare before thy gaze wait and to fast. These abilities had been the treasure hidden in the very depths of his strength. But now he had lost them her pure virgin bosom. Unsullied by the all. However, he had no regrets, but rather hand of matter she shows her treasure only laughed at himself and felt he had become to the eye of Spirit – the eye which never a little child once again. closes, the eye for which there is no veil He realized that he had been in this in all her kingdoms. (67) place before on his way to a worldly life thirty years previously and he reflected So now Siddhartha learns at last from about these years: he had to become a nature, from the river, what he has failed fool in order to find Atma — in himself. to learn from life as an orthodox Brahman, Something in him had died. It was his as a strict ascetic and as a man of the little anxious, proud I, against which he world. He at last overcomes his I, his had fought for many years unsuccessfully. pride. He learns the art of listening. The When he had been here before, he had ferryman recognizes that Siddhartha is met a wise ferryman who was kind to him ready to learn what the river has to teach. and who lived nearby. So he went to the He says: ferryman, who recognized him and finally I have ferried many people across the river accepted him as his helper. But first he and for them my river was only a hindrance listened to Siddhartha’s story, and he was on their journey. They were travelling one who could listen. Finally he said: ‘It is in search of money and business or to as I thought. The river spoke to you. He is marriages or on pilgrimages, and the river also your friend and speaks to you.’ was in their way and the ferryman was there So Siddhartha stayed with the ferryman to take them quickly over that hindrance. and learned from the river. For very few of them the river ceased to We may be reminded of the passage in be a hindrance, they heard its voice and The Mahatma Letters on the means leading for them the river became sacred. to illumination, which comes from within. Among other things is the advice to observe Siddhartha asked the ferryman: ‘Have ‘silence for certain periods of time to enable you also learned that secret from the river: nature herself to speak to him who comes that time does not exist?’ He saw his own to her for information.’ (p. 279) life in the river. His life as a child, as a man, as an old man, and his previous And we may be reminded of The Voice incarnations and his future incarnations of the Silence, where we read: were not separate. Help nature and work on with her; and Some curious people came because nature will regard thee as one of her creators they had heard that two wise men or two

10 The Theosophist Vol. 135.7 The many lives of Siddhartha magicians or two saints were there. They Wisdom is: a readiness of the soul, an asked many questions, but received no ability, a secret art of feeling the Oneness, answers. They met no wise men or saints breathing the oneness in the midst of Life. or magicians, but only two friendly old men. He no longer resisted fate. At that moment After some years the Lord Buddha was the ferryman left him. He said he was dying and many monks, many followers going into the woods, into the Oneness. of Buddha, crossed the river to pay their Meanwhile Siddhartha’s childhood last respects to Him. Among them was the friend, Govinda, had heard of an old lady who had been Siddhartha’s great ferryman, full of years and full of Wisdom, love. After his departure from the worldly and he decided to visit him, for, although life, she had become a Buddhist nun. She he was a saintly man, his heart was still travelled with her son, who was also restless and he was still seeking. Govinda Siddhartha’s son. sought Siddhartha’s advice, and he could She sat down to rest not far from the ferry only say to him ‘Perhaps you are seeking and, as she sat, she was bitten by a poisonous too much? To seek means to have a goal, snake. Siddhartha and the ferryman took to find means to be free, to be open, to her in, but it was too late to help her, and have no goal. Maybe you are seeking so she died, but not before Siddhartha and much that you do not see what is right in she had recognized each other. front of you.’ Indeed, he has not recognized So the son remained with Siddhartha. Siddhartha, who revealed himself to him. And Siddhartha still had a final lesson to Govinda stayed overnight and, before learn in this life. He had to learn to let go. leaving next morning, he asked Siddhartha He had to learn vairagya. whether he had some teaching to impart He was inordinately fond of his son. to him. Siddhartha said he had always But the boy was spoiled and disobedient. distrusted teachers and teachings. Yet he He quarrelled with fate. He regretted the had had many teachers, including his lady worldly life he had led and he hated his love, the business man for whom he had father, whose kindness only aggravated him. worked, his companions playing at dice Finally the boy ran away, taking their and, most of all, the river and the ferryman. savings with him. He crossed the river in He had found that Wisdom is not some- their ferryboat and he destroyed the rudder. thing that can be communicated. Siddhartha followed where he sus- One thought he had found: What can pected the boy had gone, back to the town. be put in words is always one-sided. Of But not having found him and feeling every truth the opposite is also true. The exhausted, he lay down and slept and sinner is also Brahman, is also Buddha. there the ferryman found him and brought Everything is Brahman, is Buddha. Great him home. wisdom may sound like folly. It is love The wound in his heart bled for a long which is important. time, but slowly he recognized what Govinda could not understand. He

April 2014 The Theosophist 11 The many lives of Siddhartha pleaded ‘Give me something on my way’. the Oneness of Life and knew Unity. Siddhartha asked him to kiss his forehead. So we see in the story of Siddhartha Govinda did so. And suddenly he had a many lives in one: The Brahman boy, vision like Arjuna’s vision in chapter XI the ascetic, the worldly man, and finally of the Bhagavadgitâ. He saw the whole the Sage. We see tamas, rajas and sattva. of life, all creatures not dying, but in con- We see the whole of human evolution stant transformation. And Govinda knew illustrated in that one life. ²

To tread its paths with patient, stainless feet, Making its dusty bed, its loneliest wastes My dwelling, and its meanest things my mates: Clad in no prouder garb than outcasts wear, Fed with no meals save what the charitable Give of their will, sheltered by no more pomp, Than the dim cave lends or the jungle-bush. This will I do because the woeful cry Of life and all flesh living cometh up Into my ears, and all my soul is full Of pity for the sickness of this world; Which I will heal, if healing may be found By uttermost renouncing and strong strife. H. S. Olcott

12 The Theosophist Vol. 135.7 The Voice of the Silence — II The Voice of the Silence — II

CLARA CODD

THE Third Hall is Wisdom. I had an artist of Akshara, the indestructible Fount of in Johannesberg paint me a picture of the Omniscience. Madame Blavatsky says three halls. The brown arch is the Hall of that when our pituitary body and pineal Ignorance, the flowery one the Hall of gland meet, there will be born in us omni- Learning, the Zone of Light is the Hall of science. I think of the Hall of Learning or Wisdom. This is beyond the lower plane, the psychic world, the subconscious world beyond the Kâma-Manas. This is Buddhi- of the psychoanalyst, and the Hall of Manas, the Hall of Wisdom. That is the Wisdom the superconscious world. Dr Hall of real bliss and understanding and Volgeysi, the Hungarian Psychoanalyst, power, beyond which lies ‘the shoreless says that some form of meditation is a waters of Akshara’. necessity for the modern man. He finds ªankarâchârya calls the third hall he does his best with his evolved patients ‘dreamless sleep,’ because no memory of by getting them in touch with their super- forms can be brought back from it, only a conscious self instead of digging around feeling of intense bliss. Some of us at night in the subconscious. sometimes succeed in getting to the Third ‘If thou would’st cross the first Hall Hall when we are free of our bodies. It is safely, let not thy mind mistake the fires also the plane of Devachan after death. If of lust that burn therein for the sunlight of you do succeed in reaching that when you life.’ Think of all the people in the world are out of your body at night you will not who do that: money, wealth, sex, all these bring back any images, but you will bring things, they think that is the ‘sunlight of back an extraordinary sense of lightness, life’. It is stupefying because it is so freedom and bliss. I am sure you have had extraordinarily beautiful: I once saw a that, some of you. glimpse of it myself. I know why they call Beyond that is what ªankarâchârya it the Astral Plane, because it shines like calls the Fourth, the Turiya stage. That is irridescent jewels. Everything is so only reached by very experienced yogis beautiful, and if you listen to the voices and saints. It is the world of Samâdhi, and they stupify you. ‘Seek not for thy Guru beyond this stretches the shoreless waters in those mâyâvic regions.’ There is no

Reprint from September 1974, The Theosophist. This is the 125th year of the publication of The Voice of the Silence.

April 2014 The Theosophist 13 The Voice of the Silence — II guru that talks to you from the Astral rest.’ One thing was just as important to Plane. I know this because so many people the Lord as another and just as dear. Even have come to me in life and told me that an abandoned man was just as important they have a Master and he said this, that to Him as an Archangel, I think the Christ and the other. But it was only some guide tried to tell us that when he talked about or spook on the Astral Plane. They can the one sheep that was lost. You and I think even take the appearance of the Master. I this matters and that matters and this know quite a lot of fake masters in the doesn’t matter, this person counts and that world. There are three real Masters that person doesn’t count, but in the eyes of are always getting faked, the Master K H, the Lord there is no such thing. the Master Morya, and the Master The I will not talk about the Sounds Prince. I remember Mrs Besant said there because Bishop Leadbeater himself didn’t was one thing they could not fake and that quite know what they really meant or is the expression of the eyes. The people symbolised. ‘Thou hast to hear the voice on the other side can take any shape they of thy inner god in seven manners. The like — they can pick a picture of you or first is like the nightingale’s sweet voice,’ anybody else from your aura. and the second like the silver cymbal. But ‘Seek for Him who is to give thee birth’ when the six are slain and laid at The (that is the birth of the Christ conscious- Master’s feet, that is the divinity within ness) ‘in the Hall of Wisdom, the Hall which us, then the pupil is merged into the One, lies beyond, wherein all are unknown, and becomes that One and lives therein. where the light of truth shines with unfading There is a little now of what you might glory. That which is uncreate abides in call advice of how to do that. ‘Before that thee, disciple, as it abides in that Hall’. path is entered, thou must destroy thy Now you see what the real aim of the lunar body, cleanse thy mind-body, and inner life is? To become in tune with the make clean thy heart.’ That means kill out Infinite within ourselves. The Voice of the all the clutching desires, get above them. Silence calls that the one Master, and I ‘Ere thy Soul’s mind can understand, the remember Bishop Leadbeater telling us bud of personality must be crushed out, the that he can do even more for you than the worm of sense destroyed past resurrection.’ Master outside can do for you, much And this is what HPB says about that — more. ‘If thou would’st reach it and blend ‘True occultism is the renunciation of self, the two, thou must divest thyself of thy unconditionally and absolutely, in thought dark garments of illusion.’ as well as in action.’ ‘Not for himself but And then it says, ‘If through the Hall for the world he lives.’ No sooner is a of Wisdom thou would’st reach the Vale chela accepted than ‘his personality must of Bliss (this is Nirvâna) ‘close fast thy disappear, and he has to become a mere senses against the great dire heresy of beneficent force in Nature.’ It is all very Separateness that weans thee from the well to talk about this, but it takes a lot of

14 The Theosophist Vol. 135.7 The Voice of the Silence — II doing. And then she said, ‘It is impossible And then it says ‘Desire nothing.’ That to employ spiritual force if there is the reminds me of a wonderful saying in the slightest tinge of selfishness remaining in Upanishads: ‘When all the desires of this the operator. The powers and forces of heart are broken, then this mortal puts on spirit lend themselves only to the pure in immortality.’ There is another saying heart, and this is Divine magic.’ ‘Those who ask nothing, but only love, ‘Thou can’st not travel on the Path Thou in their heart abidest forever, for this before thou has become the Path itself.’ is THY very home.’ We sometimes picture this path as some- ‘Chafe not at Dharma, nor at Nature’s thing outside ourselves that somebody changeless laws.’ The Christians would call puts us on and leads us along, but The this accepting the Will of God. Everything Path is really the rapid growth and that happens is, from a Christian mystical development of our own spiritual nature. standpoint, the Will of God, therefore it is That is why it is unique in every single to be accepted with joy. Mr Judge put it person, and no one treads the Path exactly in this rather clever way: ‘Look on every like somebody else. HPB says the main event as just what you would have desired.’ requisite for acquiring self-knowledge, the Then it says: ‘Help Nature and work on knowledge of our divinity, is pure love. with her; and Nature will regard thee as one So The Voice of the Silence makes a great of her creators and make obeisance, and point of that all the way through. ‘Let thy she will open wide before thee the portals soul lend its ear to every cry of pain like of her secret chambers.’ I often think the as the lotus bares its heart to drink the secret knowledge that the Masters possess morning sun. But let each burning human is the extraordinary knowledge of Nature, tear drop on thy heart and there remain; inner and outer, of the laws which govern nor ever brush it off until the pain that the whole of the Nature of the universe, caused it is removed.’ every kingdom in it. What can you and I ‘These tears, O thou of heart most do to begin to learn that tremendous know- merciful, these are the streams that irrigate ledge? Just scratch away at the outside at the fields of charity immortal.’ And then first, by observing Nature and observing it says, ‘Kill out desire; but if thou killest life and learning from it. I have learnt more it, take heed lest from the dead it should from observing life than I ever learnt out again arise. Kill love of life.’ Love of life of any book. Observe life and people, and makes us not willing to die. But the Master if you want to know what you yourself in His letter to Mr Sinnett, calls the body are, if you can do that without getting self- the fantasmal self. It does not feel a bit centred, watch the reactions of other people fantasmal to you and me. ‘But if thou to you. That will show you. slayest Tanha, let this not be for thirst of There is something wonderful about life eternal, but to replace the fleeting by comradeship, because such a lot of people the everlasting.’ want comradeship, they want friends, they

April 2014 The Theosophist 15 The Voice of the Silence — II want affection, they want love. Krishnamurti Mr Judge in one letter: ‘Regard yourself once said, ‘What most people want is a with the complete impersonality of a stran- little bit of affection.’ Everybody wants it. ger and do not be led into either anxiety Many people do not go the right way about or remorse.’ Because both these will getting it. Some even try to see if they prevent you. It is as if your psychic force can buy it. But do you know what real was being pinned to the past, or being comradeship is? When you are doing things fixed on the future, and then you have with your whole heart and somebody else not enough power to deal with the present. is too, at once there springs up a wonderful ‘Kill in thyself all memory of past thing called comradeship; but you cannot experiences.’ (That is what Krishnaji did.) have comradeship between a person doing ‘Look not behind or thou art lost. Do not something with a whole heart and someone believe that lust can ever be killed out else doing it with half a heart. You see what if gratified or satiated, for this is an I mean. The real basis of comradeship is abomination inspired by Mâra.’ It is not whole heartedness. That is what Light on by giving way that we satisfy a desire. It the Path calls ‘The partnership of Joy,’ and will arise again still stronger and want also pain. It is a path which is inherent in some more. You’ll find that out. So we the Nature of things — we do not make it. have got to endure the pain of it clamoring ‘Silence thy thoughts and fix thy whole at us until it ceases. attention on thy Master, whom yet thou And then it says something very lovely dost not see, but whom thou feelest.’ Long here — ‘The light from the One Master, before you ever see The Master, you feel the one unfading golden light of Spirit, Him. You come into what we might call shoots its effulgent beams on the Disciple telepathic communication with Him, and from the very first. Its rays thread through do not think only of the Master as exterior the thick dark clouds of matter.’ Isn’t it to yourself, but the Master as within your lovely! Just picture it! You and I have got heart, yourself, your divinity. an imperishable link with our divinity. ‘Long and weary is the way before thee, HPB, in The Secret Doctrine, says that O Disciple.’ It is no good to say it is not the Deva Hosts take that ray, the Sutratma, long and weary. ‘One single thought about and put it into the brain of the new baby the past that thou has left behind will drag at the moment called quickening before thee down and thou wilt have to start the birth. She says it looks like a wedge of climb anew.’ Let us stop a minute on that light going into the baby’s brain. That ray thought. Could we throw the past over- is always there. It will take us home to board? Many people live in the past. They Devachan after death, and when we think go round and round and round, why did I thoughts like this and we aspire, it shines do this? and, why didn’t that happen? It is and glows and expands. Aspiration is a not only futile, but it is also very enervating call to the Ego. Presently he will be aware to the Soul. That is why the Master said to and put more of himself down. So the ray

16 The Theosophist Vol. 135.7 The Voice of the Silence — II shines on us from the very first. Its rays thy Soul-light a dark shadow they should thread through the thick dark clouds of cast.’ When we get beyond even internal matter and they are dark. I remember images, then our thoughts drop away Bishop Leadbeater talking about this. He of themselves. said we have simply no idea how dark is ‘And now thy self is lost in Self, thyself the world atmosphere around us. Therefore unto Thyself, merged in that Self from we have to stand steadily and patiently which thou first didst radiate.’ We came and wait until the light comes and aspire from Him and we go back to Him. ‘Where towards it. is thy individuality, Lanoo, where the ‘Unless the flesh is passive, head cool, Lanoo himself? It is the spark lost in the the Soul as firm and pure as the flaming fire, the drop within the ocean, the ever- diamond.’ Further on The Voice of the present ray becomes the All and the Silence calls it ‘the diamond soul’. The eternal radiance.’ diamond soul I think is the soul that has Then this is a lovely bit — ‘Behold! one intention that never wavers, no matter thou hast become the Light, thou hast what happens, inner or outer, what darkness become the sound, thou art thy Master is pressing on us. That one intention is and thy God.’ I think this was what steady, like a little burning spark. (Unless) Krishnamurti meant when he said that ‘the Soul is as firm and pure as a flaming there is no God except a man glorified. diamond, the radiance will not reach the ‘Thou art thyself the object of thy search: chamber, its sunlight will not warm the the voice unbroken that resounds through- heart, nor will the mystic sounds of the out eternities, exempt from change, from Âkâshic heights reach the ear, however sin exempt, the seven sounds in one.’ eager, at the initial stage.’ That is the end of the first part, called So then it says: ‘Withhold thy mind The Voice of the Silence. from all external objects, all external sights. Withhold internal images, lest on (To be continued)

In the eyes of the ‘Masters’ no one is ever ‘utterly condemned’. As the lost jewel may be recovered from the very depths of the tank’s mud, so can the most abandoned snatch himself from the mire of sin, if only the precious Gem of Gems, the sparkling germ of the Âtmâ, is developed. Each of us must do that for himself, each can if he but will and presevere. KH

April 2014 The Theosophist 17 Charles Webster Leadbeater and Adyar Day Charles Webster Leadbeater and Adyar Day

SUNITA MAITHREYA

C. W. LEADBEATER’S contribution with Mme. H. P. Blavatsky. It was through to the cause of Theosophy, his books and her that he came into contact with his work are very inspiring to young and old. spiritual Guru or Master. CWL joined The The pioneering spirit of this great man can Theosophical Society on November 21, never be forgotten. We remember him 1883. He received instructions from his with gratitude on Adyar Day, which is Master to leave for India to work for the very close to his date of birth. He was born TS. He did so spontaneously and immedi- on February 16, 1854. Strangely, in parts ately, making many significant sacrifices. of the world, it could already have been Brother Raja says there were three signifi- February 17th, by then. cant sacrifices he made when leaving He was a man with great energy and England. First, he renounced his family organized young people into a club, even ties particularly his uncle. Second, he re- in his younger days. He was the founder nounced his worldly prospects of a career of G. A. Henty’s ‘Union Jack Field Club’. with the Church of England, talented and The boys were taught certain values in this skilled as he was. Third and last, he gave club like abstention from cruelty to living up the idea of proposing to a girl he was things. Similarly he also started the in love with. Juvenile Branch of the Church of England He never wore his devotion on his Temperance Society. He had many in- sleeve or boasted of these sacrifices. terests ranging from astronomy to sports. C. W. Leadbeater was a great support Later he got involved with the Church of to H. P. Blavatsky and H. S. Olcott in the England and he was made a Deacon in early years, particularly in their work for 1878 and an ordained priest on December Buddhism. HPB affectionately referred to 21, 1879 at the Parish Church of St. him as ‘A brave heart’. He travelled widely Andrew, in Farnham, Surrey. for the cause of Buddhism in India, Sri A. P. Sinnett and his wife Patience Lanka [then called Ceylon] and also Sinnett were among his first friends in The Burma. He lived in a very inconvenient Theosophical Society. Life changed for accommodation in Sri Lanka without CWL from the time he came into contact any complaint. Mrs Sunita Maithreya is a member of Adyar Lodge.

18 The Theosophist Vol. 135.7 Charles Webster Leadbeater and Adyar Day After HPB, CWL continued his as- cipal of the well known and prestigious sociation with other theosophical work. Ananda College in Colombo. He became a close co-worker of Dr Annie CWL was instructed to look out for a Besant. Together, they did much work in young boy with an immensely large and the field of clairvoyant investigations. The unselfish aura. He came upon a child work published much later as ‘Occult playing in the waters of the Adyar beach. Chemistry’ was the result of the investi- The child was Jiddu Krishnamurti. Krishnaji gation of the atomic structure of sixty along with his brother Nityananda was elements. To this day scientists are baffled brought up and trained by CWL. It was by the work. The siddhi used in this during these years that little Krishna investigation is called ‘anima’. authored the landmark book, ‘At the Feet Leadbeater’s style of writing was of the Master’. To this day, it is a work simple, yet impressive and engaging. For that prepares the aspiring chela for example, his book ‘The Masters and the initiation. It is on the same lines as the Path’ has been a source of inspiration to other great works that speak of the four thousands of readers. In its own unique great qualifications. Among these is the way, this book has brought the quality of great work of Adi ªankârachârya entitled bhakti in the hearts of aspiring chelas. the ‘Viveka Chudamani’. Krishnamurti or Many have questioned the facts in this JK, as some others call him, did not want book, but no one can conclusively prove to be called the World Teacher. He dis- anything otherwise. The chapters on the solved the Order of the Star of the East in qualities to be developed for a chela are 1929, but he continued tirelessly teaching outstanding. He also describes what he the world until 1986. Annie Besant and calls the various ceremonies of initiation, C. W. Leadbeater were the persons who which are very inspiring. His chapters on discovered this great messenger of Truth. the Wesak and Asala ceremonies and the The ceremonial work of C. W. illustration of the Wesak ceremony indeed Leadbeater is invaluable. Among other leave a lasting impression on the mind of things, his work for Co-Freemasonry the aspirant. was truly outstanding. He also authored There are some practical truths to be the books, ‘The Hidden Life in Co- learnt from the book ‘Thought Forms’ co- Freemasonry’ and ‘Glimpses of Masonic authored by Annie Besant and C. W. History’, which greatly demystified the Leadbeater. It is perhaps the first time that subject and provided a comprehensive there is a graphic illustration of a thought insight even to the lay reader. and its effects on the world around us. Yet another institution which has been Many are not aware of CWL’s tenure a great channel of the Christian religion is as an educationist. Olcott founded many the Liberal Catholic Church, which is truly educational institutions in Sri Lanka. liberal in nature and stands for the quality Leadbeater was appointed as the first Prin- or attribute of catholicity.

April 2014 The Theosophist 19 Charles Webster Leadbeater and Adyar Day I have often heard of an interesting Kunz & Geoffrey Hodson were only some story unpublished, of course . . . Bishop of the well known names. There were Leadbeater visited Soobiah before leaving many others who were inspired by them. for Australia in 1934. He had an Indian It is our duty and responsibility as snack to eat. Before he left, he bid good members of The Theosophical Society to bye to Soobiah saying it was time for carry on the work of C. W. Leadbeater him to pass on from the physical after for the cause of Theosophy. It is the he reached Australia. Soobiah asked greatest tribute that we can pay him. him why he felt so. He laughed good- It has been written by HPB that Shri humouredly. He sailed to Australia soon Krishna passed away on February 17 or after and passed away on March 1, 1934 18, 3102 B.C. This marked the beginning after reaching Perth. It was not only on of the Kali Yuga. Giordono Bruno is said this occasion, but on many others that to have been martyred on February 17, CWL demonstrated his knowledge of 1600. C. W. Leadbeater was born on things separated in time and space. For February 16, 1854 [which could have example, he became aware of the sinking been February 17 in other parts of the of the Titanic far away at sea. It was also world]. Col. H. S. Olcott passed on at 7.17 known to a few, including him that Annie a.m. at Adyar on February 17, 1907. J. Besant’s passing was imminent in 1933. Krishnamurti passed on in Ojai California C. W. Leadbeater and Annie Besant on February 17, 1986 [This could have were great successors to H. P. Blavatsky been February 18 in other parts of the and H. S. Olcott. They were responsible for world]. It is not our idea to be superstitious the growth and expansion of The Theo- about dates. It is also not right to dismiss sophical Society. They developed many these as coincidences. Rather, it is our wish young people who became great leaders. to carry on the great work for the cause of Arundale, Jinarâjadâsa, Krishnamurti, Sri theosophy, of humanity and all sentient Ram, Rukmini Devi, Fritz Kunz, Dora beings in our own humble way. ²

‘How Theosophy came to me’ — first through our great founder Madame Blavatsky on the physical plane, and then more fully and on the higher levels through other members of the Great White Brotherhood to which she introduced me. May all my brethren find in Theosophy the peace and happiness which I have found! C.W. Leadbeater

20 The Theosophist Vol. 135.7 Regenerating Wisdom Regenerating Wisdom

KRISHNAPHANI

THE word Wisdom yielded a long list of today I use the term regenerating as an meanings such as intelligence, under- adjective to the word Wisdom, meaning standing, insight, intuition, perception, ever renewing wisdom. percipience, discernment, judgement, A very interesting and insightful factor foresight, common sense, sapience, clear I came across in my search into the origin sightedness, acuity, sageness, sagacity, of the word Wisdom is that it is from the enlightenment, goodness, profundity, and Proto Indo-European language root ‘weid’ also usage of some mundane words such meaning to see, to find, to know (the as shrewdness, smartness, astuteness, English word wit also has its origin from acumen, prudence, circumspection, being this root!). The Sanskrit equivalents of the savvy, reasonableness and so on. While root ‘weid’ are Vindati, Vetti, Vedate, Vidati the list seems to be somewhat daunting it and Veda — meaning: to find, to get, to gives us a sense of both the depth of procure, to seek out, look for, come upon, meaning and breadth of purport the word seize, partake of experience, discover, be Wisdom symbolizes. The word Wisdom conscious of. is also explained as the sum of learning The reason for dwelling at length on through the ages. the meaning and origin of the subject of The other word Regenerating is used the symposium is to emphasize the fact as a verb and an adjective. As a transitive that the word Wisdom does not mean verb it means to reform spiritually or something concrete or tangible out there morally, to give new life or energy, to but that it connotes a dynamic state of revitalize; as an intransitive verb it means consciousness in here to be experienced. to undergo spiritual conversion or rebirth; It is not to be treated as an abstract noun the adjectival form means spiritually or but an active verb suggesting a movement morally reformed, restored to a better state. in our being within. It may be noted that in all these three cases the emphasis is on spiritual and moral re- The ignorant without having direct newal. For the purpose of my presentation experience attempts in vain to know the

Mr Krishnaphani is a Longstanding member of the Royalaseema Federation. Talk delivered at the International Convention, Adyar, in December 2013.

April 2014 The Theosophist 21 Regenerating Wisdom

Ultimate As one who delights in savouring I wish to present the subject at hand the reflection of a fruit hanging at the top from two viewpoints: of a branch Firstly, from our understanding of Maitreyopanishad – II – 23 theosophical and ancient Indian scriptural sources. Secondly, from the emerging Our understanding is severely re- stricted and considerably diminished by modern thought and literature in the fields our language and the associated thought of business, political philosophy and processes dependent on it, which projects organizational psychology — the study a distorted picture of even objective reality, of workplace dynamics. inhibits our thought and interpretation of experience. Four Facets of Wisdom: Edward Sapir, an American anthro- Compassion or Love is the first and pologist-linguist very rightly states, most prominent facet of Wisdom. Wisdom ‘Human beings do not live in the objective expresses itself as an outpouring of com- world alone, nor alone in the world of passion or Love. In the book ‘Thoughts social activity as ordinarily understood, for Aspirants’ which is a compilation from but are very much at the mercy of the the notes of writings of our past President particular language which has become the N Sri Ram, there is a beautiful quote medium of expression for their society. It which says: is quite an illusion to imagine that one There is no wisdom without love. The adjusts to reality essentially without the heart of Love, embedded in knowledge, is use of language and that language is merely transformed into wisdom.1 an incidental means of solving specific problems of communication or reflection. Two words that come to one’s mind in The fact of the matter is that the “real this context are Buddhi and Prajña. world” is to a large extent unconsciously The theosophical literature tells us that built up on the language habits of the there are two unique experiences on group. . . . We see and hear and otherwise touching the buddhic consciousness — experience very largely as we do because Direct Perception of the truth of anything the language habits of our community pre- in its field of consciousness without the dispose certain choices of interpretation.’ need for intermediation by the senses, Our whole endeavour should therefore memory and analysis — all functions of be to use and hold on to words and our the mind — aparokshanubhuti is beauti- thought processes very lightly, using them fully expressed by the occult maxim solely for the purpose of transcending ‘Knowing by Becoming’. Second is per- them and directly experience that dynamic ception of Unity of all life — Abhedabhava state of consciousness beyond the spatio- — when one directly experiences unity temporal framework of the mind, which the one comes unto Compassion which is the words Regenerating Wisdom symbolize. essence of the wholeness of life2. JK calls

22 The Theosophist Vol. 135.7 Regenerating Wisdom compassion as that sense of goodness, who is firmly established in Wisdom — a that feeling of the sacredness of life Sthita-prajna. (The Book of Life). Nothing impure can To be wise is to live in an inner har- touch compassion and love, they are pure mony that eventually overcomes all outer and unsullied. discord — Thoughts for Aspirants1 Prajña refers to the True and Transcendental Wisdom and is one of the Approaches to Wisdom Paramitas-transcendent virtues leading It is to be understood that Wisdom can to the further shore also connotes the neither be imparted nor cultivated. One touching of the source of all knowledge. has to come to it on one’s own. One can Observance is the second facet of only provide the right conditions, prepare Wisdom. Observance has many shades of the soil, as it were, for wisdom to take meanings such as obedience, watchful- roots and blossom. It is important to have ness, alertness, conforming to law, being a learning mind, sensitive and receptive. vigilant, awakened and so on. Abiding by By a learning mind I do not mean getting the spiritual and natural laws helps in the to know more facts, but a mind with unfolding and blossoming of Wisdom. readiness to receive the new, and freedom Constant watchfulness and being in a from the known (JK!) A learning mind is state of choiceless awareness (to borrow also a humble mind — in a different but a phrase from JK) opens in us the faculty related context it is said that the most wise of buddhi and we come in touch with is the most humble. Wisdom and humility prajna-transcendental wisdom. are two sides of the same coin. They are To discover the law of one’s own being sahaja — born together literally and and live it is wisdom.1 therefore natural. Discrimination is the third facet. Wisdom is a root-principle in man, Sadasad-vivechana or an unerring sense which has to flower in right thought, right of the real and the unreal, the eternal and action and right living from every point 1 the ephemeral, the imperishable and the of view. transient and the capacity of seeing It is the unity and purity in thought, everything in its proper perspective and word and deed — trikarana ºuddhi. in its essence is discrimination. I. K. Taimni in his book Self-Culture Wisdom is not a matter of study, but a in the light of Occultism in the chapter on The Development of Buddhi says, matter of living, and of sure action which rises above opposites1 Intensity of purpose actuated by right Equanimity is the fourth facet. An motives . . ., a determination to pursue the unruffled state of being undisturbed by any- goal relentlessly, never daunted by failures, thing that may happen externally is the sine never elated by temporary or superficial qua non of Wisdom. The Bhagavadgitâ successes, is the first qualification for gives a long list of the qualities of one treading this Path.3

April 2014 The Theosophist 23 Regenerating Wisdom He lays stress on three qualifications — together all our scattered mental energies strength, unselfishness and purity of a high and concentrating them on the problems order. Strength of character, tested in our of life and living, which would help in daily life by the ordeals and temptations, shifting the centre of consciousness trials and tribulations, leading to de- from the lower to the higher mind and veloping this qualification so that the simultaneously developing intense love sadhaka can bear tremendous strains and devotion thereby achieving fusion of without breaking. consciousness of the person and the Unselfishness is more to be understood object of devotion, would lead to the as getting rid of the more ubiquitous and unfolding of wisdom.3 common kind of selfishness which is Progressive awakening to that state of known as self-centredness. Constant pre- consciousness which has in it the quality occupation with our own little personal of newness and revealing greater and interests, like our professional work, our deeper dimensions of truth is regenerating family, our hobbies, our amusements and wisdom. All that we can do is to constantly so on take up practically all our time and and continuously prepare ourselves to thought.3 Loosening this hold on us by our allow that state of consciousness into our little self, though may appear as somewhat being. In that state the ‘I’ is no longer the paradoxical, may be an effective way. A centre of our being, it is that regenerating sense of detachment and impersonal wisdom that operates and from a centre observation of oneself would help in from which one cannot err. What is loosening this hold. liberated is not the individual but the life The third requisite is purity — purity principle embodied in the individual. What of body, mind and emotions. The chief is inside and outside of us is the same. obstruction for the descent of higher consciousness is the impurity of the lower It is full inside and full outside as a vessel vehicles. Failure to make any definite fully submerged in the ocean progress on the spiritual path is attributed to this aspect. It is also to be realized that It is empty inside and empty outside as a there is no object or goal outside ourselves, vessel suspended in the open space in treading the spiritual path we are ex- Maitreyopanishad – II – 28 perimenting with ourselves. This fact is so Now I wish to draw your attention to very well expressed in Light on the Path: emerging modern thought and literature Each man is to himself absolutely the way, in the fields of business, political phil- the truth, and the life.3 osophy and organizational psychology — the study of workplace dynamics. You Buddhi is said to be dual in its character will notice that these ideas and pro- and combines within itself the essence of positions are strikingly similar to what is the intellect and emotions. Gathering supposed to be found in the traditional

24 The Theosophist Vol. 135.7 Regenerating Wisdom literature on spiritual subjects. One sees you serve and how well you serve them. in these the evolution and fusion of 3. The Law of Influence: Your in- perception and thought of the worldly fluence is determined by how abundantly person and the seeker of the spirit, hitherto you place other people’s interests first. held as the exclusive domain of the latter. 4. The Law of Authenticity: The most valuable gift you have to offer is yourself. First [Khalil Gibran] The book The Go-Giver — A Little 5. The Law of Receptivity: The key Story about a Powerful Business Idea by to effective giving is to stay open to Bob Burg and John David Mann4, is set receiving. in the background of a story of Joe an Do we not find in what is stated above ambitious young salesman who yearns for a true echo of the spiritual laws discussed success. Joe is a true go-getter, though earlier? The beauty is, the book does not sometimes he feels as if the harder and mention anything about philosophy, faster he works, the further away his goals spirituality or theosophy, but yet makes seem to be. And so one day, desperate to out a very strong case to be a ‘go-giver’ land a key sale at the end of a bad quarter, to achieve stratospheric success in the he seeks advice from the enigmatic char- world of business! acter called Pindar, a legendary consultant referred to by his many devotees simply Second as the Chairman.4 The very recently published book, Over the next week, Pindar introduces Political Emotions — Why Love Matters for Joe to a series of ‘go-givers’: five of them Justice by Martha C Nussbaum6 — Ernst in all. These people share with Joe the Freund Distinguished Service Professor Five Laws of Stratospheric Success and of Law and Ethics at the University of teach him how to open himself up to the Chicago — poses a question: How can power of giving.4 we achieve and sustain a ‘decent’ liberal Joe learns that changing his focus society, one that aspires to justice and equal from getting to giving — putting others opportunity for all and inspires individuals interests first and continually adding value to sacrifice for the common good? to their lives — ultimately leads to un- In this book, an ambitious contribution expected returns.4 to political philosophy, and which is a con- The Five Laws of Stratospheric Success tinuation of her explorations of emotions are:5 and the nature of social justice, the author 1. The Law of Value: Your true worth makes the case for love. Amid the fears, is determined by how much more you give resentments, and competitive concerns that in value than you take in payment. are endemic even to good societies, public 2. The Law of Compensation: Your emotions rooted in love — in intense income is determined by how many people attachments to things outside our control

April 2014 The Theosophist 25 Regenerating Wisdom — can foster commitment to shared goals magazine by Susan Dominus. The title of and keep at bay the forces of disgust and the book is Give and Take Adam Grant. envy.6 Adam Grant, thirty-one is the youngest- She makes some very forceful and tenured and highest-rated professor at thought provoking statements in the in- Wharton. He is also one of the most prolific troduction to her book entitled A Problem academics in his field, organizational psy- in the History of Liberalism which are chology, the study of workplace dynamics. worth quoting here to draw parallels to our I give below some of the quotes and subject of Regenerating Wisdom. She says: observations of the reviewer on Adam All societies, then, need to think about Grant and his book. compassion for loss, anger at injustice, the Helpfulness is Grant’s credo. For Grant, limiting of envy and disgust in favour of helping is not the enemy of productivity, inclusive sympathy.7 a time-sapping diversion from the actual She goes on to emphasize: work at hand; it is the mother lode, the [. . . the need for] . . . an education that motivator that spurs increased productivity cultivates the ability to see full and equal and creativity. He has always helped; he humanity in another person, perhaps one has always been productive. of humanity’s most difficult and fragile The greatest untapped source of motivation, 8 achievements. he argues, is a sense of service to others; In support of her thesis she makes two focusing on the contribution of our work important points and says: to other people’s lives has the potential to Love, I shall argue, is what gives respect make us more productive than thinking for humanity its life, making it more than about helping ourselves. a shell. . . . it is needed all the more Over the years, Grant has followed up urgently in real, imperfect societies that his study with other experiments testing 9 aspire to justice. his theories about prosocial motivation — We need, I shall argue, to investigate, the desire to help others, independent of and to cherish, whatever helps us to see easily foreseeable payback. the uneven and often unlovely destiny of Grant’s book, incorporating several human beings in the world with humour, decades of social science research on tenderness, and delight, rather than with reciprocity, divides the world into three absolutist rage for an impossible sort of categories: givers, matchers and takers. perfection.10 Givers give without expectation of immediate gain; they never seem too busy Third to help, share credit actively and mentor I have recently read the review of a generously. Matchers go through life with book published in the New York Times a master chit list in mind, giving when

26 The Theosophist Vol. 135.7 Regenerating Wisdom they can see how they will get something reminders of death are ‘hot’ — anxious of equal value back and to people who and panicked — those workers tend to they think can help them. And takers seek withdraw. But when they are ‘cool’ — to come out ahead in every exchange; more reflective, as in response to chronic they manage up and are defensive about reminders, the kinds, for example, their turf. firefighters’ face — those workers would The path to success is filled with people be more likely to ‘reflect on the meaning helping to clear the way. of life and their potential contributions.’ ‘The Hot and Cool of Death Awareness The content and recurring theme of at Work: Mortality Cues, Aging and Self- these three books — the leitmotif — does Protective and Prosocial Motivations.’ it not echo the truths enshrined in the The study takes the reader through the Wisdom-Religion? The ideas presented in fascinating field of death awareness, these books substantially contribute to the which measures how people respond to theme of our symposium Regenerating reminders of death, like a news clip about Wisdom. It should also make us humble a deadly car crash. When and how, he and happy with the realization, that there asked, does the prospect of death become are many out there working and spreading relevant to employees at work? Grant the message of theosophy along with those argued that when people’s reactions to of us in the theosophical society! ²

1. Thoughts for Aspirants, First Series, Compiled from Notes and Writings of N. Sri Ram, Theosophical Publishing House (TPH), Adyar, Chennai, India – 1977 2. Jiddu Krishnamurti — Letters to the Schools, Vol. I, p. 90 3. Self-Culture In the Light of Occultism, I. K. Taimni, TPH, India — 1980 4. The Go-Giver — A Little Story About a Powerful Business Idea, Bob Burg and John David Mann, published by the Penguin Group, 2007 — Inside Cover 5. Ibid p. 129 6. Political Emotions — Why Love Matters for Justice, Martha C. Nussbaum, The Bellknap Press of Harvard University Press, 2013 — Inside Cover 7. Ibid p. 2 8. Ibid p. 3 9. Ibid p. 15 10. Ibid p. 16

April 2014 The Theosophist 27 Spiritual Ascent of Man in Secret Doctrine Spiritual Ascent of Man in Secret Doctrine

M. A. RAVEENDRAN

HPB has mentioned in the preface Kabala, Greek and Jewish philosophies, of Secret Doctrine that ‘For what is con- Masonry and other ceremonies, Geological tained in this work is to be found scattered and Anthro-pological facts, all the reli- throughout thousands of volumes em- gious tenets etc which were described as bodying the scriptures of the Great Asiatic KEYS. So deciphering SD has been a and early European religions, hidden challenge and will continue as such for under glyph and symbol, and hitherto left future students also. In a way, it seems to unnoticed because of the veil’. be intended, to awaken your intuitions One of the purposes for which the rather than stimulating the intellect. Secret Doctrine was written was to assign HPB says — ‘Reading Secret Doctrine man his right place in the scheme of Uni- page by page as one reads any other book verse; and to uncover to some extent the will only end up in confusion’. You have fundamental unity from which all sprang. to add a catalyst to the whole process of The Secret Doctrine is an integrated enquiry in order to get the right solution. whole. One may take time to come to that The term Spiritual ascent signifies the appreciation. The Secret Doctrine appears future of man, the process and results, at first as disjoined facts to the beginner. which culminate in an enhancement of HPB has mentioned the situation as understanding and the capability, to work follows; ‘It is more probable that the book as a free agent in Nature. But it depends will be regarded by a large section of on the level of Consciousness working the public as a romance of the wildest kind; through the different vehicles — from . . .’ As you study, you have to put in your materialistic, through the brain mind, understanding to get the links and then rising further in the intuitional under- only you will be able to comprehend standing and to finally realizing one’s things AS A WHOLE. Your understanding godhead there are different stages. to be used as tools or keys varies exten- As the first of the three great truths, sively such as astronomy and astrology, The Idyll of white lotus summarizes the Geometry, Numerology, mathematics, thing as:

Dr Raveendran is a member of Trishur Lodge, Indian Section.

28 The Theosophist Vol. 135.7 Spiritual Ascent of Man in Secret Doctrine

‘The soul of Man is immortal, and its man by the fifth hierarchy, Kumaraas or future is the future of a thing whose growth otherwise called Lords of wisdom. and splendour has no limit’. The stage of man before creation of causal body is poetically described as Man is the MICROCOSM. follows in SD Stanzas of Dzyan IV 17 Evolved man, knows his divine (Anthropogenesis) constitution which is considered as the ‘The breath needed a form; the fathers greatest mystery. He is not an isolated gave it. The breath needed a gross body; entity in nature. He knows himself as only the earth moulded it. The breath needed one of the lines of the expressions of life the spirit of Life; the solar spirits breathed in the Universe. He is linked in an in- it into its form. The breath needed a mirror tegrated manner with all other evolutions of its body; “we give it our own” said the in the Universe. All the evolutions of life spiritual intelligences. The breath needed hitherto have converged to the ‘creation a vehicle of desires; “it has it” said the of Man’ who is the acme of development. drainer of waters. The breath needs a mind It is thus man became the MICROCOSM. to embrace the universe. “ We cannot give From the pristine purity but unconscious that” said the fathers.” I never had it” said state in the highest realm as the divine the spirit of earth. “The form will be spark suspended by a thread of Fohat, consumed were I to give it mind” Said he has descended to the imperfect self- the great fire. Man remained an empty consciousness in lower realms. There are senseless phantom. Thus has the boneless divine beings called different hierarchy given life to those who became men with who are responsible for his descend to the bones in the third’. matter of this temporal world. As language is something which is a It is the formation of Causal body poor tool conveying deeper meanings, and the resultant high level of ‘self- man has to resort to his intuition for higher Conciousness’ which separate man from perception. But here also the first stage of the animal kingdom and it makes Man Samadhi (vitharka vichara, ananda and capable of sharing immortality. Man asmitha as per Patanjali Yoga 1, 17) Vitharka became immortal and is able to transcend Samadhi is a stage of disputations. Those the grave to share immortality with the who are in that stage cannot synthesis the Divine is the pivotal stage of development name, meaning and implications of words and of perfecting of Man. The hierarchies in language and they fight one another are represented by the zodiac signs either because of lack of understanding. The singly or in combinations. The develop- infamous fight between the Vaishnavas ment up to the animal kingdom was done and Saivas are a typical example. The by the Spirit of earth, the fathers of moon roots of religious disharmony and inability and the sun, the so called Fathers. The to respect other religions is here. Actually manas was provided by kriyasakti to man is becoming aware of his confusions

April 2014 The Theosophist 29 Spiritual Ascent of Man in Secret Doctrine which hitherto was not noticed earlier. meeting point of Highest spirit and lowest This stage is a dangerous arena where matter in evolution. There is no other god there is every possibility of destruction if apart from man. Man has to develop in not directed properly. Our religious leaders a natural way not to become Divine, nor have to rise above this stage to be the force to become materialistic, but to become of reconciliation rather than a focus of HUMANE. He has to develop his intuitions, disharmony. Just tolerating other is not his inspiration and his revelations, which enough; one should be able to respect are the organs of soul. another, be it a human being or religion. The third great truth (The Idyll of white First object: Universal brotherhood lotus) declares that ‘Every man is his own through TS. absolute lawgiver, the dispenser of glory There is protection for a theosophist or gloom to himself, the decreer of his life, who truly recognises the first object, a his reward, and his punishment.’ He is the Universal brotherhood without distinction God in exile; in earthly manifestation. The of race, creed, sex, caste or colour. It is a Mahatma letters No. 10 and No 134 are shortcut bypassing the Vitharka stage, for important in this regard. The loss of power it helps to understand the next level, and understanding is the result, when the vichara state of Samadhi. This can be superstitions and sincere but erroneous considered as the minimum standard of beliefs, especially in matters of gods and spirituality required to be a real student. elementals are carried by man. This is He can be free from the disputations, by because these beliefs attract greater placing everything at its proper place so undesirable powers which can prevent that he is more creative, who can reconcile the right understanding and help from the apparent difference in perception. As real teachers. the language as such is misleading, he has But it is a paradox that both the ignorant to develop his intuition to find and fool in his arrogance and ignorance as well recognize the truth, in order to search for as the enlightened, believe that he is god, truth. Then and then only he is prepared the only one God. to act as a self-conscious creative entity Practical living: Man has to unlearn in nature, ultimately in assisting evolution. things which are to be dropped if found Everything in nature tends to become to be unnecessary or undesirable. What- man. Man is the only one free agent in ever is found to be useless has to be nature and the self-conscious entity, the dropped. It is useless to brood over your co-creator in this universe. Everything in thoughts round the clock, watching nature tends to become man, to become physiological process continuously, but self-conscious for further evolutionary once you have found that it is useless you pursuit. The higher beings (Eswara, Solar should be able to drop it. The mind has to deity included) have been men in earlier be unburdened by study and practice. It periods. In this sense Man is the middle is well known that the effects continue

30 The Theosophist Vol. 135.7 Spiritual Ascent of Man in Secret Doctrine even when the energy which created man to unprecedented heights of the effects were withdrawn. In our case Bodhisatwa, Tathagatha and Buddha. the persistence of the astral and mental The syllabus of Buddhahood is a matter bodies after death, the devachan and for study. We have every reason to believe reincarnations are to some extent vestiges that those teachers do their work silently. of energy spent unwisely. They remain One can refer to Abisamayalankara (the as skandhas. This wastage of energy can large sutra of perfect wisdom) for details. be reduced by deliberate attention. The Voice of the silence always stressed Towards spiritual ascent: The real the Bodhisattva ideal. The Voice of the conditions of discipleship and the need for silence (293) and (311-315) improving the self-transcendence beyond ‘Self-doomed to live through future petty personal interests are already popu- Kalpa-s, unthanked and unperceived by larized. Theosophical society has already men; wedged as a stone with countless been declared, as to what it is not. It is not other stones which form the ‘Guardian intended to be a college of occultism; but Wall’, such is thy future if the seventh gate an organization which stands for Universal thou passest. Built by many Masters of brotherhood. Only those who are willing Compassion, raised by their tortures,by to serve humanity are having a place in their blood cemented, it shields mankind, the scheme of things concerned with real since man is man, protecting it from further spiritual training. To benefit humanity is and far greater misery and sorrow.’ This the first step. In the Founder’s own words: is considered as the highest ideal to serve. When this is done, this is always It must be remembered that the Society reciprocated by nature in the most was not founded as a nursery for forcing appropriate way with joy. ‘Behold, the a supply of Occultists — as a factory for mellow light that floods the eastern sky. the manufactory of Adepts. Let no man set In signs of praise both heaven and earth up popery instead of Theosophy, as this unite. And from the fourfold manifested would be suicidal and has ever ended most Power a chant of love ariseth, both from fatally. We are all fellow-students, more the flaming fire and flowing water and or less advanced; but no one belonging to from sweet smelling earth and rushing the Theosophical Society ought to count him- wind’. . . . all Nature’s wordless voice self as more than, at best a pupil-teacher thousand tones ariseth to proclaim: Joy — one who has no right to dogmatise. unto Ye. . . A new Arhan is born. (311- The discipleship: There is a progressive 315) The Voice of the silence. One under- path with numbered initiations well stands that Man is the truth brought down described in literature up to the stages up to the most materialistic planes. His ability to Prathyekabuddhas. But having known to link with the Centre of universe for the ONE life and able to take the task of energy and sustenance is matched only working for it for lives together, brings by his capacity to serve. ²

April 2014 The Theosophist 31 The Urgency for a New Mind The Urgency for a New Mind

RICARDO LINDEMANN

‘IT is time for Man to set himself firmly symptom of the awakening of a new state on the Niv·tti Mârga [the Path of Return of mind. Are we really interested in that? to the Spiritual Source], renounce the The common man, on the other hand, primitive will to survive and, as Madame seems to prefer to be accommodated Blavatsky puts it, learn a new alphabet with family and its survival, having not in the lap of Mother Nature.’1 Those are developed the right vision to understand the words of the wonderful and last article Dukkha Satya, the first teaching of Lord of Dr Radha Burnier, to whom I had to Buddha, generally translated as un- express my feelings of most extreme satisfactoriness or suffering, classically gratitude, for, the perfume of Radhaji’s exemplified in the miseries of life: wonderful life of light and love is still with sickness, old age and death. us and so it will always be. About the first stage on the Spiritual Madame Blavatsky also says that ‘The Path, Radhaji also considered: mind is the great slayer of the Real’,2 but we humans do not seem to be aware A parivrajaka is aniketa, which means he of the illusions, limitations and sufferings has no home in the worldly sense. The we are subjected to in this earthly life, worldly home is a place of shelter from perhaps because we generally are not the rest of the world, from where each one eagerly looking for a solution. We also fights his battles against the world with find in HPB’s Practical Occultism: ‘We allies in the form of husband, wife, children. are “worms of the earth” because we cling So the home represents an exclusive, ego- with all our aspirations to earth’3; or we centric way of life. But to be a homeless are like fallen angels that forgot how to one — a wanderer — means that fixations use the wings. and attachments come to an end. The word The Yoga-Sutra of Patañjali says: ‘It Samnyâsi has also been misunderstood (Samâdhi or Ecstasy) is nearest to those and what, in fact, represents a wonderful whose desire (for Samâdhi) is intensely inner change has been made trivial by strong.’4 Therefore, this feeling of urgency tradition. The Samnyâsi severs his sacred was from ancient times considered a thread, gives up ceremonies and his very

Mr Ricardo Lindemann, an engineer by profession, is a National Lecturer and former General Secretary of the Brazilian Section of the TS. Talk delivered at the International Convention, Adyar, in December 2013.

32 The Theosophist Vol. 135.7 The Urgency for a New Mind

name because he is no more attached. The real trouble — in the case of all of us The world is his family; the earth itself is who do not want to tackle now this his home.5 fundamental problem of life which stares us in the face, who want to postpone it, or This eagerness is the aspiration of life inclined to deal with it in a leisurely or looking for a better form of expression, half-hearted manner — lies in the lack of which is the root cause of evolution even awareness of our real condition. The real of the form. If we accept the idea that in cause is the lack of discrimination or viveka all manifestation there is life and form, which enables an individual to pierce there could arise the question: Which is through illusions of various kinds and see better? life or form? Perhaps life has more life in its nakedness, stripped of all its affinity to our innermost Self, but without glamorous attractions and temptations. . . . discipline, working over the form aspect So this lack of viveka (discrimination of our manifestation we will also fail. between the real and the unreal) is the real From the point of view of life or con- problem of all human beings who are sciousness, transformation of perception mature enough to feel the urge for the has this urgency, as Krishnamurti considers: Divine adventure. . . . Most of us with ‘Revolution is only possible now, not spiritual yearnings and aspirations, are in the future, regeneration is today, not involved in such a vicious circle and do tomorrow. If you will experiment with not know how to get out of it. . . . The what I have been saying, you will find that [spiritual] path of [Raja] Yoga for the large there is immediate regeneration, a newness, majority of aspirants begins here, in a quality of freshness; because the mind is uncertainty, doubt and lack of urge which always still when it is interested, when it is symbolized by the vishâda or dejection desires or has the intention to understand.’6 of Arjuna in the Bhagavadgitâ.7 But, generally, mind is attached to the Dr Taimni, indeed emphasized in his old in order to give continuity to sensation, article Preparation for Yoga, the need of a seeking more and more, coming therefore whole course of preparation of life for the to dissatisfaction. Only through com- practice of Yoga as a spiritual path . . . ‘It prehension and observation, which means is hardly necessary to point out that, as all mindfulness or full attention, the desire for human beings with very few exceptions sensation can really cease without residue. are involved in kleºas or afflictions of life’8, On the other hand, from the point of view and as much as this is the case, the less is of form, the bodies of matter take time to the intuition to perceive the limitations or evolve, needing progressive discipline to the urgency felt for liberation. If there are develop the ability for effective self- no minimum presence of the light of observation, which is lacking in the com- buddhi or spiritual intuition filtered in the mon man even to begin the process. As mind, even the beginning of the process Dr Taimni also pointed out: of self-observation is not possible, as can

April 2014 The Theosophist 33 The Urgency for a New Mind be seen in the extreme case of some with it, it is possible for them to differ criminals, who seem to have lost the sometimes even on matters of a sensibility to perceive any distortion in fundamental nature. The teachings of the their behaviour, being always able to Buddha and ªankarâchârya may be taken justify anything or even seeing absolutely to illustrate this point. nothing wrong in their crimes. So, a We do not know really what the Buddha preliminary discipline on efficient methods taught esoterically, but even if he taught or course in time for preparation for the exclusively that there is only a Universal spiritual path of Yoga is necessary even and Impersonal Principle at the basis of for self-observation, or till the minimum the universe and no Personal God, it does requisites to tread the path is fulfilled. not mean that there is no Reality in Otherwise, even the perception of urgency existence corresponding to our conception for a new mind would be absent. of a Personal God. We should remember Therefore, it could seem to be a con- that every great religious teacher comes to tradiction between the teachings, the point give a particular message and teaching of view of life saying that only now could suited to the particular conditions in which come the transformation for a new mind, he has to work. He has, therefore, to and the point of view of form saying that emphasize those particular aspects of the only through a course of preliminary dis- Divine Wisdom which are needed at the cipline in time the vehicles can fulfil the time and can be understood by the people condition to begin the spiritual path. This among whom he works. And as he cannot seeming contradiction is based upon these emphasize the opposite aspects at the same two opposite points of view, life and form, time, to avoid partially nullifying his but Theosophy or Divine Wisdom, as an teachings, he can sometimes give the expression of the Omnipresent Principle, wrong impression that the aspects he has should embrace all and solve the seeming emphasized represent the whole Truth problem taking no point of view exclu- exclusively. Generally another teacher sively, but seeing the question as a whole. comes later to emphasize the opposite On this embracing perception of Theo- aspects and correct the wrong impression sophy beyond all paradoxes, Dr Tamni and the undesirable developments which also wrote: result from the teachings of the earlier It may be permissible to dwell here for a teacher.9 while on the question of contradictions The same idea seems to be in The Secret which we sometimes find in the teachings Doctrine, where H. P. Blavatsky says that of great teachers. These contradictions Shankaracharya was ‘Buddha’s grand sometimes confuse and bewilder the stu- successor’10, as well as: dent of Occultism and make him wonder now, if the Truth is one and all great Brahmanism and Buddhism, both viewed religious teachers are in the direct touch from their orthodox aspects, are as inimical

34 The Theosophist Vol. 135.7 The Urgency for a New Mind

and as irreconcilable as water and oil. . . . by the teachings of the Buddha that there The esoteric philosophy of both these is nothing at the basis of the universe [Advaita Vedanta in Brahmanism and except an Impersonal Principle . . . Yogachara School and Mahayana in This balancing of the teaching of one Buddhism] can be but one if carefully Teacher by that of another does not imply analyzed and compared, as Gautama in the least that they did not know the Truth. Buddha and ªankarâchârya are most closely Both, the Buddha and ªankarâchârya, connected, if one believes tradition and were great religious Teachers of und- certain esoteric teachings. Thus every oubted wisdom and no one can even dream difference between the two will be found of suggesting that they did not know what one of form rather than of substance.11 every Liberated Jivanmukta is supposed In this way, was not H. P. Blavatsky to realize by direct experience. But, as has teaching us to develop a new mind or been pointed out above, when such a great Buddhi-Manas intuitional enough to Teacher comes with a definite purpose overcome the seeming contradictions of under a particular set of circumstances he profound teachings? Can we see with a has to adapt his teachings to the prevailing new mind that the teachings of Blavatsky, conditions and the purposes he has in Besant, Leadbeater and Krishnamurti are mind. The evolution of humanity is a as well different varieties of the same dynamic process requiring constant Theosophy or Divine Wisdom? Indeed, adjustments and the introduction of new many colours make the rainbow! trends in the currents of life and thought Dr Taimni continues his argument on so that the Divine Plan may be fulfilled.12 the complementary nature of Buddhism A new mind is needed not only for a and Vedanta saying: ‘That is probably why new world more spiritual and compassion- Shankaracharya had to come after some ate, but as well for a new Theosophical time [of Buddha’s life] to emphasize the Society adjusted to it, as is clearly pointed opposite aspects. He appeared to be trying out in Dr Taimni’s book, Principles of to demolish Buddhism but all that he was Theosophical Work, as I would like to trying to do was to emphasize the lacuna emphatically suggest, as follows: of the Divine Wisdom in the Buddha’s teachings and thus correct the misconcep- The tamasic [or inertial] quality in our tions and undesirable influences which nature breeds fear of change and a Buddhism had obviously created. As is well disinclination for making new experiments known, Shankaracharya was a great Bhakta in search of better methods. This leads as well as the propounder of the monistic always to stagnation and the formation of doctrine of the One Reality in its subtlest deep mental ruts, which limit to a very great form. He did correct to a great extent the extent our usefulness. . . . Conservatism wrong impression which had been created is good in its way and conduces to stability

April 2014 The Theosophist 35 The Urgency for a New Mind

of an institution, but when it degenerates or unnecessary, if we only were able to see into mere inertia and leads to stagnation, clearly. As Radhaji also considers: we must fight this tendency and try to Life demands that the mind of man should restore that healthy atmosphere in which renounce its own desires, its own impulses, it is possible to make experiments with a instincts and reflexes, so that a power view to evolve more effective methods of which is greater can unfold and reveal work.13 itself, not in accordance with man’s will He came even to the conclusion that but in obedience to divine laws and the each Section was to have a Theosophical will of nature.14 Training Centre to research and implement Before that change can take place con- these effective methods. sciously, there must have been not only What can be new in mind is the some discrimination [viveka] but also a perception of spiritual intuition or Buddhi. little detachment [vairagya], a certain self- With a right vision or clarity of sight one restraint, implied in the six points of is able to perceive that there is no snake, conduct [shatsampatti] spoken about in only a coiled rope, according to Vedanta Vedanta, parallels for which exist in other teaching. So, fear and violence disappear, traditions. Further, there must be the urge because there is the new perception that to change [mumukshutva] — the feeling there is no snake, and we ask how could that there must be a right-about turn in not we see this before . . . life.15 In fact, the urgency for a new mind with a new perception is that we could be Can we really perceive the urgency for free, because all our suffering is illusory a new mind? ²

Bibliographic references: 1 Burnier, Radha. The Challenge of Life. In: The Theosophist. Vol. 135(2) , Nov. 2013. p. 6. 2 Blavatsky, H. P. The Voice of the Silence. TPH Adyar Miniature Edition, 2005. p. 2. [sl. 4] 3 Practical Occultism. TPH Adyar, 1999. p. 104. 4 Taimni, I. K. The Science of Yoga. TPH Adyar, 2010. p. 50. [st. I-21] 5 Burnier, Radha. No Other Path To Go. TPH Adyar, 2005. p. 16. 6 Krishnamurti, J. The Krishnamurti Reader. London, Arkana [Penguin Group], 1970. p. 89) 7 Taimni, I. K. Yoga and the Common Man. In: The Theosophist. Vol.87(4) Jan. 1966. p. 234-5. 8 Ibidem , p. 235. 9 Taimni, I. K. Prayer. In: The Theosophist. TPH, Vol. 93(1), Oct. 1971. p. 50.

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10 Blavatsky, H. P. The Secret Doctrine. [Seventh Adyar Edition 1979 - 3 Vols.] Adyar, Chennai, TPH, 2003. [2nd Reprint] v. 1; p. xliv. 11 Ibidem , v. 2; p. 637. 12 Taimni, op. cit. 1971, p. 50-1. 13 Taimni, Principles of Theosophical Work. TPH Adyar, 1991. P. 31-2 14 Burnier, The Theosophist, Nov. 2013, p. 7. 15 Burnier, No Other Path To Go, TPH 2005, p. 15.

Tolerance In such a great work as this movement no one should expect to find his associates all congenial, intuitive, prudent or courageous. One of the first proofs of self- mastery is when one shows that he can be kind and forbearing and genial with companions of the most dissimilar characters and temperaments. One of the strongest signs of retrogression is when one shows that he expects others to like what he likes and act as he acts. M.

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