THE THEOSOPHIST

VOL. 132 NO. 5 FEBRUARY 2011

CONTENTS

Who am I? 3 Radha Burnier The Heresy of Separateness 7 Patrizia Moschin Calvi The TS on Probation 12 Pedro Oliveira Theosophists in Truth 17 N. Sri Ram The Founding of the Modern Theosophical Society 19 Jesse D. Alto Fragments of the Ageless Wisdom 26 The Origin and Development of Language 27 Sharmila S. Parulkar Adyar Day, 2010 30 S. Ramu Books of Interest 34 International Directory 38

Editor: Mrs Radha Burnier

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover Picture: Main road and the coconut grove — Dr T. P. Alaganantham

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: Mrs Radha Burnier Vice-President: Mrs Linda Oliveira Secretary: Mrs Kusum Satapathy Treasurer: Miss Keshwar Dastur 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 Who am I? Who am I?

RADHA BURNIER

WHO am I? is a question that could be perhaps can happen to him or her in asked by anybody, and most people will another life, provided we think of Life as immediately say: ‘I am so and so, was born consisting of different conditions which to so and so, had my schooling in such one experiences. and such a school, I have been working Similarly, the thinking process will as an officer in a reputed organization for include many things, and emotions and many years, or I am proficient in such and thoughts may be mixed up in an irretriev- such a subject’. This kind of answer which able way. The thoughts may be, let us say, is the most common we can expect is easy, concern for members of the family, or and it is the story of what the physical man they may be thoughts of suspicion with or woman was and did. regard to some persons. But leaving aside But the trouble is, that the physical all such thoughts about food, about person is only a part of the real person. livelihood and so on, there are thoughts What is the real person will remain intact; that do not have a basis in experience, in most people hope that they will be alive the past life. These thoughts may be of after the death of the body. If the body some scientific evaluation which we think dies the feelings and emotions do not of as ordinary; or the thoughts may be of necessarily die, although people who are people, whether a person is nice or not, is grossly materialistic think that is the end. useful or is a vagabond — there can be The emotions can be of various kinds many thoughts of such a kind. But there including attachment to or repulsion of are also thoughts of a more personal certain people. Besides the physical ex- nature. Mathematicians may think of a istence, one could experience jealousy or problem of which nobody else except for depression, or elation and contentment. a few mathematicians, are conscious. So It all depends on what the person has ex- thoughts can range over a vast area, some perienced. There are numerous feelings, real, some imagined, some foolish, some some of which are of course temporary, useful, etc. but others may be lasting; and the person These thoughts and feelings are real still has the lasting feelings, good or bad. to the average person. The average person They have to be worked out, which has to work out his likes and dislikes of Summary of a Convention Lecture, Adyar, 30 December 2010.

February 2011 3 The Theosophist the physical environment, ups and downs, us to drink. We are made of at least and mental images. This needs another seventy percent water, and the stem incarnation. So he passes from what we between the cloud and us is really there. call this world to another. It is a long This is also the case with the river, the journey which everybody has to go forest, the logger, and the farmer. There through until he or she begins to realize are hundreds and thousands of stems that most of the ideas pertaining to linking us to everything in the cosmos, physical life, and also to our emotions and and making it possible for us to be. Do thought worlds, are unnecessary. In fact you see the link between you and me? If we feel empty and aimless when we do you are not there, I am not here. This is not have thoughts. But are we really certain. If you do not see it yet, please look empty, or do we imagine so? more deeply and I am sure you will. I Let us try to understand what happens asked the leaf whether it was frightened even for a few moments when one is very because it was autumn and the other much alive, but with no thoughts. Then leaves were falling. The leaf told me, “No. one is merely watching, listening, receptive During the whole spring and summer I to whatever may come. Then we begin to was completely alive. I worked hard to see and know inwardly many things, help nourish the tree, and now much of which we do not normally even think me is in the tree. I am not limited by this about for a short time; or if we do, it is form. I am also the whole tree, and when only by way of a casual observation. I go back to the soil, I will continue to When the mind is not working on the nourish the tree. So I do not worry at all. many things that absorb it, and is watch- As I leave this branch and float to the ing silently, unagitated, it begins to see ground, I will wave to the tree and tell her, what has never been seen before. An old ‘I will see you again very soon’.” face still looks beautiful, because behind ‘That day there was a wind blowing the wrinkles and other signs of age the and, after a while, I saw the leaf leaving person sees a life, an individuality with the branch and float down to the soil, great possibilities. Or he may see the leaf dancing joyfully, because as it floated it of a tree lying on the ground and it is like saw itself already there in the tree. It was seeing a whole world of beauty, of so happy. I bowed my head, knowing that qualities of life, which we had never I have a lot to learn from the leaf.’ known of as existing. We do not know whether the author Then we may give attention to what of these words is fully aware of the depths the Vietnamese teacher, Thich Nhat Hanh, of what he says. points out: ‘We have a great many stems Let us look at what Krishnamurti who linking us to our Mother Earth. There are had no intention of impressing anybody stems linking us with the clouds. If there had to say: ‘Pure love does not require an are no clouds, there will be no water for object of affection. It is like the shining of

4 Vol. 132.5 Who am I? the sun. It shines on all. As when the sun any particular group or race, or to some rises he floods the world with his own idealistic concepts, but that we are all beauty and brings out in every leaf and human beings, we are all living on this flower all the delicate shades of colour; extraordinary, beautiful earth.’ so that the pure love that streams forth So the eyes may be seeing something, from the heart of a liberated man sheds it but the mind sees very much more, and tender light on everyone; and in the light this may extend very far. We do not know of that love, all the hidden beauty of how far because we have not experienced character, all the strength and beauty of something similar ever before. thought and feeling are revealed to the Merely giving attention, without think- loving eyes of perfect love. But such a ing of something or the other about what love means an utter absence of likes and was intended, is not an easy thing. We dislikes. There is neither attraction nor have become so accustomed to invent or repulsion. The expression of such love presume with our thoughts things that must necessarily be as varied as the we see or do not see. In fact the mental human beings who receive it. process goes on and on even when we ‘Be really in communication with are sleeping. Deep sleep without any nature, not verbally caught in the thoughts is not easy to come to for grown- description of it, but be a part of it, be up people. Children of course may not aware, feel that you belong to all that, be have complicated thoughts; when they able to have love for all that, to admire a sleep they sleep. But that is not so with deer, the lizard on the wall, that broken people who have numerous mental branch lying on the ground. Look at the attractions and observations during their evening star or the new moon, without the lifetime. But even for a few minutes, if a word, without merely saying how beau- person watches quietly without inwardly tiful it is and turning your back on it, saying something or the other about what attracted by something else, but watch that he is seeing, he begins to see more and single star and new delicate moon as more of what is not usual. For example, though for the first time. If there is such when seeing a leaf, a fruit, a face of communion between you and nature then someone, he begins to see what is usually you will commune with man, with the boy not taken notice of. The world is full of sitting next to you, with your educator, or unnoticed things, including trees, animals, with your parents. We have lost all sense birds and the sky. of relationship in which there is not only When a person looks fully at any of a verbal statement of affection and concern these things that are around, or as fully as but also this sense of communion that is possible, without coming to conclusions, not verbal. It is a sense that we are all ideas and so on, he sees what most people together, that we are all human beings, not do not. A tree may be in front of one’s divided, nor broken up, not belonging to house, which one may be ‘looking at’ all

February 2011 5 The Theosophist the time, but it takes on a new life when ordinary level something extraordinary seen with real eyes — eyes which are not from finer worlds and spheres. affected by thoughts of previous things. If we could only see the reality, every So the whole world of Nature appears face, every human being would appear different, including human beings which different because one sees not only what we think are the only important things to appears to the average onlooker, but the care for. Therefore the statement in greater reality underneath, hidden behind Sanskrit — Satyam, Sivam, Sundaram, the outward appearance. An uncultured, truth, goodness and beauty. When a per- simple person is seen not only as he is, son is awakened he sees differently; what but also as what he will be — a beautiful he sees is true. being, full of light and wisdom. This This is not only relevant to seeing what is the future. Clear eyes see this, and that exists in Nature; of course, in Nature we is why we call such people with such see things we like and others which we eyes, seers. do not. But real seeing means there are What is beyond all this? There, perhaps no likes and dislikes, particularly when we one can see the enlightened beauty, see other human beings with whom there goodness and truth everywhere, but not is daily contact. One may have prejudices in infinite proportion. The enlightened against a black man, or a white one, but perceivers, the real seers, are not living in all such prejudices vanish and do not exist. time. They will see the past, present and This is made clear by some paintings future as a glorious reality, where every- which show ordinary things like a face or thing of the past is lighted up in a way we a shape, but there is a light which comes do not understand. There is a wonderful through them. It is what makes for great time before all of us, and we have to work art. Beethoven seems to have said that he towards that. Those who are not aware to listened to music which others could not that extent see only something of the past hear, for it came from another sphere, and and the present, but the enlightened people he tried to bring it down to the physical see everything also as it will be. When we level. Some of his great works struck see the bud of a beautiful flower, we people because of the newness in them. already have in our mind’s eye what it will The same is true of all great art in any become, and we care for the bud, nourish country — that it brings down to the it and look after it till it comes into its own.

The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. Matthew, 6:22

6 Vol. 132.5 The Heresy of Separateness The Heresy of Separateness

PATRIZIA MOSCHIN CALVI

‘Together we stand, divided we fall.’ (Pink Floyd, Hey You) ‘Omnia munda mundis’ (Titus 1:15) TO begin with, I would like to quote the beyond all the events and situations that following inspiring words from The Voice we observe and which strike us, there are of the Silence: ‘If through the Hall of deeper levels of life and truth. Wisdom thou wouldst reach the Vale of As spiritual seekers, a leap in aware- Bliss, disciple, close fast thy senses against ness is needed as we have to be fully the great dire heresy of separateness that aware that we are first of all ‘souls’, weans thee from the rest.’ The feeling of powerful and invisible, and that, therefore, separateness belongs to the lower levels we have to consider not just our material of manifestation and, unfortunately, the aspect, so limited and limiting even on a only reality we take into consideration is perceptive level. this level of our sensorial perceptions. From a Theosophical point of view, our However, what we see is not what existence itself on this planet gives us really is, but just something influenced by the opportunity to walk that path along what we are, a reality seen through a kind which spiritual gifts come to maturity, to of individual screen: for example, if understand that spirit and matter are one Gautama Buddha entered this room he thing and transcendent qualities already would not see a hundred people but a belong to everyone as far as we are aware hundred Buddhas. It is worthwhile to of them and able to unveil them. point out how this statement significant- All this has to be seen as a sign of that ly affects even our inner work as well as absolute wisdom which, recognizing the its quality and action on our essence. It is oneness of the Universe with everything always useful to remember that we in it, affirms that there is no separateness interpret everybody and everything within the WHOLE and that misery and through our state of consciousness, that sorrow come from our lack of full is, we create our own reality, influencing understanding. our thoughts, words and actions; and that, Hence, there is not only the necessity Ms Patrizia Moschin Calvi is the Secretary of the Theosophical Society in Italy. Talk given at the World Congress, Rome, 2010.

February 2011 7 The Theosophist of our identifying ourselves with the in ourselves, it is no use looking for it vehicles of our personality (level of somewhere else, perhaps blaming others physical body, astral or emotional level for its lack in them. It also exists beyond and lower manas) but also the effort to us and when we reach it, we would have go beyond the known which constant- lost ourselves. ly generates illusions, towards the Valley Generally, in individual develop- of Beatitude, away from ‘the great dire ment, the first materialized thing is the heresy of separateness that weans thee cooperating spirit, which, giving value to from the rest’. mutual relationships among all human Therefore, let us pay special attention beings, creates links, synergies, harmonic to the aspect of mâyâ, which limits and and fruitful collaborations at a social level. stops our experiences within the known, Then, thanks to ‘mature’ relations, we whereas the vastness of the unknown become aware that the divine principle permeates us without our becoming aware resides within all of us. of it. Then every action becomes imper- Mâyâ is the Self which veils itself, just sonal for the benefit of all human beings, as every differentiated unity is like this purifying thoughts and feelings which through its illusory cycles; it is in its then move vertically, as we live the substance, one with the Supreme and burning flame of unselfishness in a never- Unique Spirit. ending expansion and perpetual search The mystifying veil which covers of the Good of Wholeness. Making our everything involves all of us and our reflections now topical, let us consider, confusing values with their superfluities according to the Theosophical literature, that lead us to revise, distort, choose and the necessity to bring some groups of relativize perceptions of the mind, through people to embodying together not only to our sensory system, to maintain and per- realize mutual karmic relations but also petuate the sense of separateness. to learn to work together for one great As Theosophists, breaking the veil of single aim. Of course, that is meant mâyâ might mean taking responsibility also for us, here and now. The value of to find the true Self, our essence, to be as working together is greater than the we are, to put an end to our subtle illu- accomplishment of a project because it sions that separate us from the Whole, gives origin to subtle yet powerful pursuing that bright dawn which has synergies from whose loving vitality the always been ours. divine buddhi light will arise, which is the Paraphrasing Light on the Path, it can spiritual man’s burning energy. And when be stated that the ‘spirit of brotherhood’, the buddhic vehicle develops and insight the light of the world, the only one which reaches the physical brain, it will grant illuminates the Path, lives within us. wisdom and perfect knowledge. However, if we are not able to discern it According to the Ancient Wisdom,

8 Vol. 132.5 The Heresy of Separateness love is the most important of all attributes support, that the word originates (and from and it begins with an attitude of goodwill, there the German bruder and the English friendship towards others, understanding, brother) with the meaning of ‘sons of the and all good impulses aimed at helping same father’. The Greek word is phratèr- people on the path towards happiness. A phràtor, that is member of a tribe. So we universal disposition may develop from share a common membership and origin, that personal feeling. ties which are far more important than any The Maha Chohan wrote in a letter blood ties because they make us equal dated 1881: ‘It is not the individual and on a higher level, the spiritual one, determined purpose of attaining oneself allowing us to be on the same wavelength Nirvâna (the culmination of all know- when working together and to express our ledge and absolute wisdom) which is, after own potential. all only an exalted and glorious selfishness, H. P. Blavatsky used to say in 1888 but the self-sacrificing pursuit of the that the Masters cannot do much if the best means to lead on the right path our members of the Theosophical Society do neighbour, to cause as many of our fellow not share thoughts and feelings. creatures as we possibly can to benefit by What is Brotherhood if we are not it, which constitutes the true Theosophist.’ able to realize all our so-called wisdom? It is a simple statement of brotherhood, Knowledge and words are not Theosophy, yet a deep one, and also a model for our they do not have any value, any right of own life. citizenship, we do not have any right to I am not an eminent scholar, a scien- pronounce or express them; divine light tist, a philosopher, a priest. I am a normal does not reach the human soul while man person but my lecture will turn out well allows his lower nature to dominate him. or badly according to your friendly or Our knowledge is like sheets of paper: hostile attitude. Why? What is that force, Brotherhood is needed to hold them so powerful and unique, capable of together in order to avoid dispersion. accomplishing such a miracle? Are we still able to feel we are all one? Dear brothers, within our organization This is the challenge the Theosophical we have developed great capabilities of Society is experiencing at this historical finding common aspects among religion, period of time. Are we aware of this? Do philosophy and science but we have to we think of ourselves as brothers, sons of find common aspects also among our- the same father, that is belonging to the selves. Brotherhood is our challenge, our same family and so working together? mission. Our Theosophical Society, now more ‘Brother’ comes from the Latin word than ever, needs unity and solidarity so frater corresponding to the Sanskrit that, while we act accordingly to perfect bhrathru and it is probably from its root harmony’s laws, it can allow everybody bhar, meaning to bring, to sustain, to who wants to, to serve in the best possible

February 2011 9 The Theosophist way. To flourish, the Theosophical ever spoil this wonderful wholeness with Society has to grow from inside but the its common aims as profound and ancient maturity and awareness level of the whole as Eternal Wisdom. association depends on the contribution The Theosophical table is the round of every single member, on his individual table par excellence where everybody is consciousness, abnegation and unselfish- primus inter pares (first among equals) ness. Basic and absolutely fundamental and is considered only according to his concepts such as Universal Brotherhood spiritual values. If we realize that no leaf without any distinction cannot be violated has its equal; that Nature has given every intentionally without taking into consider- human being unique, inimitable qualities ation the consequences on a metaphysical to develop, and if we — luckily — differ level, without fully understanding the from each other, the great challenge is to damage caused by that lack of harmony, gather all beings under one single flag, to that subtle though powerful net that that of Truth. unites all of us. Jiddu Krishnamurti said in his conver- All of us are the Theosophical Society, sation with the Jesuit father E. Schallert: but what is our state of mind, what is the ‘Because you see, after all, what is enthusiasm we use every day to renovate important in living is unity, harmony our bonds of love with Life and the between human beings. That can only Masters, what is our attitude towards other come about if there is harmony in each brothers, the inner growth that allows us one; and that harmony is not possible if to work positively and proactively for the there is any form of division inside or good of our fellowship, knowing we are outside, externally or internally.’ all on a kind of probation as members of It is necessary to learn again to under- this association? The most important thing stand, to unify and not to divide, to accept is to pursue together, united, the aim of everyone and everything, to distinguish Universal Brotherhood without distinction what gives us freedom from what keeps and I believe the only way we have to get us imprisoned in unawareness, as the out of the impasse consists in making whole is more than the sum of its parts. If constructive suggestions and offering we stand together we are irresistible. comprehension and loving care; all this Being united does not mean we cannot will enable our group to move forward be different, as differences are indeed solemnly and harmoniously with the great resources and rich opportunities — support of our personal strength, united in our contribution, as individuals, to the our positive, pure and fraternal intentions, One. I believe we have to start working thoughts, words. We are not just an together again silently, confidently, association; brotherhood without bearing in mind we are a whole ‘soul’, distinction is a requested task; we are the strong and of high capacity, able to Knights of Brotherhood and nobody will collaborate and achieve universal

10 Vol. 132.5 The Heresy of Separateness harmony. ‘Breaking points’ such as the heart is filled with the things of the mind. present ones remind us of our respon- When there is love in your heart, you do sibilities, asking us for a leap in awareness. not talk about organizing for brotherhood, In these present, chaotic and confused you do not talk about belief, you do not times, stars can still arise. talk about division or the powers that This process is similar to the graceful, create division, you need not seek recon- involuntary work of oysters which, irri- ciliation. Then you are a simple human tated by grains of sand, create pearls. It is being without a label, without a country. a way of behaviour that offers proactive, This means that you must strip your- creative answers, that goes directly to the self of all those things and allow truth to heart of Life, of Truth, allowing us ‘to walk come into being, and it can come only through the room of Wisdom to reach the when the mind is empty, when the mind Valley of Beatitude’. ceases to create. Jiddu Krishnamurti affirmed: It is the only way to live up to Life’s Truth can come to you only when your wonderful harmony, to be true peregrini mind and heart are simple, clear, and in itinere, authentic Knights of the Order there is love in your heart, not if your of Brotherhood without Distinction. ²

Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Psalm 51:10,11

February 2011 11 The Theosophist The TS on Probation

PEDRO OLIVEIRA

ANYONE who has studied even the however, that the experiment should be rudiments of the history of the Theo- made independently of our personal man- sophical Society will realize that the agement; that there should be no abnormal circumstances leading to its inception interference by ourselves. So casting about were far from ordinary. For example, we found in America the man to stand as the decision to form the TS preceded, by leader — a man of great moral courage, almost a century, the meeting of HPB unselfish, and having other good qualities. and Col. Olcott at the Eddie farmhouse He was far from being the best, but . . . he in Chittenden, Vermont. It was made by was the best one available. With him we the Adepts and their Teachers as shown associated a woman of most exceptional by evidence presented in The Mahatma and wonderful endowments. Combined Letters to A. P. Sinnett (Letter 22). with them she had strong personal defects, Probably due to the nature of their but just as she was, there was no second involvement with the beginnings of the to her living fit for this work. We sent her TS the fledgling body had to be put to the to America, brought them together — and test of probation as the following pas- the trial began. (Letter 45) sage shows: Here it is suggested that the Society did On 17 November next the Septenary term not undergo only that initial ‘probation’ of trial given the Society at its foundation but that it has been subjected to a series in which to discreetly ‘preach us’ will of similar tests, some of which have expire. One or two of us hoped that the shaken it to its very foundations. world had so far advanced intellectually, The option of receiving him or not as a if not intuitionally, that the Occult doctrine regular chela — remains with the Chohan. might gain an intellectual acceptance, and M. has simply to have him tested, tempted the impulse given for a new cycle of occult and examined by all and every means, so research. Others — wiser as it would now as to have his real nature drawn out. This seem — held differently, but consent was is a rule with us as inexorable as it is given for the trial. It was stipulated, disgusting in your Western sight, and I Mr Pedro Oliveira is in charge of the Editorial Office, Adyar, and was formerly international Secretary. Talk given at the World Congress, Rome, 2010.

12 Vol. 132.5 The TS on Probation

could not prevent it even if I would. It is circumstances during the period of pro- not enough to know thoroughly what the bation. We have to know of what he may chela is capable of doing or not doing at become capable under different and every the time and under the circumstances kind of opportunities.’ The process of during the period of probation. We have probation aims at establishing what our to know of what he may become capable truest motivations are. Light on the Path under different and every kind of speaks about the ‘giant weed of self’ while opportunities. (Letter 74) saying that it has grown through ages of evolutionary development. One who is From the point of view of the Adepts serious about Theosophical work cannot probation is a process of testing and afford to ignore such a deep-rooted force. examining an individual — or a group of It needs to be exposed, seen for what it individuals — ‘by all and every means, is and expunged. And this is the process so as to have his real nature drawn out’. of probation. It is definitely not for the The implication here is that before the faint-hearted. Adepts can work with someone the true It may be easier to understand such a nature of that individual needs to be process at an individual level. But what exposed. No wonder Sinnett and Hume does it mean to state that the TS, as an protested at this as a form of invasion of organization, may have undergone privacy. But the Adepts are not guided in periods of probation? The following quote their work by worldly considerations or throws some light on this question: conventions. As their ultimate aim is the complete regeneration of the human I may tell you no news if I say that it was consciousness, they can only accept the Mr Hume’s attitude when the Eclectic was help of those individuals who have purged formed that caused our chiefs to bring Mr themselves, to a great degree, of selfish- Fern and Mr Hume together. The latter ness and self-centredness. Perhaps the reproached us vehemently for refusing to influence of the Adepts causes a light to take in as chelas — himself, and that shine into the nooks and corners of the sweet, handsome, spiritual and truth- human soul, bringing out into the open aspiring boy — Fern. We were daily motivations and attitudes which were dictated laws, and as daily taken to task hitherto lurking in the dark. It is not for being unable to realize our own difficult to envisage how unpleasant and interests. And it will be no news though uncomfortable such a process can be. it may disgust and shock you, to learn that The Mahatma, in the above-mentioned the two were brought into the closest quotation, also explains a very important relationship in order to bring out their point: ‘It is not enough to know thorough- mutual virtues and defects — each to shine ly what the chela is capable of doing or in his own true light. Such are the laws of not doing at the time and under the Eastern probation. (Letter 101)

February 2011 13 The Theosophist

One of the great evolutionary . . . we allow our candidates to be tempted opportunities the TS offers to its members in a thousand various ways, so as to draw is to bring ‘them into the closest rela- out the whole of their inner nature and tionship in order to bring out their mutual allow it the chance of remaining conqueror virtues and defects — each to shine in his either one way or the other. . . . The own true light’. Perhaps this is the real test victor’s crown is only for him who proves of brotherhood, namely, to work with himself worthy to wear it; for him who people as they are and not as we want attacks Mâra single-handed and conquers them to be. Anyone who has had to work the demon of lust and earthly passions; in a committee, at whatever level, will and not we but he himself puts it on his perhaps be able to testify that this is one brow. It was not a meaningless phrase of of the great challenges a worker has to the Tathâgata that ‘he who masters Self is face. In this, like in many other situations greater than he who conquers thousands in life, if there is a real degree of self- in battle’: there is no such other difficult understanding and self-effacement, work- struggle. If it were not so, adeptship would ing with others becomes much more be but a cheap acquirement. . . . Only those possible and harmonious. who can look ahead at the far remote The Sanskrit word ahamkâra denotes consequences of things are in a position ‘the conception of one’s own individu- to judge as to the expediency of our own ality, self-consciousness, the making of actions, or those we permit in others. What self, thinking of self, egotism, pride, may seem present bad faith may in the end haughtiness’. It describes a very potent prove the truest, most benevolent loyal- tendency that has laid down roots within ty. Let time show who was right and the human consciousness for millennia, who faithless. One who is true and ap- and that tends to remain hidden in the proved today, may tomorrow prove, under context of superficial social interactions. a new concatenation of circumstances a But an institution which has as its first traitor, an ingrate, a coward, an imbecile. and most important Object Universal (Letter 92) Brotherhood without distinction, has to The end of probation signifies the inevitably challenge its members by mastery of self, at least up to a point, in drawing out the multifaceted expressions the sense that one will not allow petty of this ‘giant weed of self’. Otherwise, personal reactions to interfere with the how can the TS be a true ‘regenerating Masters’ work. They include self-centred practical Brotherhood’ as it was meant to motives and thoughts. As long as we react be according to the Adepts’ plans? In the personally we are unfit to help them in following quotation one of them presents their undertakings. But as the above- in greater detail how far-reaching and mentioned passage reveals, other tests serious the process of probation can be: may lie ahead for until the giant weed

14 Vol. 132.5 The TS on Probation of separateness is not completely and stands for is deeper and stronger than irreversibly destroyed even the minutest circumstantially polarized views. The particle of selfishness may flare up and awareness that the TS has a very throw us off course. Constant vigilance is important unfinished task to perform is therefore required of every candidate to much more important than personal views Theosophical work. we may entertain. However, we must There have been a number of serious continue to be vigilant for, as long as we crises in the history of the TS. The are human, tests will come, sometimes Coulomb conspiracy was one of them sent by those who know much better than and its ramifications continue to this day, we do, as the following passage shows: when a number of publications still consider as true the conclusions of the Whosoever has sown the seeds of the Hodgson Report. The Judge Case was present tempest, the whirlwind is strong, another difficult moment for the Society the whole Society is reaping it and it is as a whole, perhaps not well handled by rather fanned than weakened from all concerned at that time, but certainly Shigatse. You laugh at probations — the one that dispensed tests to all and sundry word seems ridiculous as applied to you? during those intensive years of 1894 and You forget that he who approaches our 1895. The Leadbeater Case of 1906 precincts even in thought, is drawn into completely divided the Society and the vortex of probation. (Letter 131) represented a very grave test for Annie The Book of Job in the Old Testament Besant even before she was elected presents the story of a devout and dedi- President in 1907. The level of vituper- cated man, who was put through the ation generated at that time seems to fires of probation. Everything he had was continue unabated outside the TS, with a taken away from him, even the people and number of writers maintaining that the things he loved most. But however Society never recovered from that crisis. horrific his loss was, he did not lose his However, the statistics of Dr Besant’s faith in God, the Supreme Existence. period of Presidency eloquently prove that Here is one of Job’s soulful moments of view ill-founded. contrition, in which he confesses that the The recent Presidential elections had harsh trials he had undergone helped him the contours of another crisis, somewhat to see more clearly: serious, in which polarization again divided members in different contin- I know that you can do all things, and ents. Perhaps there are some members that no purpose of yours can be thwarted. who may regret what they said or wrote ‘Who is this that hides counsel without during that period. I know I do. However, knowledge?’ Therefore I have uttered what there are signs that for many members I did not understand, things too wonderful their dedication to what the Society for me, which I did not know. ‘Hear, and

February 2011 15 The Theosophist

I will speak; I will question you, and you published in La Revue Theosophique declare to me.’ I had heard of you by the (March 1889), HPB stated that ‘In its hearing of the ear, but now my eye sees capacity of an abstract body, the Society you; therefore I despise myself, and repent does not believe in anything, does not in dust and ashes. (42:1–6) accept anything, and does not teach If life’s ordeals help us to see better and anything.’ Aware of these sobering to understand more clearly, the period of remarks by our great Founder, I would probation — if we are found worthy to be like to conclude with a prayer: The Soul drawn into it — may help us to realize of the TS belongs to the work of the great that the only thing that really matters is to Masters of the Wisdom, which is the help the Masters’ plan for a regenerated ending of fear, the ending of division and humanity. In her article ‘The New Cycle’, the ending of sorrow. ²

Truth is within ourselves; it takes no rise From outward things, whate’er you may believe. There is an inmost centre in us all, Where truth abides in fullness; and around, Wall upon wall, the gross flesh hems it in, The perfect, clear perception — which is truth.

A baffling and perverting carnal mesh Binds it, and makes all error; and, to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without. Robert Browning Paracelsus

16 Vol. 132.5 Theosophists in Truth Theosophists in Truth

N. SRI RAM

THE following observations from spirit of selflessness and dedication, a life myself, spoken to a gathering at Adyar, of beautiful and sweet simplicity, not self- may be of interest to our readers: mortification. We need to concentrate on These are, of course, days which are those things which are really worthwhile, very, very critical for the world as a whole, and not fritter away our energy and interest and there is little that any one of us can on all kinds of matters which are essen- do to help our fellow human beings who tially of trivial significance. are caught in this crisis. All that we can If all of us in the Society prepare our- do is to live in such a way, have such selves in that way for whatever work we thoughts and feelings, as will make us may be able to do, if we strive to live centres of peace, illumination and strength a life of greater purity, more light and to others. If we live such a life, we are sweetness, more brotherliness in a very doing what is most needed at present. real sense, not sentimentalism, we will be There is the time-honoured idea, at better and more effective Theosophists. least in India, that even without going A Theosophist is a man who has a feeling round to various places, without making of friendliness in his heart, who seeks any great noise or splash, without osten- truth, and does not chase nor is satisfied sible activity, one can help the world with illusions. He is a person whose real potently from where he is, by his thoughts interest in life is to make life more and by an attitude of mind in which his beautiful, better and happier for all attention and interest are centred in the concerned. Anyone who satisfies these good of his fellow human beings and upon conditions is a real Theosophist, whether those truths which are fundamental and he is a member of the Theosophical essential for our living, which spell out Society or not. that good. In the old days there were Many of us are members because we people who, it is said, performed tapas, want to help this great organization which which means austerity, for the world’s exists for a supremely altruistic purpose, welfare, sometimes in order to accomplish altruism in a deep, true and extended a specific great deed. I feel it would be sense. The Society does not exist for our well for all of us to live and work in that own edification, much less for our Reprinted from The Theosophist, July 1962.

February 2011 17 The Theosophist amusement or glorification; it exists in and cheer in the places where we happen order that each one of us may lend his to be. If we can be like that lighted candle strength, give of his light and whatever with its steady flame going upwards all capacity he may have, to make the world the time in pure aspiration — you might a better place in which to live; better call it prayer — then we will really have not merely from a physical point of proved ourselves Theosophists in truth, as view, but with a more spiritual climate, a we are now Theosophists in name. rarer, more vital atmosphere where all We should all be able in the times ahead kinds of delicate and wonderful things to do more and better than we have done can grow. hitherto; not by any kind of feverish HPB, our great Founder, has said that activity — of course everyone has to be towards the hundredth anniversary of the active in his own way — but by such Theosophical Society one might expect a action as is wise, beneficent and of deep fresh spiritual impetus. It is to be hoped spiritual import. We may do a small thing that her prophecy will come to pass. But and that little thing may be a gesture which then, what is important is not merely to conveys a very great deal. It may have an hope for something great to happen, but extraordinary significance, even though to prepare ourselves in such a way that if it may be a slight little act; or we may do a there is anything beautiful happening, multitude of things, make an inordinate whether now or then, we are open to it, amount of noise, a lot of raging, tearing are able to enter into that beauty and propaganda to convince others that we convey it to those with whom we come are doing better than we really are. But into contact. We are not called upon to do all that would be just so much sound anything heroic in an outward sense, much and fury which dies down, leaving things less to indulge in heroics of any sort; what much as they were. It is always truth and we have to do is to be steady where we its action which counts, not make-believe, are, like a candle, not blown by any truth in what we think, feel and act. It is breeze, which throws its beams in a place the truth that is deeply within us which of darkness, so that we bring illumination matters most. ²

Do good for its own sake; for the good of your spiritual peace. The Buddha

18 Vol. 132.5 The Founding of the Modern Theosophical Society The Founding of the Modern Theosophical Society

JESSE D. ALTO

ANYONE who reads Theosophy will It holds that the universe is unified, orderly see that the vital part of its teachings deals and purposeful, that matter is the instru- with the evolution of the soul of man, ment for the evolution of life, that thought which goes from grade to grade towards is a creative power which we can learn to the perfection of Adeptship. Theosophy use effectively, and that experience of is literally translated as Divine (Theos) both joy and suffering is the means by Wisdom (Sophia). The Society was which we grow in character, compassion, founded with the exalted purpose of pro- power and wisdom. moting the spiritual regeneration of man. Theosophists agree generally to the The aim is to change the heart and mind basic ideas and ideal of Theosophy, but of mankind and prepare them for the next they are free to reject any of them and to higher step in human evolution. The uni- interpret all of them according to their own versal brotherhood was introduced as a lights. This does not mean however that necessary base for the promotion of its one should assert his point and argue high aim, namely the radical transform- against the ideas of others where they ation of man, his whole nature, mode of contradict his. Other ideas are measured conduct and future. Now, one hundred by their own light. What binds us is not a years later, this idea of universal brother- common set of ideas but a common search hood is accepted verbally, but not in for truth. Hence we must seek out the way practice. Many of us accept this universal on our own, verify for ourselves those brotherhood as a motto to be realized in ideas we intuitively feel are true. And on due course. the path, we need to find our own truth Theosophy is known also as Kabbalah, and live our life accordingly. To be a Sufism, Tao Hsueh, and Divine Wisdom. Theosophist, one must only subscribe to Like science, Theosophy deals also with the three Objects of the Theosophical direct experience and often of a more Society. These are: subjective and qualitative nature. Theosophy offers reasons for life left To form a nucleus of the Universal untouched by either religion or science. Brotherhood of Humanity, without Mr Jesse D. Alto is a member of the Philippine Section of the Theosophical Society.

February 2011 19 The Theosophist

distinction of race, creed, sex, caste or development of the occult forces had to colour. be exposed and avoided’ (H. P. Blavatsky, The Original Programme of the To encourage the study of Comparative Theosophical Society). Religion, Philosophy and Science. To investigate unexplained laws of Nature The Theosophical Society is Founded and the powers latent in man. 1. To give to humanity certain deeper According to H. P. Blavatsky, there truths of life needed for taking the next were theosophists and theosophical step in human evolution. schools for the last 2000 years, from 2. To instil certain universal guid- Plato down to the medieval alchemists. ing principles like Brotherhood into the It was again re-introduced in 1875 by minds of people in general, so that it may the two most revered Masters of the become possible to usher in a better Wisdom through their outer agent world order. Madame Helena P. Blavatsky, and assisted by Col. Henry Olcott, William 3. To provide agents in the outer Judge and others in New York, USA. world who understand the Plan in a general The main headquarters of the Society way and can thus consciously cooper- was subsequently transferred to the pres- ate with the Elder Brethren in the work ent International Headquarters located that They are doing for the betterment of in Chennai (formerly Madras), India. the human race. (Dr I. K. Taimni, The Society’s broad basis accepts into Principles of Theosophical Work) its membership all who profess the idea Dr Taimni goes on to say: the of Universal Brotherhood, who are in- founding of the Theosophical Society is terested in promoting investigations into part of a definite move to lift a corner of comparative religion, science, and phil- the veil on life’s deeper mysteries by Those osophy and who are keen to understand who hold the keys to these mysteries the psychic and occult nature of man; that have been hidden from humanity. ‘to oppose materialism and theological Probably, the time has come when dogmatism by demonstrating the exist- humanity has to be given a chance of direct ence of occult forces unknown to science, cooperation with the Elder Brethren who, in nature, and the presence of psychic unknown and unrecognized, have for and spiritual powers in man, at the same ages guided and nurtured it and brought time enlarging the views of the spiritual- it to the present stage of evolution. The ists by showing that there are other cooperation can be a definite reality and agencies at work in the production of a force in the direction of progress only phenomena besides the ‘spirits’ of the as the truths of the Ancient Wisdom dead. Superstition and the premature permeate world thought and bring about

20 Vol. 132.5 The Founding of the Modern Theosophical Society the required fundamental changes in the majority of its active members with that life and outlook of the average man. Just inspiration and enthusiasm that is now, the Theosophical Society is a small necessary in a work of this kind. It enables nucleus in the world of such men who are them to stand firm and remain unaffected trying to understand these truths and are by the periodical crises that come in the preparing themselves consciously or Society and sometimes shake it to its very unconsciously for this common work with foundations. They feel on such occasions their Elder Brethren, now and in the that their loyalty to the Great Ones and future. As the Sociey grows and the the universal principles of which they are greater influence brings more favourable the embodiments, transcends any differ- conditions in the world for the reception ences that may happen to arise with regard of these truths, it may be expected that to the methods of work, and therefore the Elder Brethren will give a more direct whatever happens, they should not desert lead in the affairs of the world and it will the great Cause that the Society represents. thus become possible for us to move The broad Plan is there, and each member rapidly and smoothly to our destined goal, can plan his own work carefully and carry human perfection. it out to the best of his abilities, knowing Dr Taimni further states: The that whatever its shortcomings are, it will Theosophical Society is not quite like somehow be utilized in the much larger other Societies scattered throughout the work that the Elder Brethren are doing world, in which a group of people come ceaselessly for the upliftment of mankind. and work together to attain a definite object. It has a definite work to do, the The General Aim of the Society study and dissemination of truths con- The following passages are taken cerning the deeper problems of life. And from Dr I. K. Taimni’s Principles of it has another and a far more important Theosophical Work: To know exactly function, that is to serve as a direct agency what we want in any undertaking is a in the work of the Elder Brethren for the prerequisite of success. A Theosophical regeneration of the world. The Theo- worker should have sufficiently clear sophical Society is not a mere academic notions of particular objectives he may be body but a direct instrument of the Elder aiming at with respect to the general aim Brethren through which they expect to of the Theosophical Society in its work bring about definite changes in the world in the outer world. Theosophical workers with the knowledge and cooperation of are aiming at changing the thoughts and its members. This fact of the vital attitude of people in the world so that connection of the Society with Those who humanity may be able to take the next step are the real Guides of humanity lends a in evolution and may be able to lay the peculiar dignity to our work, bordering foundation of the future steps ahead, near almost on sacredness, and provides the or far, as the Elder Brethren consider

February 2011 21 The Theosophist necessary. The main problems facing the outer conditions prevailing in the world humanity at the present time lie in the and that govern such conditions. We wrong habits of thought and perverted should realize this fact and see the great attitudes all round. There is ignorance in necessity of disseminating these truths in the world regarding the Plan and methods the outer world until they permeate its of evolution, and the forces of prejudice, thought atmosphere and bring about the conservatism, and selfishness and greed necessary changes in the outlook of the are still dominant. There is ignorance of common man. So we see that the man’s true spiritual nature, ignorance of dissemination of these truths of Eternal natural laws and of the higher life to be Wisdom is the primary function of the attained by everyone if not soon, then in Theosophical Society and a duty incum- some future life. bent upon all its members throughout the Firstly, Theosophy gives us the broad world. The dissemination of the Eternal plan of evolution and thus enables us to Wisdom should be partly intellectual and determine easily which movements and partly spiritual. It must affect our hearts trends are in the right direction and to some extent and bring about those therefore to be helped, and those in the subtle changes inside, which reflect wrong and therefore to be opposed. themselves in changes of attitude and Secondly, Theosophy provides us a ways of looking at things. Mere know- direction in which we have to move, to ledge or even acceptance of a truth is not take steps in the reconstruction of the enough. It must affect the deeper layers world in every field applying our gen- of consciousness if it is to produce any eral knowledge to the current problems tangible effect on life. of every conceivable nature. Thirdly, We should work silently and unob- Theosophy provides vast amounts of trusively and make the influence of our information of a scientific nature regard- ideas felt indirectly to a great extent. The ing the world we live in and our place in influence of our ideas should not appear the scheme of things, enabling us to see as an imposition from without, but as a all events and things in their proper natural evolutionary growth from within. perspective and to devise correct and We should be concerned with the causes effective means for gaining the ultimate of evils that we seek to remove and deal end, human perfection. Theosophy is that only in a secondary manner with the ef- Eternal Wisdom which alone can guide fects that flow from these primary causes. us in evolving a true and noble civilization As one of the Mahatmas said: that will endure and be free from those ugly and painful features which disfigured The origin of every evil, whether small or the so-called modern civilization. great is in human action, in man whose The vast majority of mankind is not intelligence makes him the one free agent aware of this subtle connection between in nature. It is neither nature nor an

22 Vol. 132.5 The Founding of the Modern Theosophical Society

imaginary Deity that has to be blamed, but that of your own self-transformation. human nature made vile by selfishess. Mrs Radha Burnier, the International The extract from Dr Taimni’s book President of the Theosophical Society, continues thus: If we deal only with the said that external events are products of effects and not pay attention to the causes, the internal state of consciousness. Society we shall never succeed in overcoming the cannot change without changing individ- problems although we may be able to ual human consciousness. remove temporarily the outer manifest- A student of Comparative Philosophy ations. All great spiritual teachers always said: ‘If we do not share our clarity of go to the source of evil and the problems understanding, then we impart our confu- of human sorrow and suffering. They do sion.’ We must study and understand our not offer mere palliatives, but show the true spiritual nature and as such a part of path that eliminates the cause of sorrow the whole. We are intricately bound and suffering to arrive permanently at a together, and any kind of enlightened state of enlightenment that transcends religious understanding of life recognizes the afflictions of the lower life. The Theo- this fact. The highest form of awakening sophical Society is an organization with a is Buddhahood that has a single clear spiritual basis to adopt the spiritual way focus: the deliverance of all beings drown- of tackling the difficult and complicated ing in the ocean of samsâra (illusion; problems we find everywhere in the continuous births and deaths). Plainly, world. Its members should seek to go deep tremendous implications are enshrined in into these problems and try to discover any individual self-transformation. It is not the underlying causes of evils they want merely a private business, for there is to eradicate. It is not a philanthropic body always more at stake than one’s personal in the ordinary sense of the term although inner peace and well-being. The other it exists exclusively for promoting the beings that he touches in life are also welfare of humanity. affected. If the planet is polluted and this earth is dying, is it not because humans Where Do We Begin are sick? We are, on the whole, simply To be a good server, one must first not integrated. purify and harmonize his lower selves. A Theosophy teaches mutual-culture before Taoist saying attributed to Lao Tzu reads: self-culture to begin with. Union is If you want to awaken all of humanity, strength. It is by gathering many then awaken all of yourself. It means we Theosophists of the same way of think- must purify and harmonize the physical, ing into one or more groups, and making emotional and mental vehicles and awaken them closely united by the same magnetic them and be one with the Higher Self. bond of fraternal unity and sympathy Truly the greatest gift you have to give is that the object of mutual development

February 2011 23 The Theosophist

and progress in theosophical thought apply the lessons learned in our daily life, may be best achieved. (H. P. Blavatsky, and finally share what we have learned The Original Programme of the with those willing to listen and learn. Theosophical Society) Lodges and Study Groups must regu- larly hold their stated meetings with a Among others, the common goal in this mutual culture may be harmlessness syllabus of studies and assigned discus- and unity in diversity of action, common sions on topics previously agreed upon. quest for truth, clarity of understanding Interlodge meetings should be held at and non-argumentation to opposing views, regular intervals and also visits by mem- non-attachment to the fruit of action and bers and officers of other Lodges to non-covetousness. promote bonding, cooperation and unity Self-culture leads the student to among the members of the Society. The purification of his lower vehicles, that is Lodge meetings should promote har- the physical, emotional, and mental mony and unity of the members as an faculties so that the Higher Self will be expression of wisdom, which unites as able to discipline and control them. The opposed to intellectual argumentation, student should remain calm and contented which divides. within any situation he finds himself in, learning from the experiences the situation Challenges Ahead has provided him, and offering all to the In the early years of the Theosophical Higher Self. Society, some members questioned the propriety of collecting membership dues To Help Promote the Cause of the from members. Some consider the annual Society dues a form of taxation and therefore un- As earnest seekers of the Ancient brotherly. The Society has to pay for the Wisdom, we must continue our study and cost of newsletters, postage, telephone gain clarity and understanding, as written bills, power bills, office supplies, travel in books on Theosophy, like At the Feet fares and accommodation of Theosophical of the Master, The Voice of the Silence lecturers, and many other necessary and Light on the Path. Some students will maintenance expenses to keep the opera- also be interested to read The Secret tions of the Society going. The Society Doctrine, Isis Unveiled, and other books has also created a Foundation to administer written by Dr Annie Besant, Charles and supervise Theosophical schools and Leadbeater, C. Jinarâjadâsa, Geoffrey other projects of the Theosophical Order Hodson, I. K. Taimni and N. Sri Ram, of Service. The amount collected from to help deepen understanding and com- members as dues is barely enough to pay prehension of the Eternal Wisdom. We for fixed operating expenses but the should continue to seek by study of the Society has to continue the work and Divine Wisdom; acknowledge, accept and pay the expenses from the voluntary

24 Vol. 132.5 The Founding of the Modern Theosophical Society contributions of some members. More The Theosophical Society has a global financial assistance is needed for worth- mission to spread the teaching of the while projects to help propagate the Ancient Wisdom to help regenerate teachings of Theosophy. mankind. The national Sections, Lodges Often, Theosophists argue about the and Study Groups should converge in this manner in which Lodge meetings are mission and continue the work founded conducted and the arguments that ensue by the Masters of the Wisdom. Let us on issues discussed during the meeting. all aspire to become co-workers of the Mrs Radha Burnier said: ‘Let brotherly Masters of the Wisdom. One should be love guide you. You may differ as much one-pointed and dig out the knowledge as you like in opinions, but you must not within himself to be more efficient in let it lead to any sort of ill feeling or any the service that is the way for him at sort of conceit in your superior discern- present of serving God and the cause of ment in being able to see what to you is humanity. the right path. Let us stand together in After one hundred years of the Brotherhood and carry on our work, reintroduction of Theosophy, more and whatever work that may be. There is more seekers are attracted to the ancient plenty of time later on to argue what this teachings of the East. How much the means and what that means. Everything teachings can be disseminated so that that divides is contrary to the laws of more will be attracted to join the Society compassion and Universal Brotherhood. and become earnest seekers and co- Left to their own understanding, people workers of the Masters of the Wisdom is will come to the truth about everything in a challenge to the Society that needs due time.’ serious study and planning. ²

O you mad and miserable people, since you cannot grasp foreign things through anything but yourselves, how will you ever grasp outward things, when you have lost the inner ones? Why do you seek goods far away, as foreigners, when they are near, or rather within yourselves? Marsilio Ficino

February 2011 25 Fragments of the Ageless Wisdom

BUT now thou askest me how thou mayest destroy this naked knowing and feeling of thine own being. For peradventure thou thinkest that if it were destroyed, all other hindrances were destroyed; and if thou thinkest thus, thou thinkest right truly. But to this I answer thee and I say, that without a full special grace full freely given by God, and also a full according ableness on thy part to receive this grace, this naked knowing and feeling of thy being may in nowise be destroyed. And this ableness is nought else but a strong and a deep ghostly sorrow . . . All men have matter of sorrow; but most specially he feeleth matter of sorrow that knoweth and feeleth that he is. All other sorrows in comparison to this be but as it were game to earnest. For he may make sorrow earnestly that knoweth and feeleth not only what he is, but that he is. And whoso felt never this sorrow, let him make sorrow; for he hath never yet felt perfect sorrow. This sorrow, when it is had, cleanseth the soul, not only of sin, but also of pain that it hath deserved for sin; and also it maketh a soul able to receive that joy, the which reaveth from a man all knowing and feeling of his being. . . .

This sorrow . . . must every soul have and feel in itself (either in this manner or in another), as God vouchsafeth to teach his ghostly disciples according to his good will and their according ableness in body and in soul, in degree and disposition, ere the time be that they may perfectly be oned unto God in perfect charity — such as may be had here, if God vouchsafeth. The Cloud of Unknowing

26 Vol. 132.5 The Origin and Development of Language The Origin and Development of Language

SHARMILA S. PARULKAR

‘WOULD a universal language aid for persons of all nations, its vocabulary Universal Brotherhood?’ is the question. enriched by new words as they were Volapük (corrupted from English and needed. meaning ‘World-Speak’) was invented in There may have been other attempts 1879 by Johann M. Schleyer, a priest of to create a universal language but let us Constance, Baden. This language is partly see what Theosophy has to say on the original and partly made up of words of subject of language in general. European origin, mainly English. It was First of all we have to understand the in great vogue and by its tenth year about importance of sound; and language is, of one million people were using it. At its course, a collection of sounds. HPB tells third congress in 1889, held in Paris, us that, in the Sanskrit, as also in the everyone including the waiters spoke it. Hebrew and in the alphabets of all other After this triumph, it began to decline languages, ‘every letter has its occult rapidly chiefly through internal dissen- meaning and its rationale; it is a cause sions. So much for Volapük. and an effect of a preceding cause and a The history of international languages combination of these very often produces is an interesting one. The Encyclopaedia the most magical effect. The vowels Britannica tells us what a difficult task it especially contain the most occult and is to construct one. The first attempt was formidable potencies’ (The Secret made by Dalgarno in 1661 and was called Doctrine, I.94). Further, we read that ‘Ars Signorum’. The next was by Wilkins ‘SOUND, for one thing, is a tremendous in 1668 and was called ‘Real Character’. Occult power; it is a stupendous force, of Neither of these was a success because which the electricity generated by a the ground for such a language had not million of Niagaras could never counter- been prepared, but it is interesting to note act the smallest potentiality when directed that Wilkins’ sketch of phonetics is still with occult knowledge. Sound may be considered valuable. After this came produced of such a nature that the pyramid Esperanto, widely known by 1907 — an of Cheops would be raised in the air, or artificial language designed as a medium that a dying man, nay, one at his last Mrs Sharmila S. Parulkar is a member of Blavatsky Lodge, Mumbai, the Indian Section of the TS.

February 2011 27 The Theosophist breath, would be revived and filled with with the informing principles in them — new energy and vigour.’ those who fructified and awoke to life the mânasic element dormant in primi- For Sound generates, or attracts together, tive men’. And elsewhere she states that the elements that produce an ozone, the the whole human race was at one time fabrication of which is beyond chemistry, of one language, taught to it by Divine but within the limits of Alchemy. (SD, Instructors. I.555) HPB tells us that ‘it is almost certain The last statement leads us into deep that the great linguistic families pass waters, and such study and reflection on through three stages’ (SD, II.662). And she Sound and Language will be needed if enumerates these stages. we want to understand the relationship In the first stage, all words are roots between the two. and merely placed in juxtaposition, creat- Mantra-s are an example of the potency ing what are called radical languages. of sound and mantrika ºakti is defined as Next, we reach the stage when one root the ‘power, or occult potency of mystic defines another and becomes what is words, sounds, numbers or letters’ in caled a ‘determinative element’. This is the Vedic mantra-s. HPB says that ‘the the stage of agglutinative languages. influence of melody is one of its ordinary Finally, this determinative element manifestations’ (SD, I.293). Further, ‘the unites into a whole, with the formative spoken word has a potency unknown to, element, and we have inflected speech. unsuspected and disbelieved in, by the So far this agrees with what science modern “Sages!”’ Why? ‘Because sound teaches about the origin of language, but and rhythm are closely related to four here it stops, for it has no idea where the Elements of the Ancients’; and because original roots come from. Therefore, we ‘such or another vibration in the air is sure have to see what Theosophy has to say to awaken corresponding powers, union about the potentiality of forming roots. with which produces good or bad results, ‘Monosyllabic speech, we are told, was as the case may be’ (SD, I.307). used by the first approximately fully What about language itself? Lan- developed human beings at the close of guages ‘have their phases of growth, etc., the Third Root-race . . . after their like all else in nature’ (SD, II.662). They separation into sexes, and the full ‘have their cyclic evolution, their child- awakening of their minds. Before that, hood, purity, growth, fall into matter, they communicated through what would admixture with other languages, maturity, now be called “thought-transference”, decay and finally death’ (SD, II.199). though, with the exception of the Race HPB says that ‘Language is certainly called the “Sons of Will and Yoga”. . . coeval with reason, and could never have thought was but very little developed in been developed before men become one nascent physical man, and never soared

28 Vol. 132.5 The Origin and Development of Language above a low terrestrial level. . . . Language cated by chant-like sounds composed of could not be well developed before the vowels only. full acquisition and development of their 3. During the second half of the Third reasoning faculties. This monosyllabic Race, after the sexes had separated and speech was the vowel parent, so to speak, mind was awakened, speech developed. of the monosyllabic languages mixed This speech was, at first, monosyllabic. with hard consonants, still in use amongst 4. The Fourth Race developed what is the yellow races which are known to the known as ‘Râkshasi Bhâsh⒠— the anthropologists’ (SD, II.198–99). language of demons. It is necessary to know a little more 5. In the Fifth Root Race our modern about the early races, for a study of languages were developed. language cannot be properly undertaken What of the future language, then? without taking into consideration the It is said that ‘the Sanskrit language will evolution of man and of the races. one day be again the language used by The agglutinative languages were man upon this earth, first in science and spoken by the Fourth (the Atlantean) in metaphysics, and later on in common Race. In time, they, too, decayed and are life’. Sanskrit words have for some time now used only by a few aboriginal tribes. been appearing in the literature and the The next stage is that of the inflectional, press of the day, as we can see for highly developed languages by the Fifth, ourselves. Sanskrit, HPB says, is ‘the our Race. The root of Sanskrit, the mys- language of the gods because it can tery tongue of the Initiates of the Fifth convey metaphysical ideas and early Race, was the first inflectional language. cosmogonical ones’. The Semitic languages are ‘the bastard Should we, then, rush out to learn descendants of the first phonetic Sanskrit? It would not do any harm, but corruptions of the eldest children of the until such time as there is more knowledge early Sanskrit’ (SD, II.200). This brings of the Ancient Philosophy, and more us down to the present day, and we can students of Theosophy to become familiar trace, if we take the trouble, the source of with such Sanskrit terms as are to be found our modern European languages, through in their books, it might be better to be more Latin and Greek, to Sanskrit. careful in the use of words in our own We can summarize thus the stages of languages, to use them accurately, to be the development of speech: quite sure of their meaning, and to see 1. The First Race was speechless. that the ones we do use are helpful, not 2. The Second Root Race communi- harmful, full of kindliness and goodwill.

Leave out my name from the gift if it be a burden, but keep my song. Rabindranath Tagore

February 2011 29 The Theosophist Adyar Day, 2010

S. RAMU

TODAY is another good opportunity to praised on the earth and in the sky ponder on the significance of Adyar Day (âkâºa); you are a philanthropist that and the noble legacies of the President- came to India from a place that is thou- Founder Col. H. S. Olcott. Adyar Day is sands of miles away to give us the wisdom celebrated on 17 February every year in that helps us tread the right path; as a memory of Colonel Olcott. All human philanthropist, you are on par with the beings, including saints, are helped by great Tamil kings known for their charity. being inspired and motivated from time The song goes on to say that H. S. Olcott to time because inspirations we receive is our father figure and preceptor. (In the once may wear off over time. For the same Vedic tradition, one’s father is considered reasons, today is also a good opportunity the first preceptor followed by the guru- to recall and rejoice in Col. Olcott’s con- preceptor who is a kind of godfather.) tributions to the Theosophical Society The song ends with a commitment to the in particular, but more importantly, to great cause espoused by Olcott, H. P. humanity in general. The Theosophical Blavatsky, Annie Besant and others, and Society, its Adyar Library, innumerable an urge to work hard towards the well- institutions in Sri Lanka and the Olcott being of all. Memorial High School stand testimony to What is the significance of Adyar Day? his glorious contributions. It cannot be understood without under- The lyrics of the Tamil song with its standing the significance of Adyar itself, simple tune, sung by the charming Olcott because Olcott Day was renamed as Adyar School children at the commencement of Day, for good reasons, about eighty-five their procession with the decorated picture years ago. of Olcott, inspired me to deviate from my Adyar, the international headquarters speech for a short while to translate a few of the Theosophical Society, continues to lines for the benefit of those who do not be a special place for many of our mem- know Tamil. The song praises and thanks bers. With the serene beauty of its gardens, Olcott for his work by saying: Those on it has become a sacred refuge for stray earth will never forget to be grateful to animals, weary walkers and members you for getting them Theosophy that is desiring to understand more about Mr S. Ramu is Manager of the Theosophical Publishing House, Adyar.

30 Vol. 132.5 Adyar Day, 2010 Theosophy and the Society. Walking work generally. In 1922 the first informal through the gates of Adyar, people celebration of Adyar Day was held coming from the city often feel as if they throughout India and thereafter, Adyar are walking into a different world. The Day became a regular annual function at atmosphere changes. Stillness is felt with- all the centres. in and without but the within also gets 17 February has much more signifi- spiritually charged. It is obvious why the cance. It is not only the date Olcott passed Founders chose these particular grounds away, but the date also marks Giordano for their headquarters. Even though the Bruno’s being burnt at the stake, Charles estate is now surrounded by the noise W. Leadbeater’s birth and J. Krishamurti’s and chaos of the city of Chennai, within passing to peace. I also understand that Adyar’s gates there remains a quality of on Adyar Day in 1925, the Foundation beauty that is rare to find. Breathing is the Stone of Blavatsky Lodge in Sydney was most vital function of a living organism laid by C. W. Leadbeater. and the Adyar gardens are called the On the contributions of HPB to Theo- lungs of Chennai city. Of course, the sophy and HSO to the Theosophical lungs should be clear without any serious Society, Annie Besant said: disorder. The Garden Department has an HPB gave to the world Theosophy. onerous responsibility and it deserves H. S. Olcott gave to the world the every support and encouragement so that Theosophical Society. Each was chosen the flora and fauna are nurtured well and by the Masters. Which brought the the more-than-a-century long reputation greater gift? of Adyar remains high. Originally, 17 February was known as It is obvious, each one needed, and Olcott Day, the day of the Founder’s benefited from, the other. Even if passing in 1907. Members gathered at the Theosophy is more important than the place where Henry Steel Olcott was cre- Theosophical Society, it would not have mated, saying a few words in gratitude and been possible for HPB to carry out her offering flowers to the memorial built in mission without Olcott — without his his honour. How did Olcott Day become leadership, strength, stability, enthusiasm Adyar Day? During the Convention of the and energy. He was the body and HPB Theosophical Society held at Benares the soul of the work of the Theosophical (Varanasi) in 1921, a suggestion was movement. Their team work was an made by Madame I. de Manziarly that example of a right relationship of co- each national Section should set apart one disciples dedicated to serve an organiza- day each year, to be called Adyar Day, tion and humanity. A. Schwartz, a former on which, every branch should take a Treasurer of the Society says: ‘I wonder collection to go towards the upkeep of whether newer members realize how much Adyar and to support the international the Society owes to its President-Founder,

February 2011 31 The Theosophist what courage, hard work and self-sacrifice (Chennai) in just twelve years. The last were needed to start and guide the Move- school was created in 1906, one year ment, how his organizing capacity was before his death. indispensable to HPB for the spreading Col. Olcott saw the unity of all beings, of her teachings’ (Reminiscences of was indifferent to varieties of forms and H. S. Olcott, TPH, Adyar). Events like transcended the limitations of apparent Adyar Day help in creating awareness separateness. As a direct outcome of his of such great contributions amongst untiring lecture tours in harsh circum- new members. stances throughout the length and breadth For some, Olcott is almost an unknown of India and Sri Lanka and his interactions Theosophist, somewhat less known than with people there, these two countries H. P. Blavatsky and Annie Besant or even awoke to the sense of their heritage, and Leadbeater. He does not come forth as a began to realize what they have to learn personality, because he put much of that and teach from the treasures of their past. aside for practical and tangible work. A remarkable social reformer and Olcott was important to the work in ways philanthropist, Col. Olcott sacrificed we may never understand fully, as neces- everything that was personal to the cause sary as HPB. of the economically and socially under- What kind of man was Olcott? I quote privileged section of humanity. He worked A. Schwartz again: ‘The memory of ceaselessly for uplifting the downtrodden Colonel Olcott calls up the picture of a and the oppressed in the field of education unique personality, striking in appearance, and social acceptance. He worked not a born organizer, independent, open- only in India but also in America, Europe minded, large-hearted, of a lovable and and the eastern countries. His service in joyous disposition, possessing in a Sri Lanka is worthy of special mention; remarkable degree the qualities which his efforts gave rise to the establishment eminently fitted him for the office of of more than two hundred schools in President of the Theosophical Society Sri Lanka without having a single one . . . His genial ways and real friendship named after him. He declined every for the people endeared him to them.’ honour that came his way and chose to His effective leadership and charitable remain a silent and unnoticed servant of disposition were the two greatest and mankind. In the corporate world and other essential qualities for someone to be head administrative functions, some people are of an organization. He founded schools acclaimed as silent performers, who go for children deprived of education through about their work sincerely without throw- poverty and social class. He was a man ing tantrums, in contrast to others who who cared much and had great concern make a big fuss over small work to draw for the welfare of humanity. He started and attention to themselves. There is some- established five schools in Madras thing to be learnt from Olcott — to work

32 Vol. 132.5 Adyar Day, 2010 for the promotion of the organization the professor said threats and opportu- and not for self-promotion. Olcott was nities are generally in the external American by birth and truly a world citi- environment; and strengths and weak- zen at heart. He is still honoured in nesses are generally internal. He also several countries. said, if you perceive internal threats, He realized the necessity of a good your organization is doomed. Let us hope library and established the great Adyar Olcott’s great legacy is not under internal Library. He wisely and with great vision threat, i.e. threat from within! founded this institution to last over a Olcott was a man of great courage and century. Olcott was able to write for the strength who looked to the future with a future an objective history of the formation pioneering spirit. Again and again he was and growth of an organization he presided able to meet the challenges facing him over. The six volumes of his Old Diary and the Society. Leaves are a delight for anyone interested Col. Olcott was fond of saying that he in the early work of the Society. His wit had been bidden by his Master to be the and sense of humour are evident in his doorkeeper of the Society. His dharma as writings. He declares that the fire of Theo- the Great Ones told him was to organize sophy that engulfed many minds was and keep alive the ‘body’ through which started when he offered a light to Madame the teachings could come to the world. Blavatsky’s cigarette! His acquaintance He was true to this dharma. We have the with Blavatsky began in smoke. Not Adyar headquarters and the organization surprisingly, it took some time for the of the TS — because Olcott fulfilled his Society to come clear of that much- dharma. In 1906, one year before his misunderstood cloud of smoke that came death, Olcott established the last of the from Blavatsky’s mouth and nostrils. five schools in Madras (Chennai). There I would discourage men here from offer- is an old saying of profound wisdom that ing a light to a woman smoker lest another a society prospers when an old man plants great movement is started! a tree knowing fully well that he will not In my business management courses, live to benefit from the shade and fruits in the early 1970s, we used to do an of the tree when it is grown. This is his exercise called SWOT — an analysis of legacy to us. Keeping the organizational Strengths, Weaknesses, Opportunities and interest above personal interests at all Threats. When students were confused times, may we work together in such a between opportunities and strengths; and way that we deserve this legacy, and in similarly between threats and weaknesses, the true spirit of Adyar Day. ²

We seek, inquire, reject nothing without cause, accept nothing without proof: we are students, not teachers. Henry Steel Olcott, Inaugural Address, 17 November 1875

February 2011 33 The Theosophist Books of Interest

THE SECRET DOCTRINE premier Theosophical historians, has COMMENTARIES: The Unpublished produced a full and accurate edition of the 1889 Instructions by Helena Petrovna 1889 discussions. It takes the place of the Blavatsky, transcribed and annotated by old Transactions, which are neither com- Michael Gomes, I.S.I.S. Foundation, The plete nor adequate because they formalize Hague, 2010. the discussion, thereby disguising the Theosophy needs to be stated afresh spontaneity of exchanges. This new for every generation. Theosophy itself is edition deserves a place next to The Secret timeless truth, but the generations change, Doctrine itself on the bookshelf of every and so also must the presentation of serious student. It also merits the attention timeless truth if it is to speak to new gene- of even casual readers who want to know rations. Besant, Leadbeater, Arundale, what The Secret Doctrine is about. Jinarâjadâsa, Sri Ram, and still living This new edition also makes for charm- spokespersons have done and continue ing reading: the banter and interchanges doing just that. Nevertheless, the basis of among the participants are often humor- all Theosophy was set forth long ago by ous and indicate the easy relationship the Masters, Olcott, and Blavatsky. they shared. For example, at one point Helena Blavatsky, in particular, is HPB grows exasperated at the many the spiritual mother of us all. So her own disorganized questions put to her by the comments on and explanations of her all-male group: ‘You are the most inqui- masterwork, The Secret Doctrine, are sitive people I ever met. If it were not invaluable guides to the timeless truths your unmentionables that protect you, of Theosophy. Shortly after the 1888 you would all be Mother Eves, every one publication of her masterwork, HPB held of you! You are the most inquisitive regular meetings with some of her students people I ever saw in my life, and you are to deal with matters arising from their the most impertinent. You cannot come study of the SD. A stenographer took notes and ask one thing after another. Tuesday at those meetings, and records of the first after Monday, Wednesday after Tuesday, twelve such meetings, after editing for and so on. You want to jump from clarity and coherence, were published as Monday to Saturday and from Saturday Transactions of the Blavatsky Lodge. to Halifax. Upon my word, I have no Until now, the full transcriptions of those patience’ (p. 516). Similarly, Bertram early meetings and no records of later ones Keightley asks HPB, ‘Can you give us have been generally available. some more definite idea — e.g. an analogy Now, Michael Gomes, one of our on the physical plane — of what is meant

34 Vol. 132.5 Books of Interest here by “Cosmic Desire” which “evolves cerebellum (or back brain) may be into absolute Light”?’ HPB begins her res- consciously remembered as dreams (pp. ponse with a joke on herself: ‘Now there 42, 52–3), which are the false dreams is a question for a modest young woman.’ coming through the gates of ivory. These It is, of course, impossible to cover dream emanations of the cerebellum are adequately here the content of the 653 ‘instinctive feelings which . . . are just pages of transcriptions in this volume. The recollections of what took place’ (p. 53). book’s 23-page index will help the curious ‘The average person dreams what is per- to find many of the important topics fect nonsense, dreams of digestion [as covered in the instructions: both general, Chaucer wrote], of nervous disturbances ordinary ones as well as specifically [as Freud thought], etc.’ (p. 55). Theosophical ones. However, there are other ‘dreams that really are [true] dreams’ (p. 55); ‘those Dreams dreams . . . that really have something in For example, the ordinary subject of them [being true dreams coming through dreams has fascinated human beings from the gates of horn] are produced by the our earliest days. The Greek epic Odyssey vision of the higher Ego’ (p. 53). ‘I said talks about true dreams that come through to you here that it is when we do not gates of horn and false dreams that come dream about anything [derived from the through gates of ivory. Cicero’s Dream physical plane] that we dream the most. of Scipio concerns a true, prophetic dream Not only that, but we act the most, and and incorporates Pythagorean philosophy. we live on an entirely different plane from The Judeo-Christian Bible is full of this one, and our life is a thousand times dreams. Chaucer’s ‘Nun’s Priest’s Tale’ more active. Our existence, rather, is a talks about the difference between and the thousand times more varied: and it would causes of true and false dreams, the latter be a nice thing if we could bring it back. being the result of indigestion or the like. . . . There . . . you are not separate from In more recent times, Freud wrote about any man in creation, as your mind is not dreams as unconscious expressions of separate from the ALL’ (pp. 80, 82). psychological problems, and Jung thought Consciousness in Devachan is that of such they were efforts to resolve such problems. a dream that is blissful and timelessly In The Secret Doctrine, dreams are present (p. 25). mentioned only twice and both times It is noteworthy that HPB’s treatment incidentally; the SD Commentaries, how- of dreams is consonant with a long ever, include extensive and insightful tradition about dreaming. With respect to discussions of them. most of our ordinary dreams, what HPB We learn in the Commentaries that in says is commonsensical: they are just the sleep, if the higher mind is also inactive consequences of physical or psycholo- (or sleeps), the automatic activity of the gical experiences we have had during our

February 2011 35 The Theosophist waking state. But she also recognizes a likened to the Greek Eros, ‘that universal totally different order of dreaming, which force of attraction which causes particles derives from a higher level and reflects a to congregate, combine, and correlate, and different order of existence: a communi- to produce a triad. Well, that creative force cation from our higher selves to serve as is our Fohat, who neither creates, nor does an inspiration to our future actions. he produce anything per se and by him- self, but in virtue of his action, elements, Fohat as well as beings, seek to unite in polarity; On the other hand, the specifically from which unison results life’ (p. 517). Theosophical subject of fohat is dealt After an extended elaboration on this with extensively in both The Secret subject, Bertram Keightley enthused: Doctrine (with nearly two columns of ‘What you have said there is very good, references in its index) and in the and it is a great deal more than you have Commentaries (with more than a score of said anywhere in The Secret Doctrine.’ To references, many of multiple pages). The that somewhat backhanded compliment, term is not in general English dictionaries, HPB replied in kind: ‘But I thought you but The Theosophical Glossary calls it stood there over me when I was writing.’ Tibetan and defines it as a ‘term used to Her response seems to reflect the fact that represent the active (male) potency of the the Keightleys, to whom she had shown a ªakti (female reproductive power) in draft of The Secret Doctrine, had insisted nature. The essence of cosmic electricity’. she revise it before publication and is In the Commentaries, HPB distin- another example of the banter that guishes between an eternal fohatic characterized the sessions on which the principle, which she calls ‘the ªakti or Commentaries report. Force of the Divine’, and its periodical The identification of fohat as the manifestation as fohat proper, which she ‘essence of cosmic electricity’ in the equates with the creator god Brahmâ Glossary (as cited above) appears to be a (p. 139). However, because Brahmâ (the metaphor using ‘electricity’ to represent creator), Vishnu (the preserver), and ªiva the ‘active principle’ or ‘life’ of the cosmos (the destroyer) are all one — a functionally (pp. 248–51). HPB calls fohat ‘the syn- diverse trinity — fohat is also both con- thetic motor power of all the imprisoned structive and destructive, as well as vitally life forces’ (p. 293) and ‘the universal preservative (p. 373). It is the energetic force of life’ (p. 301), that is, the power force that produces manifestation: ‘Fohat that brings together all embodied vital . . . means also the self-moving and that forces. She also says, ‘Fohat is the sym- which forces to move. . . . This is the bol of universal unpolarized electricity real, long translation of the word, Fohat’ [embracing both ‘centripetal and centri- (p. 432). fugal forces’]’ (p. 430). Metaphors are As the moving, creative force, fohat is inevitable in talking about these matters.

36 Vol. 132.5 Books of Interest Fohat is also said to be like threads, the cannot find — any interior satisfaction, knots in which are the sun and other bodies or peace of mind. I have never met one of the solar system (p. 240), a metaphor man yet who was perfectly satisfied’ that may suggest contemporary string (p. 540). theory in physics. HPB anticipated a great The discussions also are rife with deal that science after her time has come instances of bantering, several already to recognize. quoted above; others pop up throughout Fohat is also said to act consciously the volume. For example, once when HPB (p. 300), which we might understand as became weary of the questions put to her, meaning, not ‘as a person’, but ‘with a as she frequently did, she responded, purpose’ in contrast with automatically. ‘Can I say to you anything better? What However it is also called ‘a personification cross-examiners you are.’ William of Mahat’, which the Glossary defines as Kingsland objected, ‘Not cross!’ to which the ‘first principle of Universal Intelligence HPB replied, ‘No, cross-examiners’ (p. and Consciousness’. HPB clearly states the 222). The exchange plays on the ambi- centrality of fohat to manifestation: ‘Fohat guity between those who ‘cross-examine is everything, he is the life principle, the another’ and those who ‘examine another vital air we breathe. He is in all the ele- crossly’. Such playful use of language is ments. Fohat is the symbol of the root of frequent. So is HPB’s realistic, if overly manifestation . . . the root and soul of modest, self-assessment. For example, at motion. . . . Fohat is simply a force in one point, HPB corrects at length an error nature. . . . Fohat you have in your blood, of wording in The Secret Doctrine, and every one of you. Fohat is the primal Walter Old (Sepharial) responds, ‘We motor of everything, from the beginning shan’t complain so long as it draws forth of the Manvantara’ (p. 361). so much intelligent instruction. Even mis- takes give rise to intelligent interest.’ HPB Conclusion replies, ‘My dear ladies and gentlemen, if The forgoing two examples, sampling I knew English, I would hold meetings. what the Commentaries have to say about I have not got the talent for the gab. If I dreams and fohat, illustrate only im- could only put into Olcott’s head that perfectly the richness of this volume. In which I know, or have his eloquence addition to such specific discussions, it (because he speaks beautifully), I could contains general observations about life, do something’ (p. 429). such as the following comment by HPB, This edition is what is now called a which reflects exactly a judgement of ‘keeper’ (i.e., one suitable for or worth Siddhartha Buddha: ‘I do not think I have keeping). Indeed, it is an invaluable ever met a truly happy man. To everyone addition to our stock of classic Theo- life is a burden, there is something they sophical books. JOHN ALGEO

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39 THE THEOSOPHIST

VOL. 132 NO. 5 FEBRUARY 2011

CONTENTS

Who am I? 3 Radha Burnier The Heresy of Separateness 7 Patrizia Moschin Calvi The TS on Probation 12 Pedro Oliveira Theosophists in Truth 17 N. Sri Ram The Founding of the Modern Theosophical Society 19 Jesse D. Alto Fragments of the Ageless Wisdom 26 The Origin and Development of Language 27 Sharmila S. Parulkar Adyar Day, 2010 30 S. Ramu Books of Interest 34 International Directory 38

Editor: Mrs Radha Burnier

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover Picture: Main road and the coconut grove — Dr T. P. Alaganantham

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: Mrs Radha Burnier Vice-President: Mrs Linda Oliveira Secretary: Mrs Kusum Satapathy Treasurer: Miss Keshwar Dastur 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 Who am I? Who am I?

RADHA BURNIER

WHO am I? is a question that could be perhaps can happen to him or her in asked by anybody, and most people will another life, provided we think of Life as immediately say: ‘I am so and so, was born consisting of different conditions which to so and so, had my schooling in such one experiences. and such a school, I have been working Similarly, the thinking process will as an officer in a reputed organization for include many things, and emotions and many years, or I am proficient in such and thoughts may be mixed up in an irretriev- such a subject’. This kind of answer which able way. The thoughts may be, let us say, is the most common we can expect is easy, concern for members of the family, or and it is the story of what the physical man they may be thoughts of suspicion with or woman was and did. regard to some persons. But leaving aside But the trouble is, that the physical all such thoughts about food, about person is only a part of the real person. livelihood and so on, there are thoughts What is the real person will remain intact; that do not have a basis in experience, in most people hope that they will be alive the past life. These thoughts may be of after the death of the body. If the body some scientific evaluation which we think dies the feelings and emotions do not of as ordinary; or the thoughts may be of necessarily die, although people who are people, whether a person is nice or not, is grossly materialistic think that is the end. useful or is a vagabond — there can be The emotions can be of various kinds many thoughts of such a kind. But there including attachment to or repulsion of are also thoughts of a more personal certain people. Besides the physical ex- nature. Mathematicians may think of a istence, one could experience jealousy or problem of which nobody else except for depression, or elation and contentment. a few mathematicians, are conscious. So It all depends on what the person has ex- thoughts can range over a vast area, some perienced. There are numerous feelings, real, some imagined, some foolish, some some of which are of course temporary, useful, etc. but others may be lasting; and the person These thoughts and feelings are real still has the lasting feelings, good or bad. to the average person. The average person They have to be worked out, which has to work out his likes and dislikes of Summary of a Convention Lecture, Adyar, 30 December 2010.

February 2011 3 The Theosophist the physical environment, ups and downs, us to drink. We are made of at least and mental images. This needs another seventy percent water, and the stem incarnation. So he passes from what we between the cloud and us is really there. call this world to another. It is a long This is also the case with the river, the journey which everybody has to go forest, the logger, and the farmer. There through until he or she begins to realize are hundreds and thousands of stems that most of the ideas pertaining to linking us to everything in the cosmos, physical life, and also to our emotions and and making it possible for us to be. Do thought worlds, are unnecessary. In fact you see the link between you and me? If we feel empty and aimless when we do you are not there, I am not here. This is not have thoughts. But are we really certain. If you do not see it yet, please look empty, or do we imagine so? more deeply and I am sure you will. I Let us try to understand what happens asked the leaf whether it was frightened even for a few moments when one is very because it was autumn and the other much alive, but with no thoughts. Then leaves were falling. The leaf told me, “No. one is merely watching, listening, receptive During the whole spring and summer I to whatever may come. Then we begin to was completely alive. I worked hard to see and know inwardly many things, help nourish the tree, and now much of which we do not normally even think me is in the tree. I am not limited by this about for a short time; or if we do, it is form. I am also the whole tree, and when only by way of a casual observation. I go back to the soil, I will continue to When the mind is not working on the nourish the tree. So I do not worry at all. many things that absorb it, and is watch- As I leave this branch and float to the ing silently, unagitated, it begins to see ground, I will wave to the tree and tell her, what has never been seen before. An old ‘I will see you again very soon’.” face still looks beautiful, because behind ‘That day there was a wind blowing the wrinkles and other signs of age the and, after a while, I saw the leaf leaving person sees a life, an individuality with the branch and float down to the soil, great possibilities. Or he may see the leaf dancing joyfully, because as it floated it of a tree lying on the ground and it is like saw itself already there in the tree. It was seeing a whole world of beauty, of so happy. I bowed my head, knowing that qualities of life, which we had never I have a lot to learn from the leaf.’ known of as existing. We do not know whether the author Then we may give attention to what of these words is fully aware of the depths the Vietnamese teacher, Thich Nhat Hanh, of what he says. points out: ‘We have a great many stems Let us look at what Krishnamurti who linking us to our Mother Earth. There are had no intention of impressing anybody stems linking us with the clouds. If there had to say: ‘Pure love does not require an are no clouds, there will be no water for object of affection. It is like the shining of

4 Vol. 132.5 Who am I? the sun. It shines on all. As when the sun any particular group or race, or to some rises he floods the world with his own idealistic concepts, but that we are all beauty and brings out in every leaf and human beings, we are all living on this flower all the delicate shades of colour; extraordinary, beautiful earth.’ so that the pure love that streams forth So the eyes may be seeing something, from the heart of a liberated man sheds it but the mind sees very much more, and tender light on everyone; and in the light this may extend very far. We do not know of that love, all the hidden beauty of how far because we have not experienced character, all the strength and beauty of something similar ever before. thought and feeling are revealed to the Merely giving attention, without think- loving eyes of perfect love. But such a ing of something or the other about what love means an utter absence of likes and was intended, is not an easy thing. We dislikes. There is neither attraction nor have become so accustomed to invent or repulsion. The expression of such love presume with our thoughts things that must necessarily be as varied as the we see or do not see. In fact the mental human beings who receive it. process goes on and on even when we ‘Be really in communication with are sleeping. Deep sleep without any nature, not verbally caught in the thoughts is not easy to come to for grown- description of it, but be a part of it, be up people. Children of course may not aware, feel that you belong to all that, be have complicated thoughts; when they able to have love for all that, to admire a sleep they sleep. But that is not so with deer, the lizard on the wall, that broken people who have numerous mental branch lying on the ground. Look at the attractions and observations during their evening star or the new moon, without the lifetime. But even for a few minutes, if a word, without merely saying how beau- person watches quietly without inwardly tiful it is and turning your back on it, saying something or the other about what attracted by something else, but watch that he is seeing, he begins to see more and single star and new delicate moon as more of what is not usual. For example, though for the first time. If there is such when seeing a leaf, a fruit, a face of communion between you and nature then someone, he begins to see what is usually you will commune with man, with the boy not taken notice of. The world is full of sitting next to you, with your educator, or unnoticed things, including trees, animals, with your parents. We have lost all sense birds and the sky. of relationship in which there is not only When a person looks fully at any of a verbal statement of affection and concern these things that are around, or as fully as but also this sense of communion that is possible, without coming to conclusions, not verbal. It is a sense that we are all ideas and so on, he sees what most people together, that we are all human beings, not do not. A tree may be in front of one’s divided, nor broken up, not belonging to house, which one may be ‘looking at’ all

February 2011 5 The Theosophist the time, but it takes on a new life when ordinary level something extraordinary seen with real eyes — eyes which are not from finer worlds and spheres. affected by thoughts of previous things. If we could only see the reality, every So the whole world of Nature appears face, every human being would appear different, including human beings which different because one sees not only what we think are the only important things to appears to the average onlooker, but the care for. Therefore the statement in greater reality underneath, hidden behind Sanskrit — Satyam, Sivam, Sundaram, the outward appearance. An uncultured, truth, goodness and beauty. When a per- simple person is seen not only as he is, son is awakened he sees differently; what but also as what he will be — a beautiful he sees is true. being, full of light and wisdom. This This is not only relevant to seeing what is the future. Clear eyes see this, and that exists in Nature; of course, in Nature we is why we call such people with such see things we like and others which we eyes, seers. do not. But real seeing means there are What is beyond all this? There, perhaps no likes and dislikes, particularly when we one can see the enlightened beauty, see other human beings with whom there goodness and truth everywhere, but not is daily contact. One may have prejudices in infinite proportion. The enlightened against a black man, or a white one, but perceivers, the real seers, are not living in all such prejudices vanish and do not exist. time. They will see the past, present and This is made clear by some paintings future as a glorious reality, where every- which show ordinary things like a face or thing of the past is lighted up in a way we a shape, but there is a light which comes do not understand. There is a wonderful through them. It is what makes for great time before all of us, and we have to work art. Beethoven seems to have said that he towards that. Those who are not aware to listened to music which others could not that extent see only something of the past hear, for it came from another sphere, and and the present, but the enlightened people he tried to bring it down to the physical see everything also as it will be. When we level. Some of his great works struck see the bud of a beautiful flower, we people because of the newness in them. already have in our mind’s eye what it will The same is true of all great art in any become, and we care for the bud, nourish country — that it brings down to the it and look after it till it comes into its own.

The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. Matthew, 6:22

6 Vol. 132.5 The Heresy of Separateness The Heresy of Separateness

PATRIZIA MOSCHIN CALVI

‘Together we stand, divided we fall.’ (Pink Floyd, Hey You) ‘Omnia munda mundis’ (Titus 1:15) TO begin with, I would like to quote the beyond all the events and situations that following inspiring words from The Voice we observe and which strike us, there are of the Silence: ‘If through the Hall of deeper levels of life and truth. Wisdom thou wouldst reach the Vale of As spiritual seekers, a leap in aware- Bliss, disciple, close fast thy senses against ness is needed as we have to be fully the great dire heresy of separateness that aware that we are first of all ‘souls’, weans thee from the rest.’ The feeling of powerful and invisible, and that, therefore, separateness belongs to the lower levels we have to consider not just our material of manifestation and, unfortunately, the aspect, so limited and limiting even on a only reality we take into consideration is perceptive level. this level of our sensorial perceptions. From a Theosophical point of view, our However, what we see is not what existence itself on this planet gives us really is, but just something influenced by the opportunity to walk that path along what we are, a reality seen through a kind which spiritual gifts come to maturity, to of individual screen: for example, if understand that spirit and matter are one Gautama Buddha entered this room he thing and transcendent qualities already would not see a hundred people but a belong to everyone as far as we are aware hundred Buddhas. It is worthwhile to of them and able to unveil them. point out how this statement significant- All this has to be seen as a sign of that ly affects even our inner work as well as absolute wisdom which, recognizing the its quality and action on our essence. It is oneness of the Universe with everything always useful to remember that we in it, affirms that there is no separateness interpret everybody and everything within the WHOLE and that misery and through our state of consciousness, that sorrow come from our lack of full is, we create our own reality, influencing understanding. our thoughts, words and actions; and that, Hence, there is not only the necessity Ms Patrizia Moschin Calvi is the Secretary of the Theosophical Society in Italy. Talk given at the World Congress, Rome, 2010.

February 2011 7 The Theosophist of our identifying ourselves with the in ourselves, it is no use looking for it vehicles of our personality (level of somewhere else, perhaps blaming others physical body, astral or emotional level for its lack in them. It also exists beyond and lower manas) but also the effort to us and when we reach it, we would have go beyond the known which constant- lost ourselves. ly generates illusions, towards the Valley Generally, in individual develop- of Beatitude, away from ‘the great dire ment, the first materialized thing is the heresy of separateness that weans thee cooperating spirit, which, giving value to from the rest’. mutual relationships among all human Therefore, let us pay special attention beings, creates links, synergies, harmonic to the aspect of mâyâ, which limits and and fruitful collaborations at a social level. stops our experiences within the known, Then, thanks to ‘mature’ relations, we whereas the vastness of the unknown become aware that the divine principle permeates us without our becoming aware resides within all of us. of it. Then every action becomes imper- Mâyâ is the Self which veils itself, just sonal for the benefit of all human beings, as every differentiated unity is like this purifying thoughts and feelings which through its illusory cycles; it is in its then move vertically, as we live the substance, one with the Supreme and burning flame of unselfishness in a never- Unique Spirit. ending expansion and perpetual search The mystifying veil which covers of the Good of Wholeness. Making our everything involves all of us and our reflections now topical, let us consider, confusing values with their superfluities according to the Theosophical literature, that lead us to revise, distort, choose and the necessity to bring some groups of relativize perceptions of the mind, through people to embodying together not only to our sensory system, to maintain and per- realize mutual karmic relations but also petuate the sense of separateness. to learn to work together for one great As Theosophists, breaking the veil of single aim. Of course, that is meant mâyâ might mean taking responsibility also for us, here and now. The value of to find the true Self, our essence, to be as working together is greater than the we are, to put an end to our subtle illu- accomplishment of a project because it sions that separate us from the Whole, gives origin to subtle yet powerful pursuing that bright dawn which has synergies from whose loving vitality the always been ours. divine buddhi light will arise, which is the Paraphrasing Light on the Path, it can spiritual man’s burning energy. And when be stated that the ‘spirit of brotherhood’, the buddhic vehicle develops and insight the light of the world, the only one which reaches the physical brain, it will grant illuminates the Path, lives within us. wisdom and perfect knowledge. However, if we are not able to discern it According to the Ancient Wisdom,

8 Vol. 132.5 The Heresy of Separateness love is the most important of all attributes support, that the word originates (and from and it begins with an attitude of goodwill, there the German bruder and the English friendship towards others, understanding, brother) with the meaning of ‘sons of the and all good impulses aimed at helping same father’. The Greek word is phratèr- people on the path towards happiness. A phràtor, that is member of a tribe. So we universal disposition may develop from share a common membership and origin, that personal feeling. ties which are far more important than any The Maha Chohan wrote in a letter blood ties because they make us equal dated 1881: ‘It is not the individual and on a higher level, the spiritual one, determined purpose of attaining oneself allowing us to be on the same wavelength Nirvâna (the culmination of all know- when working together and to express our ledge and absolute wisdom) which is, after own potential. all only an exalted and glorious selfishness, H. P. Blavatsky used to say in 1888 but the self-sacrificing pursuit of the that the Masters cannot do much if the best means to lead on the right path our members of the Theosophical Society do neighbour, to cause as many of our fellow not share thoughts and feelings. creatures as we possibly can to benefit by What is Brotherhood if we are not it, which constitutes the true Theosophist.’ able to realize all our so-called wisdom? It is a simple statement of brotherhood, Knowledge and words are not Theosophy, yet a deep one, and also a model for our they do not have any value, any right of own life. citizenship, we do not have any right to I am not an eminent scholar, a scien- pronounce or express them; divine light tist, a philosopher, a priest. I am a normal does not reach the human soul while man person but my lecture will turn out well allows his lower nature to dominate him. or badly according to your friendly or Our knowledge is like sheets of paper: hostile attitude. Why? What is that force, Brotherhood is needed to hold them so powerful and unique, capable of together in order to avoid dispersion. accomplishing such a miracle? Are we still able to feel we are all one? Dear brothers, within our organization This is the challenge the Theosophical we have developed great capabilities of Society is experiencing at this historical finding common aspects among religion, period of time. Are we aware of this? Do philosophy and science but we have to we think of ourselves as brothers, sons of find common aspects also among our- the same father, that is belonging to the selves. Brotherhood is our challenge, our same family and so working together? mission. Our Theosophical Society, now more ‘Brother’ comes from the Latin word than ever, needs unity and solidarity so frater corresponding to the Sanskrit that, while we act accordingly to perfect bhrathru and it is probably from its root harmony’s laws, it can allow everybody bhar, meaning to bring, to sustain, to who wants to, to serve in the best possible

February 2011 9 The Theosophist way. To flourish, the Theosophical ever spoil this wonderful wholeness with Society has to grow from inside but the its common aims as profound and ancient maturity and awareness level of the whole as Eternal Wisdom. association depends on the contribution The Theosophical table is the round of every single member, on his individual table par excellence where everybody is consciousness, abnegation and unselfish- primus inter pares (first among equals) ness. Basic and absolutely fundamental and is considered only according to his concepts such as Universal Brotherhood spiritual values. If we realize that no leaf without any distinction cannot be violated has its equal; that Nature has given every intentionally without taking into consider- human being unique, inimitable qualities ation the consequences on a metaphysical to develop, and if we — luckily — differ level, without fully understanding the from each other, the great challenge is to damage caused by that lack of harmony, gather all beings under one single flag, to that subtle though powerful net that that of Truth. unites all of us. Jiddu Krishnamurti said in his conver- All of us are the Theosophical Society, sation with the Jesuit father E. Schallert: but what is our state of mind, what is the ‘Because you see, after all, what is enthusiasm we use every day to renovate important in living is unity, harmony our bonds of love with Life and the between human beings. That can only Masters, what is our attitude towards other come about if there is harmony in each brothers, the inner growth that allows us one; and that harmony is not possible if to work positively and proactively for the there is any form of division inside or good of our fellowship, knowing we are outside, externally or internally.’ all on a kind of probation as members of It is necessary to learn again to under- this association? The most important thing stand, to unify and not to divide, to accept is to pursue together, united, the aim of everyone and everything, to distinguish Universal Brotherhood without distinction what gives us freedom from what keeps and I believe the only way we have to get us imprisoned in unawareness, as the out of the impasse consists in making whole is more than the sum of its parts. If constructive suggestions and offering we stand together we are irresistible. comprehension and loving care; all this Being united does not mean we cannot will enable our group to move forward be different, as differences are indeed solemnly and harmoniously with the great resources and rich opportunities — support of our personal strength, united in our contribution, as individuals, to the our positive, pure and fraternal intentions, One. I believe we have to start working thoughts, words. We are not just an together again silently, confidently, association; brotherhood without bearing in mind we are a whole ‘soul’, distinction is a requested task; we are the strong and of high capacity, able to Knights of Brotherhood and nobody will collaborate and achieve universal

10 Vol. 132.5 The Heresy of Separateness harmony. ‘Breaking points’ such as the heart is filled with the things of the mind. present ones remind us of our respon- When there is love in your heart, you do sibilities, asking us for a leap in awareness. not talk about organizing for brotherhood, In these present, chaotic and confused you do not talk about belief, you do not times, stars can still arise. talk about division or the powers that This process is similar to the graceful, create division, you need not seek recon- involuntary work of oysters which, irri- ciliation. Then you are a simple human tated by grains of sand, create pearls. It is being without a label, without a country. a way of behaviour that offers proactive, This means that you must strip your- creative answers, that goes directly to the self of all those things and allow truth to heart of Life, of Truth, allowing us ‘to walk come into being, and it can come only through the room of Wisdom to reach the when the mind is empty, when the mind Valley of Beatitude’. ceases to create. Jiddu Krishnamurti affirmed: It is the only way to live up to Life’s Truth can come to you only when your wonderful harmony, to be true peregrini mind and heart are simple, clear, and in itinere, authentic Knights of the Order there is love in your heart, not if your of Brotherhood without Distinction. ²

Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Psalm 51:10,11

February 2011 11 The Theosophist The TS on Probation

PEDRO OLIVEIRA

ANYONE who has studied even the however, that the experiment should be rudiments of the history of the Theo- made independently of our personal man- sophical Society will realize that the agement; that there should be no abnormal circumstances leading to its inception interference by ourselves. So casting about were far from ordinary. For example, we found in America the man to stand as the decision to form the TS preceded, by leader — a man of great moral courage, almost a century, the meeting of HPB unselfish, and having other good qualities. and Col. Olcott at the Eddie farmhouse He was far from being the best, but . . . he in Chittenden, Vermont. It was made by was the best one available. With him we the Adepts and their Teachers as shown associated a woman of most exceptional by evidence presented in The Mahatma and wonderful endowments. Combined Letters to A. P. Sinnett (Letter 22). with them she had strong personal defects, Probably due to the nature of their but just as she was, there was no second involvement with the beginnings of the to her living fit for this work. We sent her TS the fledgling body had to be put to the to America, brought them together — and test of probation as the following pas- the trial began. (Letter 45) sage shows: Here it is suggested that the Society did On 17 November next the Septenary term not undergo only that initial ‘probation’ of trial given the Society at its foundation but that it has been subjected to a series in which to discreetly ‘preach us’ will of similar tests, some of which have expire. One or two of us hoped that the shaken it to its very foundations. world had so far advanced intellectually, The option of receiving him or not as a if not intuitionally, that the Occult doctrine regular chela — remains with the Chohan. might gain an intellectual acceptance, and M. has simply to have him tested, tempted the impulse given for a new cycle of occult and examined by all and every means, so research. Others — wiser as it would now as to have his real nature drawn out. This seem — held differently, but consent was is a rule with us as inexorable as it is given for the trial. It was stipulated, disgusting in your Western sight, and I Mr Pedro Oliveira is in charge of the Editorial Office, Adyar, and was formerly international Secretary. Talk given at the World Congress, Rome, 2010.

12 Vol. 132.5 The TS on Probation

could not prevent it even if I would. It is circumstances during the period of pro- not enough to know thoroughly what the bation. We have to know of what he may chela is capable of doing or not doing at become capable under different and every the time and under the circumstances kind of opportunities.’ The process of during the period of probation. We have probation aims at establishing what our to know of what he may become capable truest motivations are. Light on the Path under different and every kind of speaks about the ‘giant weed of self’ while opportunities. (Letter 74) saying that it has grown through ages of evolutionary development. One who is From the point of view of the Adepts serious about Theosophical work cannot probation is a process of testing and afford to ignore such a deep-rooted force. examining an individual — or a group of It needs to be exposed, seen for what it individuals — ‘by all and every means, is and expunged. And this is the process so as to have his real nature drawn out’. of probation. It is definitely not for the The implication here is that before the faint-hearted. Adepts can work with someone the true It may be easier to understand such a nature of that individual needs to be process at an individual level. But what exposed. No wonder Sinnett and Hume does it mean to state that the TS, as an protested at this as a form of invasion of organization, may have undergone privacy. But the Adepts are not guided in periods of probation? The following quote their work by worldly considerations or throws some light on this question: conventions. As their ultimate aim is the complete regeneration of the human I may tell you no news if I say that it was consciousness, they can only accept the Mr Hume’s attitude when the Eclectic was help of those individuals who have purged formed that caused our chiefs to bring Mr themselves, to a great degree, of selfish- Fern and Mr Hume together. The latter ness and self-centredness. Perhaps the reproached us vehemently for refusing to influence of the Adepts causes a light to take in as chelas — himself, and that shine into the nooks and corners of the sweet, handsome, spiritual and truth- human soul, bringing out into the open aspiring boy — Fern. We were daily motivations and attitudes which were dictated laws, and as daily taken to task hitherto lurking in the dark. It is not for being unable to realize our own difficult to envisage how unpleasant and interests. And it will be no news though uncomfortable such a process can be. it may disgust and shock you, to learn that The Mahatma, in the above-mentioned the two were brought into the closest quotation, also explains a very important relationship in order to bring out their point: ‘It is not enough to know thorough- mutual virtues and defects — each to shine ly what the chela is capable of doing or in his own true light. Such are the laws of not doing at the time and under the Eastern probation. (Letter 101)

February 2011 13 The Theosophist

One of the great evolutionary . . . we allow our candidates to be tempted opportunities the TS offers to its members in a thousand various ways, so as to draw is to bring ‘them into the closest rela- out the whole of their inner nature and tionship in order to bring out their mutual allow it the chance of remaining conqueror virtues and defects — each to shine in his either one way or the other. . . . The own true light’. Perhaps this is the real test victor’s crown is only for him who proves of brotherhood, namely, to work with himself worthy to wear it; for him who people as they are and not as we want attacks Mâra single-handed and conquers them to be. Anyone who has had to work the demon of lust and earthly passions; in a committee, at whatever level, will and not we but he himself puts it on his perhaps be able to testify that this is one brow. It was not a meaningless phrase of of the great challenges a worker has to the Tathâgata that ‘he who masters Self is face. In this, like in many other situations greater than he who conquers thousands in life, if there is a real degree of self- in battle’: there is no such other difficult understanding and self-effacement, work- struggle. If it were not so, adeptship would ing with others becomes much more be but a cheap acquirement. . . . Only those possible and harmonious. who can look ahead at the far remote The Sanskrit word ahamkâra denotes consequences of things are in a position ‘the conception of one’s own individu- to judge as to the expediency of our own ality, self-consciousness, the making of actions, or those we permit in others. What self, thinking of self, egotism, pride, may seem present bad faith may in the end haughtiness’. It describes a very potent prove the truest, most benevolent loyal- tendency that has laid down roots within ty. Let time show who was right and the human consciousness for millennia, who faithless. One who is true and ap- and that tends to remain hidden in the proved today, may tomorrow prove, under context of superficial social interactions. a new concatenation of circumstances a But an institution which has as its first traitor, an ingrate, a coward, an imbecile. and most important Object Universal (Letter 92) Brotherhood without distinction, has to The end of probation signifies the inevitably challenge its members by mastery of self, at least up to a point, in drawing out the multifaceted expressions the sense that one will not allow petty of this ‘giant weed of self’. Otherwise, personal reactions to interfere with the how can the TS be a true ‘regenerating Masters’ work. They include self-centred practical Brotherhood’ as it was meant to motives and thoughts. As long as we react be according to the Adepts’ plans? In the personally we are unfit to help them in following quotation one of them presents their undertakings. But as the above- in greater detail how far-reaching and mentioned passage reveals, other tests serious the process of probation can be: may lie ahead for until the giant weed

14 Vol. 132.5 The TS on Probation of separateness is not completely and stands for is deeper and stronger than irreversibly destroyed even the minutest circumstantially polarized views. The particle of selfishness may flare up and awareness that the TS has a very throw us off course. Constant vigilance is important unfinished task to perform is therefore required of every candidate to much more important than personal views Theosophical work. we may entertain. However, we must There have been a number of serious continue to be vigilant for, as long as we crises in the history of the TS. The are human, tests will come, sometimes Coulomb conspiracy was one of them sent by those who know much better than and its ramifications continue to this day, we do, as the following passage shows: when a number of publications still consider as true the conclusions of the Whosoever has sown the seeds of the Hodgson Report. The Judge Case was present tempest, the whirlwind is strong, another difficult moment for the Society the whole Society is reaping it and it is as a whole, perhaps not well handled by rather fanned than weakened from all concerned at that time, but certainly Shigatse. You laugh at probations — the one that dispensed tests to all and sundry word seems ridiculous as applied to you? during those intensive years of 1894 and You forget that he who approaches our 1895. The Leadbeater Case of 1906 precincts even in thought, is drawn into completely divided the Society and the vortex of probation. (Letter 131) represented a very grave test for Annie The Book of Job in the Old Testament Besant even before she was elected presents the story of a devout and dedi- President in 1907. The level of vituper- cated man, who was put through the ation generated at that time seems to fires of probation. Everything he had was continue unabated outside the TS, with a taken away from him, even the people and number of writers maintaining that the things he loved most. But however Society never recovered from that crisis. horrific his loss was, he did not lose his However, the statistics of Dr Besant’s faith in God, the Supreme Existence. period of Presidency eloquently prove that Here is one of Job’s soulful moments of view ill-founded. contrition, in which he confesses that the The recent Presidential elections had harsh trials he had undergone helped him the contours of another crisis, somewhat to see more clearly: serious, in which polarization again divided members in different contin- I know that you can do all things, and ents. Perhaps there are some members that no purpose of yours can be thwarted. who may regret what they said or wrote ‘Who is this that hides counsel without during that period. I know I do. However, knowledge?’ Therefore I have uttered what there are signs that for many members I did not understand, things too wonderful their dedication to what the Society for me, which I did not know. ‘Hear, and

February 2011 15 The Theosophist

I will speak; I will question you, and you published in La Revue Theosophique declare to me.’ I had heard of you by the (March 1889), HPB stated that ‘In its hearing of the ear, but now my eye sees capacity of an abstract body, the Society you; therefore I despise myself, and repent does not believe in anything, does not in dust and ashes. (42:1–6) accept anything, and does not teach If life’s ordeals help us to see better and anything.’ Aware of these sobering to understand more clearly, the period of remarks by our great Founder, I would probation — if we are found worthy to be like to conclude with a prayer: The Soul drawn into it — may help us to realize of the TS belongs to the work of the great that the only thing that really matters is to Masters of the Wisdom, which is the help the Masters’ plan for a regenerated ending of fear, the ending of division and humanity. In her article ‘The New Cycle’, the ending of sorrow. ²

Truth is within ourselves; it takes no rise From outward things, whate’er you may believe. There is an inmost centre in us all, Where truth abides in fullness; and around, Wall upon wall, the gross flesh hems it in, The perfect, clear perception — which is truth.

A baffling and perverting carnal mesh Binds it, and makes all error; and, to know, Rather consists in opening out a way Whence the imprisoned splendour may escape, Than in effecting entry for a light Supposed to be without. Robert Browning Paracelsus

16 Vol. 132.5 Theosophists in Truth Theosophists in Truth

N. SRI RAM

THE following observations from spirit of selflessness and dedication, a life myself, spoken to a gathering at Adyar, of beautiful and sweet simplicity, not self- may be of interest to our readers: mortification. We need to concentrate on These are, of course, days which are those things which are really worthwhile, very, very critical for the world as a whole, and not fritter away our energy and interest and there is little that any one of us can on all kinds of matters which are essen- do to help our fellow human beings who tially of trivial significance. are caught in this crisis. All that we can If all of us in the Society prepare our- do is to live in such a way, have such selves in that way for whatever work we thoughts and feelings, as will make us may be able to do, if we strive to live centres of peace, illumination and strength a life of greater purity, more light and to others. If we live such a life, we are sweetness, more brotherliness in a very doing what is most needed at present. real sense, not sentimentalism, we will be There is the time-honoured idea, at better and more effective Theosophists. least in India, that even without going A Theosophist is a man who has a feeling round to various places, without making of friendliness in his heart, who seeks any great noise or splash, without osten- truth, and does not chase nor is satisfied sible activity, one can help the world with illusions. He is a person whose real potently from where he is, by his thoughts interest in life is to make life more and by an attitude of mind in which his beautiful, better and happier for all attention and interest are centred in the concerned. Anyone who satisfies these good of his fellow human beings and upon conditions is a real Theosophist, whether those truths which are fundamental and he is a member of the Theosophical essential for our living, which spell out Society or not. that good. In the old days there were Many of us are members because we people who, it is said, performed tapas, want to help this great organization which which means austerity, for the world’s exists for a supremely altruistic purpose, welfare, sometimes in order to accomplish altruism in a deep, true and extended a specific great deed. I feel it would be sense. The Society does not exist for our well for all of us to live and work in that own edification, much less for our Reprinted from The Theosophist, July 1962.

February 2011 17 The Theosophist amusement or glorification; it exists in and cheer in the places where we happen order that each one of us may lend his to be. If we can be like that lighted candle strength, give of his light and whatever with its steady flame going upwards all capacity he may have, to make the world the time in pure aspiration — you might a better place in which to live; better call it prayer — then we will really have not merely from a physical point of proved ourselves Theosophists in truth, as view, but with a more spiritual climate, a we are now Theosophists in name. rarer, more vital atmosphere where all We should all be able in the times ahead kinds of delicate and wonderful things to do more and better than we have done can grow. hitherto; not by any kind of feverish HPB, our great Founder, has said that activity — of course everyone has to be towards the hundredth anniversary of the active in his own way — but by such Theosophical Society one might expect a action as is wise, beneficent and of deep fresh spiritual impetus. It is to be hoped spiritual import. We may do a small thing that her prophecy will come to pass. But and that little thing may be a gesture which then, what is important is not merely to conveys a very great deal. It may have an hope for something great to happen, but extraordinary significance, even though to prepare ourselves in such a way that if it may be a slight little act; or we may do a there is anything beautiful happening, multitude of things, make an inordinate whether now or then, we are open to it, amount of noise, a lot of raging, tearing are able to enter into that beauty and propaganda to convince others that we convey it to those with whom we come are doing better than we really are. But into contact. We are not called upon to do all that would be just so much sound anything heroic in an outward sense, much and fury which dies down, leaving things less to indulge in heroics of any sort; what much as they were. It is always truth and we have to do is to be steady where we its action which counts, not make-believe, are, like a candle, not blown by any truth in what we think, feel and act. It is breeze, which throws its beams in a place the truth that is deeply within us which of darkness, so that we bring illumination matters most. ²

Do good for its own sake; for the good of your spiritual peace. The Buddha

18 Vol. 132.5 The Founding of the Modern Theosophical Society The Founding of the Modern Theosophical Society

JESSE D. ALTO

ANYONE who reads Theosophy will It holds that the universe is unified, orderly see that the vital part of its teachings deals and purposeful, that matter is the instru- with the evolution of the soul of man, ment for the evolution of life, that thought which goes from grade to grade towards is a creative power which we can learn to the perfection of Adeptship. Theosophy use effectively, and that experience of is literally translated as Divine (Theos) both joy and suffering is the means by Wisdom (Sophia). The Society was which we grow in character, compassion, founded with the exalted purpose of pro- power and wisdom. moting the spiritual regeneration of man. Theosophists agree generally to the The aim is to change the heart and mind basic ideas and ideal of Theosophy, but of mankind and prepare them for the next they are free to reject any of them and to higher step in human evolution. The uni- interpret all of them according to their own versal brotherhood was introduced as a lights. This does not mean however that necessary base for the promotion of its one should assert his point and argue high aim, namely the radical transform- against the ideas of others where they ation of man, his whole nature, mode of contradict his. Other ideas are measured conduct and future. Now, one hundred by their own light. What binds us is not a years later, this idea of universal brother- common set of ideas but a common search hood is accepted verbally, but not in for truth. Hence we must seek out the way practice. Many of us accept this universal on our own, verify for ourselves those brotherhood as a motto to be realized in ideas we intuitively feel are true. And on due course. the path, we need to find our own truth Theosophy is known also as Kabbalah, and live our life accordingly. To be a Sufism, Tao Hsueh, and Divine Wisdom. Theosophist, one must only subscribe to Like science, Theosophy deals also with the three Objects of the Theosophical direct experience and often of a more Society. These are: subjective and qualitative nature. Theosophy offers reasons for life left To form a nucleus of the Universal untouched by either religion or science. Brotherhood of Humanity, without Mr Jesse D. Alto is a member of the Philippine Section of the Theosophical Society.

February 2011 19 The Theosophist

distinction of race, creed, sex, caste or development of the occult forces had to colour. be exposed and avoided’ (H. P. Blavatsky, The Original Programme of the To encourage the study of Comparative Theosophical Society). Religion, Philosophy and Science. To investigate unexplained laws of Nature The Theosophical Society is Founded and the powers latent in man. 1. To give to humanity certain deeper According to H. P. Blavatsky, there truths of life needed for taking the next were theosophists and theosophical step in human evolution. schools for the last 2000 years, from 2. To instil certain universal guid- Plato down to the medieval alchemists. ing principles like Brotherhood into the It was again re-introduced in 1875 by minds of people in general, so that it may the two most revered Masters of the become possible to usher in a better Wisdom through their outer agent world order. Madame Helena P. Blavatsky, and assisted by Col. Henry Olcott, William 3. To provide agents in the outer Judge and others in New York, USA. world who understand the Plan in a general The main headquarters of the Society way and can thus consciously cooper- was subsequently transferred to the pres- ate with the Elder Brethren in the work ent International Headquarters located that They are doing for the betterment of in Chennai (formerly Madras), India. the human race. (Dr I. K. Taimni, The Society’s broad basis accepts into Principles of Theosophical Work) its membership all who profess the idea Dr Taimni goes on to say: the of Universal Brotherhood, who are in- founding of the Theosophical Society is terested in promoting investigations into part of a definite move to lift a corner of comparative religion, science, and phil- the veil on life’s deeper mysteries by Those osophy and who are keen to understand who hold the keys to these mysteries the psychic and occult nature of man; that have been hidden from humanity. ‘to oppose materialism and theological Probably, the time has come when dogmatism by demonstrating the exist- humanity has to be given a chance of direct ence of occult forces unknown to science, cooperation with the Elder Brethren who, in nature, and the presence of psychic unknown and unrecognized, have for and spiritual powers in man, at the same ages guided and nurtured it and brought time enlarging the views of the spiritual- it to the present stage of evolution. The ists by showing that there are other cooperation can be a definite reality and agencies at work in the production of a force in the direction of progress only phenomena besides the ‘spirits’ of the as the truths of the Ancient Wisdom dead. Superstition and the premature permeate world thought and bring about

20 Vol. 132.5 The Founding of the Modern Theosophical Society the required fundamental changes in the majority of its active members with that life and outlook of the average man. Just inspiration and enthusiasm that is now, the Theosophical Society is a small necessary in a work of this kind. It enables nucleus in the world of such men who are them to stand firm and remain unaffected trying to understand these truths and are by the periodical crises that come in the preparing themselves consciously or Society and sometimes shake it to its very unconsciously for this common work with foundations. They feel on such occasions their Elder Brethren, now and in the that their loyalty to the Great Ones and future. As the Sociey grows and the the universal principles of which they are greater influence brings more favourable the embodiments, transcends any differ- conditions in the world for the reception ences that may happen to arise with regard of these truths, it may be expected that to the methods of work, and therefore the Elder Brethren will give a more direct whatever happens, they should not desert lead in the affairs of the world and it will the great Cause that the Society represents. thus become possible for us to move The broad Plan is there, and each member rapidly and smoothly to our destined goal, can plan his own work carefully and carry human perfection. it out to the best of his abilities, knowing Dr Taimni further states: The that whatever its shortcomings are, it will Theosophical Society is not quite like somehow be utilized in the much larger other Societies scattered throughout the work that the Elder Brethren are doing world, in which a group of people come ceaselessly for the upliftment of mankind. and work together to attain a definite object. It has a definite work to do, the The General Aim of the Society study and dissemination of truths con- The following passages are taken cerning the deeper problems of life. And from Dr I. K. Taimni’s Principles of it has another and a far more important Theosophical Work: To know exactly function, that is to serve as a direct agency what we want in any undertaking is a in the work of the Elder Brethren for the prerequisite of success. A Theosophical regeneration of the world. The Theo- worker should have sufficiently clear sophical Society is not a mere academic notions of particular objectives he may be body but a direct instrument of the Elder aiming at with respect to the general aim Brethren through which they expect to of the Theosophical Society in its work bring about definite changes in the world in the outer world. Theosophical workers with the knowledge and cooperation of are aiming at changing the thoughts and its members. This fact of the vital attitude of people in the world so that connection of the Society with Those who humanity may be able to take the next step are the real Guides of humanity lends a in evolution and may be able to lay the peculiar dignity to our work, bordering foundation of the future steps ahead, near almost on sacredness, and provides the or far, as the Elder Brethren consider

February 2011 21 The Theosophist necessary. The main problems facing the outer conditions prevailing in the world humanity at the present time lie in the and that govern such conditions. We wrong habits of thought and perverted should realize this fact and see the great attitudes all round. There is ignorance in necessity of disseminating these truths in the world regarding the Plan and methods the outer world until they permeate its of evolution, and the forces of prejudice, thought atmosphere and bring about the conservatism, and selfishness and greed necessary changes in the outlook of the are still dominant. There is ignorance of common man. So we see that the man’s true spiritual nature, ignorance of dissemination of these truths of Eternal natural laws and of the higher life to be Wisdom is the primary function of the attained by everyone if not soon, then in Theosophical Society and a duty incum- some future life. bent upon all its members throughout the Firstly, Theosophy gives us the broad world. The dissemination of the Eternal plan of evolution and thus enables us to Wisdom should be partly intellectual and determine easily which movements and partly spiritual. It must affect our hearts trends are in the right direction and to some extent and bring about those therefore to be helped, and those in the subtle changes inside, which reflect wrong and therefore to be opposed. themselves in changes of attitude and Secondly, Theosophy provides us a ways of looking at things. Mere know- direction in which we have to move, to ledge or even acceptance of a truth is not take steps in the reconstruction of the enough. It must affect the deeper layers world in every field applying our gen- of consciousness if it is to produce any eral knowledge to the current problems tangible effect on life. of every conceivable nature. Thirdly, We should work silently and unob- Theosophy provides vast amounts of trusively and make the influence of our information of a scientific nature regard- ideas felt indirectly to a great extent. The ing the world we live in and our place in influence of our ideas should not appear the scheme of things, enabling us to see as an imposition from without, but as a all events and things in their proper natural evolutionary growth from within. perspective and to devise correct and We should be concerned with the causes effective means for gaining the ultimate of evils that we seek to remove and deal end, human perfection. Theosophy is that only in a secondary manner with the ef- Eternal Wisdom which alone can guide fects that flow from these primary causes. us in evolving a true and noble civilization As one of the Mahatmas said: that will endure and be free from those ugly and painful features which disfigured The origin of every evil, whether small or the so-called modern civilization. great is in human action, in man whose The vast majority of mankind is not intelligence makes him the one free agent aware of this subtle connection between in nature. It is neither nature nor an

22 Vol. 132.5 The Founding of the Modern Theosophical Society

imaginary Deity that has to be blamed, but that of your own self-transformation. human nature made vile by selfishess. Mrs Radha Burnier, the International The extract from Dr Taimni’s book President of the Theosophical Society, continues thus: If we deal only with the said that external events are products of effects and not pay attention to the causes, the internal state of consciousness. Society we shall never succeed in overcoming the cannot change without changing individ- problems although we may be able to ual human consciousness. remove temporarily the outer manifest- A student of Comparative Philosophy ations. All great spiritual teachers always said: ‘If we do not share our clarity of go to the source of evil and the problems understanding, then we impart our confu- of human sorrow and suffering. They do sion.’ We must study and understand our not offer mere palliatives, but show the true spiritual nature and as such a part of path that eliminates the cause of sorrow the whole. We are intricately bound and suffering to arrive permanently at a together, and any kind of enlightened state of enlightenment that transcends religious understanding of life recognizes the afflictions of the lower life. The Theo- this fact. The highest form of awakening sophical Society is an organization with a is Buddhahood that has a single clear spiritual basis to adopt the spiritual way focus: the deliverance of all beings drown- of tackling the difficult and complicated ing in the ocean of samsâra (illusion; problems we find everywhere in the continuous births and deaths). Plainly, world. Its members should seek to go deep tremendous implications are enshrined in into these problems and try to discover any individual self-transformation. It is not the underlying causes of evils they want merely a private business, for there is to eradicate. It is not a philanthropic body always more at stake than one’s personal in the ordinary sense of the term although inner peace and well-being. The other it exists exclusively for promoting the beings that he touches in life are also welfare of humanity. affected. If the planet is polluted and this earth is dying, is it not because humans Where Do We Begin are sick? We are, on the whole, simply To be a good server, one must first not integrated. purify and harmonize his lower selves. A Theosophy teaches mutual-culture before Taoist saying attributed to Lao Tzu reads: self-culture to begin with. Union is If you want to awaken all of humanity, strength. It is by gathering many then awaken all of yourself. It means we Theosophists of the same way of think- must purify and harmonize the physical, ing into one or more groups, and making emotional and mental vehicles and awaken them closely united by the same magnetic them and be one with the Higher Self. bond of fraternal unity and sympathy Truly the greatest gift you have to give is that the object of mutual development

February 2011 23 The Theosophist

and progress in theosophical thought apply the lessons learned in our daily life, may be best achieved. (H. P. Blavatsky, and finally share what we have learned The Original Programme of the with those willing to listen and learn. Theosophical Society) Lodges and Study Groups must regu- larly hold their stated meetings with a Among others, the common goal in this mutual culture may be harmlessness syllabus of studies and assigned discus- and unity in diversity of action, common sions on topics previously agreed upon. quest for truth, clarity of understanding Interlodge meetings should be held at and non-argumentation to opposing views, regular intervals and also visits by mem- non-attachment to the fruit of action and bers and officers of other Lodges to non-covetousness. promote bonding, cooperation and unity Self-culture leads the student to among the members of the Society. The purification of his lower vehicles, that is Lodge meetings should promote har- the physical, emotional, and mental mony and unity of the members as an faculties so that the Higher Self will be expression of wisdom, which unites as able to discipline and control them. The opposed to intellectual argumentation, student should remain calm and contented which divides. within any situation he finds himself in, learning from the experiences the situation Challenges Ahead has provided him, and offering all to the In the early years of the Theosophical Higher Self. Society, some members questioned the propriety of collecting membership dues To Help Promote the Cause of the from members. Some consider the annual Society dues a form of taxation and therefore un- As earnest seekers of the Ancient brotherly. The Society has to pay for the Wisdom, we must continue our study and cost of newsletters, postage, telephone gain clarity and understanding, as written bills, power bills, office supplies, travel in books on Theosophy, like At the Feet fares and accommodation of Theosophical of the Master, The Voice of the Silence lecturers, and many other necessary and Light on the Path. Some students will maintenance expenses to keep the opera- also be interested to read The Secret tions of the Society going. The Society Doctrine, Isis Unveiled, and other books has also created a Foundation to administer written by Dr Annie Besant, Charles and supervise Theosophical schools and Leadbeater, C. Jinarâjadâsa, Geoffrey other projects of the Theosophical Order Hodson, I. K. Taimni and N. Sri Ram, of Service. The amount collected from to help deepen understanding and com- members as dues is barely enough to pay prehension of the Eternal Wisdom. We for fixed operating expenses but the should continue to seek by study of the Society has to continue the work and Divine Wisdom; acknowledge, accept and pay the expenses from the voluntary

24 Vol. 132.5 The Founding of the Modern Theosophical Society contributions of some members. More The Theosophical Society has a global financial assistance is needed for worth- mission to spread the teaching of the while projects to help propagate the Ancient Wisdom to help regenerate teachings of Theosophy. mankind. The national Sections, Lodges Often, Theosophists argue about the and Study Groups should converge in this manner in which Lodge meetings are mission and continue the work founded conducted and the arguments that ensue by the Masters of the Wisdom. Let us on issues discussed during the meeting. all aspire to become co-workers of the Mrs Radha Burnier said: ‘Let brotherly Masters of the Wisdom. One should be love guide you. You may differ as much one-pointed and dig out the knowledge as you like in opinions, but you must not within himself to be more efficient in let it lead to any sort of ill feeling or any the service that is the way for him at sort of conceit in your superior discern- present of serving God and the cause of ment in being able to see what to you is humanity. the right path. Let us stand together in After one hundred years of the Brotherhood and carry on our work, reintroduction of Theosophy, more and whatever work that may be. There is more seekers are attracted to the ancient plenty of time later on to argue what this teachings of the East. How much the means and what that means. Everything teachings can be disseminated so that that divides is contrary to the laws of more will be attracted to join the Society compassion and Universal Brotherhood. and become earnest seekers and co- Left to their own understanding, people workers of the Masters of the Wisdom is will come to the truth about everything in a challenge to the Society that needs due time.’ serious study and planning. ²

O you mad and miserable people, since you cannot grasp foreign things through anything but yourselves, how will you ever grasp outward things, when you have lost the inner ones? Why do you seek goods far away, as foreigners, when they are near, or rather within yourselves? Marsilio Ficino

February 2011 25 Fragments of the Ageless Wisdom

BUT now thou askest me how thou mayest destroy this naked knowing and feeling of thine own being. For peradventure thou thinkest that if it were destroyed, all other hindrances were destroyed; and if thou thinkest thus, thou thinkest right truly. But to this I answer thee and I say, that without a full special grace full freely given by God, and also a full according ableness on thy part to receive this grace, this naked knowing and feeling of thy being may in nowise be destroyed. And this ableness is nought else but a strong and a deep ghostly sorrow . . . All men have matter of sorrow; but most specially he feeleth matter of sorrow that knoweth and feeleth that he is. All other sorrows in comparison to this be but as it were game to earnest. For he may make sorrow earnestly that knoweth and feeleth not only what he is, but that he is. And whoso felt never this sorrow, let him make sorrow; for he hath never yet felt perfect sorrow. This sorrow, when it is had, cleanseth the soul, not only of sin, but also of pain that it hath deserved for sin; and also it maketh a soul able to receive that joy, the which reaveth from a man all knowing and feeling of his being. . . .

This sorrow . . . must every soul have and feel in itself (either in this manner or in another), as God vouchsafeth to teach his ghostly disciples according to his good will and their according ableness in body and in soul, in degree and disposition, ere the time be that they may perfectly be oned unto God in perfect charity — such as may be had here, if God vouchsafeth. The Cloud of Unknowing

26 Vol. 132.5 The Origin and Development of Language The Origin and Development of Language

SHARMILA S. PARULKAR

‘WOULD a universal language aid for persons of all nations, its vocabulary Universal Brotherhood?’ is the question. enriched by new words as they were Volapük (corrupted from English and needed. meaning ‘World-Speak’) was invented in There may have been other attempts 1879 by Johann M. Schleyer, a priest of to create a universal language but let us Constance, Baden. This language is partly see what Theosophy has to say on the original and partly made up of words of subject of language in general. European origin, mainly English. It was First of all we have to understand the in great vogue and by its tenth year about importance of sound; and language is, of one million people were using it. At its course, a collection of sounds. HPB tells third congress in 1889, held in Paris, us that, in the Sanskrit, as also in the everyone including the waiters spoke it. Hebrew and in the alphabets of all other After this triumph, it began to decline languages, ‘every letter has its occult rapidly chiefly through internal dissen- meaning and its rationale; it is a cause sions. So much for Volapük. and an effect of a preceding cause and a The history of international languages combination of these very often produces is an interesting one. The Encyclopaedia the most magical effect. The vowels Britannica tells us what a difficult task it especially contain the most occult and is to construct one. The first attempt was formidable potencies’ (The Secret made by Dalgarno in 1661 and was called Doctrine, I.94). Further, we read that ‘Ars Signorum’. The next was by Wilkins ‘SOUND, for one thing, is a tremendous in 1668 and was called ‘Real Character’. Occult power; it is a stupendous force, of Neither of these was a success because which the electricity generated by a the ground for such a language had not million of Niagaras could never counter- been prepared, but it is interesting to note act the smallest potentiality when directed that Wilkins’ sketch of phonetics is still with occult knowledge. Sound may be considered valuable. After this came produced of such a nature that the pyramid Esperanto, widely known by 1907 — an of Cheops would be raised in the air, or artificial language designed as a medium that a dying man, nay, one at his last Mrs Sharmila S. Parulkar is a member of Blavatsky Lodge, Mumbai, the Indian Section of the TS.

February 2011 27 The Theosophist breath, would be revived and filled with with the informing principles in them — new energy and vigour.’ those who fructified and awoke to life the mânasic element dormant in primi- For Sound generates, or attracts together, tive men’. And elsewhere she states that the elements that produce an ozone, the the whole human race was at one time fabrication of which is beyond chemistry, of one language, taught to it by Divine but within the limits of Alchemy. (SD, Instructors. I.555) HPB tells us that ‘it is almost certain The last statement leads us into deep that the great linguistic families pass waters, and such study and reflection on through three stages’ (SD, II.662). And she Sound and Language will be needed if enumerates these stages. we want to understand the relationship In the first stage, all words are roots between the two. and merely placed in juxtaposition, creat- Mantra-s are an example of the potency ing what are called radical languages. of sound and mantrika ºakti is defined as Next, we reach the stage when one root the ‘power, or occult potency of mystic defines another and becomes what is words, sounds, numbers or letters’ in caled a ‘determinative element’. This is the Vedic mantra-s. HPB says that ‘the the stage of agglutinative languages. influence of melody is one of its ordinary Finally, this determinative element manifestations’ (SD, I.293). Further, ‘the unites into a whole, with the formative spoken word has a potency unknown to, element, and we have inflected speech. unsuspected and disbelieved in, by the So far this agrees with what science modern “Sages!”’ Why? ‘Because sound teaches about the origin of language, but and rhythm are closely related to four here it stops, for it has no idea where the Elements of the Ancients’; and because original roots come from. Therefore, we ‘such or another vibration in the air is sure have to see what Theosophy has to say to awaken corresponding powers, union about the potentiality of forming roots. with which produces good or bad results, ‘Monosyllabic speech, we are told, was as the case may be’ (SD, I.307). used by the first approximately fully What about language itself? Lan- developed human beings at the close of guages ‘have their phases of growth, etc., the Third Root-race . . . after their like all else in nature’ (SD, II.662). They separation into sexes, and the full ‘have their cyclic evolution, their child- awakening of their minds. Before that, hood, purity, growth, fall into matter, they communicated through what would admixture with other languages, maturity, now be called “thought-transference”, decay and finally death’ (SD, II.199). though, with the exception of the Race HPB says that ‘Language is certainly called the “Sons of Will and Yoga”. . . coeval with reason, and could never have thought was but very little developed in been developed before men become one nascent physical man, and never soared

28 Vol. 132.5 The Origin and Development of Language above a low terrestrial level. . . . Language cated by chant-like sounds composed of could not be well developed before the vowels only. full acquisition and development of their 3. During the second half of the Third reasoning faculties. This monosyllabic Race, after the sexes had separated and speech was the vowel parent, so to speak, mind was awakened, speech developed. of the monosyllabic languages mixed This speech was, at first, monosyllabic. with hard consonants, still in use amongst 4. The Fourth Race developed what is the yellow races which are known to the known as ‘Râkshasi Bhâsh⒠— the anthropologists’ (SD, II.198–99). language of demons. It is necessary to know a little more 5. In the Fifth Root Race our modern about the early races, for a study of languages were developed. language cannot be properly undertaken What of the future language, then? without taking into consideration the It is said that ‘the Sanskrit language will evolution of man and of the races. one day be again the language used by The agglutinative languages were man upon this earth, first in science and spoken by the Fourth (the Atlantean) in metaphysics, and later on in common Race. In time, they, too, decayed and are life’. Sanskrit words have for some time now used only by a few aboriginal tribes. been appearing in the literature and the The next stage is that of the inflectional, press of the day, as we can see for highly developed languages by the Fifth, ourselves. Sanskrit, HPB says, is ‘the our Race. The root of Sanskrit, the mys- language of the gods because it can tery tongue of the Initiates of the Fifth convey metaphysical ideas and early Race, was the first inflectional language. cosmogonical ones’. The Semitic languages are ‘the bastard Should we, then, rush out to learn descendants of the first phonetic Sanskrit? It would not do any harm, but corruptions of the eldest children of the until such time as there is more knowledge early Sanskrit’ (SD, II.200). This brings of the Ancient Philosophy, and more us down to the present day, and we can students of Theosophy to become familiar trace, if we take the trouble, the source of with such Sanskrit terms as are to be found our modern European languages, through in their books, it might be better to be more Latin and Greek, to Sanskrit. careful in the use of words in our own We can summarize thus the stages of languages, to use them accurately, to be the development of speech: quite sure of their meaning, and to see 1. The First Race was speechless. that the ones we do use are helpful, not 2. The Second Root Race communi- harmful, full of kindliness and goodwill.

Leave out my name from the gift if it be a burden, but keep my song. Rabindranath Tagore

February 2011 29 The Theosophist Adyar Day, 2010

S. RAMU

TODAY is another good opportunity to praised on the earth and in the sky ponder on the significance of Adyar Day (âkâºa); you are a philanthropist that and the noble legacies of the President- came to India from a place that is thou- Founder Col. H. S. Olcott. Adyar Day is sands of miles away to give us the wisdom celebrated on 17 February every year in that helps us tread the right path; as a memory of Colonel Olcott. All human philanthropist, you are on par with the beings, including saints, are helped by great Tamil kings known for their charity. being inspired and motivated from time The song goes on to say that H. S. Olcott to time because inspirations we receive is our father figure and preceptor. (In the once may wear off over time. For the same Vedic tradition, one’s father is considered reasons, today is also a good opportunity the first preceptor followed by the guru- to recall and rejoice in Col. Olcott’s con- preceptor who is a kind of godfather.) tributions to the Theosophical Society The song ends with a commitment to the in particular, but more importantly, to great cause espoused by Olcott, H. P. humanity in general. The Theosophical Blavatsky, Annie Besant and others, and Society, its Adyar Library, innumerable an urge to work hard towards the well- institutions in Sri Lanka and the Olcott being of all. Memorial High School stand testimony to What is the significance of Adyar Day? his glorious contributions. It cannot be understood without under- The lyrics of the Tamil song with its standing the significance of Adyar itself, simple tune, sung by the charming Olcott because Olcott Day was renamed as Adyar School children at the commencement of Day, for good reasons, about eighty-five their procession with the decorated picture years ago. of Olcott, inspired me to deviate from my Adyar, the international headquarters speech for a short while to translate a few of the Theosophical Society, continues to lines for the benefit of those who do not be a special place for many of our mem- know Tamil. The song praises and thanks bers. With the serene beauty of its gardens, Olcott for his work by saying: Those on it has become a sacred refuge for stray earth will never forget to be grateful to animals, weary walkers and members you for getting them Theosophy that is desiring to understand more about Mr S. Ramu is Manager of the Theosophical Publishing House, Adyar.

30 Vol. 132.5 Adyar Day, 2010 Theosophy and the Society. Walking work generally. In 1922 the first informal through the gates of Adyar, people celebration of Adyar Day was held coming from the city often feel as if they throughout India and thereafter, Adyar are walking into a different world. The Day became a regular annual function at atmosphere changes. Stillness is felt with- all the centres. in and without but the within also gets 17 February has much more signifi- spiritually charged. It is obvious why the cance. It is not only the date Olcott passed Founders chose these particular grounds away, but the date also marks Giordano for their headquarters. Even though the Bruno’s being burnt at the stake, Charles estate is now surrounded by the noise W. Leadbeater’s birth and J. Krishamurti’s and chaos of the city of Chennai, within passing to peace. I also understand that Adyar’s gates there remains a quality of on Adyar Day in 1925, the Foundation beauty that is rare to find. Breathing is the Stone of Blavatsky Lodge in Sydney was most vital function of a living organism laid by C. W. Leadbeater. and the Adyar gardens are called the On the contributions of HPB to Theo- lungs of Chennai city. Of course, the sophy and HSO to the Theosophical lungs should be clear without any serious Society, Annie Besant said: disorder. The Garden Department has an HPB gave to the world Theosophy. onerous responsibility and it deserves H. S. Olcott gave to the world the every support and encouragement so that Theosophical Society. Each was chosen the flora and fauna are nurtured well and by the Masters. Which brought the the more-than-a-century long reputation greater gift? of Adyar remains high. Originally, 17 February was known as It is obvious, each one needed, and Olcott Day, the day of the Founder’s benefited from, the other. Even if passing in 1907. Members gathered at the Theosophy is more important than the place where Henry Steel Olcott was cre- Theosophical Society, it would not have mated, saying a few words in gratitude and been possible for HPB to carry out her offering flowers to the memorial built in mission without Olcott — without his his honour. How did Olcott Day become leadership, strength, stability, enthusiasm Adyar Day? During the Convention of the and energy. He was the body and HPB Theosophical Society held at Benares the soul of the work of the Theosophical (Varanasi) in 1921, a suggestion was movement. Their team work was an made by Madame I. de Manziarly that example of a right relationship of co- each national Section should set apart one disciples dedicated to serve an organiza- day each year, to be called Adyar Day, tion and humanity. A. Schwartz, a former on which, every branch should take a Treasurer of the Society says: ‘I wonder collection to go towards the upkeep of whether newer members realize how much Adyar and to support the international the Society owes to its President-Founder,

February 2011 31 The Theosophist what courage, hard work and self-sacrifice (Chennai) in just twelve years. The last were needed to start and guide the Move- school was created in 1906, one year ment, how his organizing capacity was before his death. indispensable to HPB for the spreading Col. Olcott saw the unity of all beings, of her teachings’ (Reminiscences of was indifferent to varieties of forms and H. S. Olcott, TPH, Adyar). Events like transcended the limitations of apparent Adyar Day help in creating awareness separateness. As a direct outcome of his of such great contributions amongst untiring lecture tours in harsh circum- new members. stances throughout the length and breadth For some, Olcott is almost an unknown of India and Sri Lanka and his interactions Theosophist, somewhat less known than with people there, these two countries H. P. Blavatsky and Annie Besant or even awoke to the sense of their heritage, and Leadbeater. He does not come forth as a began to realize what they have to learn personality, because he put much of that and teach from the treasures of their past. aside for practical and tangible work. A remarkable social reformer and Olcott was important to the work in ways philanthropist, Col. Olcott sacrificed we may never understand fully, as neces- everything that was personal to the cause sary as HPB. of the economically and socially under- What kind of man was Olcott? I quote privileged section of humanity. He worked A. Schwartz again: ‘The memory of ceaselessly for uplifting the downtrodden Colonel Olcott calls up the picture of a and the oppressed in the field of education unique personality, striking in appearance, and social acceptance. He worked not a born organizer, independent, open- only in India but also in America, Europe minded, large-hearted, of a lovable and and the eastern countries. His service in joyous disposition, possessing in a Sri Lanka is worthy of special mention; remarkable degree the qualities which his efforts gave rise to the establishment eminently fitted him for the office of of more than two hundred schools in President of the Theosophical Society Sri Lanka without having a single one . . . His genial ways and real friendship named after him. He declined every for the people endeared him to them.’ honour that came his way and chose to His effective leadership and charitable remain a silent and unnoticed servant of disposition were the two greatest and mankind. In the corporate world and other essential qualities for someone to be head administrative functions, some people are of an organization. He founded schools acclaimed as silent performers, who go for children deprived of education through about their work sincerely without throw- poverty and social class. He was a man ing tantrums, in contrast to others who who cared much and had great concern make a big fuss over small work to draw for the welfare of humanity. He started and attention to themselves. There is some- established five schools in Madras thing to be learnt from Olcott — to work

32 Vol. 132.5 Adyar Day, 2010 for the promotion of the organization the professor said threats and opportu- and not for self-promotion. Olcott was nities are generally in the external American by birth and truly a world citi- environment; and strengths and weak- zen at heart. He is still honoured in nesses are generally internal. He also several countries. said, if you perceive internal threats, He realized the necessity of a good your organization is doomed. Let us hope library and established the great Adyar Olcott’s great legacy is not under internal Library. He wisely and with great vision threat, i.e. threat from within! founded this institution to last over a Olcott was a man of great courage and century. Olcott was able to write for the strength who looked to the future with a future an objective history of the formation pioneering spirit. Again and again he was and growth of an organization he presided able to meet the challenges facing him over. The six volumes of his Old Diary and the Society. Leaves are a delight for anyone interested Col. Olcott was fond of saying that he in the early work of the Society. His wit had been bidden by his Master to be the and sense of humour are evident in his doorkeeper of the Society. His dharma as writings. He declares that the fire of Theo- the Great Ones told him was to organize sophy that engulfed many minds was and keep alive the ‘body’ through which started when he offered a light to Madame the teachings could come to the world. Blavatsky’s cigarette! His acquaintance He was true to this dharma. We have the with Blavatsky began in smoke. Not Adyar headquarters and the organization surprisingly, it took some time for the of the TS — because Olcott fulfilled his Society to come clear of that much- dharma. In 1906, one year before his misunderstood cloud of smoke that came death, Olcott established the last of the from Blavatsky’s mouth and nostrils. five schools in Madras (Chennai). There I would discourage men here from offer- is an old saying of profound wisdom that ing a light to a woman smoker lest another a society prospers when an old man plants great movement is started! a tree knowing fully well that he will not In my business management courses, live to benefit from the shade and fruits in the early 1970s, we used to do an of the tree when it is grown. This is his exercise called SWOT — an analysis of legacy to us. Keeping the organizational Strengths, Weaknesses, Opportunities and interest above personal interests at all Threats. When students were confused times, may we work together in such a between opportunities and strengths; and way that we deserve this legacy, and in similarly between threats and weaknesses, the true spirit of Adyar Day. ²

We seek, inquire, reject nothing without cause, accept nothing without proof: we are students, not teachers. Henry Steel Olcott, Inaugural Address, 17 November 1875

February 2011 33 The Theosophist Books of Interest

THE SECRET DOCTRINE premier Theosophical historians, has COMMENTARIES: The Unpublished produced a full and accurate edition of the 1889 Instructions by Helena Petrovna 1889 discussions. It takes the place of the Blavatsky, transcribed and annotated by old Transactions, which are neither com- Michael Gomes, I.S.I.S. Foundation, The plete nor adequate because they formalize Hague, 2010. the discussion, thereby disguising the Theosophy needs to be stated afresh spontaneity of exchanges. This new for every generation. Theosophy itself is edition deserves a place next to The Secret timeless truth, but the generations change, Doctrine itself on the bookshelf of every and so also must the presentation of serious student. It also merits the attention timeless truth if it is to speak to new gene- of even casual readers who want to know rations. Besant, Leadbeater, Arundale, what The Secret Doctrine is about. Jinarâjadâsa, Sri Ram, and still living This new edition also makes for charm- spokespersons have done and continue ing reading: the banter and interchanges doing just that. Nevertheless, the basis of among the participants are often humor- all Theosophy was set forth long ago by ous and indicate the easy relationship the Masters, Olcott, and Blavatsky. they shared. For example, at one point Helena Blavatsky, in particular, is HPB grows exasperated at the many the spiritual mother of us all. So her own disorganized questions put to her by the comments on and explanations of her all-male group: ‘You are the most inqui- masterwork, The Secret Doctrine, are sitive people I ever met. If it were not invaluable guides to the timeless truths your unmentionables that protect you, of Theosophy. Shortly after the 1888 you would all be Mother Eves, every one publication of her masterwork, HPB held of you! You are the most inquisitive regular meetings with some of her students people I ever saw in my life, and you are to deal with matters arising from their the most impertinent. You cannot come study of the SD. A stenographer took notes and ask one thing after another. Tuesday at those meetings, and records of the first after Monday, Wednesday after Tuesday, twelve such meetings, after editing for and so on. You want to jump from clarity and coherence, were published as Monday to Saturday and from Saturday Transactions of the Blavatsky Lodge. to Halifax. Upon my word, I have no Until now, the full transcriptions of those patience’ (p. 516). Similarly, Bertram early meetings and no records of later ones Keightley asks HPB, ‘Can you give us have been generally available. some more definite idea — e.g. an analogy Now, Michael Gomes, one of our on the physical plane — of what is meant

34 Vol. 132.5 Books of Interest here by “Cosmic Desire” which “evolves cerebellum (or back brain) may be into absolute Light”?’ HPB begins her res- consciously remembered as dreams (pp. ponse with a joke on herself: ‘Now there 42, 52–3), which are the false dreams is a question for a modest young woman.’ coming through the gates of ivory. These It is, of course, impossible to cover dream emanations of the cerebellum are adequately here the content of the 653 ‘instinctive feelings which . . . are just pages of transcriptions in this volume. The recollections of what took place’ (p. 53). book’s 23-page index will help the curious ‘The average person dreams what is per- to find many of the important topics fect nonsense, dreams of digestion [as covered in the instructions: both general, Chaucer wrote], of nervous disturbances ordinary ones as well as specifically [as Freud thought], etc.’ (p. 55). Theosophical ones. However, there are other ‘dreams that really are [true] dreams’ (p. 55); ‘those Dreams dreams . . . that really have something in For example, the ordinary subject of them [being true dreams coming through dreams has fascinated human beings from the gates of horn] are produced by the our earliest days. The Greek epic Odyssey vision of the higher Ego’ (p. 53). ‘I said talks about true dreams that come through to you here that it is when we do not gates of horn and false dreams that come dream about anything [derived from the through gates of ivory. Cicero’s Dream physical plane] that we dream the most. of Scipio concerns a true, prophetic dream Not only that, but we act the most, and and incorporates Pythagorean philosophy. we live on an entirely different plane from The Judeo-Christian Bible is full of this one, and our life is a thousand times dreams. Chaucer’s ‘Nun’s Priest’s Tale’ more active. Our existence, rather, is a talks about the difference between and the thousand times more varied: and it would causes of true and false dreams, the latter be a nice thing if we could bring it back. being the result of indigestion or the like. . . . There . . . you are not separate from In more recent times, Freud wrote about any man in creation, as your mind is not dreams as unconscious expressions of separate from the ALL’ (pp. 80, 82). psychological problems, and Jung thought Consciousness in Devachan is that of such they were efforts to resolve such problems. a dream that is blissful and timelessly In The Secret Doctrine, dreams are present (p. 25). mentioned only twice and both times It is noteworthy that HPB’s treatment incidentally; the SD Commentaries, how- of dreams is consonant with a long ever, include extensive and insightful tradition about dreaming. With respect to discussions of them. most of our ordinary dreams, what HPB We learn in the Commentaries that in says is commonsensical: they are just the sleep, if the higher mind is also inactive consequences of physical or psycholo- (or sleeps), the automatic activity of the gical experiences we have had during our

February 2011 35 The Theosophist waking state. But she also recognizes a likened to the Greek Eros, ‘that universal totally different order of dreaming, which force of attraction which causes particles derives from a higher level and reflects a to congregate, combine, and correlate, and different order of existence: a communi- to produce a triad. Well, that creative force cation from our higher selves to serve as is our Fohat, who neither creates, nor does an inspiration to our future actions. he produce anything per se and by him- self, but in virtue of his action, elements, Fohat as well as beings, seek to unite in polarity; On the other hand, the specifically from which unison results life’ (p. 517). Theosophical subject of fohat is dealt After an extended elaboration on this with extensively in both The Secret subject, Bertram Keightley enthused: Doctrine (with nearly two columns of ‘What you have said there is very good, references in its index) and in the and it is a great deal more than you have Commentaries (with more than a score of said anywhere in The Secret Doctrine.’ To references, many of multiple pages). The that somewhat backhanded compliment, term is not in general English dictionaries, HPB replied in kind: ‘But I thought you but The Theosophical Glossary calls it stood there over me when I was writing.’ Tibetan and defines it as a ‘term used to Her response seems to reflect the fact that represent the active (male) potency of the the Keightleys, to whom she had shown a ªakti (female reproductive power) in draft of The Secret Doctrine, had insisted nature. The essence of cosmic electricity’. she revise it before publication and is In the Commentaries, HPB distin- another example of the banter that guishes between an eternal fohatic characterized the sessions on which the principle, which she calls ‘the ªakti or Commentaries report. Force of the Divine’, and its periodical The identification of fohat as the manifestation as fohat proper, which she ‘essence of cosmic electricity’ in the equates with the creator god Brahmâ Glossary (as cited above) appears to be a (p. 139). However, because Brahmâ (the metaphor using ‘electricity’ to represent creator), Vishnu (the preserver), and ªiva the ‘active principle’ or ‘life’ of the cosmos (the destroyer) are all one — a functionally (pp. 248–51). HPB calls fohat ‘the syn- diverse trinity — fohat is also both con- thetic motor power of all the imprisoned structive and destructive, as well as vitally life forces’ (p. 293) and ‘the universal preservative (p. 373). It is the energetic force of life’ (p. 301), that is, the power force that produces manifestation: ‘Fohat that brings together all embodied vital . . . means also the self-moving and that forces. She also says, ‘Fohat is the sym- which forces to move. . . . This is the bol of universal unpolarized electricity real, long translation of the word, Fohat’ [embracing both ‘centripetal and centri- (p. 432). fugal forces’]’ (p. 430). Metaphors are As the moving, creative force, fohat is inevitable in talking about these matters.

36 Vol. 132.5 Books of Interest Fohat is also said to be like threads, the cannot find — any interior satisfaction, knots in which are the sun and other bodies or peace of mind. I have never met one of the solar system (p. 240), a metaphor man yet who was perfectly satisfied’ that may suggest contemporary string (p. 540). theory in physics. HPB anticipated a great The discussions also are rife with deal that science after her time has come instances of bantering, several already to recognize. quoted above; others pop up throughout Fohat is also said to act consciously the volume. For example, once when HPB (p. 300), which we might understand as became weary of the questions put to her, meaning, not ‘as a person’, but ‘with a as she frequently did, she responded, purpose’ in contrast with automatically. ‘Can I say to you anything better? What However it is also called ‘a personification cross-examiners you are.’ William of Mahat’, which the Glossary defines as Kingsland objected, ‘Not cross!’ to which the ‘first principle of Universal Intelligence HPB replied, ‘No, cross-examiners’ (p. and Consciousness’. HPB clearly states the 222). The exchange plays on the ambi- centrality of fohat to manifestation: ‘Fohat guity between those who ‘cross-examine is everything, he is the life principle, the another’ and those who ‘examine another vital air we breathe. He is in all the ele- crossly’. Such playful use of language is ments. Fohat is the symbol of the root of frequent. So is HPB’s realistic, if overly manifestation . . . the root and soul of modest, self-assessment. For example, at motion. . . . Fohat is simply a force in one point, HPB corrects at length an error nature. . . . Fohat you have in your blood, of wording in The Secret Doctrine, and every one of you. Fohat is the primal Walter Old (Sepharial) responds, ‘We motor of everything, from the beginning shan’t complain so long as it draws forth of the Manvantara’ (p. 361). so much intelligent instruction. Even mis- takes give rise to intelligent interest.’ HPB Conclusion replies, ‘My dear ladies and gentlemen, if The forgoing two examples, sampling I knew English, I would hold meetings. what the Commentaries have to say about I have not got the talent for the gab. If I dreams and fohat, illustrate only im- could only put into Olcott’s head that perfectly the richness of this volume. In which I know, or have his eloquence addition to such specific discussions, it (because he speaks beautifully), I could contains general observations about life, do something’ (p. 429). such as the following comment by HPB, This edition is what is now called a which reflects exactly a judgement of ‘keeper’ (i.e., one suitable for or worth Siddhartha Buddha: ‘I do not think I have keeping). Indeed, it is an invaluable ever met a truly happy man. To everyone addition to our stock of classic Theo- life is a burden, there is something they sophical books. JOHN ALGEO

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40 BOOKS ON SCIENCE

A GEOMETRY OF SPACE AND CONSCIOUSNESS James S. Perkins There are two geometries: the geometry of form in physical space and the geometry of motion in human consciousness. The object of this manual is to describe, for practical use, the movements of consciousness and their inter-orbital transpositions as a means of creative self-discovery.

ESP OF QUARKS AND SUPERSTRINGS Stephen M. Phillips This book deals with the history of clairvoyant investigations of atoms in Occult Chemistry; quarks, strings and superstrings and the connection between micro-psi and particle physics. It also shows that the work of Besant and Leadbeater clearly demonstrated the existence of Isotopes, which science discovered much later.

EVIDENCE OF A YOGIC SIDDHI: ANIMA Remote Viewing of Subatomic Particles Stephen M. Phillips The author suggests that evidence in favour of the view that genuine clairvoyant perception was employed by Besant and Leadbeater is present in the highly detailed consistency shown by the clairvoyant descriptions of ‘atoms’ of 48 elements, along with the quark composition of their nuclei.

SCIENCE AND THE SACRED Ravi Ravindra This work consists of five parts: Science and Religion in the Modern World; Science and Spiritual Traditions; Science and Reason are Quite Two Things; Science as a Spiritual Path and Inner Trans- formation and Science. It is recommended for those interested in the interface between science and spirituality. THE SCIENCE OF YOGA I. K. Taimni Considered by many as the most concise, clear and illuminating commentary on the Yoga-sutra-s of Patanjali, this book presents the original sutra-s in Sanskrit, with transliteration in Roman and trans- lation and commentary in English. For those interested in the fountain source of teachings on Yoga and its spiritual science this book is a classic on the subject.

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