VOL. 135 NO. 3 DECEMBER 2013

CONTENTS

On the Watch-Tower 3 M. P. Singhal : Book of Books 6 Michael Gomes Liberating Beauty 15 In the World but not of the World 21 Mary Anderson The Yoga of Compssion 27 S. Ramu Silence 31 Alvin Ochanda Convention Programme 35 Theosophical Work around the World 37 International Directory 40

Editor: Mr M. P. Singhal

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

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

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

2 On the Watch-Tower On the Watch-Tower

M. P. SINGHAL

THE wheel of life on 31 october 2013 of Indian classical dance having acted in turned swiftly. At 5.30 p.m. on that day the film ‘The River’ by Jean Renoir. She my wife and I saw Mrs Radha Burnier in was a very warm-hearted person and had her residence at Parsi Quarters to get her greatly endeared herself not only to the blessings before going to Bali, Indonesia, members of the Society but to all those who to attend the Indo-Pacific Federation came into contact with her. Conference. She asked a few simple A new President will now be elected questions and said, ‘very good’. Bidding by the members of the Theosophical good bye we left her at about 6 p.m. At Society, in accordance with the Rules Chennai airport, after we checked in for and Regulations of the Society. Necessary our flight, we received a phone call steps have already been initiated in this informing that the President had passed direction. It is important that this election away at 9 p.m. We returned to Adyar after should be conducted by all concerned in cancelling the journey. Lying in state at a truly Theosophical spirit and in con- the Headquarters Hall her smiling face formity with the highest ideals of fairness, reflected peace, as if she was in deep sleep impartiality and objectivity. or meditation. As most readers are already This brings us to the much wider aware, Radha Burnier, International question of translating Theosophy into our President of the Theosophical Society, was daily lives, or living theosophically. In the born on 15 November 1923 in the Society Preface to Madame campus. She was the daughter of our fifth Blavatsky points out, ‘To the mentally lazy International President, N. Sri Ram. Mrs or obtuse, Theosophy must remain a Burnier was in her fifth term as President riddle; for in the world mental as in the of the TS, having taken office as the world spiritual, each man must progress seventh President in 1980. She served this by his own efforts. . . .’ In this there is a office longer than any other President and caution that students of Ancient Wisdom lived also longer. need to work hard to assimilate the theo- She supervised research and publication sophical teachings so they can become an work of Adyar Library and Research inseparable part of our living. Most Centre, as the Director during 1959 and members of the Theosophical Society, 1979. She was also a well known exponent irrespective of their country, language or

December 2013 3 The Theosophist belief system, reflect generally a distinct Mr Surendra Narayan Delhi: ‘With a theosophical culture of friendship, deep sense of devotion I pay my pro- consideration, courtesy, patience, tolerance found respects to Radhaji, who is now no and helpfulness. In the world, nothing more with us physically. She lived to work disappoints and disillusions an outsider for the cause of human welfare and liber- more when he witnesses untheosophical ation never thinking about herself. Her life conduct by a member or a group of was a glaring example of what the Masters members of the Society. We should care of the Wisdom expect us to be — ideal for the dignity and feelings of all persons workers of the Theosophical Society.’ we meet. Mr USA: ‘The passing of We are given a three step plan of Radha Burnier marks the end of an era. Study, Meditation, and Service. Study She was the President of the Theosophical gives us knowledge. By meditating on Society Adyar from 1980 until her death what we have learnt we get insights into on 31 October 2013, an auspicious day wisdom. Thus armed with wisdom, we are as All Hallow Even (All Saints ‘Eve). able to serve wisely. We may begin to see She was a daughter of Nilakanta Sri Ram, the element of divine life in all beings — who was the fifth President of the unity in the midst of diversity. We have Theosophical Soceity, and she was a been to the moon and back, but unable student in ’s to meet a neighbour across the street school of classical Indian dance (the who is in pain and needs our love and ). She played a compassion. Love remains merely a word central role in Jean Renoir’s 1951 film Le unless we use it to serve. Fleuve (The River), Radha came to Miami We have received condolence mes- to lecture and give dance performances. sages from many individuals, and from Later I got to know her when I was the many Sections of the TS worldwide on President of the Theosophical Society in this occasion. They are full of loving America. She was a strong-minded and thoughts and feelings. Let us look at those strong-willed woman. She never (in my messages which have come from past Vice- experience) betrayed a moment of doubt Presidents in order they held their post. about the correctness of her opinions or Miss Joy Mills Krotona: ‘Krotona the appropriateness of her actions. residents met in the main Hall for Ms Mary Anderson UK: ‘What may meditation in tribute to Radha, pledging strike one above all in the life and activity ourselves to continue with the great work of Radha Burnier is the many-sidedness to which she gave full measure of devo- of her character. She was outstanding in tion . . . I treasure beautiful memories her interests and her activities, as a of times we spent together. She gave us magnificent dancer, a Sanskrit scholar, a all a beautiful example of truly selfless profound thinker, a wise speaker and service.’ writer, an organizer, and above all one who

4 Vol. 135.3 On the Watch-Tower sympathised with the underprivileged and by science, the effects of corporate greed was always ready to help where help was and personal selfishness on the environ- needed. She will be missed for all those ment, the exploitation of the masses qualities and remembered with affection by international Conglomerates, the by those who worked with her.’ oppression of women, the injustice caused Mrs Linda Oliveira Australia: ‘Mrs by caste and class systems, political and Burnier was the longest serving President economic corruption and the abuse of of the Society, occupying this office even animals — among many other issues. The longer than the Founding President, keynote of her presidency can perhaps be Colonel Olcott. She exemplified a possibly said to be the Human generation and paralleled dedication to the Society and humanitarian action with personal care its work until the end . . . Radhaji and generosity. demonstrated repeatedly in her talks and Mrs Radha Burnier was a visionary and her writings a relatively rare fusion of a path finder. On one occasion she said, heart and mind. On many ocassions this ‘Let our members become independent was reflected in a superior kind of wisdom, thinkers and path finders, instead of which made itself known in different depending on others.’ She set the direction ways. She also kept alive the spirit of of the journey and the goal, leaving the serious reflection and open minded contours of the Path to individuals. enquiry in TS . . . . May she have a well The need of the hour is to stay united deserved rest.’ in our great mission of transforming the Mrs Diana Dunningham Chapotin, humanity and the whole world by living International Secretary, TOS France: Radha theosophy in our daily lives. Let us Burnier’s contribution through TOS needs remember what Mother Teresa said, ‘All special mention. She was greatly concer- of us cannot do great things, but all of us ned about the ethical problems posed can do small things with great love.’ ²

It is the motive, and the motive alone, which makes any exercise of power become black, malignant, or white, beneficient Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator . . . The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all forgiving; the powers and forces of the spirit lend themselves only to the perfectly pure in heart— and this is DIVINE MAGIC. Pr. Occ., 7

December 2013 5 The Theosophist The Secret Doctrine: Book of Books

MICHAEL GOMES

FOR a nineteenth-century book issued in sections of 77 pages, and would be by a small publisher detailing abstruse completed in two years. An example of matters of cosmology and human destiny, what was planned can be seen in a chap- The Secret Doctrine has gone on to have ter, ‘On the Gods, and Pitri-s, the Deva-s a remarkably resilient and influential and the Daimone, Elementaries and career. Its two bulky volumes, comprising Elementals and other like Spooks’, com- over 700 pages each, have remained in pleted by April 1884.2 It was not used in continuous print since its appearance in The Secret Doctrine as published, for on 1888. The book’s ideas, which seemed so 6 January 1886, Mme Blavatsky wrote to radical 125 years ago, of a living universe Col. Olcott, ‘Secret Doctrine is entirely made manifest through patterns of cyc- new. There will not be there 20 pages licity guided by karma and , quoted from Isis. New matter, have become part of the currency of our explanations. . . .’ 3 time. The impact of these ideas may be This new work would begin with a debated but what cannot be questioned is preliminary volume showing what was the fact that The Secret Doctrine has known of a once universal secret doctrine produced a literature of its own, rich in ‘during the 500 years that preceded the editions and commentaries. A biblio- Christian period and the 500 years that graphy alone would run over 50 titles.1 followed it’4 before going on to the vol- When The Secret Doctrine was first umes with the stanzas. Otherwise, she announced in the pages of the January wrote to Olcott, ‘the public would get crazy 1884 Theosophist it was advertised as before five pages, too metaphysical’.5 ‘A New Version of ’, Mme Bertram and , uncle Blavatsky’s first book, published in 1877. and nephew, who helped to edit the - The publisher’s notice promised ‘new script for publication in London, thought arrangement of the material, large and differently and suggested that the book important additions, and copious notes follows its natural order, starting with a and commentaries’. It would be issued in volume on cosmology, followed by monthly instalments by The Theosophist another on the development of humanity.

Dr Michael Gomes is a scholar and author of Theosophical subjects, living in America.

6 Vol. 135.3 The Secret Doctrine: Book of Books Each volume would be subdivided into anonymous reviewer was sympathetic three parts, dealing first with the world- and suggested that the book deserved a view put forth in the stanzas of Dzyan, hearing. then the occult symbolism referenced in The book deserves to be read; it deserves them, and closing with an attempt to to be thought over; and none who believes reconcile these ideas with the science of in the progress of humanity has the right her time. HPB’s intended preliminary to turn away over-hastily from any con- volume would serve as a third volume on tribution to knowledge, however new in occult history. its form, from any theory, however strange Bound in light grey cloth the first in its aspect. The wild dreams of one gene- volume of The Secret Doctrine appeared ration become the commonplaces of a later at the end of October 1888, the second one, and all who keep an open door to by December. It was published by the Truth will give scrutiny to any visitant, newly formed Theosophical Publishing be the garb of Asia or of Europe, be the Company, the first of many books from tongue of Paris or of Ind. If this counsel what would become the Theosophical be of folly or of falsehood, it shall come Publishing House. The book was pub- to naught, but if of Truth ye cannot lished simultaneously in America from overthrow it. printed sheets sent from England. Copies for sale in America were bound in dark We now know the reviewer was Annie blue cloth with William Q. Judge as Besant, and this review led her to meet publisher on the spine. The first edition Mme Blavatsky and join the Theo- of 500 copies sold out immediately and a sophical Society, which would become second printing (‘edition’) was issued her life work. before the end of the year. The two vol- Almost immediately, Theosophists at- umes of The Secret Doctrine: the Synthesis tempted to make sense of the book. In of Science, Religion and Philosophy bore London the group around Mme Blavatsky the dedication from its author, ‘To all true hired a stenographer for the Thursday Theosophists in every country and every evening Lodge meetings where she was race, for they called it forth and for them subjected to all sorts of questions regard- it was recorded’. ing the information presented in The The Secret Doctrine was not as widely Secret Doctrine. From January to June reviewed as its predecessor, Isis Unveiled. 1889 her comments were taken down The Theosophist, 1889, reprints some of and edited for publication as Transactions the reviews from papers as varied as the of the , 1890 and 1891. Memphis Appeal to the New Orleans These two slender booklets remained the Southland. The review that was to have sole source of elaboration from the author the most impact appeared in London’s of The Secret Doctrine on points the reader Pall Mall Gazette of 25 April 1889. The might find needing further explanation.

December 2013 7 The Theosophist In 2010 the full transcription of these impugning the integrity of the editors. The meetings, covering over 600 pages in writer, James Morgan Pryse, who had print, were published in book form as The been a printer at the London headquarters, Secret Doctrine Commentaries edited by took issue with Mead’s statement that myself.6 Here was Mme Blavatsky unfil- the material printed in Volume III was tered in dialogue with other readers of ‘excluded from Volumes I and II, because the book, elucidating and elaborating on of their inferiority to the rest of that work’, concepts not found anywhere else in her insisting instead that HPB’s writings had wide corpus of works. Only the first five been tampered with. Years later Pryse stanzas of Volume I were dealt with. repudiated his statements, but the aura that Eventually the group turned to the study HPB’s writings had been tampered with of other things as the subject matter was continued.8 found to be too complex for the majority An edition of The Secret Doctrine of those attending. bound in four volumes was issued in 1919 Another attempt at decoding the book by the Aryan Theosophical Press of the can be found in Theosophical Gleanings, Theosophical Society at Point Loma, or Notes on The Secret Doctrine, California. The text was reset and foot- published initially in Mme Blavatsky’s notes were numbered consecutively and magazine Lucifer in 1890/91 and rescued set in two columns; and in 1925 a facsimile from oblivion by Joy Mills who wrote of the 1888 edition was issued by the the introduction to its republication in Theosophy Company of Los Angeles. book form in 1978.7 The authors, ‘Two Printed on thin paper it was bound as one Students’, were never identified, but volume. Commemorating the book’s their material bears a similarity to fur- fiftieth anniversary, the Theosophical ther Studies in the Secret Doctrine issued Publishing House at Adyar issued a six- in 1895 by Isabel Cooper-Oakley and volume edition in 1938 utilizing the A. M. Glass. editorial work done on previous printings. By the beginning of the 1890s there The original two volumes were bound as was need for a new printing of The Secret four, following the natural break between Doctrine, and G.R.S. Mead, HPB’s sec- the stanzas and commentary; volume retary, and , co-editor of five comprised the material from the her magazine, brought out a Third and Third Volume, with six being an exten- Revised edition in 1893. ‘Awkward sive index. This edition was reprinted in phrases’ were corrected, references veri- London in 1950 and in Wheaton, Ill., in fied, and citations put in block quotes. 1952; it was last reprinted at Adyar This was issued without much comment, in 1971. but when a Third Volume to the book was Although various Theosophical writers added in 1897 a casuistic review appeared used material from The Secret Doctrine in one of the Theosophical journals as the basis of some of their books, such

8 Vol. 135.3 The Secret Doctrine: Book of Books as Annie Besant’s The Building of the heavily on the Third edition and its use Kosmos (1894) and G. de Purucker’s of placing HPB’s extensive use of cit- Fundamentals of the Esoteric Philosophy ations as block quotations. In 1984 a (1932), the golden age of Secret Doctrine Secret Doctrine Symposium in San Diego commentaries lay ahead. brought together presentations and Elizabeth Preston’s self-explanatory papers from contributors in a number of The Story of Creation according to The countries, as can be seen by the printed Secret Doctrine appeared in 1947, fol- proceedings,9 and in 1988 the Theo- lowed by The Story of Man according to sophical Society, Pasadena, held a cen- The Secret Doctrine in 1949. Ernest tenary celebration that was attended by Wood’s A Secret Doctrine Digest was members from various groups.10 The published in 1956. The book was based English Section of the Theosophical on a series of lectures Prof. Wood had Society and the Adyar Lodge of the given in the Spring of 1951 at New York’s Theosophical Society both brought out Gotham Book Mart. Geoffrey Barborka’s centenary souvenir booklets commem- The Divine Plan was issued in 1961. Sri orating the book’s publication. Quest Krishna Prem and Sri Madhava Ashish’s Books in the USA reissued what had Man, the Measure of all Things in 1966, been a special issue of The American and Sri Madhava Ashish’s Man, the Son Theosophist dealing with the impact of of Man in 1970, looked at The Secret The Secret Doctrine. Comprised of 21 Doctrine from corollaries with other trad- studies by a number of experts in the itions. The works of Edward L. Gardner, area, the book, H. P. Blavatsky and The Dr Corona Trew and Adam Warcup Secret Doctrine, edited by Virginia should also be noted. All these studies Hanson and Shirley Nicholson, though were made available through the Theo- small in size (240 pages) offered one of sophical Publishing House in London, in the best overviews of the themes contained Adyar, India, and in Wheaton, Ill.. in the work. The centenary of the book’s pub- Theosophists were not the only ones lication, 1988, gave a further boost to this to contribute commentaries on the book. area of study. Boris de Zirkoff, com- Early in the twentieth century The Temple piler of the H. P. Blavatsky Collected Artisan, the journal of the Temple of the Writings series, brought out a new edition People in Halcyon, California, published of The Secret Doctrine in 1978. The two their own continuation, the ‘Stanzas of volumes, with a 520-page index and Dzjin’ from members of their group. This bibliography bound as a separate vol- was brought out in book form in 1915 ume, were published by the Theosophical as Theogenesis with a commentary by Publishing House and superseded their A. S. Raleigh. added a series previous editions. Following the pagin- of new stanzas to her 1925 book, A ation of the original edition, it borrowed Treatise on Cosmic Fire. The British

December 2013 9 The Theosophist occultist Dion Fortune circulated to the book — the whole book, as previous members of her group, the Fraternity of abridging tended to focus on the section the Inner Light, her version known as on the stanzas — more approachable was The Cosmic Doctrine, which followed published by Penguin in 2009. Taking the the outline given in The Secret Doctrine.11 stanzas for what they claim to be, the result Dr M. Doreal gave his own interpreta- of deep philosophic insight, it presents tion, which is still reprinted by his group, them as subjects for meditation as well as the Temple of the White Brotherhood intellectual stimulation. The second part in Colorado. of the volumes on the esoteric aspects of Modern examples of restatements, certain symbols are usually overlooked, such as Harvey Tordoff’s O Lanoo, but it contains some of Mme Blavatsky’s attempted to clarify the wording of the best writing on one of her key interests stanzas of Dzyan. It was published by the — ancient symbolism — and I tried to Findhorn Press in England in 1999. present a comprehensive selection. With Dorothy Boux’s 2003 The Eternal One an index that also serves as a glossary of takes the stanzas and adapts and illus- terms used in the book, it comes to 255 trates it with Boux’s calligraphy.12 pages plus a 17-page introduction by As much as there have been attempts myself providing context. to expand on The Secret Doctrine, there Aside from editions, commentaries, has also been a move to shorten and commemorative publications, abridge- condense the book into a more readily ments, translations,13 and bibliographies,14 accessible size. In New York, Katherine there must also be a category for apoc- Hillard produced an abridgement in 1907; ryphal matter. P. G. Bowen’s ‘The Secret over 587 pages, it rearranged some of the Doctrine and Its Study’ was originally subject matter for continuity, translated all published in the January–March 1932 the Sanskrit terms into English, and issue of Theosophy in Ireland without utilized a triune division of the human much comment at the time. But when it constitution in place of the sevenfold one was reprinted as a booklet in 1960 by the in the book. Basil Crump abridged HPB’s Theosophical Publishing House, London, text on the stanzas and added his own as Madame Blavatsky on How to Study commentary in Evolution as Outlined in Theosophy, it took on a life of its own. It the Archaic Eastern Records published purported to be ‘extracts from notes of in Peking in 1930. An abridgement personal teachings given by HPB to made by Elizabeth Preston and edited by private pupils during the years 1888 to Christmas Humphreys was brought out 1891, included in a large MSS volume by the Theosophical Publishing House left to me [P. G. Bowen] by my father in London in 1966. It still functions as a [Robert Bowen], who was one of her textbook for Theosophists. pupils’.15 More recently, my attempt at making Offering what it claimed to be HPB’s

10 Vol. 135.3 The Secret Doctrine: Book of Books advice on how to study The Secret Doctrine to the student. Not only are we Doctrine and some basic concepts of the face to face with a mass of priceless book, it served as an easy guide to an teaching, but in almost every page we meet already wordy subject. ‘Reading the S. D. with valuable hints and half-veiled suggest- page by page as one reads any other ions, which need but the intuition of the book’, she is quoted as saying, ‘will only student for their full comprehension. A end us in confusion’. It was best to truth which we have discovered either approach it by first reading the ‘Three partially or entirely for ourselves is always Fundamental Principles’ given in the of more value to us than one which has Proem, followed by study of the num- been explained by another, and to those bered items in the Summing Up to Vol. I who prefer a field for original research and (Part 1), then the Preliminary Notes that study, the Secret Doctrine offers valuable start Vol. II, and the Conclusion at the end opportunities.17 of Vol. II. This method would be enough Aside from no one else ever seeing to give the student a grasp of the subject Bowen’s notes, there are a number of other matter, and its simplicity no doubt helped difficulties with this material. So far no with the book’s resurgence of popularity Robert Bowen has been found in mem- 16 among Theosophists. bership records of the time. Most Lodge Yet this was not the approach followed meetings were only open to members or during Mme Blavatsky’s lifetime. Sydney associate members. The dates given for V. Edge, who was one of her personal his association with HPB do not match pupils, in his introduction to a reprint of with what we know of her life at the time. Theosophical Gleanings by Two Students In a letter in the Archives at Adyar, dated issued by the Indian Section in 1893, 6 March 1891, Countess Wachtmeister advises that writes: The Secret Doctrine cannot be mastered The Thursday evenings are continued, after one reading or even after several though HPB is seldom present; in fact, readings; a thorough knowledge of it we rarely see her now. She shuts herself depends on (a) the perseverance of the up for days together. student; (b) his intuition. Many are in- clined to undervalue the book and these While on 19 April 1891, the date mostly belong to the ranks who have never Bowen concludes his meetings with studied properly. Blavatsky, the Countess writes: Any one who has taken the trouble to read HPB is certainly growing more and more deeply, will at once testify to the value feeble, and she feels that to be able to do and suggestiveness of the teachings con- any work at all she must be quite alone, tained in this work. It is in its suggestive- so as to enable her to concentrate her ness that lies the real value of the Secret energies.

December 2013 11 The Theosophist So there appears to be some discrepancy. Theosophist shows the similarity between Then there is the matter of the intended what was published by Besant and what Third and Fourth volumes of The Secret is contained in the draft of The Secret Doctrine. After the pages for the book had Doctrine in the Archives at Adyar.19 been typeset, HPB added an additional No analysis of The Secret Doctrine note after the closing paragraph of would be complete without mention of the Vol. II. work of David Reigle over the past thirty years. Specializing in interpreting the These two volumes should form for the Sanskrit and Tibetan terminology used in student a fitting prelude for Volumes III the book, his research, from his 1983 The and IV. Until the rubbish of the ages is Books of Kiu-Te or the Tibetan Buddhist cleared away from the minds of the Theo- Tantras: A Preliminary Analysis to his sophists to whom these volumes are 1999 collection of papers Blavatsky’s dedicated, it is impossible that the more Secret Books, has shown how well-versed practical teaching contained in the Third Mme Blavatsky was with these trad- Volume should be understood. Conse- itions.20 His latest endeavour is the website quently, it entirely depends upon the Pranja Quest, where he continues to share reception with which Volumes I and II his findings. will meet at the hands of Theosophists With this abundance of material, how and Mystics, whether these last two vol- does one approach this 1400-page book umes will ever be published, though the of small print and double that amount of Third is ready, and the Fourth almost commentary material? Readers in 1888 completed.18 would also have been familiar with Mme When Annie Besant published HPB’s Blavatsky’s previous book, Isis Unveiled, remaining papers in 1897 as the Third and A. P. Sinnett’s Esoteric Buddhism, volume of The Secret Doctrine, critics and The Secret Doctrine makes frequent claimed this was not the material HPB had reference to them. This would add another intended. Over the years it has been 1400 pages of reading material! John suggested that volumes III and IV had Algeo’s study course Getting Acquainted been destroyed (for various reasons) or with The Secret Doctrine suggests a conversely that they were being held back number of strategies as well as giving a till the time was right. The material pub- synopsis of the main features of the book. lished by Annie Besant is reprinted as However we approach The Secret Volume XIV of the H. P. Blavatsky Doctrine, one should keep in mind HPB’s Collected Writings series with a long dictum that esoteric texts function on a introduction by Boris de Zirkoff ad- number of levels. It can be taken in a liter- vocating against accepting it as HPB’s al way, on a symbolical level, and as a intended volume. A more recent study by transformative experience where the very Daniel Caldwell in The American interaction with the text affects our

12 Vol. 135.3 The Secret Doctrine: Book of Books consciousness. Most people come to the scale which we must become — gods! book hoping to understand it and find We stand for a moment on the verge of that they do not. Perhaps part of its that infinite consciousness where there is secret appeal is that it functions, as neither great nor small, being or non- ªankarâchârya says about the Veda-s, not being, time or space, light or darkness, to instruct us about the Absolute but to sound or silence.22 turn our attention to IT. The idea of seeing the universe as an As Annie Besant observed: ‘The value organic whole is much more common of The Secret Doctrine does not lie in the today than when The Secret Doctrine was separate materials, but in the building of published, and the scientific worldview them into a connected whole.’21 To see that has come closer to it, as can be seen in a interconnectedness, to grasp that vision of recent book, Journey of the Universe, the whole, was something the original which charts contemporary findings of readers of the book commented on. De- science about the development of the scribing the effect The Secret Doctrine had cosmos and which reads like a commen- on him, W. Kingsland wrote in 1889: tary on Mme Blavatsky’s book.23 The We stand before the mystery of Life; impact of these ideas can affect us on a we catch a glimpse of the awful depths deeper level and translate as a beneficent of our own being, and those heights to force in our daily lives. ²

References and Notes 1. An extensive but incomplete bibliography of books, pamphlets, and monographs relating to The Secret Doctrine is given as Appendix 1 in John Algeo’s Getting Acquainted with The Secret Doctrine, Olcott Institute, TSA, 1995. 2. Published as ‘Elementals’ in Lucifer, August, September, Ocober. 1893; The Letters of H. P. Blavatsky to A. P. Sinnett (LBS), pp. 88–89 gives the suggested chapter heading. 3. Blavatsky to Olcott, 6 January 1886, The Theosophist, August 1931, p. 667. The events leading to this change are given in my article ‘The Making of The Secret Doctrine’ published in the May 1988 issue of The Theosophist. 4. Blavatsky to Sinnett, 3 March 1886, LBS, p. 195. 5. Blavatsky to Olcott, 23 September 1886, The Theosophist, March 1925, p. 780. 6. Blavatsky, The Secret Doctrine Chronicles, The Hague, 2010. 7. Two Students, Theosophical Gleanings,Wheaton, Ill., TPH, 1978. 8. Pryse, Theosophy, September 1897, pp. 314–16, The Canadian Theosophist, January 1927, p. 246. 9. Symposium on H. P. Blavatsky’s Secret Doctrine, Proceedings, Wizards Bookshelf, San Diego, 1984. 10. Report of Proceedings, Secret Doctrine Centenary, October 29–30, 1988, The Theosophical Society, Pasadena, 1988. 11. An edited version was eventually published in 1949; the unedited text was issued by the Society of the Inner Light in 1995. 12. Published by Shepheard-Walwyn in London, 53 pages.

December 2013 13 The Theosophist

13. Translations can only get a passing reference here. The Secret Doctrine.has been translated into all the major European languages; the Russian translation was done by and published in 1937; the Theosophical Publishing House at Adyar reissued a facsimile of it in 1991. 14. The sole published entry in this area isThaddeus P. Hyatt’s 53-page A check list of some of the books and authors quoted or referred to in the two volumes of ‘The Secret Doctrine’ by H. P. Blavatsky, Stamford, Conn., 1940. 15. The ‘Bowen Notes’ as they are called have been reprinted many times; John Algeo includes it as Appendix 3 in his Study Course, Getting Acquainted with The Secret Doctrine, Olcott Institute, TSA, Wheaton, 1995. 16. Both A. J. Hamerster’s 1940 Two Books of the Stanzas of Dzyan, TPH, Adyar, and the 1988 Invitation to The Secret Doctrine from TUP Pasadena, follow this approach to the book. 17. Edge, Introduction to Theosophical Gleanings, Madras, 1893. 18. Transcribed from the handwritten original in the archives of the Theosophical Society, Pasadena; in the published version, the last line reads, ‘though they are almost completed’. 19. ‘The Myth of the “Missing” Third Volume of The Secret Doctrine’ by Daniel H. Caldwell, The American Theosophist, Late Spring/EarlySummer 1995, pp. 18–25. 20. Both titles are published by Wizards Bookshelf of San Diego. 21. Lucifer, May 1895, p. 179. 22. Kingsland, ‘The Secret Doctrine’, Lucifer, July 1889, p. 420. 23. Journey of the Universe by Brian Thomas Swimme and Mary Evelyn Tucker, Yale University Press, 2011.

By reason of the extraordinary growth of human intellect and the development in our age of the fifth principle (Manas) in man, its rapid progress has paralysed spiritual perceptions. It is at the expense of wisdom that intellect generally lives, and mankind is quite unprepared in its present condition to comprehend the awful drama of human disobedience to the laws of Nature and the subsequent Fall as a result. SD, III, 331

14 Vol. 135.3 Liberating Beauty Liberating Beauty

RADHA BURNIER

ACCORDING to the Platonic philosophy, purest condition, not subject to extraneous the soul of man has dwelt before it was pulls and modifications. And in that very drawn into this world of shadows, in the state of knowledge or of being is also found pure world of being, where there is no Bliss, which is a delight of the Spirit, far becoming, a world of perfect beauty, removed from pleasure which is but its harmony and light. Therefore, here in this dim shadow. world of senses, which is a world of The true nature of man, being thus ephemeral shadows and mere images, divine, while in this world of sense when the soul has certain experiences, for perceptions, he is ever impelled to seek instance, when it finds an object beautiful, among the shadows for that which recalls it is a reminiscence of what it has known a reality which some deep part of himself in the invisible world of perfection, and has known. So it was said in India that forgotten for a while. the perception of beauty, in whatever According to Hindu thought also, the measure that might be, is a convergence Spirit of man, his true self, is the ground of the past experience of the soul. of all ultimate values. Man is in essence As Beauty which is absolute is ever co- divine, limited though he might be by the existent with Bliss, it is natural that in vestures with which he is clad; and the very people’s minds pleasure is linked with the nature of the divine is to take the form of relative beauty which they perceive in Truth, Goodness and Beauty. These are forms, for as said before, pleasure is the the attributes of perfect being, as also are gross counterpart in the world of the senses Bliss and pure Consciousness. of a delight of the Spirit, which is Bliss. These divine attributes are always co- So when pleasure is realized from a existent. In the absolute state none of particular object, or when the mind these attributes exists without the others. recognizes the possibility of pleasure in In fact, they are merely aspects or faces an object, it may appear to be beautiful. of the divinity, reflections of the very same A lover who is enamoured of a woman in light. It is therefore not possible to reach whom he recognizes a source of pleasure to a knowledge of absolute beauty, or to himself and whom he wishes to possess truth or goodness, unless the conscious- finds every kind of beauty in her, which ness which knows these attributes is in the is not apparent to others. The same

December 2013 15 The Theosophist woman does not appear to be replete with the absolutely contrary of pleasure, or the all the beauty that his mind endowed her agreeable tickling of the sensibility’. with previously, when she ceases to be, When pure Beauty is touched upon through surfeit, an object of gratification. even for a moment, the consciousness is Every form and object which is in a state of release for that moment from seemingly beautiful, because the feeling the impediments and limitations which of beauty is founded on the pleasure of normally distort and cramp it. And in that the senses and of the mind, sooner or later moment of release there is also the delight is found to lose its charm. Even the beauty of the spirit, for both beauty and true delight derived from the subtler pleasures of the are coexistent with the consciousness in senses, free of the desire for possession, its pure state, as mentioned before. such as the beauty felt in looking at a This experience of momentary release landscape or listening to a piece of music, and delight which accompanies the disappears after a time. Those who live perception of beauty, acts as a stimulant constantly in a very beautiful place or on the one who has had the experience, close to a thing of beauty, do not thrill to and he seeks to repeat it. It is not only the it any more, as they did when the object grosser forms of pleasure, such as the first fell upon their view and gave a desire to possess physically attractive stimulus to their senses. Not infrequently, objects, which man wants to have over and of course, it happens that an individual over again. But he has a thirst for thinks that he ought to appreciate beauty, experience which begins at the grosser and therefore will periodically give verbal level and then, as he grows in evolution, expression to a beauty which does not it is asked with finer enjoyments. truly touch him inwardly, because he has So, there are people who occupy ceased to be stimulated by it. We are not themselves with what they think is the referring to such verbal expressions, but beautiful. They want continual fulfilment to the response within. through it; they seek the enjoyment of The very nature of pleasure and stimulation; they are as completely therefore of the beauty that is associated absorbed in the desire for repetition of this with pleasure is that it either wearies and type of experience and the excitement it palls, or it is ever seeking further stimula- gives, as others are absorbed in the stimu- tion. So a well known critic, Eric Newton, lation which intellectual knowledge gives. declares that the test of the presence and The desire for repetition of experience intensity of beauty is pleasure caused by creates, of course, a habit and an addiction, gratification of the desire to repeat the however beautiful or elevated may be the experience. In contradiction to this, another experience which is sought to be repeated. well-known writer, Jacques Maritian, says The thirst for experience of whatever that the perception of beauty produces nature is the very obstacle which prevents delight, ‘but the high delight of the spirit, realization of divine Beauty and Bliss, for

16 Vol. 135.3 Liberating Beauty it draws the mind into endless pursuit, born with the cessation of thirst. ‘There is ever modifying the consciousness. a beauty which offers no stimulation. . . One Even when there is not the longing to comes upon that beauty, not by desiring, repeat the same experience, there is the wanting, longing for the experience, but expectation of a similar experience, based only when all desire for experience has on the memory of what was previously come to an end,’ says Krishanji. known. The mind is thus in a con- This does not mean turning away from dition of restlesness. The consciousness the world and refusing to look at the won- becomes insensitive and ceases to reflect ders of creation — the trees, the rivers, the divine, being engulfed by the darkness the sky, the faces of people, and so on, all of finite things. of which do image the One Beauty — but ‘He who rushes to lower beauties, as if looking at them with a different eye, grasping realities, when they are only like ‘purged from the mists of sense’. beautiful images appearing in water, will ‘We must stir up and assume a purer doubtless, like him in the fable, by eye within, which all men possess, but stretching after the shadow, sink into the which is used by a few alone.’ lake and disappear’, says Plotinus. This inward eye opens, only when Pure Beauty, the Beauty of the Divine, there is a state of mind tending towards cannot be captured by wanting it. One the highest of human goals, which is cannot see beauty because there is the freedom. It is a state of mind in which the intention to see it. It is not the revelation transformations caused by attachments of something new, but the revealing of are coming to an end, when there is a non- something which ever exists, which takes dependence on anything outside, and the place when the perceiver in some way limitations caused by the sense of time, partakes of its nature, that is, when he space, name and form are broken asunder. liberates himself from all the impurities These limitations exist because there is which arise in his being from the desire- attachment to particular objects and forms, born activities of the mind. In the memory of them and the desire for Wordsworthian language: further pleasure. When the soul or spirit is liberated from these limitations, then it Think you ’mid all this mighty sum asssumes its own true form, which is the Of things forever speaking, form of the purest consciousness, itself That nothing of itself will come, shining with beauty and reflecting the But we must still be seeking? divine. Therefore, one of the greatest of So, to learn to see Beauty in all its Indian writers on the subject of Beauty has splendour is not a matter of merely appreci- said that he who would see it must have ating beautiful objects or cultivating a taste a heart, which being free of impurities, for certain things. Some ancient Indians is bright with clarity. Unless the heart is have described it as the delight which is clear as crystal and delicate and sensitive

December 2013 17 The Theosophist like a budding flower, it is not capable soul or Self from the sordid prision-house of vibrating in harmony with life, constructed by an engrossment in the transcending the limitation of seperate desires of the body and the senses, then existence. there is a greater and greater insight into Michelangelo said: ‘Beauty is the immortal Beauty. And with each insight, purgation of superfluities.’ He probably there is increased clarity, for even a referred to the work of a sculptor who momentary vision of the Real is like releases beauty from a stone by removing purifying ablution. So in liberating superfluities. But the remark most aptly Beauty, Beauty becomes the Liberator. applies to what has to take place within ‘The miserable man is not he who neglects each individual. Beauty is neither objective to pursue fair colours and beautiful nor subjective, for it is everywhere, waiting corporeal forms; who is deprived of power to be realized. The realization comes and falls from domination and empire; when any individual looks at himself as a but he alone who is destitute of this divine sculptor does upon the stone from which possession, for which the ample dominion he is going to liberate an invisible beauty, of the earth and sea and the still more and then proceeds to remove what is extended empire of the heavens must be superflous, cutting and polishing till it relinquished and forgot, if, despising and assumes a Beauty hitherto unseen. leaving these far behind, we ever intend When there is no beauty within, there to arrive at substantial felicity by beholding is no beauty without, only the image of the Beautiful itself.’ beauty. But if through right perception and knowledge one begins to liberate the (Plotinus)

The chief Things of Beauty, are Light and Proportion. Thy Christ in thee is both these; the Light, and the Wisdom of God. Then thou livest Beautifully, when this Light runs along thro’ thy Thoughts. Affections, Actions, shining in all, and making every thing proportionable to itself. Peter Sterry

18 Vol. 135.3 Mrs Radha Burnier

December 2013 19 Placing the urn containing the ashes of Mrs Radha Burnier in the Garden of Rememberance.

Memorial meeting, 9 November 2013

20 Vol. 135.3 In the World But Not of the World In the World But Not of the World

MARY ANDERSON

WE may sometimes hear the expression: on the other hand, implies identifying with ‘In the world but not of the world’, and certain values known as ‘worldly’, mean- we may ask ourselves, ‘What is the ing not material, but rather materialistic. difference?’ So, in the case of ‘of the world’, a pos- The difference lies in two little words, sessive, emotional connotation is imme- two prepositions only: ‘in’ and ‘of’, but diately introduced. In the same way, we they make a world of difference! Let us speak of ‘worldly wisdom’, which is not consider these prepositions. ‘In’ implies wisdom in the deeper sense but rather place or location. Something or someone means skill in finding the best way, often may be somewhere, temporarily or per- a ruthless way, of getting what one wants, manently. In a sense, it is a neutral term, of achieving one’s own ends, be they colourless, dispassionate. But ‘of’ implies material or be they imagined to be possession, belonging. It is not neutral, but ‘spiritual’. may even have a passionate connotation. Someone who aspires to spiritual- Even a little child may speak of ‘my toys’, ity may feel that the first step is to flee ‘my teddy bear’, ‘my dolly’ and defend from the world with its temptations, to them as his or her possessions. retire, to become a hermit, to live out of When we speak of ‘in the world’ and the world. But such a person may still be ‘of the world’, what is implied by ‘the ‘of the world’, assailed by temptations in world’? The preposition, be it ‘in’ or ‘of’, solitude even more than when he or she changes the meaning of ‘the world’. ‘In remained in the world, for being ‘of the the world’ implies being situated in the world’ is a state of mind and not just a physical world, the world of matter. This location. Sometimes it may be wise to flee is not derogatory. Let us not forget that from outward things, outward circum- matter is as divine as spirit and not to be stances. For example, someone who is belittled, as it is or was by various ascetic overcoming alcoholism should avoid traditions which spoke or speak of ‘the frequenting bars. But ultimately we can- world, the flesh and the devil’, as to be not flee from ourselves. condemned and avoided. ‘Of the world’, There certainly have been and perhaps Miss Mary Anderson is a former international Vice-President of the Theosophical Society and has lectured widely in several languages.

December 2013 21 The Theosophist still are hermits who were or are genuine fling my love upon the winds. We will saints. But I do not think that avoiding not know where the seed falls, or in what certain surroundings, seeking solitude, furrows we may sow. should be condemned. We can be alone Our only hope is to light similar long- in solitude and yet inwardly close to burning lanterns where and when we others, in solidarity with them, and so not can, and trust that maybe one will be a lonely. It is a matter of temperament, of star shining in the jungle for a light to our personal dharma, at least in this life, man, struggling back to the place whence whether we remain in the world or seek he began, seeking the map of Paradise, solitude. Monks and nuns or hermits may mislaid early in his trek. A few must pray meditate in solitude, may pray for others and plan for the vast multitudes a few and may generate helpful and healing betrayed. A few must serve as lamps in impulses or thought-forms which may the dark forest glade. contribute to changing the world. I am reminded of a poem by an American Avoiding the world should not be a theosophist in which she describes a form of escape. In any case, we cannot young woman who goes about in the escape from ourselves. world doing good actively. She has a At the other end of the scale from the friend who is a nun and who also does hermit who avoids being in the world in good in her own way: order not to be of the world or who is gen- uinely not of the world, we have the Her thoughts flew to her friend across Avatâra, the Bodhisattva or the Messiah, the mountain, shivering in her rough who is no longer of the world, who is in- habit as she sat in meditation by the con- vent fountain. wardly free, but who is in the world, who limits his freedom but limits it outwardly I alone know the reason why she did that, only, in order to help and serve others to walled herself up with God. Her lover be a beacon to them. Even great spirit- spat upon her, and her friends and family ual teachers, without necessarily being said: ‘Afraid of life! She’s as crazy as a Avatâra-s or Bodhisattva-s or Messiahs, bat. It were better for her if she were can often give advice in everyday practical dead!’ She knew what she must do in the matters. Ramakrishna, Ramana Maharshi bleak years ahead. and Krishnamurti often did so. Such ones In a world dedicated to the deed, machine- are not blinded by personal consider- enslaved by the high priests of the thing, ations, as most of us are consciously or only a few can know the howling need unconsciously. Their eye is single and for spiritual stockpiling. She will bring their body full of light. petitions to the Throne increasingly while We need not be afraid of remaining in her life lasts. I on my part will go up and the world. Not only does true wisdom down in the world, and where I go, will enable us to act wisely, to practise Karma

22 Vol. 135.3 In the World But Not of the World

Yoga as skill in action. But, vice versa, makes that and the action fine. living a good life opens the way to This is the famous stone that turneth all Wisdom. It has been said: ‘Live the life to gold. and you will come to the Wisdom.’ Aldous It is not for nothing that Zen monks, Huxley puts it this way: for example, are enjoined to engage in The nature of the One Reality is such that physical labour. There is the saying ap- it cannot be directly and immediately plied in some Christian monastic orders: apprehended except by those who have ‘Laborare est orare’ — ‘to work is to pray’. chosen to fulfil certain conditions, making In At the Feet of the Master, we read: themselves loving, pure in heart, and pure ‘Think how you would do a piece of work in spirit. (The Perennial Philosophy, p. 2) if you knew that the Master was coming at once to look at it.’ We do not act physically alone. All our We may do things for the love of God physical actions are accompanied by or of some dear one or for the love of what thoughts, feelings and motives, which are we do or simply out of love. The main also actions. thing is that we forget ourselves. Then we The true artist works in physical matter, can really be aware of what we are doing. creating great beauty: buildings, statues, Then we are not ‘of the world’ though paintings, the movements of the dance, we are certainly ‘in the world’. We ARE poems, symphonies, etc. He or she works the world. in the world of matter. He or she lives in One who is active in doing good in the the world, but his or her greatest work is world may be personified as a warrior, as achieved in forgetfulness of self. Then that Annie Besant was, or as a knight. The artist is not ‘of’ the world. But any phys- knight in medieval Europe had a code of ical work can be art, even art which is not knighthood, of chivalry, probably re- of this world. Work considered to be sembling that of the Kshatriya: to uphold drudgery can be creative. The workman justice, to defeat oppressors, the unjust and who digs holes in the road, only to fill the wicked, to defend the weak, especially them in again, the factory worker busy women who are, then as often now, the at the assembly line, the housewife or victims of injustice and cruelty. the servant, cleaning, dusting, washing, But a deeper meaning may be attached washing up — all of them can be artists to this, as in the case of Arjuna in the in this sense. Bhagavadgitâ. The enemies, the cruel So much depends on our attitude. The oppressors defeated by the knight may poet George Herbert wrote: well refer not just to outer but to inner enemies, that is, their own weaknesses, A servant with this clause makes drudgery negative traits of character in themselves, divine? such as hatred, cowardice, injustice and Who sweeps a room, as for thy laws, selfishness.

December 2013 23 The Theosophist

The spiritual is not the worldly. One to help the world that he has made, shining cannot proceed in realms of the spirit forth in his essential nature, the form but according to worldly means. As Krishna- a thin film which scarce veils the divinity murti has said: ‘If you are to reach the from our eyes. (Avatâra-s, p. 2) other shore, you must not start from this There are said to have been nine shore, but you must start from the other Avatâra-s, the first four of them perceived shore.’ How can this happen if all we as having appeared in animal form. The know is this shore? Perhaps by forgetting best known of the human Avatâra-s were this shore, by forgetting self, by expecting King Râma and ªri K·shna, though the nothing, by being open to anything that Lord Buddha is also seen as an Avatâra, may come. If we are to cross the stream, the ninth. In the Bhagavadgitâ, ªri K·shna no longer to be of the world, must we not declares what is the function of an Avatâra: leave behind in our heart of hearts every- thing we know, everything we possess? Whenever there is decay of righteousness — as Christ replied to the rich young man . . . and there is exaltation of unrighteous- who sought the Kingdom of Heaven and ness, then I myself come forth. For the who already fulfilled the conditions of a protection of the good, for the destruction good life, saying he had always kept the of evil-doers, for the sake of firmly commandments. But this was not enough. establishing righteousness, I am born He was told to sell all he had and give the from age to age. (IV.7–8) proceeds to the poor. But he could not do Râma was the perfect king, giving an so ‘for he was very rich’, perhaps rich not example of ideal kingship, being pure, only in worldly goods but maybe also in just and strong. Lord K·shna was and is knowledge, in popularity, in self-esteem. revered as the mischievous but adorable As mentioned as examples of those child of his foster-mother, the killer of who are truly in the world but not of the demons threatening the villagers, the ir- world, we may cite the Avatâra, the resistible lover of the souls of the Gopi-s, Bodhisattva, the Messiah. These are the enchanting flute-player, the guide, beings who have evolved beyond the philosopher and friend of the warrior human stage, but who out of compassion Arjuna, to whom He reveals himself as for those still at the human or sub-human the incarnation of the Lord of the stages, remain in close contact with the Universe. world or even return to incarnation in As indicated in the words of ªri the world. K·shna, Avatâra-s incarnate when there The Hindu tradition speaks of is need for reform. It is said that ªri Avatâra-s as, to quote Dr Annie Besant: K·shna had a lesson for the Kshatriya-s. . . . the holiest of the holiest, those Similarly, the Lord Buddha has a lesson manifestations of God in the world in for the Brâhmana-s who were giving more which he shows himself as divine, coming importance to the form, to the letter of the

24 Vol. 135.3 In the World But Not of the World law than to its spirit and forgetting the In Judaism and Christianity we have need for compassion towards all beings. the concept of the Messiah. Many ortho- Buddha, like Christ, it is said, did not come dox Jews await the coming of the Messiah. to bring a new religion but to reform an Most Christians believe that the Messiah existing religion, but in the course of time was Jesus Christ in his incarnation in a new religion developed in both cases. Palestine at the beginning of the Christian In Northern Buddhism the Bodhisattva era, and some Christian sects await his is revered as a kind of Avatâra, one who return from day to day. A girl I knew be- has reached the threshold of Nirvâna but longed to such a sect and apparently from refuses to enter the bliss of Nirvâna until her family’s flat at any time of day or night all living creatures are also ready to enter a loud voice would be heard calling, ‘Jesus therein. Bodhisattva-s remain in the world is coming!’ although they are not of the world. The In recent years interesting discoveries vow of Kwan-Yin expresses this: have been discussed regarding the origin of Christianity, revealing that the trad- Never will I seek or receive private, indi- itional view is something of a ‘cover-up’. vidual salvation; never will I enter into final In the Jewish tradition, two Messiahs peace alone; but forever and everywhere are sometimes mentioned: A kingly will I live and strive for the redemption of Messiah, descended from King David, every creature throughout the world. and a priestly Messiah, descended from Being in the world does not mean in Aaron, the first Priest. Sometimes it is the case of a Bodhisattva, that he or she is suggested that the two roles may be filled our next-door neighbour or that we may by the same person. They are seen as two meet him or her on the street. A Bodhi- pillars joined by an arch, signifying sattva may indeed be among us and may Shalom or peace, perhaps ‘the peace of help us but will not be recognizable unless God that passeth understanding’. These for those who have ‘eyes to see’. But two pillars were reflected and deformed their aid is ever present. To quote Mme in the later situation in Europe, where the Blavatsky’s : Emperor ruled over the so-called ‘Holy Roman Empire’, representing secular Self-doomed to live through future Kalpa-s, power, and the Pope represented spiritual unthanked and unperceived by men; power. But ideally this concept corres- wedged as a stone with countless other ponds to the Hindu and Buddhist ideal of stones which form the ‘Guardian Wall’ the Chakravartin and the Buddha. such is thy future . . . Built by the hands of To quote Heinrich Zimmer’s many Masters of Compassion, raised by Philosophies of India: their tortures, by their blood cemented, it (that guardian wall) shields mankind, since There is an ancient mythical ideal — an man is man, protecting it from further and idyllic compensatory dream, born of the far greater misery and sorrow. (293) longing for stability and peace, which

December 2013 25 The Theosophist

represents a universal, worldwide empire mankind by incorporating under his sole of enduring tranquillity under a just and sovereignty all the kingdoms around about virtuous world-monarch, the chakravartin — the ‘great king’ . . . ‘king above kings’, . . . who should put an end to the perpetual was to be proclaimed equal in rank to those struggle of the contending states. (p. 128) world-redeeming Buddha-s, who, through their doctrines, set in motion the wheel. According to the Buddhist conception, the (p. 135) Universal Monarch is the secular counter- part of the Buddha, the ‘Enlightened One’, The sun, the light and life of the world, who himself is said to have ‘set in motion shines on all alike, without distinction, so the wheel of the sacred doctrine’ . . . His too shines the true Cakravartin. (p. 136) wheel, the Buddhist dharma, is not re- How long will we have to wait for such served for the privileged castes . . . but is a monarch, for such a Buddha? Perhaps for the whole universe, a doctrine of release until the next Golden Age, which is cer- intended to bring peace to all living beings tainly not just around the corner. In the without exception. (pp. 129–30) meantime, perhaps it is up to us to be in the world but not of the world. Then the The Hindu world-monarch, pacifying world will be ready in due course. ²

Freedom from the sense of possession, whether with regard to things, persons, one’s country, race or religion or even one’s real or imagined virtues, calls for a ripe understanding. Such freedom makes life simple, without superfluities, and streamlined in a manner which manifests the real beauty and nature of the indwelling Spirit. N.Sri Ram

26 Vol. 135.3 The Yoga of compassion The Yoga of Compassion

S. RAMU

YOGA essentially means attunement. filial love, conjugal love, etc. One type of The Yoga of Compassion is attuning to a love is kindness expressed as compassion compassionate state-of-being. to relieve suffering. Compassion is a keen awareness of, and Genuine Compassion often pours out sensitivity to, the suffering one witnesses only from a heart that has suffered. The with a deep yearning to see it relieved. heart that is affected by the suffering of Compassion literally means ‘to suffer with,’ others is better able to alleviate suffering which implies a mutuality in the experience effectively rather than a mind that is of suffering. Compassion is loving kind- distressed at the sight of suffering. ness, expressed in the context of suffering. Annie Besant was moved to deep The Buddha means the ‘awakened one’. compassion by the terrible plight of He was awakened to compassion when he the girls toiling in the match industry. It is became sensitized to the suffering he suffering caused by the sheer injustice of witnessed. man against man that made people like Compassion is not a relationship between Annie Besant, Gandhi, Nelson Mandela the giver and the recipient. It’s a relation- and Martin Luther King Jr. take up com- ship between equals. Compassion becomes passionate causes. real when we recognize our shared The overwhelming suffering of humanity. — Pema Chödrön humanity is caused by intolerance, lack Compassion is not the mere display of of compassion, hatred, prejudice, anger, kindness or sympathy to someone in fear, greed, gratifying desires, religious distress. It calls for complete identification superstitions, blind materialistic pursuits, with the suffering experienced by another selfishness, and violent tendencies, and relieving that suffering. illusions about the nature of existence and Compassion is one of the ‘powers ignorance of the fundamental truths that latent in man’ that alleviates suffering. govern life and all the relationships life Theosophy teaches us that the cosmos is entails. A Theosophist helps alleviate guided by justice and love. There are suffering as well as strives to remove the different kinds of love such as patriotic love, root cause of suffering.

Mr S. Ramu is Manager of the Theosophical Publishing House, Adyar.

December 2013 27 The Theosophist

Only the development of compassion a raised level of consciousness when one and understanding for others can bring us is deeply moved by suffering. In that state the tranquillity and happiness we all seek. of compassion a jet of creative goodness — H. H. Dalai Lama springs from oneself. Valmiki, Vyasa, Shakespeare, probably Homer too are Compassion ennobles the life of all. examples of such creativity. These authors H. P. Blavatsky said that ‘To be true, religion and philosophy must offer the gave us master-pieces of creativity, solution to every problem. But Religion poignantly moved by the fundamental and philosophy are as far from the solution human predicaments as seen in the as they ever were . . . but to these endurance tests, the pain and suffering there must be somewhere a consistent their characters had to go through. solution.’ I would suggest that the possible Ultimately, it is creativity that solves ‘consistent solution’ referred by HPB may human problems and alleviates suffering well be ‘Compassion’. and adds joy to life. The true Theosophist is a compassion- Until he extends the circle of his com- ate yogi. The Theosophist earnestly allows passion to all living things, man will not the constant unfolding of the power of com- himself find peace. — Albert Schweitzer. passion ‘latent in him’. The Theosophist realizes that only by his compassionate Compassion to all without exception living can he awaken compassion in others. is the universal religion that is the basis of all true religions. ‘Samatvam Yoga The simplest acts of kindness are by far Uchyate’ — equanimity is Yoga more powerful than a thousand heads (Bhagavadgitâ) ‘right understanding’ or bowing in prayer. — Mahatma Gandhi. the ‘right knowledge’ mentioned in the Spirituality has to do with the level various scriptures mean non-discriminat- of consciousness and there are markers ion and oneness. A superior Yoga is the or signatures of higher consciousness. capability to consider everything as ‘the Compassion is the signature of higher same’ – in the sense of each and every consciousness. Great sages have felt com- entity of men and materials around as passion for the suffering caused due to ‘being a bit of Brahman — the Primordial the entanglement of the spirit in matter or energy’. In the Bhagavdgitâ, being the spiritual being entangled in materialism, established in ‘sameness’ and equanimity, which ultimately is the illusion of mis- is recommended for flawless yogic action. taking the phenomenal world for Reality. The spirit of oneness is the foundation of genuine compassionate action. It is compassion, the most gracious Compassion is our basic and first of virtues, which moves the world. instinct. All mammals, the Dalai Lama — Thiruvalluvar. says, practise a basic compassion that The compassionate state is marked by stems from the mother-infant bond. We

28 Vol. 135.3 The Yoga of compassion humans thus have, by nature, a sense of and caregivers should set an example for love and affection. a modest lifestyle and compassionate Our natural instinct to be compassion- living. President Obama said, while ate is impeded by the analytical intellect commenting on a recent man-made tragedy of our conditioned mind and its thoughts. due to an act of violence, ‘we should ask Consciousness is our essential quality and ourselves if we’re doing all we can to widen compassion is its innate faculty. In the the circle of compassion in our own awareness of this conditioning, there is communities.’ the possibility of transcending the A society that promotes indulgence, limitations and awakening compassion. gratification and too much competitiveness Egotism is a strong impediment to the based on exploitation is highly unlikely to practising of the Yoga of Compassion. be sensitive to the suffering of fellow Many people wonder why haven’t the human beings and be compassionate. teachings of sages, saints, philosophers Economic wealth created without the and humanists lifted our individual and parallel nurturing of values such as collective consciousness to the desired compassion, will only lead to envy, social level of compassion? Why is there such a tension and violent crimes. Many think stark absence of sensitivity? Why are we that tougher laws will take care of such benumbed? Even when compassion is ills, not to speak of the easy availability seen, it seems an occasional experience, of guns. It is surprising that inter- more as a relief from a life dominated by connectedness and compassionate living conflict. is hardly taught to children and the youth. And yet people complain about growing It’s a little embarrassing that after forty- conflict and violence. Education is designed five years of research and study, the best to make people think that only the intellect advice I can give people, is to be a little counts: knowing how to solve problems, kinder to each other. — Aldous Huxley knowing how to get by, knowing how to Many countries spend huge amounts identify an advantage and seize it. But the of precious resources in rapidly increasing functions of the intellect are insufficient security systems, crime detection and the without love, friendship, compassion, criminal justice system and also on and empathy. lifestyle related health issues. If would be The intellect is a tool of the ego and good if they give preference to education looks at everything from the point of view in the formative years, on universal values of ‘What is in it for me?’ One of the causes such as compassionate living, and a for lack of compassion is we are modest lifestyle where there is scope for conditioned to judge, evaluate and ask preventing the unnecessary spending of ‘what is in it for me’? Can we transcend resources and they can be used towards that psychological compulsion so that more productive causes. Parents, teachers compassion can flow unhindered? ‘What

December 2013 29 The Theosophist is in the intellect or reason? It goes a few rooted in the spirit of oneness. Compassion steps and there it stops’ said Swami cannot be generated, taught, awakened or Vivekananda. practised in isolation. Many may ask ‘How to Awaken Compassion? But ‘how’ implies If it is not tempered by compassion, and a process which works mostly for changing empathy, reason can lead men and women something that is made up of matter. In into a moral void. — Karen Armstrong. the spiritual context, it is realization rather One of the human faces of the ego is than process that brings about funda- selfishness. This aspect of the ego lacks mental transformation. any capacity for empathy, compassion, In conclusion let us ponder on the generosity or love; and, worst of all, words of Samdong Rinpoche: will never ever acknowledge that which is sacred. The awakening of compassion One should be mindful of the misery in requires sublimation of the ego. the world in general and of all living beings No doubt compassion is the highest in particular. Be mindful and aware of it, wisdom, but to be actualized and feel it! By feeling it, you will develop sustainable, it has to be rooted in the loving-kindness and compassion for all realization of the truth of the oneness of sentient beings, and to the extent that being. Attuning to the ‘oneness of being’ compassion unfolds within you, your is the ultimate Yoga. In that sense Christ delusion of self will decrease. These two and the Buddha were true yogi-s and they qualities of compassion and loving- were compassion personified. ‘The kindness in a person indicate that he is “beingness” is the same in all’ said Ramana beginning to develop spiritually. Perhaps, Maharshi. Every being has an experience at first, he will show them in small ways of ‘I am’ and that is the same in all. I am but later he will embrace the whole this and you are that (identity) is a universe. The power of compassion and superimposition that appears to give rise wisdom are much stronger than the power to separateness. The illusion of the of ignorance and hatred. This being so, sense of separateness and wholesome we should fill our minds with compassion, compassion cannot coexist. Compassion loving-kindness and wisdom and radiate is communion of the spirit with spirit, and these to all living beings together with a spirit being the same in all beings, oneness strong wish for their happiness. Never of being is automatically implied. In other forget to send out the force of loving- words, compassion, to be true, has to be kindness to all sentient beings.

The duty of the philanthropist is to work with the tide and assist the onward impulse. KH

30 Vol. 135.3 Silence Silence

ALVIN OCHANDA

SILENCE can at times be more of existence or awareness. Most of the disturbing than noise, probably even modern day society suffers from this dis- irritating, or scary, This is because it reveals order unconsciously. Common symptoms the complicated mechanisms of our thought of this disorder include when someone patterns. This means that it is only through goes into the house and the first thing he silence that we are able to realize how our does is to switch on the Television or radio, mind jumps from one thought to another, before heading straight into the shower, not being able to settle on one thought for humming or singing when alone, or among a period of time. It reveals the restlessness the youth when one loses his or her ear of the mind and brings to surface our weak- phones and gets a mild panic attack. ness in concentration. Therefore silence Another symptom is feeling uneasy in is a good thing because it is the great gate a crowd that is quiet prompting you to say through which we are able to see our true something which at times embarrasses behaviour of mind, and thereby through you. This phobia gives rise to innumer- various methods and ways be able to able sorrows. To transcend this fear we tame, to hold it by its girdle such that it is have to understand that there is no place able to dwell on one thought for a longer in this world that is empty, or a vacuum time. When you are able to dwell on one or that is silent, or that is lonely; where is thought for a long time then you are able this place that you are when you say you to completely understand the nature of are lonely? Presumably, in a world of six that thought, thoroughly scrutinizing and billion people it is very hard to find such thereby mastering it. This is a quality a place. It may only mean that you have of concentration. retreated into yourself, into your thoughts. Sedate phobia or the fear of silence, is Evading this fear of silence only when the mind gives rise to fearful thoughts postpones the fear. You must face the that are brought about by uncertainty or silence head on, and start being mindful unfamiliarity with silence. It is the fear of of the silence. Listen to the quiet, and grow the unknown. Silence is from whence accustomed to the silence, gradually be- everything springs forth. It is the beginning cause silence is everywhere, in the spaces

Mr Alvin Ochanda is a member of Nairobi Lodge. Talk delivered in Nairobi Lodge in July 2013.

December 2013 31 The Theosophist between the noises, before and after a piece fact, try as we may to make a silence, we of music. It is the canvas for the painting cannot. Sounds occur whether intended or of life. Mindfulness (living in the present) not. And so the art or science of combining tames the mind and makes it able to face the theses sounds, vocal or instrumental sounds silence in peace and calm, without giving (or both), to produce beauty of form, rise to doubt, fearful or weird thoughts. harmony, and expression of emotion is In 1951, a well known artist and com- called music. The purpose of music is to poser, John Cage, wanted to experience sober and quieten the mind, thus ren- complete silence. This is because he feared dering it susceptible to divine influences. for the future of music, thinking that with We therefore realize that silence is hard silence there would be an end to music. to find, if you are searching or looking in To do this the engineers at that time had the wrong places, especially with all the created a room in which they said there electronic devices and machines we have was no sound, called anechoic chamber in our modern day society, roaring and (without echo). It is a room designed in making all forms of sounds. These noises such a way that the walls, ceiling and floor occupy our mind and make silence hard absorb all sounds made in the room, rather to reach, but the silence is inherently there, than reflecting them as echoes. Such a ever .We have to search for silence in the chamber is also externally sound-proofed. right places and make time to enjoy it So, Cage entered the chamber expecting every day. Everyone instinctively knows to experience complete silence, but he that deep inside each one of us and not felt a shock, for this was not what he outside of us, there is a beautiful realm experienced. Later he wrote: ‘I heard two that relaxes and revitalizes, beckoning us, sounds, one high and one low. When I to retreat in times of trouble, to dwell in described them to the engineer in charge, the peace within, untouchable. That is the he informed me that the high one was my place to search for the silence, that we so nervous system in operation, the low one much long for. my blood in circulation.’ Cage had gone As Mahatma Gandhi has rightly said, to a place where he expected total silence, ‘In the attitude of silence the soul finds and yet heard sound. In conclusion, Cage the path in a clearer light, and what is made a declaration that ‘Until I die there elusive and deceptive resolves itself into will be sounds. And they will continue crystal clearness. Our life is a long and following my death. One need not fear arduous quest after Truth.’ about the future of music.’ The realization It is good to be silent. The man who he had of the impossibility of silence led says nothing saves himself from a lot of to the composition of a song named 4’33.” harm. In At the feet of the Master we are There is no such thing as an empty advised to keep silent, to have no desire space or an empty time. There is always to speak, or if we must to speak very little, something to see, something to hear. In but better still to say nothing, unless

32 Vol. 135.3 Silence what is to be said is true, kind and helpful. release, knowing that through mother Among the qualifications, to know, to dare, nature all will be well. to will and to be silent, to be silent is the Deep listening is also a kind of silence hardest of them all. We should always that will relieve the suffering of another think well before speaking. Silence will person, ‘also known as compassionate even prevent you from displaying your listening.’ It is where you listen with only stupidity in public. Others may even think one purpose and that is to let him or her you are wise, even though silence may pour out his or her heart. Even if he or she not be a mark of wisdom. says things that are full of wrong percep- The universal symbol for silence is tions, full of bitterness, you are still capable placing the index finger in front of closed of continuing to listen with compassion. lips. This is the most widely recognized Because you know that in listening you gesture of silence. The gesture can be used give that person a chance to suffer less. to demand silence without raising one’s For that moment, you do not interrupt, you own voice. The rose, sometimes depicted do not argue. You just listen with clasped by or on top of closed lips, is compassion and help him to suffer less. another well-recognized symbol of silence All the great teachers always advocated stemming from various mythologies. silence, from Orpheus, Pythagoras, Silence is the great gateway to the self; Confucius, Buddha, Jesus to Apollonius through it one may be able to reach great of Tyana and Ammonius Saccas. For the depths of intuition. Take silence seriously Pythagoreans, the disciples were required like an endeavour. And at a practical to stay for three or even five years in level, when a wrong is being committed silence, immersed in deep study. There to an innocent or weak one failure to has been evidence of people who after a speak out is wrong. In the Golden Stairs period of profound and sustained silence we are advised ‘a valiant defense of those were able to break through in great ways, who are unjustly attacked’. for example Nelson Mandela, who while Silence is a healer. When you feel in prison was able to experience prolonged stressed out the silence of letting go heals. silence. After his release, he plunged him- If its a forced silence, then you will be self wholeheartedly into his life’s work, very busy verbalizing internally, which striving to attain the goals he and others will not allow you to even stand on the had set out almost four decades earlier. portal of silence. Such silence should be The great teachers had their moments a hushed, peaceful silence, quietly letting of silence. Guatama Buddha sat under the depressing thoughts come to the what is known in India as the surface and on thorough examination of or pipal tree where he vowed never to arise the thoughts from all angles if a solution until he had found the truth about comes up well and good; if not, the suffering. Jesus had his forty days and thoughts go, with faith and a sense of nights in the wilderness.

December 2013 33 The Theosophist Mother Teresa said ‘In the silence of A silence like when you have been asked the heart . If you face God in a question and you don’t have the answer, prayer and silence, God will speak to you. the silence when you are told something Then you will know that you are nothing. so honest that you need a few minutes to It is only when you realize your nothing- digest, a silence which after the door ness, your emptiness, that God can fill you closes you are all alone in the house. with Himself. Souls of prayer are souls of These are very small temporary moments great silence.’ that we are able to experience the real silence. Nature will always try and give us Identifying the Silence In a deep profound silence that lasted a glimpse to the eternal through various for almost a second, you could not tell what hints like the last drop of water falling was happening; stuck in some kind of from the tap into the bucket. There is a limbo a silence that you temporarily get silence that always captures us, and with lost in. You could not measure the moment practice we can pause and prolong that of that silence, you could not differentiate silence towards a deeper experience. between you and the silence, you could Silence is not the absence of something not define your physical location. but the presence of everything. ²

A man who would find a new life, a new way of living, must enquire, must capture this extraordinary quality of silence. And there can be silence only when there is death to the past, without argument, without motive, without saying, ‘I will get a reward.’ J. Krishnamurti

34 Vol. 135.3 Convention Programme ONE HUNDRED AND THIRTY-EIGHTH INTERNATIONAL CONVENTION OF THE THEOSOPHICAL SOCIETY Adyar

Theme: ‘New Mind for a New World’ 26 to 31 December 2013

TENTATIVE PROGRAMME

Wednesday, 25 December 8.00 am General Council Meeting 2.00 pm General Council Meeting Thursday, 26 December 8.00 am Prayers of the Religions OPENING OF THE CONVENTION 3.30 pm Reception 5.00 pm Memorial for Mrs Radha Burnier 7.30 pm Ritual of the Mystic Star Friday, 27 December 8.00 am Universal Prayer and Meditation SHORT LECTURES ‘The Urgency for a New Mind’ Mr Ricardo Lindemann, Brazilian Section ‘The Mind: a Vessel for lgnorance or a Vessel for Truth?’ Mrs Linda Oliveira, General Secretary, Australian Section 9.30 am INDIAN SECTION CONVENTION —I 5.00 pm PUBLIC LECTURE ‘The Compassionate Mind’ Mr Bhupendra Vora, English Section 7.30 pm Western Classical Music Saturday, 28 December 8.00 am Devotional Meeting Mrs Manju Sundaram, Indian Section 10.00 am ‘Electoral Democracy: Challenges and Opportunities’ Mr T. S. Krishnamurthy, Former Chief Election Commisioner, India

December 2013 35 The Theosophist

3.00 pm SYMPOSIUM ‘Regenerating Wisdom’ 5.00 pm BESANT LECTURE ‘Sustainability: The World’s Big Challenge’ Dr Rajendra K. Pachauri, Director General, The Energy and Resources Institute 7.30 pm The World Mother — a dance feature Sunday, 29 December 8.00 am Universal Prayer SHORT LECTURES ‘Inspired Living: The Basis for Understanding’ Mr , General Secretary, American Section ‘The Nascent Mind’ Mr R. C. Tampi, Indian Section 9.30 am INDIAN SECTION CONVENTION — II 3.00 pm THE THEOSOPHICAL ORDER OF SERVICE ‘The TOS, its Place and Work in the Theosophical World’ 5.00 pm THEOSOPHY–SCIENCE LECTURE ‘The Wisdom of Contemporary Physics’ Dr Ulrich Mohrhoff, Professor of Physics, Pondichery 7.30 pm Classical Carnatic Music Monday, 30 December 8.00 am Universal Prayer and Meditation SHORT LECTURES ‘Let every Moment be a New Dawn’ Mr S. Sundaram, General Secretary, Indian Section ‘Vertical Mutation of Mind’ Mr P. K. Jayaswal, National Lecturer, Indian Section 9.30 am QUESTIONS AND ANSWERS 5.00 pm PUBLIC LECTURE ‘A Power that Maketh all Things New’ Mr Pedro Oliveira, Australian Section Tuesday, 31 December 8.00 am Prayers of the Religions CLOSING OF THE CONVENTION 9.30 am Admission of New Members

36 Vol. 135.3 Theosophical Work around the World Theosophical Work around the World

Adyar commenced on 11 November 2013, on Rich tributes were paid to Mrs Radha the book, Light on the Path. Mr Pedro Burnier, International President of the TS, Oliveira, a member of the Australian at a memorial meeting held at Adyar on section of the TS and former International Saturday 9 November 2013. Dr Radha Secretary of TS, was the Director. There Burnier passed away peacefully at her was meditation in silence for the welfare birth place, Adyar, on Thursday 31 October of the people and TS members in 2013 at 9 p.m. Mr M. P. Singhal, Inter- Philippines which was struck by a typhoon national Vice-President of the Society, Dr of high intensity in the history of the Chittaranjan Satapathy, International country, preceded the opening of the Secretary, and Mr Harihara Raghavan, School. Mr M. P. Singhal, International General Manager of the International Vice-President welcoming the Director Headquarters, read out the condolence and students said, ‘Wisdom cannot be messages received from various parts of transmitted like information. Information the world. The speakers said that it would becomes knowledge when it is reflected be difficult to measure the impact Radhaji upon, and becomes wisdom when it is had on many lives: but the hallmark of practised in daily life.’ her life was simple living and high thinking. She lived a clean life in the true Headquarters sense, with dignity, clothed in simplicity, A few weeks before the former totally dedicated to Theosophy, the President, Mrs Radha Burnier, passed on Theosophical Society and to human to the higher planes, she had granted regeneration. She served the TS in various Charters to as many as 17 Lodges. These capacities selflessly, most notably as its are, H. P. Blavatsky Lodge in Costa Rica; seventh President for thirty-three years. She was noted for her highest intellectual Adamant Lodge, Om-Tara Lodge, and acumen, intuitive wisdom and deep Satya Vedana Lodge in Russia; Maputo insight into all aspects of life. A notable Lodge in South Africa; Thunupa Lodge aspect was her charity towards everyone in Bolivia; Blavatsky Lodge and Sirius who needed it. She shunned publicity and Lodge in Brazil; Aurora Lodge in Sweden; lived the life of a hermit (yogi) at the Far North Lodge and Canterbury Lodge Ashram of Adyar . in New Zealand; Panjabari Lodge, Gandhia Lodge, Sahayatri Lodge, Bhaskarjyoti, Opening of the School of the Wisdom and Kadabur Lodge in India; and Laya The first session of the School Lodge in Ukraine.

December 2013 37 The Theosophist Subsequently, the Theosophical Society from 1-6 November 2013, hosted by the in Ukraine, with 5 Lodges, has been issued Indonesian Section. There were about a Charter for Regional Association with hundred representatives to the conference Ms Svitalana Gavrylenko as its Organizing from India, Malaysia, Singapore, the Secretary. The 6 Lodges in Russia have Philippines, Indonesia, Australia and New been organized into a Presidential Agency Zealand, with additional guests from with Mr Pavel Malakov as the Presidential Belgium, France, Brazil and Finland. The Representative. All the Lodges in theme of the conference was ‘Practising Bangladesh have also been organized Theosophy’ and many of the presentations into a Presidential Agency with Mr focussed on answering the question of how B. L. Bhattacharya as the Presidential we, as an organization and as individuals Representative. Mr Chong Sanne has can turn the Theosophy we understand from been appointed as the Presidential an intellectual concept to one that informs Representative for East & South-East Asia and becomes an active part of our lives. Presidential Agency which includes Vicente Hao Chin Jr, inspired by the Singapore, Malayasia, China, Hongkong, words of the Mahachohan: “We have to Taiwan, and Japan but excludes the preach and popularize a knowledge of countries where Sections already exist. Theosophy” shared with us a vision of a Foundation Day future Theosophy where we take our theo- On 17 November 2013, the 138 sophical principles, such as the universal Anniversary of the Foundation was cele- values of non-violence, honesty, respect brated at the International Headquarters. for differing views and discovery of our Hon’ble Mr V. Ramasubramanian, true nature, out into programmes in the Madras High Court judge, delivered the community where they can be of value in Foundation Day lecture. He pointed out the process of social transformation. that the triad of Love — Beauty — and Dr Ravi Ravindra the guest speaker Truth formed the essence of Theosophy. spoke on ‘Actorless Action’, ‘Knowledge Mr S. Harihara Raghavan, General and the State of Unknowing’ and on Manager, welcomed the chief guest and ‘Mindfulness in Action and Mindlessness the gathering. Mr M. P. Singhal in Love’. International Vice-President gave his Mrs Linda Oliveira emphasized the closing remarks. Flowers were offered to importance of discovering the ‘Inner the statues of founders of the TS by all Diamond’ using non-violence as a delegates. mechanism of practising Theosophy. There were many other speakers during Indo-Pacific Federation Conference the conference including General Secretary The 12th Triennial Conference of the of Indian Section, S. Sundaram, and a Indo-Pacific Federation of the Theo- panel of speakers from the Theosophical sophical Society was held in Bali, Indonesia Order of Service who discussed the

38 Vol. 135.3 Theosophical Work around the World importance of service as part of our Dutch Section journey to awaken compassion in the lives On 2 November, Els Rijneker, the of our members. General Secretary of The Netherlands, The conference started on the day of arranged a commemorative meeting on Radha Burnier’s cremation in Adyar with the passing to peace of the President many of the guests learning of her passing Radha Burnier in the Besant Hall of ITC as they arrived. This affected the attendance in Narden. When all members were sitting of some delegates from Adyar. But during in silence, a big white candle was lighted the opening ceremony, work of Radha by the Chairman of ITC. The hall was Burnier was reflected upon by Mr S. decorated with the portraits of Radha Sundaram, who had known her since he Burnier and her books were displayed on a table. Pictures of Radha Burnier from was a small boy, Linda Oliveira, Vic Hao different stages in her life were shown. Chin Jr., Ravi Ravindra and Pedro Oliveira. After the presentations a few India minutes of silence was observed. The General Secretary of the Indian Section Mr S. Sundaram organized two Slovenia meetings on 1 November and 11 November Mrs Breder Zagar conducted the at the Indian Section Headquarters, Autumn School held in Sonek near Koper Varanasi, to pay homage to Revered on At the Feet of the Master from 18-20 Radhaji and it was reported that Lodges October; twenty-five members attended. and Federations in India paid tributes to She also offered her tribute to Mrs Radha Radha Burnier by organizing meetings in Burnier. her honour. ²

A new way of thinking has become the necessary condition for responsible living and acting. If we maintain obsolete values and beliefs, a fragmented consciousness and self- centred spirit, we will continue to hold on to outdated goals and behaviours. Such an attitude by a large number of people would block the entire transition to an interdependent yet peaceful and cooperative global society. H. H. Dalai Lama

December 2013 39 [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] Email address [email protected] Theosofi The Indian Theosophist Gangleri Teozófia Ilisos The Light Bearer Chilena Revista Teosófica Selección Teosófica Sophia Adyar Le Lotus Bleu Teosofi Le Lotus Bleu Theosofie Adyar Theosophy in Australia The West African Theosophist The West Teozofija The Theosophical Light The South African Theosophist Magazine Teosofía en Argentina en Teosofía Rosario … ška ulica 24, 10000 Zagreb … oukourestiou St., 106 71-Athensoukourestiou St., … Jakarta 11410, Timur CEP 70200-630 Brasilia (DF) Boisbriand QC., J7H 1K7 Estacion Central, Santiago Barrio Palermo, Bogotá Helsinki Bagmari Road, Kolkata 700 054 Aptdo. 23, San Juan, PR 00926, USA Sims Avenue Centre, Singapore 387 603 Avenue Sims Managua, Nicaragua Ronean, 38 Princesses Ave., Windsor E. 2194Windsor Ave., Ronean, 38 Princesses … eosofinen Seura, Vironkatu 7 C 2, Fin 00170,Vironkatu eosofinen Seura, … The Theosophical Society, Varanasi 221 010Varanasi Theosophical Society, The … Oberbaumgarten 25, 4204 Haibach im Mühlkreis … Address … Santiago 257 — 2000, I N T E R A O L D C Y

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olsraat 154, 1074 VM AmsterdamVM olsraat 154, 1074 …

Mexicana, Mexico, D.F. 06030 Mexicana, Mexico, D.F.

N-6873-Marifjora

Kunaverjeva 1 SLO-1000 Ljubljana …

Chairman:

Ms Ligia B. Montiel L., Calle 38, Av. 12 y 14, casa 1276, sabana sureste, San José, Costa Rica. Email: Av. Ms Ligia B. Montiel L., Calle 38,

Mr Jack Hartmann, 9 Ronean, 38 Princess Avenue, Windsor E 2194, South Africa. Email: E 2194, South Windsor Avenue, Mr Jack Hartmann, 9 Ronean, 38 Princess

Mr John Vorstermans, 60B Riro Street, Point Chevalier, Auckland 1022, New Zealand. Email: Point Chevalier, 60B Riro Street, Vorstermans, Mr John

Regional Association

*

Noshie …

President:

President:

Chairman:

Antonio Girardi … Quintino Sella, 83/E, Viale …

Rosel Doval-Santos … Florentino and Iba Streets, Corner P. …

Pertti Spets … Henriksdalsringen 23, SE - 131 32 Nacka …

Carlos GuerraCarlos … Rua Passos Manoel no. 20 cave …

Tim Boyd … PO Box

Mrs Lissette Arroyo Jiménez …Tabacalera Col. 126, Mariscal Ignacio

Mrs Breda Zagar … Mrs Angeles Torra Mrs Angeles BuronTorra … d’or, 85-87Vall Av. …

…OronAbraham Mr … PO Box 4014, Ramat-Gan, Israel 52140 …

… Mr Carl Metzger … 1606 New Ave. York Orlando, Florida,

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ales *ales …CunninghamJulie Mrs … Bryn Adda, Brynsiencyn, Llanfairpwll, …

ogo * … Mr Kouma Dakey …Adeta 76, BP A.R.T.T., S.O.,

Ireland *Ireland …HarknessMarie Mrs … 97 Mountsandel Road, Coleraine, …

Israel Italy … Mr

Ivory Coast *Coast Ivory …KouahohPierre-Magloire Mr … 23 Rue Princesse Yopougon, …

Mexico …

Netherlands, The … Ms Els Rijneker … T New ZealandNew … Ms Sandy Ravelli … 18, Belvedere Street, Epsom, Auckland 1051 … Norway * …Saleh Dr Pakistan † … … Jam

Orlando

Peru † …PomarGerardo Julio Mr … Jr. Republica de Portugal 152, Breña, Lima 5 … Philippines, The … Mr

Portugal … Mr

Puerto Rico † … Mrs Magaly Polanco …36-1766Box P.O. …

Russia † …MalakovPavel Mr … Molodyozhny pr., 10-221, 650070,

Scotland * …KidgellGary Mr … 28 Great King Street, Edinburgh, EH3 6QH … Slovenia * … Spain …

Sri Lanka † … Mr M. B. Dassanayake … 2-C/60, Maththegoda Housing Scheme, …

Sweden … Mr Switzerland † … Mrs Eliane Gaillard … 17 Chemin de la Côte, CH -1282 Dardagny, …

Ukraine * … Mrs Svitlana Gavrylenko … Office 3, 7-A Zhylianska St., Kiev 01033 …

Uruguay * … Mrs Dolores Gago … Javier Barrios Amorín 1085,

1919

1954 1902

1997

1919

1897 1896 1913 1948

1935

1924 1933

1921

1925

2013

1910 1992 1921

1926

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1997 T 2013 1886 USA … Mr 1925

1922 W

Dateto refers the date of formation

The Council of the European Federation of National Societies: Inter-American Theosophical Inter-American Federation: Indo-Pacific Theosophical Federation: Pan-African Theosophical Federation:

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42 BOOKS BY RAVI RAVINDRA

CENTRED SELF WITHOUT BEING SELF CENTRED This small book is based on a talk delivered at the Annual gathering of Krishnamurti Foundation of America at Ojai California, 5th May 2002.

SCIENCE AND THE SACRED In these articles, published over a period of twenty-five years, the approach is philosophical and spiritual, raising meaningful questions, reminding us of our responsibility as human beings.

YOGA AND THE TEACHING OF KRISHNA — Essays on the Indian Spiritual Traditions A compilation of essays on the Rig Veda, the Yoga-Sutras, and the Bhagavadgita, dealing with the influence of the Indian tradition on contemporary spiritual teachers such as J. Krishnamurti and G. I. Gurdjieff, and on modern science, and drawing parallels found with texts like The Enneads of Plotinus and The Gospel of Saint John.

WHISPERS FROM THE OTHER SHORE This delightful book has been a ‘prolonged meditation on the seminal question ‘’Who am I?’’’. The author’s background in physics and philosophy enables him to explore the wisdom tradition from both the Judeo-Christian and the Hindu- Buddhist perspectives, seeking commonalities to guide those who seek answers to this perennial question.

THE WISDOM OF PATANJALI’S YOGA SUTRAS The book offers inspiration for deeper study and meditation to people who want to learn the essence of the Sutras. The call of Patanjali’s yoga is for stillness of mind and for cultivation of steady attention. Freedom is to be attained in yoga not for oneself but from oneself.

For catalogue, enquiries and orders, write to: THE THEOSOPHICAL PUBLISHING HOUSE Adyar, Chennai 600 020, India Phones: (+ 91-44) 2491-1338 & 2446-6613; Fax: 2490-1399 E-mail: [email protected] & [email protected] Buy our books online at www.adyarbooks.com Receive a quotation/estimate by placing an indent for our books at www.ts-adyar.org/alltitles