Theosophical Notes No. 10 Winter 2019-20
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Harry Collison, MA – Kingston University Working Paper ______
Harry Collison, MA – Kingston University Working Paper __________________________________________________________________________________________ HARRY COLLISON, MA (1868-1945): Soldier, Barrister, Artist, Freemason, Liveryman, Translator and Anthroposophist Sir James Stubbs, when answering a question in 1995 about Harry Collison, whom he had known personally, described him as a dilettante. By this he did not mean someone who took a casual interest in subjects, the modern usage of the term, but someone who enjoys the arts and takes them seriously, its more traditional use. This was certainly true of Collison, who studied art professionally and was an accomplished portraitist and painter of landscapes, but he never had to rely on art for his livelihood. Moreover, he had come to art after periods in the militia and as a barrister and he had once had ambitions of becoming a diplomat. This is his story.1 Collisons in Norfolk, London and South Africa Originally from the area around Tittleshall in Norfolk, where they had evangelical leanings, the Collison family had a pedigree dating back to at least the fourteenth century. They had been merchants in the City of London since the later years of the eighteenth century, latterly as linen drapers. Nicholas Cobb Collison (1758-1841), Harry’s grandfather, appeared as a witness in a case at the Old Bailey in 1800, after the theft of material from his shop at 57 Gracechurch Street. Francis (1795-1876) and John (1790-1863), two of the children of Nicholas and his wife, Elizabeth, née Stoughton (1764-1847), went to the Cape Colony in 1815 and became noted wine producers.2 Francis Collison received the prize for the best brandy at the first Cape of Good Hope Agricultural Society competition in 1833 and, for many years afterwards, Collison was a well- known name in the brandy industry. -
The Early Days of Theosophy in Europe by A.P
The Early Days of Theosophy in Europe by A.P. Sinnett The Early Days of Theosphy in Europe by A.P. Sinnett Theosophical Publishing House Ltd, London, 1922 NOTE [Page 5] Mr. Sinnett's literary Executor in arranging for the publication this volume is prompted to add a few words of explanation. There is naturally some diffidence experienced in placing before the public a posthumous MSS of personal reminiscences dealing in various instances with people still living. It would, however, be impossible to use the editorial blue pencil without destroying the historical value of the MSS. Mr. Sinnett's position and associations with the Theosophical Society together with his standing as an author in the Theosophical movement alike demand that his last writing should be published, and it is left to each reader to form his own judgment as to the value of the book in the light of his own study of the questions involved. Page 1 The Early Days of Theosophy in Europe by A.P. Sinnett CHAPTER - 1 - NO record could truly be called a History of the Theosophical Society if it concerned itself merely with events taking shape on the physical plane of life. From the first such events have been the result of activities on a higher plane; of steps taken by the unseen Powers presiding over human evolution, whose existence was unknown in the outer world when their great undertaking — the Theosophical Movement — was originally set on foot. To those known in the outer world as the Founders of the Theosophical Society — Madame Blavatsky and Colonel Olcott — the existence of these higher powers, The Brothers as they were called at first, was more or less imperfectly comprehended. -
The Voice of the Silence”
MYSTICISM IN “THE VOICE OF THE SILENCE” By SUSRUVA Transaction No 61 INDIAN INSTITUTE OF WORLD CULTURE. Bangalore 560004 TRANSACTIONS Many valuable lectures are given, papers read and discussed and oral reviews of out- standing books presented at the INDIAN INSTITUTE OF WORLD CULTURE. These Tran- sactions represent some of these lectures and papers and are printed for wider dissemination in the cause of better intercultural understanding so important for world peace and human brotherhood. TRANSACTION No. 61 The Voice of the Silence, translated and annotated by H. P. Blavatsky, is a mystic treatise belonging to the trans-himalayan tradition. It has been the subject of a large number of commentaries and explanations which are still insufficient. This paper was delivered at the Indian Institute of World Culture by Susruva, who is a student of Theosophy of long standing, on White Lotus Day in 1981. © 1982, INDIAN INSTITUTE OF WORLD CULTURE All Rights Reserved Printed by W. Q. Judge Press, 97, Residency Road, Bangalore 560 025 and published by the Indian Institute of World Culture, 6 Shri B. P. Wadia Road, Basavangudi, Bangalore 560 004. Printed in India. MYSTICISM IN “THE VOICE OF THE SILENCE” The term Mysticism defies definition. There are many definitions given in the books deal" ing with the subject. But, defining a thing means limiting it, crucifying by putting the idea on the Procrustean bed for the sake of verbal formulation, thus imprisoning reality within the framework of words. Is Truth then a picture to be framed or a fish to be caught in the network of words? If words reveal, don’t they also hide? As an example, let us take the word “God”. -
The Voice of the Silence
Introductory Study Notes On THE VOICE OF THE SILENCE By Gaile V. Campbell SECOND EDITION The Department of Education The Theosophical Society in America Copyright © 1969, 2008 by the Theosophical Society in America. All rights reserved. No part of this study guide may be reproduced in any manner without written permission except for quotations embodied in critical articles or reviews. THE THEOSOPHICAL SOCIETY IN AMERICA Department of Education Email: [email protected] Contents Foreword . ii Preface . iii Introduction . iv FRAGMENT I Lesson 1 Vs. 1-14 . 1 Lesson 2 Vs. 15-35 . 7 Lesson 3 Vs. 36-56 . 15 Lesson 4 Vs. 57-75 . 23 Lesson 5 Vs. 76-100 . 30 FRAGMENT II Lesson 6 Vs. 101-118 . 38 Lesson 7 Vs. 119-138 . 44 Lesson 8 Vs. 139-170 . 51 Lesson 9 Vs. 171-195 . 61 FRAGMENT III Lesson 10 Vs. 196-220 . 68 Lesson 11 Vs. 221-243 . 76 Lesson 12 Vs. 243-266 . 84 Lesson 13 Vs. 267-283 . 91 Lesson 14 Vs. 284-316 . 96 Bibliography . 104 Foreword The Voice of the Silence by H. P. Blavatsky is a classic of Theosophical literature. It has many depths of meaning and is a never-ending source for study, meditation and spiritual inspiration. There can be no single interpretation to The Voice, and not all students will agree upon any one approach. Students who wish to understand something of its profound spiritual teaching must undertake their own search and discovery. We are grateful to Gaile V. Campbell for providing these Study Notes, which we hope will help open the door to this precious gem of wisdom for new students. -
The Theosophist
THE THEOSOPHIST VOL. 135 NO. 7 APRIL 2014 CONTENTS On the Watch-Tower 3 M. P. Singhal The many lives of Siddhartha 7 Mary Anderson The Voice of the Silence — II 13 Clara Codd Charles Webster Leadbeater and Adyar Day 18 Sunita Maithreya Regenerating Wisdom 21 Krishnaphani Spiritual Ascent of Man in Secret Doctrine 28 M. A. Raveendran The Urgency for a New Mind 32 Ricardo Lindemann International Directory 38 Editor: Mr M. P. Singhal NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: Common Hoope, Adyar —A. Chandrasekaran Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. 1 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Vice-President: Mr M. P. Singhal Secretary: Dr Chittaranjan Satapathy Treasurer: Mr T. S. Jambunathan Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Secretary: [email protected] Treasury: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 Editorial Office: [email protected] Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. -
The Secret Doctrine Symposium
The Secret Doctrine Symposium Compiled and Edited by David P. Bruce THE THEOSOPHICAL SOCIETY IN AMERICA P.O. Box 270, Wheaton, IL 60187-0270 www.theosophical.org © 2011 This page was intentionally left blank. Introduction In creating this course, it was the compiler’s intention to feature some of the most com- pelling and insightful articles on The Secret Doctrine published in Theosophical journals over the past several decades. Admittedly, the process of selecting a limited few from the large number available is to some extent a subjective decision. One of the criteria used for making this selection was the desire to provide the reader with a colorful pastiche of commentary by respected students of Theosophy, in order to show the various avenues of approach to Mme. Blavatsky’s most famous work. The sequence of the articles in the Symposium was arranged, not chronologically, nor alphabetically by author, but thematically and with an eye to a sense of balance. While some of the articles are informational, there are also those that are inspirational, historical, and instructional. It is hoped that the Symposium will encourage, inspire, and motivate the student to begin a serious and sustained exploration of this most unusual and important Theosophical work. Questions have been added to each of the articles. When referring to a specific quote or passage within the article, the page number and paragraph are referenced. For instance, (1.5) indicates the fifth paragraph on page one; (4.2) indicates the second paragraph on page four. A page number followed by a zero, i.e ., (25.0) would indicate that something is being discussed in the paragraph carried over from the previous page, in this case, page 24. -
Three Eminent Theosophists
Three Eminent Theosophists Three Eminent Theosophists v. 10.21, www.philaletheians.co.uk, 30 May 2021 Page 1 of 13 THEOSOPHY AND THEOSOPHISTS SERIES Three Eminent Theosophists 1 by Boris de Zirkoff 2 Archibald Keightley 1859–1930 3 Julia Wharton Keightley 1851–1915 8 Bertram Keightley 1860–1944 11 1 Title page illustration by James White, NeoWave Series 3. 2 [Boris Mihailovich de Zirkoff (Борис́ Михайлович́ Цирков́ ), 1902–1981, Russian-born American Theosophist, editor, and writer. He was born in Saint Petersburg, Russia, March 7th 1902. His father was Mihail Vassilyevich de Zirkoff, a Russian general; his mother, Lydia Dmitriyevna von Hahn, who was a second cousin to Helena Pe- trovna Blavatsky. The Russian Revolution forced his family to flee in 1917 to Stockholm across Finland. De Zirkoff studied in European universities, where he specialized in languages and classics. “At Baden-Baden in Germany, he met a Russian American, Nikolai Romanoff, and learned from him about the existence, at Point Loma, close San Diego in California, of the organization, named Universal Brotherhood and Theosophical Socie- ty. He wrote a letter to Mrs. Katherine Tingley, then head of the Society, and when she visited Europe, they met in Finland. Mrs. Tingley, who had learned that Boris was Blavatsky's relative, invited him to come to the head- quarters at Point Loma and promised him all the necessary help in regard to his travel to America.” — Anton Rozman. Also consult “De Zirkoff recalls his formative years in Russia,” in the same Series. — ED. PHIL.] Three Eminent Theosophists v. 10.21, www.philaletheians.co.uk, 30 May 2021 Page 2 of 13 THEOSOPHY AND THEOSOPHISTS SERIES ARCHIBALD KEIGHTLEY 1859–1930 From Blavatsky Collected Writings, (BIBLIOGRAPHY) IX pp. -
The Objects of the Theosophical Society No
Adyar Pamphlets The Objects of the Theosophical Society No. 132 The Objects of the Theosophical Society by Bertram Keightley An address to the Âryan T.S. New York, by Bertram Keightley; from The Theosophist, September 1890 Published in 1921 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India [Page 1] THE watchword of every true and earnest member of the Theosophical Society should be Brotherhood. This is the true meaning of our motto: " There is no Religion higher than Truth"; for Truth is One, and to grasp Truth is to lay hold on the essential unity of Life and Being, in other words, to consciously realise this unity, this universal, all-pervading principle of Brotherhood. That such is, indeed, the true ideal and purpose of the T.S., is shown by the fact that Universal Brotherhood not only stands first and foremost among its three Objects, but is also the only one whose acceptance is obligatory on all who join the ranks of the Society. In spite, however, of repeated declarations to this effect, many people, even within the Society, still regard its First Object as an empty name, a mere catchword adopted in order to work on the sentimentality of emotional people, and emphasised in order [Page 2] to give a colouring of universality and non-sectarianism to what many regard as an attempt to found a new religion, or at least to preach a new philosophy. This radical misconception of the purpose and scope of the Theosophical Society has been greatly fostered and augmented by the fact that the attention of the public has been mainly drawn to and centred upon its Second and Third Objects. -
The Theosophist
THE THEOSOPHIST VOL. 130 NO. 9 JUNE 2009 CONTENTS On the Watch-Tower 323 Radha Burnier Right Action is Creation without Attachment 327 Ricardo Lindemann The Religion of the Artist 332 C. Jinarajadasa Studies in The Voice of the Silence, 17 341 John Algeo Fragments of the Ageless Wisdom 348 Comments on Viveka-chudamani 349 Sundari Siddhartha Brother Raja Our Fourth President 353 A TS Member Theosophical Work around the World 357 International Directory 358 Editor: Mrs Radha Burnier NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: C. Jinarajadasa, fourth President of the Theosophical Society Adyar Archives Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. On the Watch-Tower RADHA BURNIER Seeing is an Art When we observe fully which we It is necessary to look at ordinary do very rarely or perhaps not at all the things with new eyes. When we look mind is no more present and working. properly, ordinary things cease to be Then the person comes into fuller con- ordinary. This is part of art, but it can be sciousness of what is around him and practised even by people who cannot before him. The beauty which is every- draw, paint or do the many things that where is known. The object of beauty is people who are called artists do. This is not important in the same way, because one of the main points in the article on art everything becomes part of the one beauty (printed later in this issue) written by our which encompasses all things. -
The Voice of the Silence: Bringing the Heart Doctrine to the West
The Voice of the Silence: Bringing the Heart Doctrine to the West Among the many works that Madame Blavatsky brought before the public, The Voice of the Silence was unique in its appeal to the heart and spirit of humanity. Throughout, it repeatedly demands the greatest compassion that one is capable of towards one’s fellow man. According to Blavatsky, The Voice of the Silence comes from “The Book of the Golden Precepts” which “forms part of the same series as that from which the ‘Stanzas’ of the Book of Dzyan were taken, on which the Secret Doctrine is based.”1 She says that The Book of the Golden Precepts “contains about ninety dis- tinct little treatises,” thirty-nine of which she had memorized.2 Three of these she translated into English for us in The Voice of the Silence, which we know as the “Three Fragments.” One can surmise that she studied these treatises under the tutelage of her Adept teachers during her stay in Little Tibet and Tibet proper which she makes reference to in her writings.3 Boris de Zirkoff, in preparing an edition of The Voice of the Silence, yet unpublished, wrote an informative Introductory titled “How The Voice of the Silence Was Written,” which has been published in two places.4 Here he cites some interesting ac- counts given by several people who visited H.P.B. at some point during her writing of The Voice, much of which took place in Fontainebleau, France during July of 1889. Several visitors were asked by Blavatsky to read portions of The Voice while the manu- script was in progress, and they all had a similar reaction: they were deeply moved by the beauty and depth of compassion this work evoked.5 When asked by H.P.B. -
2020-11-21 Lecture Johanna Vermeulen HOW HPB TEACHES
H.P. Blavatsky H.P. Blavatsky The Secret Doctrine Commentaries The Unpublished 1889 Instructions Te Secret Doctrine Commentaries Te Unpublished 1889 Instructions TRANSCRIBED AND ANNOTATED BY MICHAEL GOMES Unique book to discover how HPB applied Raja Yoga Education principles: a.the educator invites the reincarnating ego outward, teaching him to bring his personality under his own inner discipline. b. the educator stimulates the own sense of responsibility of the pupil c. the educator stimulates the pupil to actively strenghten and ennoble his character (= transform all kama-manasic thinking (passions and egotistic tendencies) into buddhi-manasisch thinking (wisdom and idealism) d. the educator stimulates compassion: self-forgetfulness and living for others e. the educator stimulates a harmonious, well-balanced development: inner equilibrium in all situations 1884 H.P. Blavatsky from India to Europe 1884-6 H.P. Blavatsky works on The Secret Doctrine 1884 H.P. Blavatsky from India to Europe 1884-6 H.P. Blavatsky works on The Secret Doctrine 1887 (May 1) invited to London to finish The Secret Doctrine 1887 (May 19) starts Blavatsky Lodge 1887 starts Lucifer, the Lightbringer 1884 H.P. Blavatsky from India to Europe 1884-6 H.P. Blavatsky works on The Secret Doctrine 1887 (May 1) invited to London to finish The Secret Doctrine 1887 (May 19) starts Blavatsky Lodge 1887 starts Lucifer, the Lightbringer 1888 Volume 1 of The Secret Doctrine published 1888 starts Esoteric School (Esoteric Instructions) 1884 H.P. Blavatsky from India to Europe 1884-6 H.P. Blavatsky works on The Secret Doctrine 1887 (May 1) invited to London to finish The Secret Doctrine 1887 (May 19) starts Blavatsky Lodge 1887 starts Lucifer, the Lightbringer 1888 Volume 1 of The Secret Doctrine published 1888 starts Esoteric School (Esoteric Instructions) 1889 Blavatsky Lodge studies Stanza’s of Dzyan in SD 1 1889 The Key to Theosophy published 1889 The Voice of the Silence published 1890-1 Transactions of the Blavatsky Lodge published Study SD I Stanzas Jan - Jun 1889: 22 meetings Frederic L. -
Prologue to the Voice of the Silence, No. 2
February 2016 PROLOGUE to THE VOICE OF THE SILENCE , No. 2 The Voice of the Silence was written during the summer of 1889 while Mme. Blavatsky was staying with friends in Fontainebleau, France. By all accounts, it was written very quickly and followed on the heels of The Key to Theosophy, which was written earlier that same year. The first book review for The Voice appeared in the February 1890 issue of The Theosophist; the reviewer whimsically compared Light on the Path , a mystical treatise written by Mabel Collins four years earlier, to the newly published Voice of the Silence : “The difference between these two works will strike some people as like that between a magnificent melody by Verdi and a fragment of Wagner.” One of the friends who were with Mme. Blavatsky in Fontainebleau was Annie Besant. In an 1895 lecture, Besant recalled the fascinating spectacle of watching Mme. Blavatsky as she labored over the manuscript of The Voice: She wrote it at Fontainebleau, and the greater part was done when I was with her, and I sat in the room while she was writing it. I know that she did not write it referring to any books, but she wrote it down steadily, hour after hour, exactly as though she were writing either from memory or from reading it where no book was. She produced, in the evening, that manuscript that I saw her write as I sat with her, and asked myself and others to correct it for English, for she said that she had written it so quickly that it was sure to be bad.