THE THEOSOPHIST

VOL. 133 NO. 11 AUGUST 2012

CONTENTS

On the Watch-Tower 3 Radha Burnier

Evolution and Enlightenment 7 Devdas Menon

The Wisdom of Patañjali and Krishnamurti 18 Ravi Ravindra

Henry Steel Olcott among the Buddhists in Japan 24 Daniel Ross Chandler

The Adyar Library and Research Centre (125th Year) 31

Blessed Are Those Who Suffer 33 N. S.

Convention Rates 35

Theosophical Work around the World 36

International Directory 38

Editor: Mrs Radha Burnier

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover Picture: Rock Pigeon near a decorative railing — Prof. C. A. Shinde

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

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

2 On the Watch-Tower On the Watch-Tower

RADHA BURNIER

My Karma is Myself needed is for every person to realize the The Karma of everything one does is immense work that he has to learn and part of a greater Karma which is that of the lesson he has to follow. We hope that the world, as what is below points out; the the following passage will be one which whole process is one. Karma is not some- is not for a moment’s reading, but thing from outside but what we ourselves something which, being planted within, create. Therefore, each one of us must do grows and subordinates everything less what is right from a larger point of view, important: as the words of Mr Jinarâjadâsa point out. ‘It is with us an axiom that the Divine The Karma which we create is not an and man are one. But it is also an axiom, expression of some force or person other though little realized, that man and the than oneself. Therefore, we must try to do whole process of evolution, in which he even now what is right. is one factor, are also one. Normally, as The saying is true that everything in the individual feels the pressure of life, what appears good as well as not so evolution, he is apt to look upon that good, is our own responsibility. As we are process as something imposed upon him told by all teachers, each one of us must from without. Thus it is natural for him to learn the principle of Unity. The passage feel that all the difficulties of life — ill- included from Brother Jinarâjadâsa’s health , poverty, limitations of every kind writing stresses that we have to under- — are the adjustments of his Karma stand it fully and live it, which is the arranged for him by the Lords of Karma difficulty we face. Everything appears in order to help his growth. That is to be outside, different from oneself. perfectly true. But the deeper truth is This lesson is difficult to accept whole- that all such arrangements are really the heartedly, but this must happen. This is operations of his own will. He must realize one of the reasons why the principle of that, in some mysterious manner, the Brotherhood is taught in the Society, and adjustments by the Lords of Karma are he who follows it, advances rapidly. It is adjustments made by himself, and de- of no use our saying that the other man creed by his own will. Every event which made the mistake or that he is doing happens to him, particularly those of a greater harm than ourselves. What is painful nature, must be recognized by

August 2012 3 The Theosophist him, not only as the result of his own and the Lord came in His own way. Karma and so by his decree, but further ‘It is this same teaching of the Unity as an expression of his own self. “My which we have in our Chain of Union: father and I are one” must not remain “There is a Peace that passeth under- merely an intellectualism; for the Unity standing; it abides in the hearts of those exists not only in the realm of the Spirit, who live in the Eternal. There is a Power but also in that of matter. which maketh all things new; it lives and ‘It is said in Light on the Path, “No moves in those who know the Self as man is your enemy; no man is your friend. One.” The aspirant begins to live this All alike are your teachers.” But these teaching in his life only when he puts into teachers, both friends and foes alike, are practice the truth underlying the words: himself; and it is in reality he, through “Even thou art He.” Every event in life, their instrumentality, who is teaching pleasant or unpleasant, every grief, every himself the principles of the Unity. The failure, in brief, all that we look upon as first glimpse of the true inwardness of all the not-Self, must be realized as in some existence comes when the “without” and mysterious way the Self indeed. the “within”, are realized as the two sides ‘But more than this still, each object of one medallion, always inseparable in a and event must be realized, even if in the unity, though each can be observed as beginning only in imagination, as himself. separate. The diversities of manifestation are em- ‘There is a beautiful instance of this bodiments of the Oneness, and there is no truth in a story which is narrated of a separation to him “who sees”, between Hindu yogi who lived during the time of himself and the Oneness. “I am He” must the Indian Mutiny. His constant medita- not only mean that man and the Divine tion was of course to realize the Unity or are one and not two; it must also mean God. One day he was meditating in a that “I” am the rock, the plant, the animal, certain place, and about him were hap- the sinner, the saint, each event of the day pening the violent events of the Mutiny. in my life and in the life of the world. The British soldiers who were fighting Especially it must mean, since we are men the rebels came upon this holy man, but and have human limitations, that what they did not recognize that he was a holy men object to as “unpleasant” — struggle, man, one trying to understand the nature pain, disappointment, failure — are of God, and not one of the rebels. The also the Oneness, and so “myself”.’ story relates that one of the soldiers rushed at him and bayoneted him. Yet as the Baby Boxes Growing in Numbers soldier so rushed towards him, the yogi The Guardian Weekly of 22 June 2012 looked at him calmly and whispered to has an article on ‘Baby Boxes’; apparent- himself, “Even thou art He.” He had ly unwanted babies are put into these waited long for the coming of the Lord, boxes, mostly by the fathers of the babies.

4 Vol. 133.11 On the Watch-Tower

Outside the hospitals, a bell summons the advantage baby boxes can provide. somebody in the hospital to take the child There is a claim apparently that and see that it survives. This practice is frequently it is the male relative who is said to occur in Germany, Austria, responsible, which raises the question Switzerland, Poland, and so on. Many whether the matter is looked at from the children — ‘many’ being relevant to the babies’ viewpoint at all. In countries like fact that these babies have none to take India, many newborn babies are aban- care of them — are left to the tender doned, thrown into ditches or waste bins, mercies of the hospital staff. or somehow got rid of. The mother is often This has saved innumerable babies and not responsible; she is afraid of what many of them are looked after by foster people will say. In fact, she also needs parents. But there are important people protection many a time. claiming that the child has the right to The view that every citizen has a right know his parents. Can a small baby know to know his origin is ridiculous, because the difference between real parents and the child may come to know in due course loving ‘parents’ who look after them? The that the parents discarded it like a piece baby boxes are meant, they say, to help of waste paper. It, therefore, seems not to identify the parents and establish rela- right to stress the need of parents. The tionship with them. In the first place, if essential need is that the child should they were not wanted, how can we expect grow up in a loving and good environ- the parents or one parent, presumably the ment. As long as the child is alive and mother, to be expected to care for the child looked after, we should be happy. It is not after it has been rejected. Anyhow, the necessary or even right to interfere in a controversy seems to be going on, and child’s feeling welcome and being looked looked at purely from the point of view after by loving grownups. We can fully of material interests. agree with the Christian social union and Unfortunately, babies do not have the Mr B. Posselt who represented it: ‘Our right to say what they want. In fact, being experiences with baby boxes here in so small, they do not know what they Munich, for example, organized by a want. Manfred Weber, Vice-Chairman of monastery, have been positive. . . . For the European People’s Party, wrote a let- me it is essential to protect and safeguard ter to The Guardian: ‘Although I am the life of children in extreme situations. convinced that a child is best raised within All other problems can be solved with an intact family, the safety of children is goodwill as long as the child is alive. It of higher priority than the desire to know is not the decision of a United Nations their biological parents.’ In a Swiss poll Committee what we are doing to help in 2011, they found that 87% said that born or unborn children.’ baby boxes are useful, and even very I have myself come into contact with useful, and that every hospital should have more than one discarded child growing

August 2012 5 The Theosophist up within a family. They are happy and The average human being nowadays like well born children looking forward is this mixture; the proportion varies from to a good life. They would not have been individual to individual so that nobody is happy with the parent or parents who did exactly like another. Unfortunately, most not want them. To see them happy makes of us do not know that some of the traits others happy also. The girl or boy does which we exhibit while we face the cir- not care about where they were born and cumstances of the present are really left- other circumstances which surrounded overs of previous incarnations in pre- them at that time. The important thing is human lives which have been lived. The they are growing up nicely. great human beings, like the Buddha, are free of past-life encumbrances. They are The Half-human Individual fully human, sometimes more than human. The Law of Karma brings us back to If we could understand more clearly birth in a physical body — sometimes in the whole process — that means, the evo- that of a man, sometimes that of a woman lutionary mode — we would understand — to help consciousness to awaken and better how one grows really, not simply grow little by little. This was brought to as the physical form develops. If we could our attention in a happy article by an understand this, we would see that most academic in Cambridge University, which human beings are still not up to the mark. pointed out that there is a whole process So, evolution is an important subject which of evolution taking place to take various we have to understand as much as pos- situations to a higher level. So, the insect sible, not merely the present physical grows to the higher level, and to a still condition but the part it plays in spiritual higher level, until the human stage arises awakening. and then the superhuman, about which Those who are careless with children, we know very little. In this process of an or who are self-absorbed and neglect expanding evolution, man is not yet fully them, ill treat them, and even discard them a human being but only on the way. There for whatever reason, exhibit imperfection is a great deal of the animal as yet in the in their own being. It will take a long time vast number of people who have reached for a person at this stage to grow fully this stage of having a human physical human. If we could understand more of body but carry many animal traits — some all this, the more we would find ourselves nearer the real human and some yet at free of compulsion, growing with more of the animalish level. Most are a mixture true happiness and not merely the so-called of the two. pleasures of a superficial life. —

The way to final freedom is within thy Self. The Voice of the Silence

6 Vol. 133.11 Evolution and Enlightenment Evolution and Enlightenment

DEVDAS MENON

Introduction to include both the objective and the This is a ‘Theosophy-Science’ lecture subjective realities shared by equally com- on ‘Evolution and Enlightenment’, and it petent observers; i.e., scientists need to would be appropriate to begin, by defining experience enlightenment! the terms, science, theosophy, evolution Theosophy refers to a state of inner and enlightenment. enlightenment or ‘Divine Wisdom’ that a Science (from Latin scientia, meaning person can attain through intellectual ‘knowledge’) is a systematic enterprise and spiritual evolution. It is noteworthy that builds and organizes knowledge in that both ‘enlightenment’ and ‘evolution’ the form of verifiable predictions and appear in this definition. Theosophy is explanations, free from internal contra- also described as the wisdom underlying dictions, about the universe. It assumes all religions when they are stripped of there is an objective reality shared by accretions and superstitions. In this re- rational observers, and governed by spect, theosophy shares with science the natural laws, which is discoverable by pursuit of truth and the rejection of untrue systematic observation and experimen- beliefs that have gained ground during the tation. Hard sciences, such as physics, course of human history. chemistry and biology, deal with the Enlightenment in a secular context exterior, physical, sensorimotor world. often means the ‘full comprehension of a Science would be put to considerable situation’, but in spiritual terms, it alludes difficulty, if it were required to investi- to a spiritual revelation or deep insight into gate and explain, for example, the moment the meaning and purpose of all things, a of enlightenment of Gautama Buddha state of supreme knowledge and infinite under the Bodhi tree, because this is a compassion — a fundamentally changed subjective experience belonging to the consciousness whereby everything is inner world — no less real to those who perceived as a unified field. have experienced it, as is the outer world. Evolution refers to any gradual This needs to change, and this can hap- directional change. In the hard sciences, pen only if we expand the scope of science evolution is commonly referred to in a

Dr Devdas Menon, Professor, Dept. of Civil Engineering, IIT Madras, gave the Theosophy–Science lecture at Adyar in December 2011.

August 2012 7 The Theosophist biological or a cosmological context. We live in a world of appearances that But, in the context of spiritual en- are continually changing, although we lightenment, it refers to the evolution of mostly believe that forms have a solid consciousness itself — which includes, but permanent reality of their own. also transcends, the physical, biological In today’s science, we have a different and mental worlds. According to an old understanding of ‘elements’ and believe Sufi saying: that our understanding of the material world has significantly advanced. But God sleeps in the rock, scientists tend to agree with the ancient Dreams in the plant, wisdom that the material world in reality Stirs in the animal, is far different from what it appears to be. And awakens in man. It is as though our brains are hard-wired Mystics worldwide have suggested to see things on the surface. Below this that when such awakening manifests in surface appearance, which we apprehend the human being, it is as though con- through our five primary senses, there are sciousness becomes aware of itself, won- deeper layers of reality, which we need to derstruck by its own creative unfolding. penetrate in the quest for truth regarding ultimate reality; this quest is shared by Form and Emptiness both science and theosophy. Our ancient traditions also had their Even scientists need to take a leap in sciences, which were in perfect con- their imagination to enter the subatomic gruence with their wisdom, sometimes world, a world which was initially believed referred to as the perennial philosophy. to be made up of tiny discrete particles According to these wisdom traditions, (quarks and electrons) whirling about at both material and non-material worlds are unimaginably high speeds in large empty pervaded with Spirit, and made up of the spaces. With the birth of quantum field five elements (panchabhootha) — ether, theory, the tiny particles that make up air, fire, water and earth — which con- matter are now regarded as excitations of stitute any form. All creation is believed an underlying unmanifest ‘quantum field’, to emerge from ethereal Spirit, driven by in which anything is possible — where a mysterious evolutionary impulse, mani- things emerge and things disappear with festing progressively from the subtle to movements that cannot be predicted with the gross, from idea to material reality. any degree of certainty, and where every- Whether physical, biological, mental, or thing is interconnected with everything otherwise, all are but different and else. The Buddha, some 2500 years ago, wonderfully diverse forms of the same without the aid of any electron microscope consciousness. All emerge from, subsist or mathematical calculations, intuited this in and return to the same divine Source, unmanifest (‘unborn’) field, which he the Ground of all Being, formless Spirit. labelled as emptiness (ºunyatâ), as being

8 Vol. 133.11 Evolution and Enlightenment the absolute reality underlying all understand it, exists only here, on our phenomena that are invariably change- planet Earth, which, calculations indicate able in nature. Our essential nature is a as having been born some 4.6 billion years mysterious Void — not an empty one, but ago. Mysteriously, conditions have ap- a pregnant Void — full of infinite creative peared just right for the emergence of life possibilities. Our underlying field of con- in its various forms — from simple cells sciousness has an infinite potential to (3.8 billion years ago) to insects and seeds bring into being, sustain and dissolve any (400 million years ago) and all kinds of form of existence, all forms being inter- plants and animals, and finally to the connected. As stated in the Heart Sutra, anatomically modern humans (200,000 one of the most famous of the Buddha’s years ago). Scientists tend to believe that teachings: Form is emptiness; emptiness this emergence of life — which requires is form. certain parameters to take on critical values, and which would have been impos- Evolution of Matter, Life and Mind sible if there was a slight deviation in even A similar mystery reveals itself to us one of these values — is nothing but a when we shift our gaze from the infinit- fortuitous coincidence. Scientists seem to esimal to the infinite — to the far reaches have no qualms about living in a mean- of outer space. Cosmologists have now ingless universe, and tend to discard any worked out that, following the Big Bang, notion of Spirit, simply because it is not which is said to have occurred some 13.7 something that their rational objective billion years ago, the universe emerged minds can see or measure through their from practically nothing, giving birth to microscopes and telescopes. But perhaps, space and time. Ever since, the universe for the vast majority of humanity, there is has been expanding. From nothing, something precious missing in these expla- everything emerged in a mighty explo- nations, something that mystics worldwide sion, and with subsequent cooling and have always intuited, and seen as the very consolidation, matter took form and basis for a meaningful existence. cosmic evolution came into being. Ever Scientists have attempted, rather since, there has been a tug-of-war between valiantly, to examine the ‘hard problem’ the outward expansion of the universe of how biological evolution led to the and the inward forces of gravity within emergence of subjective experiences and matter, with galaxies and stars being born mental phenomena, and how the devel- or getting dissolved. In fact, the galaxy opment of the human brain, from the that scientists observe through modern reptilian complex and limbic system to the telescopes is not as it is now, but as it was neo-cortex, is correlated to increasing some billion years ago! mental potentials and capacities. However, In the immeasurably vast empty space such an approach, which ascribes the of the universe, life, as we presently emergence of consciousness to physical

August 2012 9 The Theosophist neuronic activity in the brain, has not yet inside is to be seen. The father then points succeeded in bridging the gap between out to the son the miracle of life: From mind and matter. Clearly, to gain a fuller this apparent emptiness, this huge tree has and more complete understanding, emerged. From the same Source, this science needs to reconcile with ancient whole universe, including you and me, wisdom, which perceives consciousness has emerged. You are That (tat tvam asi), as the primary, albeit mysterious, source ªvetaketu! of everything — in which both involution That spiritual essence is realized as and evolution are ongoing processes, link- being both transcendent and immanent in ing both matter and mind. all forms of consciousness. In this context, it is relevant to recall the beautiful story of a dialogue between The Miracle of Existence a wise guru (which in Sanskrit, literally There have been scientists who had means ‘dispeller of darkness’) called some degree of mysticism in their outlook. Uddâlaka and his young son called Albert Einstein was one such remarkably ªvetaketu, as described in one of the brilliant scientist. He had once remarked: ancient Upanishad-s. As was customary ‘The most beautiful thing we can experi- during those ancient times, Uddâlaka sent ence is the mysterious. It is the source of away his son at the age of twelve to an- all true art and science.’ On another occa- other gurukula for his education. When sion, he is reported to have said: ‘There ªvetaketu returned home at the age of are only two ways to live your life: as twenty-four after completing his studies, though nothing is a miracle, or as though the alert father was quick to recognize that everything is a miracle.’ the young man, despite all the profound We may have notions of having pro- knowledge he had acquired from the gressed spiritually and having read, learnt Veda-s on self-realization, had still not and practised a lot, but many of us tend to awakened fully. get flat and ritualistic or dogmatic in our Seated below a banyan tree, Uddâlaka practice, and we need to return, again and questions ªvetaketu: How did this huge again, to the freshness and innocence of tree come into existence? The young man a beginner’s mind. One of the most power- replies readily: From the seed. But, asks ful, and yet simple ways, of doing this, is the guru, how did the seed come into to pause, every now and then, amidst all being? The young man does not have our activity, to simply wonder at the an answer. So, the guru asks him to go supreme mystery underlying everything. and collect a fruit from the tree, break it Notice the mystery! Breathe the mystery! open and take out a seed. Then he asks Be the mystery! This is an important ªvetaketu to break open the seed and to challenge especially for many of us, who look inside and report his findings. find ourselves losing a sense of vibrancy ªvetaketu dutifully reports that nothing and aliveness, as we age.

10 Vol. 133.11 Evolution and Enlightenment

This is especially true in religion, when When he regains consciousness, he we get caught, unconsciously, in our finds himself in the clouds, standing in line belief systems, and fail to see the omni- to enter the gates of heaven. He recognizes presence of Spirit. There is a wonderful Saint Peter at the entrance. Saint Peter, story, made popular by Antony de Mello, too, pays special attention to him, and a Jesuit priest, which illustrates this point, says: ‘Father Benedicto, welcome to and is of relevance in the context of heaven! But why are you looking so enlightenment. Once upon a time, there glum? You should be delighted to be was a devoted priest called Father here!’ The good father responds: ‘Yes, it Benedicto, who had diligently served the is true; I feel betrayed that my prayers Church for many decades and had abso- have not been answered. The Lord did lute faith in the divine. He was in charge not heed them.’ Hearing this, Saint Peter of a particular church when there was an smiles and says: ‘What do you mean, dear unexpected deluge, and it rained for many Father? We sent you three boats!’ days uninterrupted. As the waters rose, Now, that is a truly meaningful story, there was a struggle for survival, and especially for the elderly, including scien- people tried to escape from nature’s fury tists and theosophists — because many by travelling to safer places on boats. The of us tend to believe that we have seen good priest climbed on top of his church and know all that there is to be known. and prayed for their welfare. When the The truth is that we hardly know any- waters reached the roof of the structure thing! We are like the space occupied by and came waist-high, one of the boats the earth in the universe — close to zero! approached him and the people on board We must have the humility to acknow- implored: ‘Father, join us and save your- ledge this, and to look for newer ways of self!’ Father Benedicto smiled at them and regenerating ourselves spiritually, be- said: ‘Please don’t worry about me; the cause the truth is that all spiritual prac- Lord will save me.’ The waters climbed tices, no matter how sophisticated and higher, and when they reached chest-high, inspiring at the beginning, tend to flatten yet another boat approached and the same and deaden with time. It takes a great deal scene was repeated. Father Benedicto was of self-awareness and humility to see steadfast in his faith, and remained this and to awaken the sparkle in us that unmoved, even when the flood waters can see the wonder and mystery and the reached up to his nose, and he was likely presence of Spirit everywhere and at to get drowned. A third boat approached all times! him, but he valiantly refused and main- To see the extraordinary in the ordin- tained: ‘I have lived a pure life, devoted ary, moment to moment, is at the heart of to the Lord. The Lord will surely save me!’ being enlightened! It comes from a steady Unfortunately for him, the Lord had other integral practice that evolves and matures, plans, and he got drowned. as one grows older.

August 2012 11 The Theosophist

Evolution of Perspectives It takes wisdom for us to acknowledge One of the sure signs of spiritual that we too — scientists and theosophists evolution, according to ancient traditions, included — are blind and that we do not is the increasing ability to empathize with have the wherewithal to see reality in its multiple perspectives, so that the sense of entirety! We all come with our different ‘otherness’ that separates us from our initial conditions and make strong judge- brothers and sisters and all sentient beings ments about practically everything we gradually vanishes. perceive with our limited senses, looking In this connection, it is worth recalling for compatriots who agree with our per- the beautiful ancient story of the six blind ceptions and quarrelling endlessly with, men and the elephant, which originates or holding in disdain, those who hold from India. It is very relevant because it completely different perspectives. If we reminds us as to how wedded we tend to are truly interested in discovering the truth, be to our own views and beliefs, without we must be willing to give up, at least tem- realizing that other perspectives, including porarily, the positions to which we tend those that may be diametrically opposite to cling so tenaciously, and to explore, to ours, may well be equally valid. Ac- with genuine empathy and curiosity, other cording to this story, once upon a time, perspectives. If we were to be the blind six blind men decided to visit an elephant, men in the story, we should at least ask: of which they had heard much. Each ‘Why is it that my brothers are so con- person felt one part of the elephant and vinced about their views regarding the quickly came to a conclusion about the elephant? Let me explore.’ Then, giving elephant. The blind man who felt the up our hold on the part of the elephant we elephant’s trunk was quick to exclaim: ‘I have touched, we can walk around, and know this elephant! It is a serpent!’ This, feel what our brothers have felt, and then of course, was contradicted by the others the wisdom will dawn: ‘Oh, now I under- — for the one who felt the tusk was con- stand why they felt this way, and they are vinced that the elephant was a spear; the right too!’ More important, we make the one who touched the ear knew that the great and humbling discovery: ‘The ele- elephant was a fan; the one who felt the phant (big picture) is much more than all leg thought it to be the trunk of a tree; the these views put together! It remains a one who patted the solid side of the ele- supreme mystery!’ phant was certain that it was a wall; while Clearly, it is desirable to have a holistic the sixth blind man who felt the tail be- perspective, and it is important for science lieved the elephant was a rope! Were they and theosophy to recognize this. For being untruthful? No, they were all right, indeed, as Einstein pointed out: ‘Science given their limited perspectives — but without religion is lame and religion only partially right, and in an overall sense, without science is blind.’ Perhaps, the all far removed from the whole truth! reality today is that much of science is

12 Vol. 133.11 Evolution and Enlightenment lame and much of religion is blind; each Copernicus had shown that we were not seems to have provoked the malady in the centre of the universe. Astronomers the other. had found no evidence of a heaven up in For some reason, we all tend to cling the sky. Darwin had dispelled the idea that to our individual perspectives. It is as God created the earth and all its living though the clinging defines our very creatures in six days. And biologists had identity! According to ancient wisdom, proved virgin birth impossible! that very clinging or grasping is the big- Which story should I believe? A text gest obstacle to our enlightenment and whose only authority was itself, and spiritual evolution. We need to let go to whose proclamations had little bearing be free and to allow us to see higher truths. on my everyday reality? Or contemporary science, with its empirical approach to Scientific Resistance to Religion truth? The choice was obvious. I dropped History has borne witness to the out of conventional religion. The universe dangers posed by religion in the absence seems to work perfectly well without of science. The so-called Age of Enlight- divine assistance. enment (or Age of Reason) came into existence in the late seventeenth century We must realize that there is a sub- in Europe, primarily as an anti-religious stantial justification in such a perspective. movement. The intellectuals wanted to If today, many in our young generation liberate people from the dictates of state continue to feel likewise with reference religion and the herd mentality. Science to conventional religion, it is perfectly flourished because it succeeded in ex- justifiable. Yet, it is an incomplete and plaining so many things that had been naive perspective. The challenge for us is previously attributed to God. To this day, to speed up such awakening in our young scientists tend to be deeply suspicious of men and women, rather than condemn religion, simply because many religious them or block their questioning. Indeed, believers try to impose their beliefs on a rebellious spirit can be very helpful — others, and invoke all kinds of threat, provided it is supported by a genuine including damnation. The great divide aspiration to reach for truth through the between science and religion is much in evolution of consciousness. evidence even today. Science has sprinted We must be careful not to throw out ahead with mind-boggling successes, the baby with the bathwater. Unfortu- while religion, as popularly practised, has nately, that is exactly what seems to have remained pretty much where it was. happened in modern science and educa- Peter Russell, in his wonderful book tion. To this day, religion tends to be called From Science to God, gives expres- identified with belief in the literal truth of sion to his predicament regarding religion, ‘accretions and superstition’ in various in the wake of scientific discoveries: religious texts, which are treated largely

August 2012 13 The Theosophist as Santa Claus by scientists; this is the true extend to the inter-subjective and bathwater. But the essence of religion, the third person domains, as the former refers core of the wisdom traditions — that is to the well-being of all and the latter refers the precious baby that we seem to have to truths in the verifiable objective domain thrown out in the world today, and we can (to which science belongs) as well as the see all around us the ill effects of such an subjective and inter-subjective transper- approach in life. sonal domains. The essence of all three In India too, which once boasted of — the true, the good and the beautiful — having great world-famous universities (satyam, ºivam, sundaram in ancient like the one at Nalanda, we seem to have India) have been perceived by wise men completely forgotten our rich traditions of to be fundamentally the same. They have respecting the integration of science and maintained that it is necessary to develop theosophy. We seem to have abandoned all three, in order to perceive the whole this holistic approach in favour of a reality. Western model of education. Lord Unfortunately, in the modern world, we Macaulay, who had a big say in the crea- have tended to give far more importance tion of modern education in India, had this to objective truths than subjective ones. comment to make of our ancient know- This can seriously impair our evolution ledge: ‘A single shelf of a good European — because it is not just science that needs library was worth the whole native lit- to be developed, it is also morals and erature of India and Arabia.’ We believed aesthetics or art. We need a coherent it then. We still believe it! development in all three sectors. Of course, there are many reasons as Indeed, even spirituality is perceivable to why scientists continue to be highly in all the three sectors. For example, when suspicious of any kind of spirituality — we stand in wonder before Nature — simply because there is so much coun- which is a third person perspective — we terfeit spirituality and quackery in vogue experience nature mysticism. In conven- today. tional religion, when we stand in awe and devotion before our concept or image of The Beautiful, the Good and the True God — in a second person perspective The Western world has also contri- — we experience deity mysticism. Finally, buted its share of wisdom to the world. when we are in a state of witness con- Noteworthy is the contribution of Plato, sciousness, and the subject dissolves the disciple of the philosopher Socrates, into what is perceived, and we see and who referred to three sectors of human experience everything as one — in a first realization: the beautiful, the good and the person perspective — we experience true. The beautiful refers to a sublime formless mysticism. individual inner experience — the We live in times where our subjective experience. The good and the scientifically trained graduates have no

14 Vol. 133.11 Evolution and Enlightenment difficulty in recalling Newton’s three laws and back, but have trouble crossing the of motion, but have no clue about the four street to meet a neighbour. We’ve con- noble truths of the Buddha. This has quered outer space, but not inner space. resulted in a lopsided development. In- We’ve done larger things, but not better deed, as Thomas Merton says: things. Of what avail is it if we can travel to the We’ve conquered the atom, but not our moon, prejudices. We plan more, but accomplish If we cannot cross the abyss that separates less. We’ve learned to rush, but not to us from ourselves. wait. This is the most important of all journeys These are the times of fast foods, and slow And without it, all the rest are useless. digestion; big men and small character; steep profits and shallow relationships; The Paradox of our Time in History two incomes, but more divorce; fancier The consequence of such lopsided houses, but broken homes; more enter- development is easy to see everywhere. tainment, but less happiness . . . It has been beautifully captured in these Despite all the material progress we words of the American humorist, George see all around us, thanks to science and Carlin: technology, during the last century in The paradox of our time in history is that particular, we also bear witness to an we have taller buildings but shorter increasing shallowness in our lifestyles tempers, wider freeways but narrower and relationships and the conflicts that viewpoints. We spend more but have less; inevitably arise on account of this. In this we buy more but enjoy less. We have connection, the Arbinger Institute has bigger houses and smaller families, more published two wonderful books called conveniences, but less time. We have more Leadership and Self-deception and The degrees but less sense; more knowledge Anatomy of Peace. Their central message but less judgement; more experts, yet is that we all often tend to get trapped ‘in more problems; more medicine, but less the box’, whereby we lose focus on all wellness. our noble intentions and aspirations and shift to defending our ego-selves at any We have multiplied our possessions, but cost. Our hearts are then ‘at war’, instead reduced our values. We talk too much, of being ‘at peace’, and in this process, drive too fast, stay up too late, get up too we end up conveniently blaming others tired, watch TV too much, love and pray and the system for the situation we fre- too seldom, and hate too often. quently find ourselves in. We tend to treat We’ve learned to make a living, but not a others as objects, instead of as humans like life. We’ve added years to life, not life to ourselves, having similar cares and con- years. We’ve been all the way to the moon cerns, and our views get distorted, in order

August 2012 15 The Theosophist to justify our positions. Here are some comfortable lifestyles, compared to the wonderful quotations from these books, previous generations, has also unleashed which we will do well to reflect upon: an environmental disaster. This, of course, is no fault of science. It is clearly because People who come together to help an our progress in external development has organization succeed actually or end up not been matched by a similar progress in delighting in each others’ failures and our inner development. We have missed resenting each others’ successes . . . We out on the deeper spiritual realization of withhold information and resources from how integrally we are connected with the one another, try to control one another, rest of nature, and the reality that indi- and blame one another. vidual well-being is not achievable at When I’m blaming A or B or department the cost of our collective and universal XYZ (and suggesting that all our problems well-being. will be solved if only they straighten up), In this connection, Albert Einstein had I’m doing it because their shortcomings these wise words to remark: justify my failure to improve. A human being is a part of the whole called the Universe — a part limited in Evolution of Consciousness The vast majority of us are living frag- time and space. He experiences himself, mented, inauthentic and unawakened his thoughts and feelings, as something lives. Clearly, we need to nurture con- separated from the rest — a kind of op- siderable self-awareness to even be aware tical delusion of his consciousness. This of this and how we unconsciously get delusion is a kind of prison for us, re- stuck in these unhealthy habit patterns. stricting us to our personal desires and affection for a few persons nearest us. We need also to have a firmer commit- Our task must be to free ourselves from ment to the ideals of the true, the good this prison. and the beautiful, in the interest of our own personal and collective well-being. In We are rapidly running out of con- order to do this, and to have our hearts at ventional energy resources to sustain our peace, filled with compassion and wisdom, unsustainable lifestyles and we have we need much more than what science polluted our planet to such an irretrievable can provide us. We need an integral degree that what the future has in store spiritual practice. for us is something that even scientists are In addition to the obvious problems unable to predict. What we need in these related to our subjective worlds, we are difficult times, in addition to more intelli- facing an imminent crisis in the external gent science, is a conscious evolution in world, threatening our very survival. our consciousness. Indeed, as Einstein Indeed, it is paradoxical that the same himself pointed out, we need solutions science that has enabled us to live more from a higher level of consciousness to

16 Vol. 133.11 Evolution and Enlightenment resolve problems that we have created at much damage on the biosphere, and on our current level. other human beings, with a bow and Although there have been several arrow. Now, for the first time in history, studies that attempt to map different stages it has become possible and even likely to of human consciousness, perhaps the have a global man-made catastrophe: an simplest way is in terms of three broad atomic holocaust or ecological suicide. classes: the pre-conventional, the conven- Simply put, our problem is that while tional and the post-conventional. We may science has zipped into the post- have, as a society today, by and large, conventional stage of development, the progressed from the pre-conventional or inner world of humanity is still stuck at egocentric level to the conventional level the conventional (and in some pockets, (which is ethnocentric, and for some, even pre-conventional) level. We can, of course, world-centric). What we need to progress wait for the slow evolutionary process of to is a post-conventional level, where our nature to take us forward. But we are concerns and self-identity expand to a running out of time, and cannot afford universal stage. This points to a trans- such a luxury. Indeed, there have been cendental maturity, enabling us to learn, some horrible predictions about how life to live, to love, to relate and to play in on this planet is likely to come to an end, truly fulfilling and creative ways. as we have perhaps already crossed the It is not enough if only a few individ- tipping point. We need to face these uals consciously aspire for such evolution inconvenient truths and come to terms in consciousness; there is a need to make with the possible potential dangers of new shifts collectively. We are already witness- technologies related to ‘advancements’ ing the dangers posed by terrorism, for in genetic engineering, robotics and example, in a world where weapons of nanotechnology, which are now being mass destruction can fall into the hands unleashed at a global scale. of a few ethnocentric fundamentalists An evolutionary crisis of this nature and so can wreak havoc. In the words of can mean one of two things: either a integral philosopher, Ken Wilber: breakdown or a breakthrough! Which of the two is more likely? We do not know! Nobody at a world-centric level of moral All that we know is that we have a choice consciousness would unleash the atomic — whether to awaken consciously or not. bomb, but somebody at a pre-conventional Each one of us has to lift our conscious- egocentric level would quite cheerily ness levels individually, and also work to bomb the hell of pretty much anybody enable this in others. The challenges who got in his way. Until the modern era, facing us are so complex that we need to this problem was limited in its means truly and deeply awaken to find creative because the technologies themselves were solutions. This is our collective respon- quite limited. You can inflict only so sibility. May we live up to it! —

August 2012 17 The Theosophist The Wisdom of Patañjali and Krishnamurti

RAVI RAVINDRA

IN my reading of the Yoga-sutra-s, I are the source of the problem. There is have been influenced by many sacred much in common between Patañjali and texts, especially the Bhagavadgitâ and Krishnamurti, but each one expressed the gospels, both canonical and non- their insights in a unique way. canonical. There are two sages who have Sutra I.2 Yoga is establishing the mind been sources of great inspiration and (chitta) in stillness. clarity for me. They are Madame Jeanne de Salzmann (who was responsible for the The literal translation of this sutra, teaching of Gurdjieff after his death) and ‘Yoga is the stopping of the movements J. Krishnamurti. Their teachings have (v·tti-s) of the mind’, speaks of the process been constant reminders of the existence of yoga to reach the aim of ‘establishing of higher levels of being and the possi- the mind in stillness’. An accomplished bility of connecting with these. yogi’s mind has a quality of deep silence. All great masters are original, not Krishnamurti embodied this stillness of necessarily novel. They are original in the the mind. On one occasion, I asked real sense of the word — they are close to him: ‘What is the nature of your mind, the origins. They each express truth in Krishnaji? What do you see when you their own quite unique way. Krishnamurti look at that tree?’ He was silent for a while spoke of an intelligence beyond thought. and then said: ‘My mind is like a mill-pond. He insisted that we need to go beyond Any disturbance that is created in it soon knowledge. Although we usually think dies, leaving it unruffled as before.’ Then, of knowledge as being a good thing, as if reading what I was about to ask, he Krishnamurti emphasized the point that added with the most playful smile: ‘And thought is the source of the problem, not your mind, sir, is like a mill!’ the source of the solution. And Patañjali The sages have said that when the mind maintained that the movements of the is silent, without distractions, the original mind, including all right knowledge, state of intelligence or of consciousness,

Dr Ravi Ravindra, Professor Emeritus, Dalhousie University, Canada, is the author of several books, including The Wisdom of Patañjali’s Yoga Sutras.

18 Vol. 133.11 The Wisdom of Patañjali and Krishnamurti far beyond the capacity of the thinking perception beyond the sense organs, an mind, is present. That intelligence is more enlightenment beyond thought, an insight aligned to direct perception than to think- from presence. The real knower is not the ing or reasoning. There is a reminder from mind, although the mind can be a proper Krishnamurti: ‘Don’t think; look!’ It calls instrument of knowledge. The mind needs us to a perception of the intelligence be- to become free of the distractions which yond thought. We may well say that Yoga occupy it and prevent true seeing. The is for the purpose of cultivating direct Yoga-sutra-s emphasizes the need to quiet seeing, without imaginings. Yoga leads the mind so that there can be more and to gnosis, a knowledge which is quite more correspondence with the clear seeing different from rational knowledge. In fact, of Purusha. Only a still mind can be Patañjali prefers to call the Real Knower, attentive, and only a still mind can be the the Seer. dwelling place of Purusha in its own true Sutra I.3 Then the Seer dwells in its form. There is a quality of attention and essential nature. seeing which can bring about an action in ourselves which allows a radical change Sutra I.4 Otherwise the movements of the to take place naturally, from the inside. mind (v·tti-s) are regarded as the Seer. Patañjali begins with the attitude that The essential nature, or the true attention is the main concern of Yoga. form of the Seer, or the Seer’s own form, Otherwise the Seer — which is above the is Purusha, the Transcendent Being. mind — is misidentified with the instru- Purusha is steady attention without ment of seeing. Steady attention is the first distractions, Conscious Energy or Pure requirement of letting the Real reveal itself Awareness. When the distractions are to us. The Real is always revealing itself removed, the Seer resides in its own true everywhere, but in our untransformed nature. The true Seer is Purusha who state we are not receptive to this revela- knows through the mind. The purpose of tion. All the sages of humanity are of one Yoga is to refine the mind, so that it can accord in saying that there is a level of serve as a proper instrument for Purusha. reality pervading the entire space, inside When thinking enters, the mind brings us as well as outside, which is not subject its expectations and its projections; then to time. The sages call it by various names we cannot see reality as it is. — such as God, Brahman, Purusha, the On one occasion, I had asked Krishna- Holy Spirit, Allah. However, we are not, murti what he thought of something we in general, in touch with this level because had been looking at. He said: ‘Sir, K [that we are distracted by the unreal, by the is how he often referred to himself] does personal and by the transitory. not think at all; he just looks.’ I once asked Krishnamurti about the In the Indian tradition, the emphasis nature of this attention, what he himself has always been on seeing, but it is a called total attention. I said to him: ‘What

August 2012 19 The Theosophist

I find in myself is that attention fluctuates.’ speculation, a dogma, a belief, an illusion He said with emphasis: ‘What fluctuates to which the mind can escape. But if one is not attention. Only inattention fluc- begins to understand the ‘me’ in all its tuates.’ We can see from this brief dialogue various activities from day to day, then that for Krishnamurti, attention is the in that very understanding, without any ground, like Purusha, and it does not effort, the nameless, the timeless comes fluctuate. My question implied that atten- into being. But the timeless is not a reward tion can be distracted and can fluctuate for self-knowledge. That which is eternal — clearly a misidentification of the Seer cannot be sought after; the mind cannot with the distracted mind. acquire it. It comes into being when the Sutra II.1 and II.32 both emphasize the mind is quiet, and the mind can be quiet importance of svâdhyâya which is self- only when it is simple, when it is no longer study, self-inquiry, self-knowledge and storing up, condemning, judging, weigh- self-awareness. Svâdhyâya is one of the ing. It is only the simple mind that can niyama-s and is a part of Kriya Yoga in understand the real, not the mind that is the Yoga-sutra-s. Self-inquiry is empha- full of words, knowledge, information. sized in the whole of the Indian tradition, The mind that analyses, calculates, is not but gradually svâdhyâya has come to refer a simple mind. (The Book of Life) to a study of sacred scriptures. However, Wisdom comes when there is the matur- there would hardly be any point in read- ity of self-knowing. Without knowing ing the sacred literature unless it helps oneself, order is not possible, and therefore one to come to a clearer and clearer self- there is no virtue . . . What is import- awareness. Krishnamurti emphasized that ant is not how to recognize one who is the most important thing was to study the liberated but how to understand your- book of oneself in one’s own life. He was self. No authority here or hereafter can not at all interested in recommending a give you knowledge of yourself; without study of what the sages had said. self-knowledge there is no liberation Self-inquiry is the heart of the yoga of from ignorance, from sorrow. (The Book Krishnamurti. He said: of Life) Without self-knowledge, experience Sutra II.9 Abhiniveºa is the automatic breeds illusion; with self-knowledge, tendency for continuity; it overwhelms experience, which is the response to even the wise. challenge, does not leave a cumulative residue as memory. Self-knowledge is Although abhiniveºa is sometimes the discovery from moment to moment translated as a ‘wish to live’, it is closer to of the ways of the self, its intentions a ‘wish to continue’, or a ‘wish to preserve and pursuit, its thoughts and appetites . . . the status quo’. Abhiniveºa is what is When we do not know ourselves, the technically called ‘inertia’ in physics, as eternal becomes a mere word, a symbol, a in Newton’s First Law of Motion (also

20 Vol. 133.11 The Wisdom of Patañjali and Krishnamurti called the Law of Inertia) according to meditation is a practice of dying to the which a body continues in a state of rest ordinary self. or of motion in a straight line unless acted Here it is helpful to quote a remark of upon by an external force. Abhiniveºa is Krishnamurti: the wish for continuity of any state and That which has continuity can never re- any situation, because it is known. We fear new itself. As long as thought continues the unknown and therefore we fear change through memory, through desire, through which may lead to the unknown. In fact, experience, it can never renew itself; there- this fear is of a discontinuation of the fore, that which is continued cannot know known, simply because the unknown, if the real. (The Book of Life) it is truly unknown, cannot produce fear or pleasure. Freedom from abhiniveºa, Sutra III.3 Samâdhi is the state when the from the wish to continue the known, is a self is not, when there is awareness only dying to the self, or a dying to the world, of the object of meditation. which is so much spoken about in so many Samâdhi is a state in which the ‘I’ does traditions. It has often been said by the not exist as separate from the object of sages that only when we are willing and attention. It is a state of self-naughting, able to die to our old self, can we be born the state spoken of in Buddhism as into a new vision and a new life. A pro- akinchana, a state of freedom from myself found saying of an ancient Sufi master, or a freedom from egoism. There is no echoed in so much of sacred literature, observer separate from the observed, no says: ‘If you die before you die, then you subject separate from the object. Only the do not die when you die.’ knowledge gained in such states of con- During a conversation about life after sciousness can be called ‘objective’ in the death, Krishnamurti said: ‘The real ques- true sense of the word; otherwise, it is tion is “Can I die while I am living? Can I more or less subjective. Even scientific die to all my collections — material, knowledge which has been considered to psychological, religious?” If you can die be objective because it is inter-subjective, to all that, then you’ll find out what is amenable to verification by competent there after death. Either there is nothing; researchers everywhere, is not objective absolutely nothing. Or there is something. in the sense of being completely free of But you cannot find out until you actually subjectivity. die while living.’ In samâdhi the seeing is without Dying daily is a spiritual practice — a subjectivity. Attention in the state of regaining of a sort of innocence, which samâdhi is free attention, freed from all is quite different from ignorance, akin constraints and all functions. Attention in to openness and humility. It is an active this state is not conditioned by any object, unknowing; not achieved but needing to even very subtle ones, such as ideas and be renewed again and again. All serious feelings. The three stages of meditation

August 2012 21 The Theosophist

— dhyâna, dhârana, samâdhi — are like The sages who have undergone this those of a warrior, lover and beloved — kind of radical transformation have a in the movement from the ego to the Self. different quality of mind. It seemed ob- The stage of samâdhi is that of being viously true in the case of Krishnamurti. the beloved. Then Purusha, Conscious I was struck by the special nature and Energy and Transcendent Being, is the quality of Krishnamurti’s mind; so I often sole initiator; all the elements of Prak·ti in asked him about the particularities of his a human being — body, mind, feelings mind. He frequently spoke about the reli- — are completely relaxed and receptive. gious mind and its innocence, freshness In this context a few suggestive remarks and vulnerability. He would often suggest of Krishnamurti are in order: that he was just like everybody else and We must put aside all these things and not someone special. But I was never con- come to the central issue, how to dissolve vinced of this. the ‘me’ which is time-binding, in which On one occasion, when I persisted in there is no love, no compassion. asking about the nature of his extra- ordinary mind, he said: ‘Sir, do you think When there is love, self is not. the speaker is a freak?’ Freak or not, he To be absolutely nothing is to be beyond certainly was extraordinary and unusual. measure. As was mentioned earlier, his mind was Sutra III.4 Total attention (samyama) is like a mill-pond; any disturbance that was when dhârana, dhyâna, and samâdhi are created in it by an external stimulus soon together. died down, leaving it unruffled as before. Patañjali tells us that the whole differ- Samyama, total attention, is realized ence between an ordinary person and an when all three forms of attention — accomplished yogi is in the quality and dhârana, dhyâna and samâdhi — are depth of the silence of mind and how practised together at the same time. This soon this silence returns after an exter- seems to be much like the ‘total attention’ nal impression is received. spoken of by Krishnamurti. In this state Krishnamurti once said during a con- the splendour of insight emerges, and the versation with me that the intelligence person sees the suchness, the thing-in- beyond thought is just there, like the air, itself (‘Ding an sich’ of Immanuel Kant), and does not need to be created by of whatever the attention of samyama is discipline or effort. ‘All one needs to do directed upon. is to open the window.’ I suggested that Sutra III.12 Ekâgratâ parinâma, most windows are painted shut and transformation towards one-pointedness, need a lot of scraping before they can is the stage of transformation in which be opened, and asked: ‘How does one activity and silence are equally balanced scrape?’ He did not wish to pursue this in the mind. line of inquiry and closed it by saying:

22 Vol. 133.11 The Wisdom of Patañjali and Krishnamurti ‘You are too clever for your own good.’ years after the article had been published, Patañjali provides practical help in there was an occasion for me to spend preparing the body–mind so that the some time with Krishnamurti, at Ojai in window of our consciousness can be California, the place where he felt most at opened. Purusha is just there; it does not home. We had a long and intense conver- need to be created; it cannot be created; sation in the evening, and we were going however, a purification of the instruments to meet again at breakfast the next of perception in Prak·ti allows Purusha to morning. I asked that he read my little reveal itself. In practice, it was equally article and respond when we met in the true for Krishnamurti, with his great morning. I was eager to know what he emphasis on bodily sensitivity, emotional would say. He said he liked the last sen- receptivity and freedom from thought tence, and added: ‘A bridge can be built leading to a stillness of the mind. In his from There to here.’ He would not say own life he practised yoga and engaged much more about it, except to imply that in chanting and meditation, and in general that is what he had been talking about all led a disciplined life in complete harmony these years. with all the yama-s and niyama-s men- All true teachings offer bridges from tioned by Patañjali in sutra-s II.30 and There, where Truth and Freedom are, to II.32. But, in general, he did not wish to here where we are. The §g-Veda describes provide a prescription for someone else. the subtler and higher realms as those of He so much emphasized that one can- satyam, ·tam and b·hat (Truth, Order and not ascend to Truth but Truth can descend Vastness) or satyam, ·tam and jyoti (Light) to one. or satyam, ·tam and am·tam (Eternal Many years ago, I had written an article Life). For Patañjali, the subtlest state is called ‘Letter to J. Krishnamurti’ on the that of Kaivalya, freedom without mea- invitation of the editors of A Journal of sure, the Aloneness of the power of Our Time. I had attempted to say where seeing. In this state, the pure unbounded my own difficulties lay in trying to follow Purusha remains forever established in its what he had been saying for so many own absolute nature (sutra IV.34). For years. This small article had ended with Krishnamurti, There is the realm of Truth, the following: ‘I am troubled because I do Beauty and Love; and here is the domain not know how to reconcile the call I hear of thought, time and sorrow. Self-inquiry from your distant shore with the realities without the self is what can reveal to us where I am. It is clear that a bridge cannot that the Eternal is not away from time or be built from here to There. But can it be life, but can be perceived within time and built from There to here?’ A couple of in daily life. —

The more you talk and think about it, The further astray you wander from the truth. Zen Master

August 2012 23 The Theosophist Henry Steel Olcott among the Buddhists in Japan

DANIEL ROSS CHANDLER

AN outstanding achievement of Henry precipitating incidents as trivial and Steel Olcott’s presidency of the Theo- unimportant. He admonished the monks sophical Society was his epoch-marking to restore and purify the Buddhist and epoch-making excursions among religion, initiate an anti-missionary the Japanese Buddhists which permitted counter-offensive combating evangel- him to unify the Buddhist community. istic Christians, and dispatch teachers Perhaps this historic adventure com- and professors committed to spreading menced during the winter of 1888, when the Buddhist religion. Concluding these a Japanese Buddhist visiting Adyar, remarks, he stated that he would ter- Zenshiro Noguchi, requested Olcott to minate his Japanese excursion and conduct a Buddhist revival in Japan. This return immediately to India unless a enthusiastic emissary from ‘the land of the non-sectarian committee was established Rising Sun’ considered the Colonel from and charged with assuming respon- the United States as ‘the Bodhisattva of sibility for coordinating his speaking the Nineteenth Century’. Accompanied by engagements. The Convention approved Noguchi and Anagarika Dharmapala, this arrangement. Olcott reached Kobe, Japan, on 9 February Henry Steel Olcott commenced his 1889. The next day, the Colonel stood in four-month campaign: he stimulated the a Jodo temple before a statue depicting strong spiritual sentiment deeply rooted the Ameda Buddha and recited pansil within the Japanese national character. Sinhalese-style in Pâli. On 19 February No country and no historical period, he in Kyoto, he organized a convention com- contended, needed religious reformation posed of monks representing Japan’s more than the Japanese Buddhists. The different Buddhist movements and soli- Colonel’s spirited speaking evoked enthu- cited financial assistance and logistical siasm among the Japanese Buddhists; support for his speaking engagements excitement ensued among the Christian throughout Japan. The Colonel attempted evangelists. Estimating that twenty- to reconcile these differences that five hundred persons attended each promoted separation by presenting the lecture during the seventy-six speaking Dr Daniel Ross Chandler, residing in the U.S.A., is a frequent contributor on diverse topics.

24 Vol.133.11 Henry Steel Olcott among the Buddhists in Japan engagements, Olcott calculated that he enormous cultural change. Colonel Olcott addressed about two hundred thousand arrived in Japan equipped with the persons during his initial visit to Japan. specific qualifications required for com- The speaker had penetrated an indes- mencing, actualizing and completing an cribably beautiful island-complex rich in extraordinary endeavour that posterity an ancient Asian culture and suffused with would recognize as an unprecedented a Buddhism badly needing renewal. achievement. Japanese religion was not a monolith. Japanese religious culture represented Japanese Buddhism, a sectarian move- a spiritual gold mine waiting to be mined. ment within Japanese religion, was Among the glimmering gold were the characterized by diversity rather than Buddhist concepts describing divinity, uniformity. Individual monks inspired humans as creatures destined for im- important movements. The enormous mortality, and the Bodhisattva or ‘future cultural changes transpiring in Japan Buddha’ ideal emphasizing universal during Henry Olcott’s generation affected compassion. The devotees embracing the religious situation profoundly and initi- Tendai Buddhism professed that all ated opportunities. Japanese Buddhism people possess the Buddha-nature and required purification and unification. As have the capacity for actualizing that the President-Founder representing the inherent ability. The Tendai Buddhists Theosophical Society travelled through encouraged tolerance and open- Japan, he discovered that these varied mindedness that nurtured encyclopaedic movements within a fertile spiritual culture culture, and these adherents acknow- contain perceptions disclosing a pervasive ledged that all Buddhist scriptures pro- unity that secures expression through a vide progressive revelations clarifying diffused but coherent philosophy. From Buddha’s perspective. Olcott’s perspective, this unity is distin- This excursion yielded some powerful ctly theosophical. When Colonel Olcott memories which Olcott describes in his traversed Japan, he observed a historic Old Diary Leaves. Having travelled from transition, discovered himself standing Saigon for Hong Kong, the Colonel upon the cusp separating a period that observed the Chinese people preparing was rapidly disappearing and an emer- to celebrate the Chinese New Year on ging dispensation struggling desperately 1 February. After watching this colour- to develop. By uniting these divergent ful celebration, he continued his voyage Buddhist movements with a common to Shanghai. On 6 February 1889, when council and a statement expressing con- the ship moved towards Kobe, he and the sensus about essential Buddhist teach- other travelling Theosophists surveyed ings, the venerable ‘white Buddhist’ snow-covered mountains while nearing from Adyar aspired to provide a formid- the Korean coast. On 8 February, the ship able foundation providing stability amid maneuvred through the island-dotted Sea

August 2012 25 The Theosophist of Japan. Colonel Olcott reached Kobe Nakamaraya’s Hotel, whence, after a rest and saw a stunning spectacle that he and some refreshments, I was taken to the described vividly in his Old Diary Leaves: great Choo-in Temple of the Jodo sect, and in the ‘Empress’s Room’ held a On the pier, ranged in a line, were a reception until nightfall. The display of number of Buddhist priests of all the costly lacquered screens and panels, artis- sects, who saluted me with that exqui- tic bronzes and paintings on silk was site politeness for which the nation is magnificent. (IV, pp. 98–99) celebrated. Of course, the first thing to strike the eye of one familiar with the Colonel Olcott’s first visit in Japan appearance and dress of the bhikku-s of produced numerous memorable occa- Southern Buddhism was the entire contrast sions and yielded invaluable insights. The in the costume of the Japanese monks. Theosophist’s public speaking engage- Instead of the yellow robe, the bare head, ments were extensive, strenuous and leg, arm, and foot, here we saw them rejuvenating. One morning when he at- clothed in voluminous garments with huge tended an impressive ceremony in Choo- drooping sleeves, their heads covered in in Temple where six hundred Buddhist most cases, and the feet protected by tailor- monks had gathered, he stood before a made socks, and sandals with wooden or high altar bearing a statue depicting other soles. . . . Buddha. When the High Priest requested, Olcott chanted the Pancha ªila in Pâli There are parts of Japan where snow falls while an intensely interested audience to the depth of eight feet, and on some of remained standing. The Colonel savoured the mountain peaks the snow never melts. the novelty inherent in the immediate Clearly, then, the robes of India, Burma, situation: a white, Western, English- and Ceylon are quite unfit for the north- speaking man participating in a Buddhist ern lands where Buddhism flourishes. ceremony and standing where no person Forming a procession of jinrickshas, and resembling himself had stood previously. supplying us with one each, and taking In February, he lectured on Buddhism charge of our luggage, they took us to the before approximately two thousand per- most ancient temple of the Ten Dai sect, sons assembled in the spacious preaching- crowds of priests and people following, hall of Choo-in Temple. The next day, he where I was formally welcomed, and made attended a grand reception hosted in a a suitable reply. In the evening I held a principal temple where he addressed an conversation which ran into a lecture. . . . estimated six hundred students, teachers After a second lecture, the next morning and monks. Another address was pre- we left for Kyoto by train, and I found a sented the following day before an multitude of well-wishers awaiting me in appreciative audience in Kyoto. On the station, and crowding the street in 15 February 1889, he reached Osaka front. We were escorted in procession to and spoke before the Prison Reform

26 Vol.133.11 Henry Steel Olcott among the Buddhists in Japan

Society. The next day, he lectured in the determined not to subscribe to any Cho-sen-ji Temple and at the Nam-ba- proposal that might diminish their mido Temple. Olcott returned to Tokyo importance and influence. Olcott’s Old on 18 February. Diary Leaves indicates: When financial problems developed, The sun shone bright for our meeting, and he declined an offer from one group its reflected light made every point of gold who volunteered to assume his expen- in the lacquered panels to sparkle, every ses. Believing that accepting would be sheeny surface in the embroidered satin injudicious, he concluded that indepen- decorations to blossom out in its lovely dence and impartiality were imperative in hues. . . . I was invited to take the seat at remaining uncompromised among the the top of the long table, but respectfully nine principal movements. declined, saying that as I held no official An awesome occasion coronated rank in their order, no proper place could Olcott’s excursion and actualized his be assigned me; as an outsider and a intended purpose which occurred after layman, it would be more respectful if I he sent invitations addressed to the sat at the small table with my interpreter. head priests representing the Buddhist Second point scored, the first one being movements to convene in a Council. It the arrangement of seats according to age, assembled in the beautiful Empress’s it being a fundamental principle among the room in Choo-in Temple on 19 February Orientals to yield precedence to age. (IV, 1889. The conference appeared unpre- pp. 109–10) cedented in Japanese history; never had When these tactical preliminaries were the priests representing these different completed, the Colonel requested that a movements convened in a common Japanese translation of a salutatory letter convocation. The Colonel’s steadfast, from Sumangala Thero be read before uncompromised conviction that he could these prominent Japanese Buddhist assist in uniting these sectarian contin- priests; that a similar statement from the gencies had been strengthened when he principal priests representing both had experienced the spontaneous, enthu- Sinhalese Buddhist movements be read; siastic greeting when landing in Japan, and that this assembled audience hear and subsequently, when large audiences his address, which Colonel Olcott read in attended his speeches. Olcott remained English. In this speech, he attempted to insistent that his visit not become exploited bridge the chasm that had separated these for the advantage accrued to any single Northern and Southern movements for movement. He was convinced that his so long. The address was a bridge-builder decision to remain impartial in working not simply among Japanese Buddhists with these movements proved helpful from different movements but across the in influencing several leaders to attend passing centuries when their community the convocation. Some priests had been remained divided.

August 2012 27 The Theosophist

Colonel Olcott emphasized that his communicating kindness and love, purpose was not to profess the teachings embodiment of justice and logical con- espoused by any sectarian movement; struction. The Colonel was pleased that instead he strove to promote greater un- prominent authors and recognized philo- derstanding among the twelve Japanese logists had written sympathetically about competing consistencies. Because com- the Buddha. munication had collapsed so completely Under an agreement formalized during among the Northern and Southern this momentous meeting when the Japanese Buddhists, neither school knew Buddhist council was created, arrange- what the other school professed. The ments were made for Colonel Olcott to Colonel respected every participant as address audiences assembled in the a Buddhist and a brother pursuing a com- temples maintained by every Japanese mon purpose; each was recognized as a Buddhist movement. Provisions were sincere, intelligent and broad-minded allocated, permitting him to lecture before Buddhist committed to a common good. every class and to all people wanting to Olcott proposed a programme: in the hear his speeches about the Buddhist Buddhist countries, these priests should religion. Stemming from the unusual purify and rejuvenate Buddhism, prepare situations encountered, especially memor- elementary and advanced textbooks for able moments arose when the Colonel educational purposes and expose the surveyed the gigantic statue depicting the falsehoods in the criticism raised against Buddha situated at Nara, considered the the Buddhists. Teachers and missionaries largest in Japan; travelled thirty-four miles representing Buddhism should be sent to across rugged roads in rickety jinrickshas, Europe and America. Olcott proposed that reaching a mountain town where no scholars should critically study Buddhist European had reached; and shooting literature, both ancient and contemporary, the raging rapids when navigating the and determine which is authentic and Origawa River. authoritative. He also proposed that a When Olcott returned to Kyoto during council should be created and determine late March or early April, he estimated that common canon; the decisions determined since 9 February he had presented forty- should be published and circulated. six lectures during the forty-one days It was serving the Theosophical Society that had followed. When he presented to volunteer to assist these Japanese his seventy-sixth and final lecture in Buddhists to become more cooperative Japan on 27 May, he estimated that he in pursuing their common purpose. The had addressed about one hundred and speaker credited Buddhism’s spread eighty-seven thousand, five hundred through Christian countries to Bud- people. Olcott was ashore for one hundred dhism’s intrinsic worth, consistency and seven days, during which he visited with modern scientific knowledge, spirit thirty-three towns and cities. The Colonel

28 Vol.133.11 Henry Steel Olcott among the Buddhists in Japan exercised influential leadership among the Olcott employed in developing a fourteen- venerable Japanese Buddhist priests, who point statement expressing a culminating served as the spiritual guides and teachers consensus. The draft that Olcott wrote was for thirty-nine million Buddhists and as approved by these Buddhists. the incumbent residents administering Persistently and passionately, Olcott seventy thousand temples. worked to terminate bickering, cultivate As Colonel Olcott’s extraordinary cooperation and strengthen fellowship excursion neared an inevitable conclu- among the factions within Buddhism. sion, on 5 May 1889, the ‘white Buddhist’ Tirelessly, he laboured to mitigate divi- said farewell to the assembled Japanese siveness among the Theravâda and high Buddhist priests, encouraged these Mahâyâna schools within Buddhism. spiritual leaders to maintain the Central Having achieved agreement among Committee for conducting and coordin- Buddhists in Ceylon, he reached Rangoon ating Buddhist activity, and emphasized on 21 January 1891, addressed a monastic the mutual advantages inherent in coop- council in Mandalay on 3 February and erating for greater unification. On 27 May, secured confirmation that a fourteen- when he presented a final lecture ending point statement effectively described the his first visit to Japan, the speaker paused Buddhist religion professed and practised momentarily in a doorway and surveyed in Burma. A primary purpose was trans- a stunning, sprawling Japanese city and a lating doctrinal consensus into concerted glistening, sun-drenched harbour. Bathed cooperation. The Colonel recommended in radiant sunshine, this ancient island that an international committee, repre- empire, called ‘the source of the sun’, senting and supported by Buddhists, be was breathtaking with its majestic, snow- founded and charged with spreading the capped mountains that towered towards Buddhist religion. Encouraged with the the blazing sun. evident success achieved in Burma, he Returning to India, Olcott convened returned to Ceylon on 18 February 1891. at Adyar a convention attracting Bud- Olcott persuaded the High Priest, dhists from Ceylon, Burma, Japan and Sumangala, and five additional Buddhist Chittagong. Intending to establish a monks to endorse the fourteen-point state- Buddhist fellowship or confederacy, he ment expressing growing consensus in attempted to persuade these participants Ceylon where Colonel Olcott was revered to develop a common detailed statement as a national hero and champion pro- expressing a consensus on Buddhist moting the Buddhist religion. Seven principles. During this important prominent Buddhists granted Olcott international initiative, Theravâda and permission to receive adherents into the Mahâyâna Buddhists studied their Buddhist religion. teachings, reformulated their essential With a Buddhist platform approved principles and expressed the essence that among the Theravâda Buddhists residing

August 2012 29 The Theosophist in Burma and Ceylon but lacking an Buddhist’ secured the signatures from endorsement from the Buddhists embra- eight leaders among the movements. cing the Mahâyâna position, Colonel Shaku Genyu San endorsed the platform, Olcott departed again for Japan from representing the General Committee San Francisco on 8 October 1891, and that included the nine movements. The reached Japan on 28 October 1891. The Colonel secured what Motwani described Colonel’s colleagues residing in Ceylon as the ‘unity of Buddhism throughout failed to inform the Japanese Buddhists Asia, an achievement so far unparalleled that Olcott was coming; numerous monks in the history of Buddhism’ (p.15). had departed from Kyoto to provide Kirthisinghe concluded: earthquake relief. The Colonel assembled It can be safely asserted that the name of some representatives and commenced Colonel Olcott is honoured in Hindu- discussions. Attempting to secure an Buddhist Asia from India and Ceylon to endorsement from Mahâyâna Buddhists Japan, more than that of any other in Japan, and having attained approval American who has ever lived. (pp.19–20) from the Theravâda Buddhists in Ceylon For Prothero, Colonel Olcott, the first and Burma, Henry Steel Olcott became American of European descent who described as ‘the father of Sinhalese formally converted to Buddhism as an Buddhists’ and ‘the apostle serving Asia’. expression manifesting universal religion, During these negotiations, he was contributed a lasting legacy, including his advised that only an outsider, a foreigner, labours in Sri Lanka as a leader inspiring could secure support for a proposed plat- the Sinhalese Buddhist Revival, and in form expressing a Buddhist consensus. India as an ardent advocate for the Indian Olcott was informed that this leader Renaissance. Prothero describes Olcott as must be a sincere Buddhist. Although he an indefatigable reformer and culture- anticipated encountering some difficulty broker between East and West, who with the Northern Buddhists, the Colonel developed a new spiritual creation called discussed the proposal with the highly ‘Protestant Buddhism’, a ‘creative creoli- influential priest, Shaku Genyu San. zation’, blending American Protestantism, Finally, during his nine-day residency in traditional Theravâda Buddhism and Kyoto, this determined ‘white American additional cultural influences. — References Olcott, Henry S., Old Diary Leaves, Fourth Series, TPH, Chennai 2002. Motwani, Kewal, Colonel H. S. Olcott: A Forgotten Page of American History, Ganesh and Company, Madras, 1955. Kirthisinghe, B. P. and M. P. Amarasuviya, Colonel Olcott: His Service to Buddhism, Buddhist Publication Society, Kandy, 1981. Prothero, Stephen Richard, ‘Henry Steel Olcott (1832–1907) and the Construction of “Protestant Buddhism”’, Doctoral dissertation, Harvard University, 1990.

30 Vol.133.11 The Adyar Library and Research Centre (125th Year) The Adyar Library and Research Centre (125th Year)

THE Adyar Library was founded on Philologist (1823–1900), wrote to Olcott 28 December 1886 by Henry Steel Olcott, suggesting that the Theosophical Society the Founder-President of the Theosophical should specialize in Upanishadic litera- Society, as an integral and basic part of ture. In the early years, an edition of Minor the Theosophical Society. The main aims Upanishad-s and a descriptive catalogue of the Library as laid down by Olcott were: of the Upanishadic literature were pub- 1. To establish a nucleus for the lished. Later, authentic texts of all the 108 comparative study of Eastern and Western Upanishad-s with the Advaitic commen- philosophies and religions; tary of Upanishad Brahmayogin were 2. To revive Oriental Literature; published, and English translations on the 3. To rehabilitate the true Pandit in basis of the commentary have also been public esteem; issued for most of them. 4. To promote a higher moral sense A research journal called Brahmavidyâ and spiritual aspiration among Asiatic — Adyar Library Bulletin was started youth; and in 1937, and 73 volumes have been 5. To inculcate mutual regard be- published; and 203 volumes of books tween the learned of the East and the including descriptive catalogues of the West. library manuscripts, critical editions and This aim of the founder, to make a translations of important texts in philo- judicious combination of excellence in sophy, literature and music in Sanskrit, Eastern traditional scholarship and the Prakrit and Tamil have been published. best traits of modern research meth- The Library moved into its new odology and textual criticism, still building in February 1967. The plinth area remains valid. of the ground floor is 980 sq. metres. The The Adyar Library was originally building is provided with spacious and airy located in the Headquarters building of workrooms and with separate stacks for the Theosophical Society, on the banks the Oriental and Western sectors, manu- of the Adyar river. There were two rooms scripts and periodicals. Two rooms for the to the east of the Great Hall for books and manuscripts have been air-conditioned. manuscripts, and a long room on the river In recent years, the Library has been front was used as a Reading room. modernized, improving its various ser- As early as 1888, Friedrich Max vices and preservation methods through Müller, the German-British Orientalist and air-conditioning, reprographic facilities,

August 2012 31 The Theosophist microfilming, scanning and digitaliz- 1937, the stock had grown in the Eastern ation, fumigation, lamination, binding Section to 7,000 Oriental manuscripts and and mechanical cleaning. A special system 14,000 printed books, while the Western of classification based on the decimal sys- Section had grown to 39,000 books. At tem is being used and a comprehensive present, the Library has a collection of alphabetical card index system has been more than 3,00,000 printed books and evolved to help scholars. 18,700 manuscripts. A major part of the Library’s research The Adyar Library publishes books collections of rare and important in three Series, namely: The Adyar manuscripts covering different areas of Library Series, The Adyar Library knowledge and learning remain still un- General Series, and the Pamphlet Series. explored or not fully utilized and awaits The year 2011–12 marks the 125th competent and devoted scholars as well anniversary of the establishment. Pres- as further financial resources to fulfil its ently, Dr K. N. Neelakantan Elayath is role in Indological research. the Director and Prof. C. A. Shinde is the At its inception the Library had books Librarian, who work under the guidance in many languages with many rare manu- of the International President of the TS, scripts acquired by Olcott and others. By Dr Radha Burnier. —

The very air of Theosophy is charged with the spirit of enquiry. It is not the ‘sceptical’ spirit, nor is it the ‘agnostic’. It is a real desire to learn and know the truth, as far as it is possible for any creature to know it who is so limited by his capacities and so biased by his prejudices as is man. It is that which has raised the Theosophical Society above the level of all other aggregations or organizations of men, and which, so long as its Fellows abstain from dogmatizing, must keep it on an altogether higher plane. H. S. Olcott Applied Theosophy, The Theosophist, June 1889

32 Vol. 133.11 Blessed Are Those Who Suffer Blessed Are Those Who Suffer

N. S.

THIS is a blessing we all share as the that allows us to ponder this question? human life is suffused with suffering from When we say ‘no’ to all these, and to birth to death. Yet this shared suffering countless other illusory selves that sepa- very often is itself a cause of conflict and rate man from man; when we experience thus engenders further suffering — if we the suffering in the wake of this separa- do not recognize suffering for the blessing tion — then the possibility of glimpsing that it is. the true self may open for us. Because it is shared by all, it makes Realizing the one, true, universal self our connectedness more tangible and in all life forms, in every human being, visible, more real. It offers us a possibil- allows us to relate to all with altruism. This ity to realize that as long as one of us is action of unconditional love that origin- suffering, no one can be perfectly happy. ates from the source of wisdom is the It invites us to step out of our limited purest form of relating, where all division selves to feel and ease a pain we do not has ended. directly experience. It may teach us humil- When we see all as one, as the universal ity — a lesson we cannot have enough of. Self, altruism is the only way of relating The realization of the common plight to the true Self. of humanity may actually offer redemp- tion if it can wake us up to the only Those Who Climb the Ladder Must possibility: love. Love’s absence makes Start with the First Step us all suffer — may we find it in ourselves This ladder is infinite across space and and so heal the world. time, already forming a bridge between innumerable lifetimes. It has no beginning Altruism and no end. What is our true self? Is it in the name Yet on a vertical ladder there is just we were given, in the place where we enough space for one person at one level. were born? Is it an identification with a There is little room to lend a helping hand family or a nation? Is it the training and for those who need it. And most import- profession we pursue in the world? Is our antly, the upright ladder suggests a self in the personality, is it in the body hierarchy and with that, a looking up to

August 2012 33 The Theosophist or looking down on fellow travellers — Humility instead of looking inward, in awareness This is when we see the outer and the of our own footsteps. inner as one; and with discernment, obey So let us tilt the ladder until it forms the laws of its different aspects — breathe a bridge between the known and the the air, hold our breath under water; strive unknown, to take us across the abyss of in the physical realm, keep awake and go ignorance. Let us end the measuring and beyond strife in the spiritual; when all the comparing of ourselves and our fellow while we are in awareness of being in- travellers and make space for everyone escapably included and aware so that all the way of our shared journey towards everything and everybody is included; the light of Truth. when we see that more rice definitely Besides minding our steps with stills more hunger but more words do unceasing awareness, there is help and not necessarily offer more wisdom; that encouragement to be offered to those of the more has lost its meaning here, and us who are tired or timid. We proceed so has effort; where there is no name to with the certainty that every being is separation, and reality finds its way home going to make this journey and even- to wholeness in nothingness; when there tually reach the light. is just the seeing. —

Abu Huraira reported God’s Messenger as saying, ‘There is none whose deeds alone would entitle him to get into Paradise.’ Someone said, ‘God’s Messenger, not even you?’ He replied, ‘Not even I, but that my Lord wraps me in mercy.’ Hadith of Muslim

34 Vol. 133.11 Convention Rates THE 137TH INTERNATIONAL CONVENTION The 137th International Convention of the Theosophical Society will be held at the International Headquarters, Adyar, from 26 to 31 December 2012. All members of the Society in good standing are welcome to attend as delegates. Non-members may attend by obtaining permission from the President. Requests for such permission, together with a recommendation from an officer of the Federation, should be sent to the Convention Officer before 15 November 2012. REGISTRATION FEES India Other Countries Members Rs 75 US$ 50 * Members under 21 40 ... Non-members 150 ... Non-members under 21 100 ...

ACCOMMODATION CHARGES (SHARING) (From 24 December 2012 to 1 January 2013 inclusive) India India Other Countries (Members) (Non-members) (Members) Accommodation with mat Rs 100 Rs 200 ... Accommodation with cot 175 400 ... Leadbeater Chambers (including service, furniture, and bedding, but no blankets) 3,000 6,000 US$ 130 *

(Half rates will be charged for children under ten. No charge for children under three.) * (or Euro or Pound Sterling equivalent)

ACCOMMODATION Factors considered in allocating accommodation are active membership, health, age, priority of registration, size of family, etc. Rooms and bathrooms cannot be made available for anyone’s exclusive use. Non-members and young persons should be prepared to stay in dormitories. No special facilities can be provided for members who are ill or for women with babies. Mosquito nets and bedding will not be available. No kitchens are available. Ordinary medical attention will be available for minor complaints but there will be no provision for serious or infectious illness. Such cases will have to be shifted from the compound. Accommodation is available for delegates from 24 December 2012 to 1 January 2013, both days inclusive, but can be guaranteed only to those whose registration and accommodation payments are received before 1 December 2012. Delegates from India requiring accommodation should send both the registration and accommodation charges together, but not before 1 September 2012. Please note that in the event of cancellation there will be no refund of registration fees, but other charges will be refunded if application is received before 10 December 2012. All communications and remittances should be addressed to the Convention Officer, The Theosophical Society, Adyar, Chennai 600 020. Remittance by bank drafts, duly crossed, should be made payable to the Treasurer, The Theosophical Society, but sent to the Convention Officer. Money Orders should be sent only to the Convention Officer. No cheques other than those drawn in Chennai will be accepted. Mrs KUSUM SATAPATHY International Secretary

August 2012 35 The Theosophist Theosophical Work around the World

India members of the TS to contemplate Theo- On 9 July 2012, Mrs Radha Burnier sophy in the new phase. Talks were also was the Chief Guest as well as the Guest given by Bro. M. P. Singhal, the Vice- of Honour at a Seminar organized by the President of the TS, Bro. S. Sundaram, Sant Nirankari Mission at Chennai. The the General Secretary of the Indian theme of the Seminar was ‘The Revival Section, Mrs Manju Sundaram, and other of Universal Brotherhood and Human- prominent members of the Federation and ism’. Addressing the gathering of two Section. Talks were given in both English hundred delegates, Mrs Burnier said that and Telugu, and translations were made Universal Brotherhood is often confused available immediately for the delegates. as being the brotherhood of people of the More than one hundred delegates regis- different religions, communities, castes, tered for the Conference; however, the and so on, whereas the word ‘Universal’ number attending the inauguration was itself implies the brotherhood of all life, about 150. Bro. K.V.K. Nehru made a including little creatures, and the love and PowerPoint presentation in Telugu, and concern of human beings also for these CDs of this presentation were distributed creatures. It is the realization of the unity free of cost to the delegates. Bro. Nehru’s of all creatures. Moreover, although we presentation is available in six different talk about Universal Brotherhood, it languages on CD. Several Theosophical should be realized in our hearts by the books have been translated into Telugu, quality of love to all. and Mrs Burnier released three of these, as well as other books, at the Conference. Rayalaseema Theosophical Federation: In celebration of its Centenary, the Some of Our Travels: by Bernice Croft Rayalaseema Theosophical Federation One of the good decisions I made more held a Conference on 14 and 15 July in than thirty years ago was joining the Hyderabad. The theme of the Conference Wellington Branch of the Theosophical was ‘Perfection through Perception’, and Society in New Zealand. This decision has Mrs Radha Burnier was the Chief Guest. had a marked influence on my life. In She inaugurated the Conference and later 2001, I was invited to work at Adyar, and gave a Public Talk titled ‘Undivided for ten years served as Secretary to Consciousness’. Mrs Burnier said that the International President Radha Burnier. ending of a centenary is the beginning of During this time, I accompanied President a new one and stressed the need for Radha on travels within India and world-

36 Vol. 133.11 Theosophical Work around the World wide. Earlier this year, I received an of Theosophy on ‘Cooperation and e-mail from President Radha asking if Communion’. One of the advantages of I would be available to travel with her. attending this series was that I was able The first stop was at Krotona in the to bring back recordings to my Lodge in Ojai Valley, California, where we stayed New Zealand. for about twenty days. This magnifi- From Krotona, we travelled to Olcott, cent Centre is set in approximately forty the American Headquarters of the Theo- acres of rolling country, with huge sophical Society where President Radha mountains in the distance which were was warmly received by President Tim veiled in a blue haze each morning. The Boyd. There she met sixty-five workers main structures at Krotona are made up and volunteers who gathered in the of a large hall, library and bookshop auditorium. President Radha spoke on which are built around a water feature, an the work of the Society, answered ques- ES Administration building, and resi- tions, and later photographs were taken dences which are surrounded by rose alongside the magnificent flowering gardens. A few years ago, a member rhododendrons. During our stay at Olcott, who lived at Krotona left a donation, and President Radha’s niece and nephew this was used to create a ‘Garden of and members of their families hosted a Connections’. A large piece of sloping family gathering. land was landscaped, large boulders were Our next journey was to No. 17 Tekels placed strategically with a central feature Park, where we stayed at the Esoteric being a Buddha statue with water pouring Centre. Again there was an abundance of from the top of the head. On each stone wildlife, birds and squirrels foraging for a plaque representing the world reli- food daily, and eagerly awaiting hand- gions was placed. Birds, bees, rabbits, outs from the kitchen. Our meals often ground moles and many species of took some time as we watched the antics animals can be seen in this garden as well of the various species of wildlife. One as in other parts of Krotona, just going evening, a large red fox came right to the about their life. The gardens are beau- courtyard beside the dining room. tifully maintained. St Michaels at Naarden, Holland, was During our visit, President Radha our final destination, where we stayed in attended an ES Retreat, various meetings, a big country house built in 1912. walked along the road near her accom- My overall impression of this trip was modation, and on the final evening that the Society is well managed in the attended ‘A Spring Recital for Violin’ by Centres we visited, with dedicated mem- Carmelo de los Santos, a Theosophist bers living and working towards the who was born in Brazil. I was able to dissemination of Theosophy, one of the attend two sessions of the Spring Pro- highlights being that some members have gramme hosted by the Krotona Institute offered to come and work at Adyar. —

August 2012 37 com.ar [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] polancomagaly@yahoo,com [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] stargentina@sociedad-teosofica. [email protected] Email address [email protected] Theosofi The Indian Theosophist Gangleri Teozófia Ilisos Adyar The Light Bearer Chilena Revista Teosófica Selección Teosófica Sophia Le Lotus Bleu Teosofi Le Lotus Bleu Theosofie Adyar Teozofija The Theosophical Light The West African Theosophist The West Theosophy in Australia Magazine Or Teosofía en Argentina en Teosofía The South African Theosophist hlkreis … ü Rosario … ška ulica 24, 10000 Zagreb … oukourestiou St., 106 71-Athensoukourestiou St., … Jakarta 11410, Timur UK BT52 ITA Co. Londonderry, CEP 70200-630 Brasilia (DF) Boisbriand QC., J7H 1K7 Helsinki Aptdo. 23, San Juan, PR 00926, USA Managua, Nicaragua Adyar, Chennai 600 020, India 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 … Apartado de Correos 6365, La Habana 10600 Oberbaumgarten 25, 4204 Haibach im M The Theosophical Society Address … Santiago 257 — 2000, … I N T E R A O L D C Y

aldimarsdóttir … PO Box 1257 Ingolfsstraeti 22, 121 Reykjavik … Sundaram … eresa W. de Nuñezde W. eresa … Casilla de Correo 3911, Cochabamba Anna V Albert Schichl … Theodoros Katsifis … 25 V Eric McGoughEric … 50 Gloucester Place, London W1U 8EA … Trân-Thi-Kim-Diêu … 4 Square Rapp, 75007 Paris … Herry IspoernomoHerry … Jalan Anggrek Nelimurni A-104, … Marja Artamaa … T Jorge Garcia Jack Hartmann … 9 Mrs Manuela Kaulich … Hauptstr. 39, 93138 Lappersdorf … Mrs Ligia Gutiérrez S. … Rept. Los Arcos # 43, Ent. Princ. 1 c. Sur Mrs Linda Oliveira … 2000 NSW Sydney, 4th fl., 484 Kent St., … General Secretary, etc. General Secretary, …Tepeš Mrs Nada … Kraji …OronAbraham Mr … PO Box 4014, Ramat-Gan, Israel 52140 … S S land … Mr Central Kenya Central * 2 c. Abajo, 1 Sur, Distrito 2, olombia † … Mrs Julia Ballesteros … Carrera. 6, No. 56-27 Apto. 201, Bogotá-2 … Indonesia … Mr Ireland *Ireland Israel …HarknessMarie Mrs … 97 Mountsandel Road, Coleraine, … India … S. Mr Iceland … Ms Hungary † …MartinovichThomas Mr … Hunyadi Janos ut 17. II. 8, H-1011 Budapest … Croatia Greece … Mr Costa Rica †Rica Costa …OrlichMaria Ms … Apartado 8-6710-1000, San José Germany … Canada *Canada *Chile …CruzMartinez Medardo Mr … … 3162 Rue de la BastilleAguileraMaximiliano Mr … Casilla 3603, Santiago 21 … … Brazil … Mr Marcos L. B. de Resende … SGAS Quadra 603, N. 20, … France … Ms Finland … Ms Bolivia † …T Mrs Dominican Rep. †Rep. Dominican … Mrs Magaly Polanco … 1652 Calle Sta. Agueda, C7 Les Chalets Court Belgium …KepplerJelle Jan Mr … Place des Gueux 8, B1000 Brussels … Cuba … … America, … Austria * … Mr Asia, Southeast † Africa, South … Mr Africa, East andEast Africa, …ShahB. Navin Mr … Nairobi, PO Box 14804, 00800-Westlands, … Africa, WestAfrica, … Mr John Osmond Boakye … PO Box 720, Accra, Ghana … Argentina … Mr Australia … ate Section 1912 1919 1954 1891 1921 1907 2007 1928 19371997 C 1902 1924 1920 1920 1899 1907 1965 1888 Eng 1987 1911 1905 1929 1912 1990 1909 D 1947 1956 1920 1895

38 [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] The Philippine Theosophist Búsqueda The Karachi Theosophist Sophia The Sri Lanka Theosophist TheoSophia Misel Teozofska The Quest Tidlös Visdom Tidlös The Lotus Osiris Heraldo Teosófico Circles Theosofia Newsletter Svitoch Sophia Rivista Italiana di Teosofia Lodge attached to Adyar S Centre, Singapore 387603 Presidential Agency 270, Wheaton, IL 60187-0270 … † Miss Trân-Thi-Kim-Diêu, 67 Rue des Pommiers, F-45000 Orleans, France. Email: opp. Radio Pakistan, Karachi LL61 6NX UK Anglesey, E - 08225 Terrassa - Barcelona Terrassa E - 08225 Casilla de Correos 1553, Montevideo Genève Quezon City, Manila Quezon City, 1150 - 260 Lisboa 609 Calle Miramar PR Hoare, San Juan, PR 00936, USA Tokyo-to 202-0005 Tokyo-to 06030 Mexicana, Mexico, D.F. Sims Avenue 36100 Vicenza Abidjan 23 3924, B. P. Jamshed Memorial Hall, M. A. Jinnah Road, … Kunaverjeva 1 SLO-1000 Ljubljana … 4-1-3 Sumiyoshichyou, Nishitokyo-shi 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 Kiran H. Shah, 55A Third Parklands Avenue, PO Box 40149, Nairobi 00100, Kenya. Email: Avenue, Third Parklands Mr Kiran H. Shah, 55A Mr John Vorstermans, 60B Riro Street, Point Chevalier, Auckland 1022, New Zealand. Email: Point Chevalier, 60B Riro Street, Vorstermans, Mr John Regional Association * President: President: Chairman: Antonio Girardi … Quintino Sella, 83/E, Viale … Rosel Doval-Santos … Florentino and Iba Streets, Corner P. …

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