The Aquarian Theosophist Volume V, No. 9 July 17, 2005 e-mail: [email protected] Archive: http://teosofia.com/AT.html

The Challenge of Discipleship in the 21st Century Carlos Cardoso Aveline

It may be worthwhile to study the “It is enough to study the literature of process of discipleship. There are also rea- authentic theosophy and to try to live up to sons to investigate the subtle magnetic rela- its general principles.” tionships, or non-verbal communications, between the Adept Teachers of the Himala- Yet Truth is frequently hidden beneath yas1 and their lay disciples and Truth- surface and appearances, and the seed of aspirants all over the world. discipleship — with all its tests — is at the heart of the apparently simple fact of trying The theosophical movement was con- to live theosophical principles. ceived and created during the 1870s and 1880s by H.P. Blavatsky and several Mas- On the other hand, in its primary and ters, with the assistance of many disciples original meaning, the word discipleship just and aspirants in different continents. indicates a learning-process — and there are no feelings of self-importance or self- Since the first moment, the inner achievement attached to it. In much the structure of the movement was designed in same way the word “disciple” means only “a such a way that it must have a central nu- learner”. As to the term “discipline”, it cleus of sincere aspirants to a higher learn- originally means but the set of practical ing, in order for it to be able to live at the conditions necessary for the disciple or spiritual level. Otherwise, it can only ex- learner to develop new abilities. perience the outer, mechanical life of a “shell”. As disciples in general need teachers, another interesting question deals with our Indeed, history has proven once and attitude towards the Adept-Teachers and again that in the absence of an inner group with people committed to the process of TABLE OF CONTENTS discipleship, the movement is scarcely more than a corpse. But what exactly do we Discipleship in the 21st Century 1 mean, when we use the word discipleship? Teachers and Disciples 7 Lodges of Magic 9 If we see the idea of being a disciple as a status-symbol or a mark of personal Mahatmas and Chelas 13 achievement, then there is no need whatso- The Global Village 14 ever for any sincere students to ever think The Coffee Klatch 18 about such a dangerous topic. In that case, Correspondence 19 we must just say, with so many others: A Death Interrupted 20 Sally’s Questions to Eli Bernzweig 20 th May 8 — ULT — London, U.K. 1 Or the Western Adepts, several of whom were On the HPB Defense Fund 27 also directly involved in the creation of the the- osophical movement in the 19th Century. The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 2

Initiates. Is it correct for us to exert our cu- will be the occult and undeclared tests he riosity and collect the scattered, scarce true will face. information available about their existence, their work for mankind and their disciples? He may feel entirely alone in certain occasions — even desperately so, if he hap- A reasonable amount of evidence in- pens to have enough courage to follow his dicates that Adept-Teachers — variously own heart. But at the hardest of times, he — called Raja-Yogis, Mahatmas, Masters, Ad- as every sincere aspirant to Truth eternal — epts, Immortals or Rishis – are not supposed will be more included than ever in the vast to be beyond our field of conscious investi- magnetic field which is always kept under gation. It is clear that everyone can aspire to the general observation of the Adepts and learn from them — directly or indirectly. their direct disciples. According to Robert Crosbie, for instance, One of the Masters wrote to a lay “HPB showed herself a true Teacher when 2 she said, ‘Do not follow me nor my path; chela , in 1882: follow the path I show, the Masters who are “Nature has linked all parts of her behind’.”1 Empire together by subtle threads of mag- However, the actual process of spiri- netic sympathy, and, there is a mutual corre- tual learning is rather complex. The proba- lation even between a star and a man; tion path does not begin with a Master gen- thought runs swifter than the electric fluid, erously appearing to every aspirant in order and your thought will find me if projected to make a formal announcement. As a rule, by a pure impulse (...). Like the light in the probations and tests must be unannounced. sombre valley seen by the mountaineer from Otherwise, they will not be effective. Be- his peaks, every bright thought in your sides, probation is a natural, unavoidable mind, my Brother, will sparkle and attract fact, and not something artificially created in the attention of your distant friend and cor- order to test this or that disciple. Probation respondent. If thus we discover our natural results from karmic law. Every bit of Allies in the Shadow world – your world knowledge, in any department of life, al- and ours outside the precincts – and it is ways brings with it a corresponding amount our law to approach every such an one if of responsibility. And being responsible even there be but the feeblest glimmer of the true ‘Tathagata’ light within him – then how means facing tests. Probation, then, comes 3 with the first step of one’s search for wis- far easier for you to attract us.” dom, and its intensity will be in direct pro- So, it is Their Law to approach every portion to the seriousness of that step — and such an one — i.e., every possible natural of the following ones. Ally — if even there be but the feeblest Along the way to Wisdom, the student glimmer of the true Buddhic light within of esoteric philosophy has to avoid not only him. But Masters and their direct disciples the emotional mechanisms of self-delusion, make this approach and observation in si- fear and ambition in general. He will be lence. They are in touch with the Self pre- challenged or tempted by many different sent within the Heart and Mind of the aspi- forms of error, most of which will present rant — not with his outer personality shell. themselves as perfectly spiritual attitudes or at least as humanly aceptable. The deeper the knowledge he has access to, the bigger 2 Chelas: disciples. 3 The Mahatma Letters to A. P. Sinnett, transcribed by A. T. Barker, facsimile edition, Theosophical 1 The Fri endly Philosopher, Robert Crosbie, see p. University Press, Pasadena, CA, 1992, 493 pp., see 373. Letter XLV, pp. 267-268. The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 3

How, then, does the Adept look at the cases the Masters will observe and help the Aspirant? Robert Crosbie wrote: “The Mas- Aspirant for a very long time before he can ters do not look at our defects, but at our sense the subtle presence of a teacher. motives and efforts.”1 Chronological time is not important, but this unperceived observation may go on for a In one of the Letters, after mentioning few lifetimes, while the true foundation of the existence of an “outer” as well as an discipleship — a stronger relationship be- “inner” man, an Adept-Teacher wrote: tween the student’s successive mortal souls and his one Monad — is being built. After “With the ‘visible’ one we have noth- that, the Aspirant usually develops the abil- ing to do. He is to us only a veil that hides ity to sense the non-verbal, subtle influence from profane eyes that other ego with whose of the Master in his life — and he may even evolution we are concerned. In the external consciously interact with it in an abstract rupa do what you like, think what you like: way, with no images or words. But this hap- only when the effects of that voluntary ac- pens often a long time before he will be able tion are seen on the body of our correspon- 2 to hear or to see his Teacher. dent — it is incumbent to us to notice it.” Referring to the Masters and to the si- It is at an inner dimension that the lent help they grant to aspirants worldwide, Masters observe the general collective field William Q. Judge wrote: of aspirants and, with a few exceptions, their observation cannot be felt nor ‘sensed’ by “They have also stated that they do not the observed students. It usually takes a make themselves objectively known to be- long time for the Truth-seeker to get to that lievers in them except in those cases where special moment thus described in The Voice those believers are ready in all parts of their of the Silence: nature, are definitely pledged to them, with the full understanding of the meaning of the “Silence thy thoughts and fix thy pledge. But they have also stated that they whole attention on thy Master whom yet help all earnest seekers after truth, and that it thou dost not see, but whom thou feelest.” is not necessary for those seekers to know And more: from where the help comes so long as it is received. (...) Personally I know that the “Merge into one sense thy senses, if Masters do help powerfully, though unseen, thou would’st be secure against thy foe. all those who earnestly work and sincerely ‘Tis by that sense alone which lies con- trust in their higher nature, while they follow cealed within the hollow of thy brain, that the voice of conscience without doubt or the steep path which leadeth to thy Master cavil.”4 may be disclosed before thy Soul’s dim eyes.”3 What is it that determines the actual distance between each aspirant and the Ad- The study of the Mahatma Letters and epts? It must be said that it is but a vibra- some other indications suggest that in most tory distance. It is a lack of affinity in vibra- tion rates, since geographical distances do not exist for the consciousness of the Mas- ters and their direct disciples. Such a dis- 1 The Friendl y Philosopher, Robert Crosbie, The Theosophy Company, L.A. and N.Y.C., 1945, 415 tance is created by our own ignorance — not pp., see p. 39. 2 The Mahatma Letters to A. P. Sinne t t, Letter XLIII, pp. 259-260. 4 ‘Forum’ Answers by William Q. Judge, reprinted 3 from The Theosophical Forum (1889-1896), The The Voice of the Silence, H.P. Blavatsky, TPH, Theosophy Co., Los Angeles, 1982, 141 pp., see 1992, Fragment I, p. 16. pp. 75-76. The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 4

by the Masters. One of the Mahatmas wrote One of the letters from the Mahatmas to a lay disciple: consists of a memorandum, and item num- ber III of the document says: “I can come nearer to you, but you must draw me by a purified heart and a “We can direct and guide their efforts gradually developing will. Like the needle and the movement, in general. Tho’ sepa- the adept follows his attractions.”1 rated from your world of action we are not yet entirely severed from it so long as the Each aspirant must find in himself a Theosophical Society exists.”3 way to shorten the inner distance between he and the Dharma or Teaching In the silent The above expression Theosophical heart of the Teaching, as in meditation, he Society can be reasonably equated to The- can find, in part, the vibration rate of the osophical Movement, nowadays. Teachers. But this is not enough. How else, then, can he get nearer to the Source? The same idea of a long-term work appears at another Letter: One Mahatma wrote something espe- cially significant to the aspirants living in “... we cannot consent to over flood this first decade of the 21st century: the world at the risk of drowning them, with a doctrine that has to be cautiously given “Look around you, my friend: see the out, and bit by bit like a too powerful tonic ‘three poisons’ raging within the heart of which can kill as well as cure (....). The man – anger, greed, delusion, and the five Society will never perish as an institution, obscurities — envy, passion, vacillation, although branches and individuals in it 4 sloth, and unbelief — ever preventing them may.” (Here, again, the term “Society” seeing Truth. They will never get rid of the should be understood as “Movement”.) pollution of their vain, wicked hearts, nor perceive the spiritual portion of themselves. With regard to the fact that the Ma- Will you not try — for the sake of shortening hatmas keep under their observation the the distance between us — to disintangle general magnetic field — or the buddhic yourself from the net of life and death in lights — of sincere aspirants to Truth and which they are all caught (...)?2 discipleship, it is interesting to take notice of these words by Robert Crosbie: It is up to each student to say whether he accepts this invitation — and takes the “... those Great Ones who I know exist steps necessary to liberate himself from see every pure-hearted earnest disciple, and short-term goals and commitments. There is are ready to give a turn to the key of knowl- no hurry, though: the work of the Masters edge when the time in the disciple’s pro- is a long-term process. gress is ripe. No one who strives to tread the path is left unhelped; the Great Ones see Although general conditions have his “light”, and he is given what is needed changed since HPB times, there still is a for his better development. That light is not common, permanent magnetic link between mere poetical imagery; but is actual, and its the Teaching, its Students and the Masters, character denotes one’s spiritual condition; as we can see in the Mahatma Letters. there are no veils on that plane of seeing. The help must be of that nature which leaves

1 The Mahatma Letters to A. P. Sinnett, Letter XLV, page 266. 3 Ibid., Letter LXXVIII, page 378. 2 The Mahatma Letters to A. P. Sinnett, Letter XLV, 4 page 265. TIbid., Letter XXXIV, p.245. The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 5 perfect freedom of thought and action; oth- As to difficult moments, an Adept- erwise, the lessons would not be learned.”1 Teacher wrote, in a letter to Francesca Arundale: “Ah! If your eyes were opened, According to HPB, “paradox would you might see such a vista of potential seem to be the natural language of occult- 2 blessings to yourselves and mankind lying in ism” , and the help given by the Masters is the germ of the present hour’s effort, as an example of that. No one is left unhelped: would fire with joy and zeal your souls! but in order to actually deserve help, every- Strive, towards the Light, all of you brave one must — hence the paradox — take full warriors for the Truth ...”4 responsibility for his own walk along the path. An independent action is then of fun- 2)Another factor is the karmic damental importance to deserve and to re- background of the student, and also his ceive assistance. present karmic situation, with its obsta- cles and opportunities. Once this basic principle is accepted, another question emerges: how far can the The more long-term karmic resources aspirant go in his inner progress? What are the soul has previously accumulated, the the limits of his growth? There is no easy better and stronger means it will have to face answer to this. Occult learning is a multi- present challenges, and more strength to dimensional process. It depends on many develop a decisive action in the right direc- interacting, dynamic elements. However, tion. This background includes the amount some of these factors can be named and ex- of development already achieved in the pa- amined. ramitas of perfection. They are: Dana, or charity and immortal love; Shila, harmony 1)One of them is the ever changing in words and deeds; Kshanti, an unshakeable ‘tide’ of collective karma. patience; Virag or indifference to pleasure and pain; Virya, a dauntless energy in the Conditions of collective karma are al- way to Truth; Dhyana or ceaseless inner ways helping or hindering in several ways contemplation; and finally Prajna, the inte- the learning-process. We should remember, grating key that makes a man become a Bo- though, that in difficult moments greater dhisattva.5 efforts use to be more rewarding. The aspi- rant should be able to see an opportunity in 3)A third element leading to a better each new obstacle. There is a law of sym- learning is the intensity of the efforts metry, by which external obstacles create made by the aspirant. inner opportunities, and external improve- ments provoke dangers. The Voice of the In December 1880, H.P.Blavatsky Silence says about the Hall of Probationary published in her magazine The Theosophist Learning: “In it thy Soul will find the blos- these words from Thomas Taylor, the pla- soms of life, but under every flower a ser- tonic thinker: pent coiled.”3 A little learning is a dangerous thing, Drink deep, or taste not the PLATONIC spring;

1 The Friendly Philosopher, Robert Crosbie, see p. 07, lower half. 4 Letters Fr om the Masters of the Wisdom, tran- 2 H. P. Blavatsky in the first paragraph of the text scribed by C. Jinarajadasa, first series, TPH-Adyar, “The Great Paradox.” See Collected Wr itings o f H. India, sixth printing, 1973, Letter 20, p. 52. P. B., volume viii, TPH, 1990, p. 125. 5 The Voice of the Silence, H. P. Blavatsky, TPH, 3 The Voice of t he Silence, H. P. Blavatsky, TPH, Wheaton-Madras-London, 1992, 122 pp., see pp. 1992, Fragment I, p. 6. 47-48. The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 6

There shallow draughts intoxicate the Our thoughts and intentions are estab- brain, lished and live in several different levels of 1 And drinking largely sobers us again. consciousness. There are intentions which are openly declared. Other intentions are conscious but not declared. There are also Accordingly, in the New Testament’s subconscious and unconscious motives, Revelation we find: “... because you are emerging from old habits and from the in- lukewarm, neither hot nor cold, I am going stincts of the “animal soul”, kama-manas. to spit you out of my mouth” (Chapter 3: 14- And there are higher, nobler, “supracon- 16). This idea also relates to Matthew, 6:24: scious” intentions which come from the “No one can be a slave to two masters; he higher self. We must become gradually will hate one and love the other; he will be conscious of all these kinds and levels of loyal to one and despise the other. You can- motives in our lives. As we learn to listen in not serve both God and the money.” our heart to the voice of the silence, all 4)Then we have the sustainability of the smaller intentions are brought together be- efforts made by the student. fore our mind’s eye and gradually under- stood, then purified and controlled. Self- Long-term sustainability and observation, made from the viewpoint of our endurance to tests seems to be even more higher potentialities, submits our personal important than a great intensity in the search desires to the active will of the true self. for truth. The best results are long-term, and they need long-term efforts to ripen. It is better to have a slow process of sustainable 6)It is important to examine on which acceleration in our efforts than a sudden levels of consciousness the greater enthusiasm born out of self-delusion. part of the effort is being made. Passing enthusiasms are not only misleading: they are strong signs of Studying HPB’s works only on the superficiality in our commitments. mental plane tends to create pride, a feeling of self-importance and other symptoms of a 5)A key factor is the purity of the stu- learning limited to words. But if students go dent’s motives. beyond that, listening to the silence and tak- Robert Crosbie wrote: ing courage to challenge everyday routines from the viewpoints suggested by the wis- “Very often the ostensible motive is dom they learn, then intuition will assist not the real one, and in this we frequently them and the process of learning will be- deceive ourselves. Ambition also comes in; come ever wider and deeper. the desire for the approbation of our fellows may cloud our vision in our effort to main- 7)Finally, the degree of expansion in tain it. There are many temptations, some of his perception of space and time. This is which may come disguised as angels of the ability of the aspirant to identify himself light.”2 with time eternal and infinite space. At first it can come as an intellectual/philosophical process, through the calm study of The Se- cret Doctrine and other works. But gradu- ally the student will develop an inner, con- 1 The Theosophist, Bombay, volume II, 1880-1881, templative relationship with the greater cy- edited by H. P. Blavatsky (facsimile reproduction cles of time/space, so that he will recognize and re-edition by Eastern School Press, 1983 (Wiz- ards Bookshelf), see page 52. himself as he is: just a passing ‘individual- 2 ized” and “personalized” microcosmic The Fri endly Philosopher, Robert Crosbie, see p. fragment of that unlimited space-time. Thus 07, upper half. The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 7 he will attain a widening perspective of the we have had to do what we could and rest Adepts’ and Initiates’ work for mankind. thankful. There have been times when ‘a He will learn more about their influence on considerable portion of enlightened minds’ human evolution along many centuries and were taught in our schools. Such times there through different religions, philosophies were in India, Persia, Egypt, Greece and and sciences. Rome. (...)”1 As to human history, an Adept- Teacher wrote to Allan O. Hume in 1880: As the student gradually learns to un- “Of your several questions we will derstand the sacred long-term work done by first discuss, if you please, the one relating the Mahatmas for the good of mankind, he to the presumed failure of the ‘Fraternity’ to can’t help giving up his personal worries ‘leave any mark upon the history of the and short-term goals. They all lose their world’. (...) How do you know they have meaning and importance as he sees the made no such mark? (...) The prime condi- longer, unlimited time-line of human evolu- tion of their success was, that they should tion. never be supervised or obstructed. What they have done they know; all those outside Then he will be able to offer his ef- their circle could perceive was the results, forts to his own reincarnating Monad, in the the causes of which were masked from view. inner temple of his higher consciousness. (...)” Or to his Master. And within the small cir- cle of his possibilities, he will accept the fact And the Master goes on: that he is co-responsible for the future of the theosophical movement – a collective in- “There never was a time within or be- strument for human evolution – and he will fore the so-called historical period when our try to act accordingly. predecessors were not moulding events and ‘making history’, the facts of which were subsequently and invariably distorted by ‘historians’ to suit contemporary prejudices. Teachers and Are you quite sure that the visible heroic Disciples figures in the successive dramas were not often but their puppets? We never pretended to be able to draw nations in the mass to this or that crisis in spite of the general drift of his series of articles by Madame the world’s cosmic relations. The cycles Blavatsky has such a very clear and must run their rounds. Periods of mental T inspiring content, we can only repeat and moral light and darkness succeed each what we have asserted all along: The best other, as day does night. The major and defence of Madame Blavatsky’s credentials minor yugas must be accomplished accord- as an Agentr for the Trans-Himalayan ing to the established order of things. And Brotherhood rest in the transmission itself. we, borne along on the mighty tide, can only He who does the work will have the proof. modify and direct some of its minor effects. If we had the powers of the imaginary Per- Her students repolarize their life and sonal God, and the universal and immutable become “friends of Mankind”! Henry laws were but toys to play with, then indeed might we have created conditions that would have turned this earth into an Arcadia for 1 Combined Chronology, for use with The Mahatma Letters to A.P. Sinnett & The Letters of H. P. lofty souls. But having to deal with an im- Blavatsky to A. P. Sinnett, by Margareth Conger. mutable Law, being ourselves its creatures, Published by Theosophical University Press, Pasa- dena, California, 1973, 47 pp., see pp. 34-35. The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 8

Geiger stated the equation for such tion. H.P.B.’s reply is in terms of the pre- “repolarizing” in his “Foreword to the requisites for gaining hidden knowledge, to series;:1 which she adds an account of the difficul- ties experienced by the beginner or neo- The articles by H. P. Blavatsky pre- phyte in telling true from false teaching. sented here represent an extraordinary achievement, consisting, for the Western “Mahatmas and Chelas,” first pub- world, of an introduction to almost wholly lished in the Theosophist for July 1884, unfamiliar conceptions — ideas, moreover, gives actual instruction, although in great which ran counter to the tendencies and di- generality, in the laws which govern the re- rection of thought in the nineteenth century. lationships between those high Teachers The objections which were raised to these who are called Mahatmas, and the disciples ideas and the confusions to which they led known in the East as Chelas. are also dealt with by H.P.B. in these arti- The very idea of individual psycho- cles. Her aim was to call attention to teach- moral development had been all but lost to ings of Theosophy, and at the same time to the West, before the launching of the The- restore to the modern world some realizing osophical Movement in 1875, so that, after awareness of the rigors and hazards which the wonderful phenomena of the Spiritual- must, in the nature of things, attend all ef- ists became known (they began to attract forts toward the inner “becoming” which public attention in 1848), the mediums of leads at last to adept knowledge, powers, the séance halls were often regarded as per- and wisdom. sons who had reached to a desirable inner The closely allied meanings of the condition. It became the task of H. P. words “disciple” and “discipline” — both Blavatsky to point out that the susceptibility from the same root — soon become evident, of the medium to external psychic influ- since the life of the disciple encompasses ences is an abnormal and pathological dis- the ardent pursuit of both study and self- tortion of normal sensitivity. Under con- control. The moral requirements of disci- trol, and with the guidance of moral phi- pleship are continuously emphasized by losophy, such psychic capacities might lead Madame Blavatsky, for the reason that she to another sort of growth. This all- was addressing person who had grown up important distinction is established and in a civilization in which there was increas- elaborated upon by H.P.B. in her article, ing separation between the idea of truth and “Are Chelas Mediums’?”, which was origi- that of duty and responsibility. In the un- nally published in the Theosophist for June, dertaking of discipleship, science and relig- 1884. ion become aspects of a single body of “Chelas,” printed in the Theosophist knowledge and the focus of this unification for October, 1884, provides a brief discus- is the individual aspirant to truth. sion of the various applications of this term, The first article in this selection, giving insight into the conditions and tests “Lodges of Magic” was printed by H.P.B. of chelaship. in Lucifer for October, 1888. It deals with “The Theosophical Mahatmas” the everpresent tendency, in a commercial was Madame Blavatsky’s rejoinder to a civilization, to exploit mysterious or secret “manifesto” issued by two Americans, things in the fraudulent attempt to profit by complaining of neglect by Eastern dealing in what can neither be bought nor Teachers or Adepts, and the article was sold. Then the author turns to the expecta- doubtless for this reason printed in tion of some people, common then as now, William Q. Judge’s magazine, the Path. that it is possible to teach secrets of occult- Pubnlished in the United States, in the ism in a brief course of specialized instruc- issue of December, 1886. More than any other discussion perhaps, this arti- cle shows the difficulty encountered by 1 This series is available as a pamphlet: “Teachers Westerners in attempting the path of and Disciples.” occultism before gaining a thorough The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 9

philosophical understanding of what is ticle first appeared in the Theosophist for involved. In “Chleasd” H.P.B. had said August, 1884 that sentimentality is not the equipment for a Chelas,” and in this article she declares that emotionalism “is not phi- losophy.” “The Theosophical Mahat- mas" is a strong statement concerning the path of discipleship. lts rules, H.P.B. shows, are indeed the laws of nature — of man's higher nature — to which no exceptions are made. LODGES OF MAGIC In "Chelas and Lay Chelas," which appeared in the Supplement to Theoso- phist for July. 1883, Madame Blavatsky When fiction rises pleasing to the eye,

defined chelaship and provided an account Men will believe, because they of the qualifications which for ages had love the lie; But Truth herself, if been regarded as essential in those who as- clouded with a frown, pire to the path to adeptship. She here Must have some solemn proofs to pass her down. spoke of certain rare individuals in the CHURCHILL. West whose personal qualities gained them the attention of the Adept-Teachers. She NE of the most esteemed of our friends in gave the reason for the slight relaxation of occult research, propounds the question of " " the stringent requirements, in the case of O the formation of working Lodges of the those who, from their acquaintance with Theosophical Society, for the develop- Theosophy, had been moved to apply as ment of adeptship. If the practical impossibility of candidates for chelaship, telling, also, of forcing this process has been shown once, in the the manifold obstacles these aspirants cre- course of the theosophical movement, it has scores ated for themselves, as a result of expecta- of times. It is hard to check one's natural impa- tion of special favor or privilege. She de- tience to tear aside the veil of the Temple. To gain scribed the precipitations in human nature the divine knowledge, like the prize in a classical which result from too casual an approach tripos, by a system of coaching and cramming, is to a course which requires unremitting ef- the ideal of the average beginner in occult study. fort and personal self-sacrifice. Yet there The refusal of the originators of the Theosophical remained hope for those who would follow Society to encourage such false hopes, has led to the counsels of the Teachers, and who the formation of bogus Brotherhoods of Luxor (and would continue to try. Armley Jail?) as speculations on human credulity. How enticing the bait for gudgeons in the follow- The article, "Madame Blavatsky on ing specimen prospectus, which a few years ago `The Himalayan Brothers'," was sent by caught some of our most earnest friends and The- H.P.B. to the London Spiritualist (and pub- osophists. lished in that journal in the issue of Aug. " 12, 1881) in reply to a writer who, claim- Students of the Occult Science. searchers after ing to be an "adept," had revealed his igno- truth, and Theosophists who may have been disap- rance of the Eastern fraternity from which pointed in their expectations of Sublime Wisdom she had gained her instruction, and whose being freely dispensed by HINDU MAHATMAS, are work she carried on in the world. cordially invited to send in their names to______when, if found suitable, they can be Again, in "Can the Mahatmas Be Self- admitted, after a short probationary term, as Mem- ish?", H.P.B. describes the conditions under bers of an Occult Brotherhood, who do not boast which the adepts have relations with men in of their knowledge or attainments, but teach the world, showing that only through in- freely" (at £1 to £5 per letter?), "and without re- serve" (the nastiest portions of P. B. Randolph's ward development of the latent qualities "Eulis"). "all they find worthy to receive" (read: which correspond to the motives and inter- teachings on a commercial basis; the cash going to ests of these high beings can ordinary per- sons hope to reach up to the plane of life and consciousness They represent. This ar- The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 10

the teachers, and the ex-tracts from Randolph and is known among Initiates by quite another " 1 other love-philter" sellers to the pupils!) one, just as the personage known to the public under the pseudonym of "Koot If rumour be true, some of the English Hoomi," is called by a totally different name rural districts, especially Yorkshire, are among his acquaintance. What the real name overrun with fraudulent astrologers and of that society is, it would puzzle the fortune-tellers, who pretend to be "Eulian" phallicists of the "H. B. of L." to Theosophists, the better to swindle a higher tell. The real names of Master Adepts and class of credulous patrons than their Occult Schools are never, under any legitimate prey, the servant-maid and callow circumstances, revealed to the profane; and youth. If the "lodges of magic," suggested in the names of the personages who have been the following letter to the Editors of this talked about in connection with modern Magazine, were founded, without having Theosophy, are in the possession only of the taken the greatest precautions to admit only two chief founders of the Theosophical the best candidates to membership, we Society. And now, having said so much by should see these vile exploitations of sacred way of preface, let us pass on to our names and things increase an hundredfold. correspondent's letter. He writes: And in this connection, and before giving place to our friend's letter, the senior Editor A friend of mine, a natural mystic, had of LUCIFER begs to inform her friends that intended to form, with others, a Branch she has never had the remotest connection T.S. in his town. Surprised at his delay, I with the so-called "H (ermetic) B wrote to ask the reason. His reply was that (rotherhood) of L (uxor)," and that all he had heard that the T.S. only met and representations to the contrary are false and talked, and did nothing practical. I always did think the T.S. ought to have Lodges in dishonest. There is a secret body — whose which something practical should be done. diploma, or Certificate of Membership, is Cagliostro understood well this craving of held by Colonel Olcott alone among modern humans for something before their eyes, men of white blood — to which that name when he instituted the Egyptian Rite, and was given by the author of "Isis Unveiled" put it in practice in various Free mason for convenience of designation,2 but which lodges. There are many readers of LUCI- FER in______shire. Perhaps in it there might be a suggestion for students to form such lodges for themselves, and to try, by 1 Documents on view at LUCIFER Office, viz., Secret their united wills to develop certain pow- MSS. written in the handwriting of ______(name ers in one of the number, and then through suppressed for past considerations), "Provincial Grand Master of the Northern Section." One of the whole of them in succession. I feel these documents bears the heading, "A brief Key sure numbers would enter such lodges, to the Eulian Mysteries," i.e., Tantric black magic and create a great interest for Theosophy. on a phallic basis. No; the members of this Occult “A” Brotherhood "do not boast of their knowledge." Very sensible on their part: least said soonest In the above note of our venerable and mended. learned friend is the echo of the voices of ninety-nine hundredths of the members of 2 In Isis Unveiled, vol. ii, p. 308. It may be added that the “Brotherhood of Luxor” mentioned by the Theosophical Society: one hundredth Kenneth Mackenzie (vide hi s Royal Masonic Cyclo- only have the correct idea of the function paedia) as having its seat in America, had, after and scope of our Branches. The glaring all, nothing to do with the Brotherhood mentioned by, and known to us, as was ascertained after the mistake genereally made is in the conception publication of Isis from a letter written by, this late Masonic author to a friend in New York. The Brotherhood Mackenzie knew of was simply a Ma- sonic Society on a rather more secret basis, and, lodge of Adepts of that name, and to assure some as stated in the letter, he had heard of, but knew credulous friends and Theosophists that the “H.B. nothing of our Brotherhood, which having had a of L.” was either identical or a branch of the same, branch at Luxor (Egypt), was thus purposely re- supposed to be near Lahore! — which was the most ferred to by us under this name alone. This led flagrant untruth. some schemers to infer that there was a regular The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 11 of adeptship and the path thereunto. Of all repetition in our days. “When the pupil is thinkable undertakings that of trying for ready, the teacher will be found waiting,” adeptship is the most difficult. Instead of says and Eastern maxim. The Masters do being obtainable within a few years or one not thave to hunt up recruits in lifetime, it exacts the unremittent struggles special___shire lodges, dor drill them of a series of lives, save in cases so rare as to through mystical non-commissioned be hardly worth regarding as exceptions to officers; time and space are no barriers the general rule. The records certainly show between them and the aspirant; where that a number of the most revered Indian thought can pass they can come. Why did adepts became so despite their births in the an old and learned Kabalist like “A”. forget lowest, and seemingly most unlikely, castes. this fact? And let him also remember that Yet it is well understood that they had been the potential adept may exist in the progressing in the upward direction Whitechapels and Five Points of Europe and throughout many previous incarnations, and, America, as well as in the cleaner and more when they took birth for the last time, there cultured quarters; that some poor ragged was left but the merest trifle of spiritual wretch, begging a crust, may be “whiter- evolution to be accomplished, before they souled” and more attractive to the adept than became great living adepts. Of course, no the average bishop in his robe, or a cultured one can say that one or all of the possible citizen in his costly dress. For the extension

members of our friend “A.” ’s ideal of the theosophical movement, a useful Cagliostrian lodge might not also be ready channel for the irrigation of the dry fields of for adeptship, but the chance is not good contemporary thought with the water of life, enough to speculate upon: Western Branches are needed everywhere; not mere civilization seems to develop fighters rather groups of passive sympathizers, such as the than philosophers, military butchers rather slumbering army of church-goers, whose than Buddhas. The plan “A.” proposes eyes are shut while the “devil” sweeps the would be far more likely to end in field; no, not such. Active wide-awake, mediumship than adeptship. Two to one earnest, unselfish Branches are needed there would not be a member of the lodge whose members shall not be constantly who was chaste from boyhood and unmaskint their selfishness by asking altogether untainted by the use of “What will it profit us to join the intoxicants. This is to say nothing of the Theosophical Society, and howmuch will it candidates’ freedom from the polluting harm us?” but be putting to themselves the effects of the evil influences of the average question “Can we not do substantial good to social environment. Among the mankind by working in this good cause with indispensable pre-requisites for psychic all our hearts, our minds, and our strength?” development, noted in the mystical Manuals If “A.” would only bring of all Eastern religious systems, are a pure his______shire friends who pretend to place, pure diet, pure companionship, and a occult leanings, to view the question from pure mind. Could “A.” guarantee these? It this side, he would be doing them a real is certainly desirable that there should be kindness. The Society can get on without some school of instruction for members of them, but they cannot afford to let it do so. our Society; and had the purely exoteric work and duties of the Founders been less Is it profitable moreover, to discuss absorbing, probably one such would have the question of a Lodge receiving even been established long ago. Yet not for theoretical instruction, until we can be sure practical instruction, on the plane of that all the members will accept the Cagliostro, which, by-the-bye, brought teachings as coming from the alleged direful suffering upon his head, and has left source? Occult truth cannot be absorbed by no marked traces behind to encourage a a mind that is filled with preconception, prejudice, or suspicion. It is something to be The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 12

perceived by the intuition rather than by the untrained judgment in such cases would be reason; being by nature spiritual, not to make him as likely as not to declare false material. Some are so constituted as to be what was genuine, and genuine what was incapable of acquiring knowledge by the false. exercise of the spiritual faculty; e.g., the great majority of physicists. Such are slow, Thus what criterion has any one to if not wholly incapable of grasping the decide between one "precipitated" letter, or ultimate truths behind the phenomena of another such letter? Who except their existence. There are many such in the authors, or those whom they employ as their Society; and the body of the discontented amanuenses (the chelas and disciples), can are recruited from their ranks. Such persons tell? For it is hardly one out of a hundred readily persuade themselves that later "occult" letters that is ever written by the teachings persuade themselves that later hand of the Master, in whose name and on teachings, received from exactly the same whose behalf they are sent, as the Masters source as earlier ones, are either false or have neither need nor leisure to write them; have been tampered with by chelas, or even and that when a Master says, "I wrote that third parties. Suspicion and inharmony are letter," it means only that every word in it the natural result, the psychic atmosphere, so was dictated by him and impressed under his to say, is thrown into confusion, and the direct supervision. Generally they make reaction, even upon the stauncher students, their chela, whether near or far away, write is very harmful. Sometimes vanity blinds (or precipitate) them, by impressing upon what was at first strong intuition, the mind is his mind the ideas they wish expressed, and effectually closed against the admission of if necessary aiding him in the picture- new truth, and the aspiring student is thrown printing process of precipitation. It depends back to the point where he began. Having entirely upon the chela’s state of jumped at some particular conclusion of his development how accurately the ideas may own without full study of the subject, and be transmitted and the writing-model before the teaching had been fully imitated. The non-adept recipient is left in expounded, his tendency, when proved the dilemma of uncertainty, whether, if one wrong, is to listen only to the voice of his letter is false, all may not be; for, as far as self-adulation, and cling to his views, intrinsic evidence goes all come from the whether right or wrong. The Lord Buddha same source, and all are brought by the same particularly warned his hearers against mysterious means, and a far worse condition forming beliefs upon tradition or authority, implied. For all that the recipient of and before having thoroughly inquired into “occult” letters can possibly know, and on the subject. the simple grounds of probability and common honesty, the unseen correspondent An Instance. We have been asked by who would tolerate one single fraudulent a correspondent why he should not be free to line in his name, would wink at an suspect some of the so-called ‘precipitated’ unklimited repetition of the deception. And letters as being forgeries, giving as his this leads directly to the following. All the reason for it that while some of them bear so-called occult letters being supported by the stamp of (to him) undeniable identical proofs, they have all to stand or genuineness, others seem from their contents fall together. If one is to be doubted, then and style to be imitations. This is equivalent all have, and the series of letters in the to say8ing that he has such anuneering Occult World, Esoteric Buddhism, etc., etc., spiritual insight as to be able to detect the maybe, and there is no reason why they false from the true, though he has never met should not be in such a case — frauds, a Master, nor been given any key by which “cleve impostures, and “forgeries,” such as to test his alleged communications. The the ingenuous though stupid agent of the inevitable consequence of applying his S.P.R.” has made them out to be in , in order The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 13

to raise in the public estimation the there the effects of its good Karma, and then "scientific" acumen and standard of his to be reincarnated as a higher individuality. "Principals." Now, an entity, that is passing through the occult training in its successive births, Hence, not a step in advance would be gradually has less and less (in each made by a group os students given over to incarnation) of that lower Manas until there such an unimpressible state of mind, and arrives a time when its whole Manas, being without any guide from the occult side to of an entirely elevated character, is centered open their eyes to the esoteric pitfalls. And in the higher individuality, when such a where are such guides, so far, in our person may be said to have become a Society? They be blind leaders of the MAHATMA. At the time of his physical blind,” both falling into the ditch of vanity death, all the lower four principles perish and self-sufficiency. The whole difficulty without any suffering, for these are, in fact, springs from the common tendency to draw to him like a piece of wearing apparel which conclusions from insufficient premises, and he puts on and off at will. The real play the oracle before ridding oneself of that MAHATMA is then not his physical body but most stupefying of all psychic anaesthetics that higher Manas which is inseparably — IGNORANCE. linked to the Atma and its vehicle (the sixth principle)—a union effected by him in a comparatively very short period by passing through the process of self-evolution laid down by the Occult Philosophy. When, MAHATMAS AND CHELAS therefore, people express a desire to "seeMAHATMA,” they really do not seem to MAHATMA is a personage understand what it is they ask for. How can who, by special training and they, by their physical eyes, hope to see that education,has evolved those higher A which transcends that sight? Is it the body faculties and has attained that spiritual —a mere shell or mask—they crave or hunt knowledge, which ordinary humanity will after? And supposing they see the body of a acquire after passing through numberless MAHATMA, how can they know that behind series of reincarnations during the process of that mask is concealed an exalted entity? By cosmic evolution, provided, of course, that what standard are they to judge whether the they do not go, in the meanwhile, against the Maya before them reflects the image of a purposes of Nature and thus bring on their true MAHATMA or not? And who will say that own annihilation. The process of the self- the physical is not a Maya? Higher things evolution of the MAHATMA extends over a can be perceived only by a sense pertaining number of incarnations,” although, to those higher things. And whoever comparatively speaking, they are very few. therefore wants to see the real MAHATMA, Now, what is it that incarnates. The occult must use his intellectual sight. He must so doctrine, so far as it is given out, shows that elevate his Manas that its perception will be the first three principles die more or less clear and all mists created by Maya must be with what is called the physical death. The dispelled. His vision will then be bright and fourth principle, together with the lower he will see the MAHATMAS wherever he may portions of the fifth, in which reside the be, for, being merged into the sixth and the animal propensities, has kama Loka for its seventh principles, which are ubiquitous and abode, where it suffers the throes of omnipresent. the MAHATMAS may be said to disintegration in proportion to the intensity be everywhere. But, at the same time, just as of those lower desires; while while it is the we may be standing on a mountain top and higher Manas, the pure man, which is have within our sight the whole plain, and associated with the sixth and seventh yet not be cognisant of any particular tree or principles, that goes into Devachan to enjoy The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 14

spot, because from that elevated position all below is nearly identical, and as our attention may be drawn to something which The Global Village may be dissimilar to its surroundings — so in the same manner, although the whole of humanity is within the mental vision of the Athens Greece ULT MAHATMAS they cannot be expected to take Charilaou Trikoupi 60 special note of every human being, unless 3rd Floor that being by his special acts draws their Athens, 10680 – Greece particular attention to himself. The highest interest of humanity, as a whole, is their Contact: Aspasia Papadomichelaki special concern, for they have identified Tel/fax: +30 210 9334841 themselves with that Universal Soul which Mobile: 6973/318487 runs through Humanity, and he, who would 2 0 0 5 S C H E D U L E draw their attention, must do so through that E v e r y W e d n e s d a y at 8 p.m. Soul which pervades everywhere. This Entrance Free perception of the Manus may be called January "faith" which should not be confounded with 12 The Dreams blind belief. "Blind faith" is an expression 19 The Sevenfold in Universe and Man sometimes used to indicate belief without 26 Akasa and the Astral Light perception or understanding; while the true February perception of the Manas is that enlightened 2 Kaberia Mysteries belief, which is the real meaning of the word 9 Astral Body 16 Plato’s aspect on Atlantis "faith." This belief should at the same time 23 Kama and Manas be accompanied by knowledge, i.e., experience, for "true knowledge brings with March 2 Life after Death it faith." Faith is the perception of the 9 Devachan Manas (the fifth principle), while 16 The Gnostics knowledge, in the true sense of the term, is 23 Theosophy and Vegetarianism the capacity of the Intellect, i.e., it is 30 The Voice of the Silence spiritual perception. In short, the higher April individuality of man, composed of his 6 Hypnotism — Mesmerism higher Manus, the sixth and the seventh 13 Channeling: true or false? 20 Plato’s Myth of the Cave; deciphering and com- principles, should work as a unity, and then paring with the Theosophical teaching, only can it obtain "divine wisdom," for divine things can be sensed only by divine May 11 In Memoriam of H. P. Blavatsky faculties. Thus the desire, which should 18 The Elementaries, prompt one to apply for chelaship, is to so 25 The Elementals far understand the operations of the Law of Cosmic Evolution as will enable him to Every Wednesday: 6p.m. — 7.30p.m. work in harmonious accord with Nature, The Secret Doctrine by H.P.Blavatsky instead of going against its purposes through MEDITATION — SELF-KNOWLEDGE, ignorance. The Yoga Aphorisms of Patanjali by William Judge Meets 6.00p.m. — 8.30p.m. On the following Mondays: January 17, February 21, March 14, April 11, May 16 Please do not hesitate to ask for any clarification.

The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 15

New Places for Spanish Study On Wed. nights we are studying, The Ocean of Theosophy by W.Q. Judge, and on Sunday EAST LOS ANGELES mornings we’re discussing Isis Unveiled by H.P. Blavatsky and Light On The Path by Mabel Collins. Martes: 6:30 p.m. a 8:00 p.m. 6641 Easton Street, Este de Los Angeles, Ca. Our address is: 2700 S. Tamiami Trail 90022 Suite#11B, Sarasota, Florida 34239 and our phone Entre Wittier Blvd. y Olympic cerca de, Garfield Ave. number is: 941-312-9494. Tel. (323) 264 4065 Llamar entre, 4:00 p.m. y http://www.theosophyusa.com 6:00 p.m. 941-349-5151 Please feel free to call Bob Waxman if you need any additional information.

LONG BEACH Segundo y Ultimo Sábado del Mes; 5:30 p.m. a United Lodge of Theosophists 7:00 p.m. 1917 Walnut Street 3145 E. Broadway Philadelphia, PA 19103 All welcome No collections

HUNTINGTON PARK United Lodge of Theosophists Todos los Lunes, De: 7:00pm a 8:30 pm Robert Crosbie House “LIBRERÍA LATINA” 62 Queens Gardens 6316 Pacific Blvd. Huntington Park, Ca. 90255 London W23AH, UK (Entre Gage y Clarendon) Tel. 323 581 4248 Tel +(44) 20 7723 0688 Fax +(44) 20 7262 8639 Estacionamiento Gratis detrás de la Librería Contact us: [email protected]

MEETINGS ON SUNDAYS 7 PM “TODO ESTUDIOS Y PARTICIPATIÓN SON GRATUITOS” MAY

1st The Foundation of Religions A true & accurate knowledge of nature leads to living for others 8th White Lotus Day – Special Meeting United Lodge of Theosophist Commemorating the life and work of Mme H.P.Blavatsky 15th What Survives After Death 3766 El Cajon Blvd Bodies wear out – but our finer perceptions increase from life to life San Diego, Ca 92105 22nd The Nag Hammadi Texts (talk) (619)283-0142 Discover the jewels of the Nag Hammadi library th E-Mail: [email protected] 29 Karma and the forgiveness of sins Sundays 10:45-12Noon Its beauty & original meaning was lost in the centuries after Christ JUNE Theosophical Book Center Wednesdays — 11a.m.-1p.m. Wednesdays: 12 Noon to 1p.m. 5th The Ocean of Theosophy (talk) That ocean of knowledge is the science of the wisdom religion Psychotherapy of BhagavadGita th Fridays: 7p.m. to 8:30 p.m. Basic Theosophy 12 Mesmerism The Art or power to act upon others & to be acted upon 19th The ULT: its relevance today Theosophy is the perennial philosophy applicable at all times 26th The Science of Magic Sarasota, Florida Magic is knowledge of laws governing the visible & invisible world Meetings are free and open to all — travel to Paddington or Theosophy Group Lancaster Gate United Lodge of Theosophists Meets Weekly on: 62 Queens Gardens London W2 3AL WEDNESDAYS: — 7 - 8:15 P.M. SUNDAYS — 11 AM – 12:30 PM

We are a very friendly group of students with various religious and philosophical backgrounds. Our goals are to discuss and understand the universal truths of Theosophy.

020 7723 0688 www.ultlon.freeserve.co.uk The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 16

Karma & Reincarnation E-mail: [email protected] The twin doctrines of Theosophy, a mode of liv- All meetings are free. No collections, fees or dues. ing common to the great sages, adepts and Discussion — Multi-Media Masters who live by the Great Ideal - to benefit Monday Night humanity. 7:30-9:00pm

One humanity, one goal, one Truth Investigation of the unexplained laws of Na- Universal Brotherhood means unity through diversity ture, and the psychical powers latent in man. and mutual respect; its absence is the cause Free Study Materials Provided of violence and suffering. • Meditation & Raja Yoga Individuality and Interdependence • Dreams and the Dreamer “We should aim at creating free men & women, free • Karma and Reincarnation intellectually, free morally, unprejudiced in • Places After Death all respects, and above all things, unselfish.” • Spiritual and Psychic Realms “the rational explanation of things…” • A Relationship with God H.P.Blavatsky, a great Occultist of the modern age • Science and Psi Phenomena THEOSOPHY HALL All welcome to study Theosophy 347 East 72 Street, NY NY 10021 • Talks & meetings ~ discussions with questions Doors Open at 6:45PM Phone: (212) 535-2230 th • Study Group – Wednesdays 7pm from Oct 6 Refreshments Served Bhagavad Gita & Fundamental Theosophical studies Current topics: Contrasting ancient • Correspondence Course – by post or email theosophical teachings with the standard contact ULT at [email protected] scientific view of the world, and current psi phenomena. Including distance viewing, crop circles, remembering past lives, etc. Texts include The Secret Doctrine, Isis Unveiled and other original Theosophical sources. ______The Bhagavad-Gita From the Writings of Wed. Night — 7:30-8:45

HP Blavatsky & WQ Judge Free Study Materials Provided Interactive Study Class The ancient psychology of the East and its application in this “era of Western Occultism.” Every other Sunday 10:30 — 12:00 SPANISH STUDY CLASS Located at: “Ecos del Oriente”, by Wm.Q. Judge rd NY TS 240-242 E 53 Street, Meets the first two Wednesdays of the month nd rd NYC, NY (Bet. 2 &3 Ave.) THEOSOPHY HALL Contacts: 347 East 72 Street, NY, NY 10021 Http://www.geocities/theosophycircle/ Doors Open at 6:45PM Phone: (212) 535-2230 [email protected] THE United Lodge of [email protected] Theosophists [email protected] “Maitri Bhavan” 4, Sir Krishna Rao Road, Near Lalbagh West Gate, — Basavanagudi, Banga- Phone: lore-560 004. David - (718) 438-5021

Amedeo – (973) 697 – 5938 Classes are free and open to all THEOSOPHY Secret Doctrine Classes

THEOSOPHY HALL Sunday 10:30am - 12:00 347 East 72 Street Theosophy Discovery Circle, New York City New York, NY 10021 (212) 535-2230 240-242 E. 53rd St [between 2nd & 3rd Ave.] The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 17

Monday 7:30 to 9 pm TEOSOFISKA FÖREDRAG nd New York ULT 347 East 72 Street, NY Stiftelsen Teosofiska Kompaniet United Lodge of Theosophists – Malmölogen Wednesday 2 to 4 pm Peter Bernin, Roslinsväg 6, 217 55 Malmö Antwerp ULT, Belgium +46 (0)709 26 2212 Wednesday 7:30 to 8:45 pm hemsida: www.teosofiskakompaniet.net Los Angeles ULT email: [email protected] Saturday 10 am to 12 noon — The Wind Horse Phoenix ULT Long Beach — First Saturday of every month THEOSOPHY HALL — -77 W. ENCANTO BLVD. Wednesday — Bangalore ULT, India PHOENIX, ARIZONA 85003 Wednesday: 6p.m. — 7.30p.m. Phone 602-290-0563 Athens 10680, GREECE PROGRAM - 2004―2005 60 Charilaou Trikoupi Str — 3rd floor SUNDAY EVENINGS 7:00 - 7:45 P.M. Universal Theosophy by Robert Crosbie LOGIE UNIE DES THÉOSOPHES 8:00 — 8:45 P.M.

Loge Unie des Théosophes Study, read, question, discuss, discover, the Teaching and 11 bis, rue Kepler – 75116 Paris, FRANCE Philosophy of Theosophy Conferences Mercredis, 19 h 30 – 20 h 45 IN: THE SECRET DOCTRINE by H.P. Blavatsky Loge Unie des Théosophes Douala Camaroon

B.P. 11372 Douala Localisation Ndog - Bong Heures d’ouverture: mercedi 19h – 20 h 15 Samedi 19h – 20 h 15 United Lodge of Theosophists Toutes les activités de la Loge sont libres et gratuites 799 Adelaide Street Les reunions commencent et se terminent aux heures London, Ontario N5Y 2L8 précises indiquées CANADA La Loge est maintenue en activité par des participations bénévoles Wednesday Evening 7:30 to 8:45 PM Tel: 40-76-72 ______May 4 “The Foundation of Religion” May 11 “The Moral Law of Compensation” May 18 “Karmic Agents” United Lodge of Theosophists May 25 “The Cause of Sorrow” 4865 Cordell Avenue, Suite 4 June 1 “A league of Humanity” Bethesda, MD 20814 June 8 Why do we sleep and dream?” phone (301) 656-3566 June 15 “The Creative Will web: www.ultdc.org Friday May 6 at 7:30 “White Lotus Day” Sunday June 19 at 7:00 “U.L.T. Day” Meetings: Sundays 11 a.m. to 12 noon (Lectures followed by questions and answers, or group discussions.) Sunday Evening — 7:00 to 8:00 PM ======Isis Unveiled by H. P. Blavatsky Den TEOSOFISKA For the Summer we will be studying the Key to The- Ursprungliga Undervisningen osophy on Wednesday evening — 7:30 to 8:45 PM

UNITED LODGE OF THEOSOPHISTS, There will be no other meeting for the summer. Malmölogen Email contact: Laura Gray at Kungsgatan 16 A, 211 49 Malmö, tel. 0709 26 22 12 [email protected] The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 18

THE Coffee Athenian stranger: In light of the forego- Klatch ing, how do you account for this comment of madame Blavatsky’ in her ‘notes” on the Coffee-Maker: I sometimes Pistis-Sophia Series where it is commented wonder if what the tea leaves that “Manas triumphs over the passivity of don’t know is really worth pure spirit. If all power comes from spirit knowing. how are we to account for this? Student: Coffee Maker you’re mum- By spiritual transmutation “the gods or bling again. Listen to what I found in powers of nature” are conquered by the the Friendly1 Divine Rebel,” the Asura, the Dragon of Wisdom,” who fights against the Devas; i.e.,

the activity of Manas triumphs over the The ideas we entertain of the Supreme, passivity of pure spirit. of Law, of Nature, and of our own Being govern the actions we perform. When we Lurker at the Back Table: yes, but in this were children we had certain ideas, and we instance the word “spiritual could be inter- acted according to them, and so on, all preted as the “Law of Inertia.” through the years. Some of our ideas we have from time to time discarded, and oth- Collected Lady at Center Table: Lurker are ers that we have collected have taken their you sure about that? Sounds like academia over- place. We are now acting according to the coming your commonsense! ideas we now hold. Are they the best and highest possible to us? Lurker at the Back Table:

If we change our ideas, we change our The symbolical teaching is more actions. If we see that Law rules, that this than mystical and religious, it is Law is inherent in our highest nature and purely scientific, as will be seen later not outside of us, we shall see that it is the on. For, instead of remaining a mere blind, functioning medium, impelled Spirit in us — our very Self — that is the and guided by fathomless LAW, the cause and sustainer of all our actions; and “rebellious” Angel claimed and en- this Spirit by its very power as the Highest, forced his right of independent through false ideas creates for itself false judgment and will, his right of free- positions and false destinies. We have of- agency and responsibility, since man ten adopted and we often change our ideas and angel are alike under Karmic without any real consideration as to their Law. (SDI, 193-4) truth, as to their relation to Life, as to their bearing upon existence. We must adopt Wherever Thought has struggled to be and hold fast to three great ideas: that each free, there you see the struggle of the great human being has what are called the ‘three Asura to overcome the rigor mortis of the attributes of the God-head” — the power of past. It is the activity of Manas to overcome creation, the power of preservation as long the passivity of pure spirit. Why Else would as that creation seems satisfactory, and the HPB say that the animal’s problem is not power to destroy that creation and regener- that he’s material, but that he is too ate better ones. All we have to do is to real- spiritual.?: — ize our own real nature, see what our de- fects are, strengthen our virtues, and move Explaining Kabalistic views, the au- on. (p.229) thor of the “New Aspects of Life” says of the Fallen Angels that, “According to the symbolical teaching, Spirit, from being simply a functionary agent of God, became volitional in its developed and developing action; and, substituting its own-will for the 1 Student’s nickname for the book, The Friendly Philosopher by Robert Crosbie. — ED., A.T. Divine desire in its regard, so fell. Hence The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 19

the Kingdom and reign of Spirits and spiri- On Saturday (May28th), the figure will tual action, which flow from and are the shed its plastic-tarp-skin to revela the sculpture product of Spirit-volition, are outside, and that Phoenix artist, Robert J. Miley envisioned contrasted with, and in contradiction to the more than a decade ago. Kingdom of Souls and Divine action.” So far, so good; but what does the Author Release the Fear, the 24-foot statue that mean by saying, “When man was created, mimics a human figure with outstretched arms, he was human in constitution, with human was created from 4 tons of melted down weap- affections, human hopes and aspirations. ons. It is a monument to peace and understand- From this state he fell — into the brute and ing, Miley said. savage”? This is diametrically opposite to our Eastern teaching, and even to the Kaba- After the official unveiling ceremony at listic notion so far as we understand it, and the grassy space between Central and First Ave- to the Bible itself. This looks like Corpore- nues on Roosevelt Street, tens of thousands of alism and Substantialism colouring positive people will pass by the sculpture every day. philosophy, though it is rather hard to feel It’s uniqueness will make people ponder quite sure of the Author’s meaning (see p. said U.S. Marshal David Gonzales. 235). A FALL, however, “from the natural into the supernatural and the animal”— Gonzales coordinated the donation of supernatural meaning the purely spiritual in weapons that had been used in violent crimes this case—means what we suggest. from police agencies across Arizona. He got involved because of the community spirit that’s Athenian Stranger: perhaps Spirit needs a involved in seeing a project through to its frui- qualifier. What if there be Tamasic Spirit, tion. Rajasic Spirit and Sattvic Spirit? If buddhi represents Cosmic Memory, does it also rep- I’m a big advocate of the community resent matter? Atma is beyond spirit, hence coming together to work on crime issues,” Gon- all power comes from Atma When Mr. Cros- zales said. bie says that our misuse of the ‘powers of Gonzales will attend Saturday’s event Spirit is the root cause of our problems, that along with Gov,. janet Napolitano and Phoenix too might be correct from another point of Mayor Phil Gordon. There will be a joint bless- view. The possibility of perception comes ing ceremony y by religious leaders and per- from the Atma, our problems result from the formance by Sister Sledge. The ceremony will false signals we send via Manas to Buddhi. begin at 9 a.m. We are imprisoned or liberated by our use of the Mind. It’s a unique piece of art when you see the guns and knives that have ben incorporated at the base) I think it will give people pause, espe- cially young people … that dealing with weap- ons or be being involved has repercussions,” Gonzales said. CORRESPONDENCE This week, as Miley put the final touches on Release the Fear, despite the commanding CORRESPONDENCE presence, the fact that he was finished seemed [EARLIER this year we carried a unreal. notice on the Release the Fear monument to But he’s ready to have his project re- be unveiled . The sculpture, of melted-down vealed finally. lethal weapon has been finished and Linda “The other day I had a chance to sit back Smitn sends us this notice from Phoenix] and stare. I’ve been digging and hauling rock; The looming figure rising from Sweet my hands are blistered and calloused. We’ve Acacia Park in downtown Phoenix look lik Big- polished the whole sculpture, It actually looks foot swaddled in blue. alive now.” Written by Angela Cara Pancrazio For The Arizona Republic The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 20 Boork Review Damodar is used as the vehicle to put forward information on the after death A Death Interrrupted states. This is the same Damodar who was Review: A Death Interrupted by Eli P. Bernzweig, Llumina Press, associated with Blavatsky and Judge in (2005), $16.95, ISBN159526163X India. His information appears on selected computer monitors. Interestingly, the real It is a delight to find alternative genres Damodar did, in fact, recommend different for Theosophical presentation. Eli P. forms in which to present Theosophical Bernzweig, in a compelling way, uses the ideas (see Theosophical Articles and Notes). novel to accomplish such a task. To a mild extent, there is a kind of resonance of intent Some may object to what might be with H.P. Blavatsky writings (e.g., called “phenomena” displayed on the Nightmare Tales) written in another era. computer monitors and even the special “powers” of the master. However, if one Bernzweig’s bottom line is to offer the reflects on the phenomena exhibited by H.P. Theosophical teachings of the after death Blavatsky in the last quarter of the 19th states to the general public wrapped around Century, there may not be that much a novel with plot, story line, and outstanding difference. pacing (Gosh, “I wonder what will happen next?” feel). The quality of writing has a An unexpected reaction – whether full range. All the way from a teenage intended by the author or not – was trying to “Nancy Drew Murder Mystery” style to fit for size the ideas that Theosophy could be brilliant, concise material – almost to the known throughout the world. So many of us point of a legal brief (Bernzweig in his real are so used to the fact, in numbers, we are life is an attorney). His description of the relatively small. We are not used to the idea Theosophical philosophy reflects the latter Theosophy could be in the National media. except for a small portion which can be One needs to let that sit a while in order to attributed to – by his own admission – sense what it means. literary license. What is and what is not pure Theosophy will be a challenge for the To the reviewer, it was fun to read. It student to look up, think about, and discuss will undoubtedly start some controversy with others. around Theosophy which can lead to greater discussion. It may lead others to develop an In this sense the book has the potential interest in Theosophy. It is our to fulfill two aims, one, to enable the serious understanding Eli Bernzweig is now student of Theosophy to examine their own working on another novel with a similar understanding, and, two, introduce new objective. We commend him for his work. students to the philosophy and afford a vehicle or discussion. BY JAMES COLBERT The story includes a touching love affair of the central character, David Elliott Sally Colbert’s questions relating and his recently passed on Senta Trondson. Its setting is in the modern world with to A Death Interrupted and Eli internet communication and even brief Bernzweig’s rejoinders references to Al Quaeda. A Washington D.C. newspaper offers the work place with 1: Q — Can an entity in kama loka characters necessary to unfold the drama. contact their deceased relatives? There is the protagonist and one might say Also, how would one know these “protagonists” to Theosophical teachings. Of course, it has as well intrigue and deceased entities are still in kama smatterings of romance. loka? The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 21

Answer: My understanding of the idiosyncrasy of the person has an effect upon the state there. There is no positive or theosophical teachings accords with definite rule which invariably applies to the quote from The Key to Theosophy by every being after death. Consequently HPB that you cited, but in my re‐ there are many different kinds of states in “Kama Loka.” Some people are aware that searches I also came upon some mate‐ they left the earth, others are unaware of it; rial by Mr. Judge, when responding to some are able to see those they have left questions published in The Theosophical behind, others not; and certainly everybody in Kama Loka is able to see all that pertains Forum, in New York, that offered a to the particular division of that state in modicum of evidence that such contact which he may be at the time. Mr. might theoretically be possible. I shall Stanton’s book is excellent in many re- spects, but cannot be exhaustive. What he quote two of his replies to questioners describes is beyond doubt what happens to that demonstrate the point: some persons in Kama Loka, but he by no means describes all the possible cases or [Question] “Do earthly friends recog- facts of that state. But one thing may be as- nize one another during their passage serted as positively so, or else the whole through Kama Loka? If so, who what is the system is at fault, and that is that the being recognizer?” in Kama Loka sees whatever pertains to the [Judge’s reply] Kama Loka being a state in which he is, as it is all a question of state and not a place, there is no “passage” state. Theosophical Forum, September, 1893, p. 12. See also, The Theosophical through it. No doubt in some cases, if two th beings are in the Kama Loka state at the Movement (Bombay) 17 , November, same time, and for similar reasons, and 1944, p. 5. with the same magnetic currents, they may recognize each other. But as Kama Loka is Based on the quoted material, I de‐ the state in which the Soul is freeing itself cided there was at least some ground from the astral body and the passions and for giving my fictional Senta the ability desires, it cannot with ease be concerned with any other process than that one; and to make contact with those of her de‐ hence, in the sense of the question as put, ceased relatives who were still in kama there is no recognition, although the being loka. It also gave me the) opportunity, has what it may suppose to be a recognition of friends and enemies. “Theosophical Fo- fictionally speaking, to motivate Senta rum, September, 1892, p. 12. to make amends for wrongs she had [Question] “Are the majority of peo- perpetrated or erroneous judgments ple, those who are neither very wicked nor made while she was alive. very spiritual, conscious in Kama Loka that they are dead; and are they able to see the Incidentally, the book Dreams of the kamic sights with which it is said to be Dead, by Edward Huntington Stanton, filled? I have read Stanton’s Dreams of the [Boston, Lee and Shepard, 1892] is a Dead, and although I cannot accept all he marvelous work of fiction that also describes says, the information gained from other events involving the adventures of a sources has been too meagre to permit of deceased entity and persons still living and it my discriminating accurately between what makes reference to theosophical principles is true and what is false.” that are mentioned throughout the novel. [Judge’s reply] Precisely as physi- 2: Question — : Where would one find cians know that every human body has its references to Dhyan Chohans’ special own physical idiosyncrasies, which are well known in their effects upon and relations powers in watching over and protect- with medicine, so in the state after death the The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 22

ing victims of accidental or homicidal personal experience. You know what I death? mean and I CAN SAY NO MORE! . . .” (Emphasis mine} Answer: — If you will look in Letter No. XXc of the Mahatma Letters to A.P. See also, Extracts from The Path, Sinnett, received by Sinnett in August, Vol. IV, pp. 254‐56, November, 1889 1882 [see page 131 of the Trevor Barker Compilation of 1923], wherein 3. Question — Can one contact one’s the Master is discussing the after‐ deceased relatives on the Birth‐ death states of suicides and victims of days of the Dhyanis? accidental deaths , and says, Answer: — You are entirely correct in “Although not ‘wholly dissevered concluding that entities in devachan from their sixth and seventh principles’ and cannot be contacted, but (for literary quite ‘potent’ in the séance room, purposes only) I seized upon the three nevertheless to the day when they would “birth” days of the Dhyanis, as ideal have died a natural death, they are separated from the higher principles by a gulf. The days to attempt to contact one’s de‐ sixth and seventh remain passive and parted loved ones, and precisely be‐ negative, whereas, in cases of accidental cause, as noted in the Secret Doctrine II, death the higher and lower groups mutually 179, those are special “magic feat” attract each other. In other cases of good days. I threw in HPB’s “birth” day and innocent egos, moreover, the latter gravitates irresistibly toward the sixth and just for good measure. seventh, and thus—either slumbers 4 Question: — “ . . . an unexpected surrounded by happy dreams, or, sleeps a dreamless profound sleep until the hour offshoot of the series was the es‐ strikes. With a little reflection, and an eye tablishment of nationwide to eternal justice and fitness of things, you branches of the newly‐formed will see why. The victim whether good or OM Society by tens of thousands bad is irresponsible for his death, even if his of bereaved relatives around the death were due to some action in a previous life or an antecedent birth; was an act, in nation and around the world who short, of the Law of Retribution, still, it was were determined to make contact not the direct result of an act deliberately with their departed loved ones on committed by the personal Ego of that life the four days mentioned by Da‐ during which he happened to be killed. Had he been allowed to live longer he may have modar in his final article. . . .” atoned for his antecedent sins still more I Assume this is a case of literary li- effectually; and even now, the Ego having cense? been made to pay off the debt of his maker (the previous Ego) is free from the blows of Answer: — Absolutely. There is no retributive justice. The Dhyan Chohans who such entity as an OM Society. [Paren‐ have no hand in the guidance of the living thetically, while writing the book, I human Ego, protect the helpless victim when it is violently thrust out of its element chanced upon a delightful website into a new one, before it is matured and called The Daily OM, www. made ready for it. We tell you what we dailyom.com, which makes my crea‐ know, for we are made to learn it through The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 23

tion of a fictitious OM Society seem Visvakarman over again, practically 1 quite reasonable.] demonstrated. Visvakarman , the all- seeing Father-God, who is beyond the comprehension of mortals, ends, as son of Bhuvana, the holy Spirit, by sacrific- ing himself to himself, to save the worlds. The mystic name of the "Higher Ego" is, in the Indian philosophy, Kshetrajna, or "embodied Spirit," that which knows or informs kshetra, "the body." Etymologize the name, and you will find in it the term aja, "first-born," Notes from the May 8th Meeting and also the "lamb." All this is very sug- gestive, and volumes might be written U.L.T. London, U.K upon the pregenetic and postgenetic de- quotations from H. P. Blavatsky on velopment of type and antitype – of Christ-Kshetrajna, the "God-Man," the MIND, KARMA AND THE First-born, symbolized as the "lamb." UNIVERSAL CHRISTOS The Secret Doctrine shows that the Ma- 1. MIND nasa-Putras or incarnating EGOS have taken upon themselves, voluntarily and Question: — the two, the higher and the knowingly, the burden of all the future lower, Manas are one, are they not? sins of their future personalities. Thence Answerd: — They are, and yet they are not it is easy to see that it is neither Mr. A. — and that is the great mystery. The nor Mr. B., nor any of the personalities Higher Manas or EGO is essentially di- that periodically clothe the Self- vine, and therefore pure; no stain can Sacrificing EGO, which are the real pollute it, as no punishment can reach it, Sufferers, but verily the innocent Chris- per se, the more so since it is innocent tos within us. Hence the mystic Hindus of, and takes no part in, the deliberate say that the Eternal Self, or the Ego (the transactions of its Lower Ego. Yet by one in three and three in one), is the the very fact that, though dual and dur- "Charioteer" or driver; the personalities ing life the Higher is distinct from the are the temporary and evanescent pas- Lower, "the Father and Son" are one, sengers; while the horses are the animal and because that in reuniting with the parent Ego, the Lower Soul fastens upon and impresses upon it all its bad as well 1 “Agni, in the condition of Akta, or as good actions – both have to suffer, the anointed, is suggestive of Christ,” Higher Ego, though innocent and with- out blemish, has to bear the punishment remarks Prof. Jolly. “Maya, Mary, of the misdeeds committed by the lower his mother; Twastri (Viswakar- Self together with it in their future incar- man), St. Joseph, the carpenter nation. The whole doctrine of atone- of the Bible.” In the Rig Veda, ment is built upon this old esoteric Viswakarman is the highest and tenet; for the Higher Ego is the antitype oldest of the Gods and their “Fa- of that which is on this earth the type, ther.” He is the “carpenter or namely the personality. It is, for those builder,” because God is called who understand it, the old Vedic story of even by the monotheists, “the Ar- chitect of the Universe.” SD ii 101 fn The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 24

passions of man. It is, then, true to say Theosophists, expressed it, there is a that when we remain deaf to the Voice visible as well as invisible spirit in fire. of our Conscience, we crucify the Chris- They made a difference between the tos within us. [The Transactions of the Blavat- anima bruta and the anima divina. sky Lodge, pp. 67-69] Empedocles firmly believed all men and animals to possess two souls; and in Aristotle we find that he calls one the ENQUIRER. If the "Spirit," or the divine reasoning soul, nous, and the other, the portion of the soul, is pre-existent as a animal soul, psuche. According to these philosophers, the reasoning soul comes distinct being from all eternity, as Ori- from within the universal soul, and the gen, Synesius, and other semi-Christians other from without. and semi-Platonic philosophers taught, (from The Key to Theosophy, Section 7) and if it is the same, and nothing more than the metaphysically-objective soul, how can it be otherwise than eternal? 2. KARMA? And what matters it in such a case, whether man leads a pure life or an ani- ENQUIRER: — [on hearing how karma mal, if, do what he may, he can never works]. But I see nothing of a moral lose his individuality? character about this law. It looks to me like the simple physical law that action THEOSOPHIST. This doctrine, as you have and reaction are equal and opposite. stated it, is just as pernicious in its con-

sequences as that of vicarious atone- THEOSOPHIST: — I am not surprised to hear ment. Had the latter dogma, in company you say that. Europeans have got so with the false idea that we are all immor- much into the ingrained habit of consid- tal, been demonstrated to the world in its ering right and wrong, good and evil, as true light, humanity would have been matters of an arbitrary code of law laid bettered by its propagation. down either by men, or imposed upon Let me repeat to you again. Pythagoras, them by a Personal God. We Theoso- Plato, Timaeus of Locris, and the old phists, however, say that "Good" and Alexandrian School, derived the Soul of "Harmony," and "Evil" and "Dis- man (or his higher "principles" and harmony," are synonymous. Further we attributes) from the Universal World maintain that all pain and suffering are Soul, the latter being, according to their results of want of Harmony, and that the teachings, Aether (Pater-Zeus). one terrible and only cause of the distur- Therefore, neither of these "principles" bance of Harmony is selfishness in some can be unalloyed essence of the form or another. Hence Karma gives Pythagorean Monas, or our Atma- back to every man the actual conse- Buddhi, because the Anima Mundi is but quences of his own actions, without any the effect, the subjective emanation or regard to their moral character; but since rather radiation of the former. Both the he receives his due for all, it is obvious human Spirit (or the individuality), the that he will be made to atone for all suf- re-incarnating Spiritual Ego, and ferings which he has caused, just as he Buddhi, the Spiritual soul, are pre- will reap in joy and gladness the fruits of existent. But, while the former exists as all the happiness and harmony he had a distinct entity, an individualization, the soul exists as pre-existing breath, an helped to produce. I can do no better unscient portion of an intelligent whole. than quote for your benefit certain pas- Both were originally formed from the sages from books and articles written by Eternal Ocean of light; but as the Fire- our Theosophists – those who have a Philosophers, the mediaeval correct idea of Karma. The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 25

ENQUIRER: — I wish you would, as your merit. It is the outcome of every act, of literature seems to be very sparing on thought, word and deed, and by it men this subject? mould themselves, their lives and happen- ings. Eastern philosophy rejects the idea of THEOSOPHIST: — Because it is the most a newly created soul for every baby born. difficult of all our tenets. It believes in a limited number of monads, Some short time ago there ap- evolving and growing more and more per- fect through their assimilation of many suc- peared the following objection from cessive personalities. Those personalities a Christian pen: – are the product of Karma and it is by "… How is he to get emancipa- Karma and re-incarnation that the human tion, or pardon, or the blotting out of monad in time returns to its source – ab- the evil or wickedness he has already solute deity." done?" … and from the Secret Doctrine: To this Mr. J. H. Conelly replies “Karma has never sought to destroy very pertinently that no one can hope intellectual and individual liberty, like the to "make the theosophical engine run god invented by the Monotheists. It has not on the theological track." As he has involved its decrees in darkness purposely it: – to perplex man, nor shall it punish him who "… The condition contemplated . . . . dares to scrutinize its mysteries. On the in which a man shall have been 'awakened contrary, he who unveils through study and and converted to a certain extent from evil meditation its intricate paths, and throws or wickedness,' is that in which a man shall light on those dark ways, in the windings of have realized that his deeds are evil and de- which so many men perish owing to their serving of punishment. …While it is strong ignorance of the labyrinth of life, is work- upon him is the time when he is urged to ing for the good of his fellow-men." [II, 305] accept the doctrine of vicarious atonement. And now I advise you to compare our "He is told that he must also repent, Theosophic views upon Karma, the law of but nothing is easier than that. It is an Retribution, and say whether they are not amiable weakness of human nature that we both more philosophical and just than this are quite prone to regret the evil we have cruel and idiotic dogma which makes of done when our attention is called, and we "God" a senseless fiend; the tenet, namely, have either suffered from it ourselves or en- that the "elect only" will be saved, and the joyed its fruits. Possibly, close analysis of rest doomed to eternal perdition! [from The the feeling would show us that that which Key to Theosophy, Section 11] we regret is rather the necessity that seemed to require the evil as a means of attainment of our selfish ends than the evil itself. 3. THE UNIVERSAL CHRIS- "Attractive as this prospect of casting TOS PRINCIPLE our burden of sins 'at the foot of the cross' may be to the ordinary mind, it does not … it is useless to speak of the eso- commend itself to the Theosophic student. teric identity of universal beliefs until He does not apprehend why the sinner by one has thoroughly studied and under- attaining knowledge of his evil can thereby stood the true esoteric sense of these merit any pardon for or the blotting out of two original terms: Chrêstos and his past wickedness; or why repentance and Christos: two poles as opposed in their future right living entitle him to a suspen- significance as night and day, suffering sion in his favour of the universal law of re- and humility, joy and glorification, etc. lation between cause and effect. … The true Christians died with the last "But it is more. It rewards merit as of the Gnostics, and the Christians of unerringly and amply as it punishes de- our day are but the usurpers of a name The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 26

they no longer understand. As long as this is the case, Orientals cannot agree with Occidentals; no blending of reli- gious ideas would be possible between them.

… I have not the slightest intention of hurting the feelings of those who believe in Jesus, the carnalized Christ, but I feel myself compelled to empha- size our own belief while explaining it, because the Abbé Roca wishes to iden- Tivoli (anc. Tibur), Italy. tify it with that of the Roman Church; never can these two beliefs be united, unless the Catholicism of the Latin Church returns to its earliest tenets, In the Travels of Dr. E. D. Clarke, those of the Gnostics. For the Church the author describes a heathen monu- of Rome was Gnostic—just as much as ment found by him. the Marcionites were—until the begin- … This inscription ran thus ning and even the middle of the second “Chrêstos, the first, a Thessalonian century; Marcion, the famous Gnostic, from Larissa, Pelasgiot, 18 years old did not separate from it until the year Hêro,” Chrêstos the first (protou), 136, and Tatian left it still later. And why? Read literally the inscription has why did they leave it? Because they little sense; interpreted esoterically, it had become heretics, the Church pre- is pregnant with meaning. … But the tends; but the history of these cults word Chrêstos, standing alone and the contributed by esoteric manuscripts other word, “protou,” following it, gives us an entirely different version. gives it quite another meaning, espe- These famous Gnostics, they tell us, cially when the deceased is specified separated themselves from the Church as a “hêro.” To the mind of an Occult- because they could not agree to accept ist, the defunct was a neophyte, who a Christ made flesh, and thus began the had died in his 18th year of neophytism, process of carnalizing the Christ- and stood in the first or highest class of principle. It was then also that the discipleship, having passed his pre- metaphysical allegory experienced its liminary trials as a “hêro”; but had first transformation—that allegory died before the last mystery, which which was the fundamental doctrine of would have made of him a “Christos,” all the Gnostic fraternities. an anointed, one with the spirit of

Christos or Truth in him.

esh or matter. Read exoterically, the words “Iêsous Chreistos theou huios sôtêr stauros,” meaning literally “Iesus, Christos, Son of God, Saviour, Cross,” are most excellent handles to hang a Christian prophecy on, but they are pagan, not Christian.

RUINS OF THE TEMPLE OF THE SIBYL, early 1st C. BC

The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 27

On the HPB effects of defending the work of a true Defense Fund Initiate from unjust attacks.

Carlos Cardoso Aveline The task now is to defend HPB. But it could well be to defend other Truth seekers, if we were in different points in The H.P. Blavatsky Defense Fund, time. Pythagoras, Socrates, St. John of the recently established by The Aquarian The- Cross, Giordano Bruno, Baruch Spinoza, osophist, has a greater importance than Alessandro Cagliostro and H. P. Blavatsky one can see at first sight. all suffered cruel persecution. And they It will create an alternative to an are not exceptions in History: examples unfortunate fact, the inclusion of some 20 are countless. For millenia now, nearly false documents scattered all over the vol- every brave soul who did any important ume I of HPB Letters. As many know by work in favour of mankind has been in one now, the texts consist of disgusting libels way or another misunderstood and at- against HPB, astutely ascribed to herself tacked by his contemporaries. by Mr. Vsevolod Solovyov after HPB’s In all such situations Karma has death and recently presented as if they created, as we see right now, the need and were authentic by Mr. John Algeo. The the opportunity for students to openly de- volume with the forgeries was published fend these pioneers and teachers. Through by the TPH-USA, under the personal lead- solidarity, each learner can preserve and ership of Mr. Algeo, international vice- enhance his magnetic link with the source president of the Adyar Theosophical So- of the spiritual lessons he learns. This ciety. preservation and defence – a conscious The HPB Defense Fund seeks to priviledge for some – is not just individ- counteract this situation by publishing an ual. It must be also collective. It is not authentic volume I of Madame Blavatsky’s just subjective. It must be objective. It letters. It will furnish the student with the has to be done in the same level of reality means to discriminate the authentic from in which the attacks happen. the fraudulent, the clean from the corrupt. Perhaps the story of an event in the It is true that at a worldly level the early years of the theosophical movement Fund will protect the interests of the con- can illustrate the challenge of defending sumer and reader in general, who deserves the Teacher. One day, during the late buying books well-edited and prefers read- 1870s, Henry Olcott met in New York an ing true documents, and not forgeries. acquaintance with whom he stopped for a This is a significant level of action. But few moments to chat. Olcott wrote in his the Fund’s significance goes far beyond Old Diary Leaves: the realm of editorial and publishing facts. “The man was very prejudiced It has profound effects at the ethical and against HPB, and he spoke very harshly occult levels as well. It sets an example of against her, keeping to his opinion despite commitment to truth and of respect for all I could say. At last he used such objec- those who serve the cause of mankind. tionable language that, in sheer disgust, I The chance to actively supporting the edi- hastily left him and went on my way.” torial project of the Blavatsky Defence Fund is a unique opportunity for sincere A few hours later, when Olcott was students of Theosophy, who can thus learn at home, a paper was materialized – or in a practical way about the inner positive The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 28 precipitated – before him. It was a copy of to blacken the whole? Such a ‘companion’ some aphorisms from the buddhist Dham- is not ready to become a Brother.” mapada and Sutras. It came with the signature from one of the Adept-Teachers * “It is easy to destroy the poison- and a two-words message which simply ous houâbá in its first germination. It is said – “Translation correct”. difficult to arrest its progress when once allowed to mature. Its unhealthy emana- Olcott wrote: “The verses were re- tions will fill the atmosphere with miasmas proaches to my address for having allowed It will spread and infect its healthy breth- HPB to be reviled without defending her; ren and cause the limpid waters of the lake unmistakably referring to my encounter to stagnate and dry. Avoid the houâbà and downtown with a person I had met, al- its husbandman, Beloved.”2 though no names were mentioned.” 1 Unfortunately, this message did not The importance of this event is that prevent Henry Olcott from making other the message from the Dhammapada is not mistakes along the same line, later on. Yet just in the past. The message is valid to he had the merit of defending HPB against the students of HPB in the 21st century and Mr. V. Solovyovs’ libels, and wrote that in the next centuries as well. As we see Solovyov was “as heartless and con- Mr. Algeo’s new edition of old forgeries temptible, though fifty times more talented against HPB, the three main paragraphs than the Coulombs”.3 As to Mr. Algeo, he quoted by the Master and sent to Olcott was warned about Mr. Solovyov’s fraud give us real food for thought. Especially if before publishing the book, but preferred we acknowledge that the soul of HPB is, giving publicity to the libels. in fact, our brother. The paragraphs say: What can students do, now? We are * “He who hears his brother re- not mere spectators: our actions depend on viled, and keeping a smooth face leaves us. the abuse unnoticed, tacitly agrees with the enemy, as if he admitted the same to be One of the stimulating factors we proper and just. He who does it is mouse- can take into consideration when we think hearted, or selfishness is at the bottom of of defending HPB and her work is that she his heart. He is not fit to become a ‘com- is not really dead. There is no death for a panion’.” soul like the one who was once born under the name of Helena Petrovna von Hahn. * “Revenge is sinful and throws the Another practical reason is that the work ‘companion’ in the embrace of Zahak. He and life-example of such a soul is now, as who permits his left hand to be polluted it will be in the future, of great importance with dung without immediately wiping it as an occult and magnetic bridge between with his right cares little for the cleanliness mankind and the Elder Brothers. of his whole body. What constitutes the integral? – parts. Of what is composed a human body? — of limbs. If one limb ca- res not for the appearance of another limb, 2 is not Zahak ready with trowel and brush Lett ers from the Masters of t he Wisdom, Second Series, transcribed by C. Jinarajadasa, Theosophi- cal Publishing House, Adyar, Madras, India, 1973. See Letter 23, pp. 47-49. 1 3 Old Diary Leaves, H. S. Olcott, First Series, TPH, Old Diary Leaves, H. S. Olcott, Third Series, TPH, Adyar, 1974, 490 pp., see pp. 414-415. Adyar, 1972, 460 pp., see p. 185. The Aquarian Theosophist, Vol. V, #9 July 17, 2005 Page 29

Hence, I send my sincere congratu- lations to those who created the HPB De- fense Fund.

CARLOS CARDOSO AVELINE Brazlandia Brasilia, DF Brazil June 4, 2005 ([email protected])