THE THEOSOPHIST

VOL. 134 NO. 11 AUGUST 2013

CONTENTS

Theosophy — An Approach to Life 3 Radha Burnier The Yoga of The Secret Doctrine 7 Pedro Oliveira Madame Blavatsky and Theosophy 12 Daniel Ross Chandler What is the Value of Time? 22 Sanjay D. Sabnis My Introduction to J. Krishnamurti’s Teachings 24 S. N. Dubey The Self; the Psyche, the Intellect and Intelligence 30 S. Ramu Books of Interest 32

Convention Rates 35 Theosophical Work around the World 36 International Directory 38

Editor: Mrs Radha Burnier

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: Colonel Olcott’s Memorial at Adyar, — C. A. Shinde

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

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

2 Theosophy — An Approach to Life Theosophy — An Approach to Life

RADHA BURNIER

IT seems to me that the word ‘Theosophy’ knowledge of the Divine. I think we cannot can have many levels of meaning. claim to have achieved that kind of Literally, Theosophy refers to the know- Wisdom either. So what does Theosophy ledge of Theos, God, the Divine Spirit, or mean to us, who speak of ourselves as whatever we like to call it; and in that sense Theosophists? Does Theosophy mean it is synonymous with the Sanskrit words a body of literature, the information Brahma-jñâna or Brahma-vidyâ. Brahman contained in a number of books which we is the absolute, the ultimate, the eternal study from time to time? If that be so, spirit and jñâna or vidyâ is knowledge. then Theosophy might be a dull affair. So both the words signify knowledge of But those who are vitally interested in Brahman, the Universal Spirit, which we Theosophy are aware that there is a call in India the Universal Âtman. profound depth of inspiration in it which It is said that the Universal Spirit or perenially invigorates us. This happens if Âtman underlies all things which are in we learn to understand Theosophy as a manifestation, every thing with which we way of perceiving life, as an approach come into contact and which we can which leads inevitably to the knowledge perceive and feel in one way or another. of what is universal, eternal and ultimate, It is said there is nothing but this Brahman in the direction of the Universal Spirit in creation. ‘All this is Brahman’ and which is Brahman. So for all practical Brahman only. Brahman pervades all and purposes, at our stage, we have to under- transcends all. So to know Brahman, to stand Theosophy in this sense. be a Brahma-jñânin, is extremely difficult. If we have this approach which can I do not think that any of us who claim make us sense in the midst of multiplicity, to be Theosophists know Theosophy in in the current of flux and change, in the that sense. midst of what is temporal and perhaps To know Brahman is to be completely unreal — although we may not realize that wise at the same time, because there is no it is unreal for the moment — something difference between knowing Brahman and which is much more real, permanent, partaking of that consciousness which is eternal, immutable, then we are beginning Wisdom, Truth and Life. So Theosophy to understand what Theosophy is. To be can also mean Divine Wisdom and not only able to perceive the universal in the midst

August 2013 3 The Theosophist of the world in which we live requires a face. But when we see these different very great attention, a striving which is objects which have different shapes, passionate, ardent and enthusiastic. If that different colours, and so on, in each case kind of enthusiastic, ardent approach we say such and such a thing is beautiful. towards life is lacking, I think that we will But we are capable of perceiving at the never find the universal. same time that there is a beauty which is If we look into our own lives we see common to all of them, to all that is beauti- that we are preoccupied most of the time ful, and which exists independently of the with the particular and we almost never particular objects which are beautiful. think in terms of the universal or of the We all know that particular objects whole. We are absorbed in particular may perish but we still find that we have incidents and objects, and in particular a certain sense of beauty. A particular individuals. Of course, it is not possible flower that we see may fade and wither to run away from the particular. In this away and become dust and yet we know world, we are faced all the time with the that there is the beauty of a flower. When particular, and have to deal with it but the we realize that, we are approaching a step whole purpose of life is to see the universal towards the universal. But if we move still which unites all these particulars, and further and realize that there is not only thereby approach closer and closer to the the beauty of a flower, but beauty as such ultimate universal. which exists in a flower, in a human being, How are we to move towards the in the earth, everywhere, then we are universal? That is the question we have moving still nearer to the universal; we to ask ourselves. I feel that it can be done are responding to something which is by trying to sense, or allowing ourselves imperishable, because that Beauty which to sense, the unity which is behind the is common to all these objects is not innumerable, myriads of particulars which something which can fade and wither we come across and not to be lost in those. away as the flower does. In our essential spiritual nature we belong Similarly, we may perceive that a parti- to the world of unity. Dr Besant has said cular thing is true but we do so because that spirituality consists in realizing that there is such a thing as Truth itself, otherwise unity. The word ‘spirituality’ has no other when we perceive that something else is meaning. If we do not have a sense of that true we will not be able to see the likeness unity, of the universal, then we are not in it. The word ‘true’ could not exist unless spiritual. And because in our essential there were something common to all that natures we belong to this world of unity, is true. It was for this reason that the Greeks we are able to perceive the relationship said that individual objects appear to be between particulars which all of us do. beautiful only in so far as they convey We see many things in life which are, ideal beauty. Very often we think that such for instance, beautiful — a flower, a design, and such an object is beautiful and we

4 Vol. 134.11 Theosophy — An Approach to Life attribute the beauty to that particular object. through the form that particular tree has. But it is not so. That object is beautiful But there is a tree, a universal tree which only because it shares a beauty which is is more real than the particular tree. absolute beauty or ideal beauty, and that There are many forms of the universal is so also with everything which appears which we perceive, for instance flower- to be true or good. As Plato points out: ness, which is the quality of a flower which makes us recognize the unity behind all If anyone tells me that such and such a flowers. Similarly, among the human thing is beautiful because it has the bloom beings we see each person is different, of colour or form or anything else of the having a different colour, different features, sort, I neglect all that; it merely confuses etc.; yet we recognize something which me. And to this one point, simply and is common to them all which we might artlessly — perhaps you will think foolishly call ‘human-ness’. But, behind all these — I cleave fast in my own mind, that universals, that quality in each thing which nothing makes an object beautiful except makes us recognize it for what it is, is the the presence of ideal beauty, [which he ultimate universal which is, we might say, described elsewhere as] not fair from one the universal of all universals, the essence point of view and foul from another, but of all things and which was known by the beauty only, absolute, simple, everlasting, name parâ sattâ. This is the very being which is imparted to the ever-growing and of everything that is manifested; without perishing beauties of all other things, it nothing can be in existence. Similarly in ancient India there were As long as we cling to a few particular many who held the view that it is the things with which we are acquainted and universal underlying various things which imagine that beauty or truth or love is cen- is the real. This question has been dis- tred in them we are limiting and deluding cussed repeatedly by Indian philosophers, ourselves, because these qualities, these who have tried to find out what is the realities, such as truth and love, are not element which is real, and true for all centred anywhere at all. If we see a centre times, in the objects that we see. There for them in any particular object, it is only are several elements when we perceive an an illusion produced by the fact that we object. There is the element of name, the have created a centre in ourselves in word by which we denote the object and relation to which we perceive other centres. which, as Krishnaji has pointed out, has All these universals such as Truth and an extraordinary fascination for us. Then Beauty exist everywhere in themselves there is the element of form, and the and at all times. It is only if, while looking element which is the universal which is at a particular object, we can sufficiently behind both the name and form. If we detach ourselves, and do not want to perceive a tree, we know that it is a tree perceive truth or love in one particular through the word; we also know the tree object, but strive to see the nature of love

August 2013 5 The Theosophist as such that we will be able to love truly sion of consciousness which enabled him with a love that fills our whole being to picture the whole, which is impossible and embraces all objects, all particulars for us at the present moment to do. without exception. We find that if we love To have that expansion of conscious- a particular object it always leads to ness there must be a deep aspiration to sorrow, but it is only as we can learn to know, there must be a true love of Wisdom comprehend universal Love, universal which is philosophy or mumukshutva. The Beauty, and so on that we will be freeing word ‘philosophy’ means love of Wisdom; ourselves from the various difficulties that it does not mean a way of studying certain beset us. books; and mumukshutva indicates the We are saying this particular thing is same thing. The kind of approach to life I true or good or beautiful and not stepping am speaking of can have no meaning for out to see the whole which is the reality. those who are complacent and self-satisfied A perception of the whole, free of the and who find that they have everything limitation of successive perceptions, does they want in the particular objects which come in creative moments to all of us and they are seeing. But if there is an ardent we can see this illustrated in the lives of aspiration for Wisdom, it cannot but many who have spent their time creatively. transform our nature and our character and For instance it has been said that, before this should be our theosophical approach a composition, the musician, Mozart, could to life which can give us a meaning in life hear a whole symphony as a single chord. and help us to know gradually the Wisdom That meant that he had a kind of expan- and the Truth and the Light. ²

Once an earnest student joins the Theosophical Society, there are no more meaningless or trifling circumstances in his life, for each one is a link purposely placed in the chain of events that is to lead him to the Golden Gate. Each step, each person he meets, every word uttered, may be purposely placed into the day’s sentence for the purpose of giving certain importance to the chapter it belongs to, and karmic meaning to the volume of life. HPB

6 Vol. 134.11 The Yoga of The Secret Doctrine The Yoga of The Secret Doctrine

PEDRO OLIVEIRA

THE Sanskrit word ·shi (from driº, ‘to Tantra and Vedanta, at the heart of the see’) admits a number of meanings. Ac- outer teachings there is a way of life and a cording to A Sanskrit-English Dictionary training, appropriate to the inner quest and by Sir Monier Monier-Williams, a ·shi is direction signified by the word ‘yoga’. a singer of sacred hymns, an inspired poet V. Wallace Slater, in his book A or sage, any person who alone or with Simplified Course of Hatha Yoga, presents others invokes the deities in rhythmical a concise definition of what yoga is: speech or song of a sacred character, like ‘Yoga is a process by which the laws of the ancient hymn-singers Kutsa, Atri, Nature are intelligently and deliberately Rebha, Agastya, Kusika, Vasistha, Vyasa, applied to daily life in order to realize in the authors or rather seers of the Vedic full self-consciousness, one’s identity with hymns, the inspired personages to whom the Supreme.’ these hymns were revealed. The word also As an indication that this stream of means ‘a sage, a man old in wisdom’. enquiry is also present in the Christian In her Blavatsky Lecture delivered in mystical tradition we include a passage London in July 1988, our International from the writings of Nicholas of Cusa, the President, Mrs Radha Burnier, suggests Italian mystic of the fifteenth century: that the discipline of yoga is not restricted to India: For Thou art there where speech, sight, hearing, taste, touch, reason, knowledge The tradition of yoga, contrary to common and understanding are the same, and where belief, is not confined to India, and it is seeing is one with being seen, and hearing not an esoteric activity into which only a with being heard, and tasted with being few can gain entry. It is related to a uni- tasted, and touched with being touched, versal stream of enquiry and understanding and speaking with hearing, and creating which flows across the ages in the diverse with speaking1 schools concerned with the transcendence of man. In Egypt and Greece, in Sufi lore, The purpose of this article is to suggest in the teachings of the Buddhists and that what we now know as Theosophy or Taoists, in the Christian tradition, in the the Wisdom-Tradition is the direct result

Mr Pedro Oliveira, now a member of the Australian Section of the TS, has worked at Adyar and elsewhere.

August 2013 7 The Theosophist of an advanced form of yoga conducted invites contemplation and enquiry into by many generations of ancient ·shi-s, levels of progressive spiritual depth, the which opened to them a direct and non- latter tends to narrow down reality to the mediated awareness of the eternal truths, level of concepts and words. As Immanuel which abide in the very heart of existence. Kant famously declared, ‘the thing in itself At the end of volume one of The Secret cannot be thought’. Doctrine, under the heading ‘Summing In the following passage HPB reveals Up’, Madame Blavatsky makes some im- the occult method which was followed by portant statements both about the origin of the ancient seers in their journey of the Wisdom-Teachings, including the man- spiritual discovery: ner in which they were transmitted from The flashing gaze of those seers has age to age. What she has to say is well penetrated into the very kernel of matter, worth considering carefully. First she states: and recorded the soul of things there, where The Secret Doctrine is the accumulated an ordinary profane, however learned, Wisdom of the Ages, and its cosmogony would have perceived but the external work alone is the most stupendous and elaborate of form. But modern science believes not system: e.g., even in the exotericism of in the “soul of things”, and hence will reject the Puranas. But such is the mysterious the whole system of ancient cosmogony. power of Occult symbolism, that the facts It is useless to say that the system in ques- which have actually occupied countless tion is no fancy of one or several isolated generations of initiated seers and prophets individuals. That it is the uninterrupted to marshal, to set down and explain, in record covering thousands of generations the bewildering series of evolutionary of Seers whose respective experiences were progress, are all recorded on a few pages made to test and to verify the traditions of geometrical signs and glyphs. passed orally by one early race to another, of the teachings of higher and exalted Her statement seems to indicate that the beings, who watched over the childhood entire system of Esoteric Philosophy rests of Humanity. on a few core ideas, ‘forms’ in the Platonic tradition, which were the object of discov- As ordinary perception is limited by ery by initiated seers and prophets. The brain consciousness and its inevitable con- source of such teachings is not therefore ditioning it can only see and experience a discourse, a description or an analytical the realm phenomena (from the Greek examination. It is a direct perception of phainomenon, ‘thing appearing to view’) universal facts or archetypal principles and is therefore deeply influenced by time which were then recorded in geometrical and its processes. In the Hindu tradition signs and glyphs. The ancient knew that such a perception has been compared to the language of symbols is superior to a state of bondage to illusion (avidyâ) and analytical language, for, while the former in the Platonic tradition to imprisonment

8 Vol. 134.11 The Yoga of The Secret Doctrine in a cave in which shadows are the only utilized by the ancient Seers: test and perceived realities. In contradistinction verify. That means applying one’s mind, to this is the ‘flashing gaze of those seers’ perception and deeper spiritual faculties in which ‘has penetrated into the very kernel order to find the truth about the teaching, of matter, and recorded the soul of things its implications for the understanding of there’. The more science probes into the human consciousness and behaviour and fundamental nature of matter the more their consequent transformation. From its it discovers an awesome web of interde- very origins in ancient times Theosophy pendence and interconnection which never encouraged compliance, passivity pervades the entire universe. Therefore of mind or blind belief. It is not for nothing isolation is just a human-made concept; it that it has been many times referred to as does not exist anywhere in the wholeness a living Wisdom, an unsullied perception of life. It is indeed an irony that a century of the great depths that lie at the heart of and a quarter after the publication of The life and consciousness. Secret Doctrine it is science which is This same spirit was present in the coming much closer to the sublime meta- beginnings of the TS. As HPB wrote in physics at the core of HPB’s magnum the very first issue of The Theosophist opus, while scientists of her day rejected (‘What are the Theosophists?’, October the work unceremoniously. 1879), ‘the very root idea of the Society Another important statement made is free and fearless investigation’. by HPB in the above quotation is that In summing up her ideas about the ori- the Wisdom-Teaching ‘is no fancy of one gins of the Esoteric Philosophy HPB says: or several isolated individuals’. It is, she That for long ages, the “Wise Men” of the says, ‘the uninterrupted record covering Fifth Race, of the stock saved and rescued thousands of generations of Seers’. The from the last cataclysm and shifting of implication here is, that every new continents, had passed their lives in generation of Seers does not simply accept learning, not teaching. How did they do the findings of the previous generation but so? It is answered: by checking, testing, goes into the teaching afresh, thus and verifying in every department of nature validating through their own clear spiritual the traditions of old by the independent perception, the timeless truths that had visions of great adepts; i.e., men who have been passed on to them. This living developed and perfected their physical, process of transmission through deep mental, psychic, and spiritual organiza- enquiry is called paramparâ in Sanskrit, tions to the utmost possible degree. No showing that the Wisdom Tradition is not vision of one adept was accepted till it was a belief-based system but a vitally spiritual checked and confirmed by the visions — lineage of learning about the essential so obtained as to stand as independent truths of life. Two important words are evidence — of other adepts, and by used by HPB to describe the process centuries of experiences.

August 2013 9 The Theosophist

The first idea that stands out in the above observation and measurement, one of its statement is that the ancient Seers ‘had sophisticated branches, neuroscience, still passed their lives in learning, not teaching’. sees consciousness as a by-product of the One can learn through observation, exami- brain chemistry. Unlike modern science, nation, by studying, listening and under- the ancient Seers saw in consciousness a standing. If these activities are confined vehicle of deepening perception, leading to brain consciousness the field of learning them to see directly for themselves the becomes very limited. But there may be a eternal truths of nature and the universe. form of awareness which is not limited to Therefore the Wisdom Tradition is no the memory-based brain processes and empty expression or a slogan. It conveys which becomes profoundly responsive to a precise notion that the sublime teaching the vast patterns existing within the that has come to us through many ages is Universal Mind. Such patterns are laws and the fruit of a living investigation into every principles that oversee and spur on the fundamental aspect of nature, which was almost incomprehensible ways in which only made possible by the existence of Evolution takes place. Much before one fully spiritually awakened individuals can venture to teach about these truths who were free from the determinism of and realities one should be immersed in matter and saw with the eyes of the Spirit, this field of learning through expanded a vision in which Truth and Being are one awareness as Self-knowledge for one and indivisible. Such was their yoga. cannot know the whole without knowing Finally, HPB makes it clear, without oneself. HPB conveyed this same spirit any shadow of doubt, that unconditioned in the dedication page of The Key to enquiry is the very life of Theosophy as Theosophy (1889): ‘Dedicated by “HPB” a timeless Wisdom: ‘No vision of one adept to all her Pupils that they may Learn and was accepted till it was checked and con- Teach in their turn’. firmed by the visions — so obtained as to The ancient Seers’ method of learning stand as independent evidence — of other was described by HPB as ‘checking, adepts, and by centuries of experiences.’ testing, and verifying in every depart- Alas, like every religious tradition, it is ment of nature the traditions of old by the easy to lose sight of this perennial prin- independent visions of great adepts’. ciple of ‘free and fearless investigation’. Esoteric Philosophy is also referred to as Books then become sacred because of the Occult Science in The Secret Doctrine and ascribed authority imposed upon them, the above mentioned method helps to not because they point to an experience explain why. The French philosopher of transcendence that dissolves all barriers Maurice Merleau-Ponty once remarked that between oneself and every form of life, ‘science manipulates things but refuses to revealing the entire existence as one sacred dwell in them’. Although modern science ground, a dwelling place for the uncreated admits that consciousness is needed for Spirit to express riches beyond description,

10 Vol. 134.11 The Yoga of The Secret Doctrine

‘a well of infinite compassion’. studies. But if it is to remain true to its In spite of all its failures — which are essential work it cannot be ungrateful to our failures — the Theosophical Society the memory of a woman who sacrificed continues to have an unchanged mandate: everything in order to bring to a sceptical, to help in the work of regenerating the arrogant, and blatantly materialistic world human mind by freeing it from the the light of the Wisdom Teaching. shackles of selfishness. As a true servant In one of her final messages to TS of humanity, HPB probably would never members she said: ‘After all, every wish have wanted to be put on a literary and and thought I can utter are summed up in occult pedestal and to have her books this one sentence, the never-dormant wish considered as the last and final word on of my heart, “Be Theosophists, work for Theosophy. Perhaps this much the TS Theosophy!”’ May the Society continue has managed to achieve as it welcomes to have within its ranks those who will diversity of approaches in Theosophical heed her vital call. ²

Endnotes 1 Happold, F.C. Mysticism – A Study and an Anthology, Penguin Books, London, 1973, p. 337.

The important thing is not to stop questioning. Curiosity has its own reason for existing. One cannot help but be in awe when he contemplates the mysteries of eternity, of life, of the marvelous structure of reality. It is enough if one tries merely to comprehend a little of this mystery everyday. Never lose a holy curiosity. Albert Einstein(1879-1955) Swiss-American Physicist

August 2013 11 The Theosophist Madame Blavatsky and Theosophy

DANIEL ROSS CHANDLER

Blavatsky: a Profile deceased to adepts cajoling elementary Born Helene Hahn von Rottenstern at spirits. These pioneers who launched Ehaterinoslav, Ukraine, into a noble family the Theosophical Society melded into a in 1831, this remarkable woman became contemporary formulation an ancient Madame Helena Petrovna Blavatsky, a wisdom that would resolve the nineteenth- founder who established the Theosophical century philosophical confusion and Society and a prolific writer expressing moral chaos that engulfed the Western Theosophy. Subsequently, this unconven- world drifting dangerously towards war. tional thinker became characterized as a While the Colonel was the administrator rough-talking, chain-smoking Bohemian who organized the growing Theosophical who ate excessively and slept slightly. She movement, Madame Blavatsky remained secured an enduring place in history for the charismatic genius and Bohemian espousing an eclectic esotericism and parlour queen. HPB, as her students called presenting herself as a world-travelling her, exerted a considerable influence clairvoyant who studied and compre- upon Western thought, exercised extra- hended the mysteries. In her efforts she ordinary power when materializing cups was joined by the colourful Colonel Henry and saucers, endured unjust public derision Steel Olcott, who pined for a New Newton and slander, and remained an undaunted, who would deduce from a modern appeal, outspoken, forthright critic who denounced the law governing spirit communication hypocrisy and prejudice. She secured and demonstrate with mathematical enduring fame for her extensive meta- certainty the immortality of the soul. The physical knowledge, which this writer New York attorney who assisted the pro- expressed through an immense literature vocative noblewoman was convinced that that attracts spiritual seekers around the spiritual phenomena are not supernatural entire planet. miracles but material manifestations gov- From earliest childhood in Russia, erned with natural law. These Theosophical Madame Blavatsky attracted attention chums proposed a paradigm change from with her psychic powers, although she was spiritualism to Theosophy, a shift from not interested primarily in attracting public mediums manipulating spirits of the interest but in discovering the laws and

Mr Daniel Ross Chandler, residing in the USA, is a frequent contributor on diverse topics.

12 Vol. 134.11 Madame Blavatsky and Theosophy principles that made these phenomena psychic phenomenon and metaphysics. possible. She became a serious student From her came an unending stream of probing metaphysics, and she travelled newspaper reports, magazine articles and extensively. She sought esoteric know- commentaries. Her first major book, Isis ledge concealed in Eastern sources, which Unveiled, created a sensation when the was an extraordinary endeavour for a two volumes were published in New York nineteenth-century woman. During the in 1877. The first edition containing one 1870s, she returned to the United States thousand copies was exhausted in two for a second time, met Colonel Olcott, and days, and three printings appeared during became a founder who established the the first seven months. Ambitiously Theosophical Society in New York in addressing the mysteries that engaged 1875. In 1878 she became the first Russian ancient and modern science and theology, woman to become an American citizen. Volume One addresses the alleged infalli- On 25 May 1880, Madame Blavatsky and bility attributed to science while the second Colonel Olcott became the first Americans volume analyses the infallibility assigned to formally accept Buddhism, when they to religion. Enormously comprehensive, knelt before a gigantic statue honouring she moves from the ancient Greek the Buddha in Ceylon, and took Pansil by philosophy on matter and force professed reciting in broken English the Three by Pythagoras and Plato to the Kabbalistic Refuges and the Five Precepts professed teachings espoused by particular Jewish among Theravada Buddhists. When rabbis who presented a mystical inter- they embraced Buddhism, they were pretation of their scriptures. Blavatsky not converting, but simply observing the analysed the interpretation given the form of one particular religion as an mythological stories contained in several expression of the inner divine wisdom that scriptures, discussed magic, scrutinized is Theosophy. In 1882 these Theosoph- ancient Egyptian literature, discussed ical chums established the international classic philosophies, and compared the headquarters of the Theosophical Society world religions. Blavatsky’s purpose was at Adyar, near Madras. In 1885, Madame a plea for recognizing the Hermetic Blavatsky travelled to Europe, where philosophy, the ancient universal she completed her magnum opus, The Wisdom-Religion. Secret Doctrine. Isis Unveiled Blavatsky as a Writer Henry Steel Olcott collaborated with Through extensive writing, Madame Madame Blavatsky in writing Isis Blavatsky shared with the readers her Unveiled. For ten years these ‘Theo- tremendous knowledge. She probed the sophical twins’ lived together while the world’s philosophies, and religion, Eastern manuscript was written; the Colonel culture, symbology, esoteric literature, devoted his leisure hours, salvaged from

August 2013 13 The Theosophist his profession as a lawyer, to assist Gnostic movement that existed preceding, Blavatsky with this publication project. during, and following these Christian Olcott located a publisher, edited the draft beginnings. She pondered the mystery and corrected the proofs. Isis Unveiled encumbering and enshrouding Jesus. appeared in September 1877. The first Clarifying humanity’s persistent quest to edition comprising one thousand copies fathom spiritual reality, she criticized the was purchased in ten days, although nega- materialism generated by contemporary tive newspaper criticism dismissed the scientific inquiry and the obscurantism book as ‘discarded rubbish’. The intel- that undermines genuine religion. Drawing lectual content was extraordinary. Amid extensively from religious and mystical the contents were references to evolution, traditions, classical scholarship and occult doctrine, Buddhist and Hindu empirical observations of nature, she teachings and anti-Catholic denunciations. contended that, consulting science and A thoughtful reader encountered Madame religion, a sincere seeker can comprehend Blavatsky’s contempt for Christianity and the existence of God and the immortality her ardent advocacy affirming an ancient of the human spirit. She discerned the wisdom. From this ancient wisdom, she essential principles underlying ancient contended, the world’s great religious philosophies. Blavatsky’s first major traditions emanated; in this common literary composition encouraged re- source, all these wisdom-traditions con- establishing the Hermetic philosophy and verge. Besides confirming that these world an ancient universal Wisdom-Religion. religions issue from one primordial source, The sources that inform contempor- Isis Unveiled explains that these traditions ary Theosophy indicate that diverse teach one eternal truth and tend towards movements within the esoteric tradition one common end. Through these two appeared in Chaldea, Persia and Babylon. volumes, Blavatsky blended an historical For centuries, Egypt was a repository survey reviewing religion, scientific infor- preserving the wisdom tradition. The mation, and an enthusiasm for seeking Kabbala and Zohar reflect an influence truth about religion. She explored the from this wisdom. Zoroaster, Lao-Tse, manifestation of occult forces, extending Confucius, ªankara and Gautama Buddha from antiquity to the nineteenth century professed these precepts. In the Mystery interest in Spiritualism. While she Schools situated in classical Greece, analysed ancient philosophy and contem- students were instructed in the ancient porary science, Isis Unveiled is pervaded wisdom by Plato, Pythagoras and Plotinus. with her persistent preoccupation with The Neoplatonists and NeoPythagorians occult knowledge, ancient wisdom, and combined Greek philosophy with Eastern the teachings professed by adept sages. teachings, especially the wisdom received Blavatsky studied the sources from which from India. An Alexandrian, Ammonias, primitive Christianity arose, including the employed the word ‘theosophy’. In the

14 Vol. 134.11 Madame Blavatsky and Theosophy third century, he established an eclectic forms. Humans are potentially divine; theosophical system, attempting to recon- through participation in the One, they cile all religions and countries within a might attain union through contemplation common ethical system. The early Christian and self-purification. Following Plotinus’ Gnostics taught numerous teachings found death, these teachings were published as in the ancient wisdom. In the Christian the Enneads. tradition, the gospels and epistles indicate An antimystical orthodoxy dominated that Jesus taught exoteric knowledge to the European Christianity during the Middle general population and reserved the esoteric Ages. Theosophical tendencies appeared wisdom for a select following. Contem- in the thirteenth-century German preacher porary Theosophists are convinced that the and writer Meister Eckhart. Educated in founders who established the great world the Dominican order and persistently an religions disseminated principles contained avowed Christian, Eckhart professed a in ancient wisdom. Within the Western distinction between God conceived in per- tradition, the Theospohical movement sonal terms and God as Ultimate Reality, secured expression through the Greek which he called the Godhead. Employing philosophers Pythagoras (6th century BC) negative terminology, sometimes the and Plato (5th to 4th centuries BC); the Deity was referred to as ‘Nothing’. Curious Gnostic teachers Simon Magus (AD 1st parallels are discovered among Eckhart’s century) and Valentinus (AD 2nd century); theology and the non-dualistic Advaita and the Neoplatonist philosophers Plotinus Vedânta espoused by the ninth-century (AD 3rd century) and Proclus (AD 5th Indian philosopher ªankara. Both the century). Pythagoras established a spiritual Indian and the German recognized community at Croton in southern Italy, the impossibility of describing divinity where he taught the transmigration of souls, with words and resorted to using a unity among all life-forms and ascetic negative vocabulary. purification. Within the heretical Christian When classical learning was restored school called Gnosticism, the adherents during the European Renaissance, students considered the material world as intrin- rediscovered Plato and Plotinus while sically evil and taught that deliverance theosophic speculation was expressed comes through spiritual enlightenment. by Nicholas of Cusa, Paracelsus and Inspired by the philosophers Plato and Giordano Bruno. As the Renaissance Ammonius Saccas, Plotinus conceived an created a fusion blending materialism and ideal world containing three hypostases. mysticism, inquisitive individuals investi- These principles include the One (to hen), gated alchemy, magic and occultism. the Intellect (nous) and the soul (psyche). Curious seekers studied Platonism and The One embodied the supreme sphere probed the literature dealing with the nature of being, beyond human comprehension of reality and Neoplatonism writings dis- and transcending differentiations and cussing the levels of reality. A widespread

August 2013 15 The Theosophist Jewish mystical movement emerged explains three fundamental propositions: among students exhibiting a strong move- 1. An omnipresent, Eternal, Boundless ment in Kabbala. Other seekers pursued and Immutable PRINCIPLE, on which all Hermeticism, a Hellenistic mystical, speculation is impossible, since it tran- occultist, astrological and alchemical scends the power of human conception and movement. Giordano Bruno, who was can only be dwarfed by any human burned at the stake as a heretic, considered expression or similitude. It is beyond the Jesus as a magus, a magician; he range and reach of thought — in the words concluded that the Hermetic religion of Mândukya Upanishad, ‘unthinkable and surpassed Christianity. Blavatsky’s preface unspeakable’. to Isis Unveiled contains this Russian 2. The Eternity of the Universe in toto as noblewoman’s plea for recognizing the a boundless plane; periodically the Hermetic philosophy, the ancient univer- playground of numberless Universes sal Wisdom-Religion. incessantly manifesting and disappearing’, Two Europeans who gave impetus to called the ‘Manifesting Stars’, and the theosophical thinking were the late ‘Sparks of Eternity’. The Eternity of the sixteenth-century shoemaker, Jacob Pilgrim is like a wind of the Eye of Self- Bohme, and the nineteenth-century Existence (BOOK OF DZYAN). ‘The ap- German Romantic philosopher, Friedrich pearance and disappearance of Worlds is Schelling. Bohme constructed a concep- like a regular tidal ebb of flux and reflux.’ tion envisioning God as the Unground or 3. The fundamental identity of all souls primal ground of being; he developed a with the Universal Over-Soul, the latter dialectical conception of reality as an being itself an aspect of the Unknown interplay among opposites. The syste- Root; and the obligatory pilgrimage of matic philosopher, Schelling, restated every Soul — a spark of the former — theosophical thought within an idealis- through the cycle of Incarnation, or tic, Romantic framework; he reaffirmed Necessity, in accordance with Cyclic the essential mystical conclusion that and Karmic Law, during the whole term God must be experienced immediately (I. pp. 79–82.) to be known. The richest, most profound source of theosophical thought is Indian These propositions are not a fresh philosophy: the earliest Veda-s, Hindu revelation, but an ancient wisdom trans- scriptures expressing nature mysticism; the mitted through the passing generations, Upanishad-s, philosophical-speculative sometimes disseminated among the scripture; and the Bhagavadgitâ, a general population as exoteric teachings literary classic. and sometimes reserved for a select minority as esoteric knowledge. Appearing The Secret Doctrine throughout the ages and even dominating The Secret Doctrine presents and a complete culture such as classical

16 Vol. 134.11 Madame Blavatsky and Theosophy Greece, these propositions were perceived expressed her Theosophical vision. The differently. Various aspects were empha- three fundamental principles were pre- sized periodically; but the fundamental sented as inviolable principles pervading principles remained unchanged. Different the universe and inherent in humanity. In names are assigned to this knowledge: the first proposition she affirmed a hidden ancient wisdom, the perennial philosophy source which she described as an omni- and the primordial tradition. Esoteric present, boundless, immutable principle teachings impart hidden or concealed which the Russian noblewoman con- knowledge about natures seen and unseen, sidered as the one absolute Reality which processes, and humanity, place, and antecedes manifested, conditioned being. position within the universe. These ancient This infinite, eternal cause is described as teachings explain the metaphysical the rootless root of everything that was or principles that uphold the entire universe. shall be. Blavatsky called this Absolute In Western culture, this ancient wisdom Be-ness rather than Being; Be-ness is was criticized as abstruse and obscure, beyond thought or speculation. The although this knowledge presents the eternal, immutable that she presented as universal principles governing all natural Be-ness remains principle in beginning- phenomena and pervading the cosmos. less and endless aspect, not simply latent Genuine esoteric knowledge is considered within every atom but is the universe. This as extending or supplementing scientific Absolute Reality has three aspects: information. Rather than confining their Absolute Abstract Motion, Absolute investigations to the physical, empirically Abstract Space, and Duration. Absolute perceived universe, inquisitive seekers Abstract Motion is pre-cosmic ideation, pursuing the ancient wisdom comprehend the root of the quality which makes cre- nature as an extensive unity in which the ativity possible, the source of individual physical world comprises an exterior consciousness. Absolute Abstract Space sheath or outer veil; invisible realms is precosmic space, the root of the quality harbour the causal elements that produce which makes forms possible and gives perceptible phenomena apprehended in thingness to creation, the substratum the outer sphere. Like a scientist studying undergirding matter and the potentiality the empirically perceived universe, an from which issues matter that can be aspirant pursuing the ancient wisdom and known in the physical world. Duration is studying esoteric knowledge seeks the the root of time, that from which the principles and propositions that explain principle of order comes into manifest- the universe in which humanity is an ation. Duration is the root of the quality inseparable component. which makes action possible. From the one absolute Reality humans derive con- Summation sciousness, mind, the power of thought, Through her writings, Mme Blavatsky the capacity to create, and matter from

August 2013 17 The Theosophist which things are created. From this Reality Karma is comprehended differently. A humans derive time, which provides person’s understanding of karma changes; freedom for creative action. From this consciousness is the greatest factor in sublime truth comes the principle of the individual karma. The causes from which One Life. karma comes are within; while these Human community is an inescapable persist, they must become fulfilled through law through which the One Life manifests. effects. The nature that characterizes these This entails reverence not simply for effects becomes altered by the changes humanity, but for all sentient creatures and that transpire within people through this all life. ‘endless series of new beginnings’. The second proposition confirms the The third proposition which Blavatsky absolute universality that characterizes the posited affirms an obligatory pilgrimage law of periodicity through which the One undertaken by every soul through the Life functions. The law of periodicity cycle of necessity and incarnation; sim- extends to the farthest boundaries of any- ultaneously the proposition asserts the thing that humans can comprehend and fundamental identity of every soul with beyond. Mme Blavatsky described mâyâ the universal Oversoul. Blavatsky present- as the power of creation, action and any- ed the human pilgrimage as dependent thing produced by action. The earliest root upon ‘self-induced and self-devised effort’ meaning of the word is ‘a magic creation without securing salvation through some or display’ which she explained as the external source. Earlier in history, humans natural process of creative imagination. attained progress through natural impulse; Duration, the quality which makes this process is evolution, which progresses action possible, is the root of time. Dura- forward and cannot ultimately become tion is described as changeless and the reversed. Although humans develop root of change. Process which inevitably through self-effort, they travel with others entails change, is involved in cyclic law. through mutual affection and reciprocal Blavatsky’s second proposition states the assistance. The human pilgrimage is a principle of orderly process through time common venture, although individual and change. Humans are caught in change; achievements and accomplishments are this process permits the unfoldment of unique expressions that indicate the consciousness. From this proposition pilgrimage. A person’s ‘self-induced and comes the concept of reincarnation, as a self-devised effort’ is essential, although manifestation exhibiting cyclic law. For people do not struggle alone. The divinity every experiencing being, life becomes within humans, grounded in Reality, revealed as incessant new beginnings. provides assistance as these powers are Although humans cannot alter the past actualized. Mme Blavatsky admonished nor change karma, they can adjust con- aspirants to investigate the unexplained sciousness in relation to former events. laws found in nature and the powers latent

18 Vol. 134.11 Madame Blavatsky and Theosophy within humanity. People should become universe is conscious. Sixth, Blavatsky acquainted with these laws and powers, stated that the universe is worked and and the universe in which they exercise guided from within outwards and that the these resources, which are confirmed entire universe is evolving to actualize a through a person’s everyday experience. purpose that is within humanity. Mme Blavatsky provided a recap- Pondering the universals, humans itulation, a summation, when concluding comprehend the outworking of the great the first volume of The Secret Doctrine. conceptualizations as cosmogenesis and She stated six essential principles as anthropogenesis, experiencing awe and requisite for comprehending this book. wonder when exploring the correspond- Blavatsky described esoteric doctrine as ence that appears when they discern the the accumulated wisdom of the ages, an depths of meaning evoked with the uni- uninterrupted record, transmitted through versal symbols. Exploring the numerous history. Esoteric doctrine, she explained, aspects of the ancient wisdom and tracing is expressed in allegory and symbol, myth the algebraic formula perceived in the and legend, always perceptible by seekers universe, a reader seems standing upon an desiring knowledge. Second, she remind- expanding horizon and gazing transfixed ed the readers that the fundamental law into eternity. Awesome and profound is undergirding esoteric philosophy is the an awareness that the Cosmic Logos, the unity of everything. Third, Blavatsky creative energy pervading the solar professed that the universe is the peri- system, and the self within humans are odic manifestation of the fundamental one. This awareness arises as the cosmic substance-principle, unfolding rhythm- religious experience, the supreme vision ically and cyclically. Fourth, she explained beheld by the mystic. A deeper awareness that the universe and the contents are apprehends unity, not simply with all mani- described as mâyâ because everything is fested life but with the very source of life. temporary. She emphasized the ephemeral Abiding principles indicate the patterns nature that characterizes everything. pervading creation, the universe, and Mâyâ was not dismissed as an illusion but humanity. The illuminating insight is a accepted as the measured pace of mani- personal secret, concealed because the es- festation. Mâyâ is the creative aspect of sence remains inward and inexpressible. Reality, the producer of illusory forms. Madame Blavatsky’s greatest book The outward energies of the Creative is The Secret Doctrine. Appearing in Logos culminate in a measured order two volumes in 1888, the first was con- within the confines of time and space. cerned with cosmogenesis, the study Fifth, she taught that the more complete exploring the origin and development of development of the consciousness in the universe; the second addressed an- everything is the purpose of manifestation, thropogenesis, the study investigating and that everything throughout the humanity’s origin and development. She

August 2013 19 The Theosophist explained that she was not reporting a slumbering in quiescence, the differen- revelation; her purpose was to present tiation among forms, the process of world numerous fragments scattered throughout formation, and humanity appearing upon thousands of volumes containing the the earth. This source is not simple, but scriptures cherished among Asian and suggests the enormous difficulty involved pre-Christian religious adherents. She in Madame Blavatsky’s interpretation. advocated no doctrines or dogmas; she Her writing reveals her sophisticated asked the readers simply to study these scholarship and enormous knowledge. statements from a perspective provided She stated that the written pages in her by common experience and rational interpretation contain simply a small reflection. Blavatsky’s The Secret Doctrine fragment of this esoteric manuscript. sketches a spacious scheme describing Blavatsky said that this old source contains human and universal evolution and pictures all the knowledge that can be given to the the seen and unseen worlds of manifest- world at that time, and that centuries will ation in which life exists in innumerable pass before more knowledge is dispensed. forms. The Secret Doctrine contends that, The Secret Doctrine is not an exhaustive through comparing the cosmologies explanation presenting ultimate know- embraced among the ancient people, ledge, but issues an incentive for persistent contemporary seekers can discover what searching and seeking. is actually universal. The treatise provides assistance for unravelling human history. The Voice of the Silence Blavatsky lifts a veil containing allegory The Voice of the Silence, a small and symbols from the scriptures and meditation manual published in 1889, mythologies, disclosing an inner truth. contains spiritual teachings and practical She explains to the eager intellect, the advice useful as instruction. Beautifully intense intuition, and the highly cultivated written and deeply moving emotionally, spiritual perception her answers to Blavatsky’s translation renders meaningful scientific and religious questions. to contemporary readers her explanation and commentary concerning the principles Sources and precepts that are presented to a seeker Although the book was drawn from pursuing enlightenment. With her sharp numerous sources, The Secret Doctrine spiritual sensitivity, Madame Blavatsky is predicated primarily upon an ancient carefully transposed the original poetic manuscript, The Book of Dzyan. The imagery, recreating the ancient verses into stanzas contained in this archaic source flowing English literature. The Voice of are almost incomprehensible, although the Silence admonishes a reader to respond they express a sublime scheme depict- with spiritual sensitivity to every cry of pain, ing cosmic evolution. This manuscript like a lotus bending to drink the morning pictures a reawakened universe after sun. Inspiring compassion, she advised a

20 Vol. 134.11 Madame Blavatsky and Theosophy reader to prohibit the fierce sun from drying to Theosophy. In Studies in Occultism, one’s tear of pain before one has wiped a she discussed the esoteric theosophy tear from another person’s eye; she taught concealed in religion and nature, clarified readers to permit each burning human tear the difference between theoretical and to remain on one’s own heart until the practical occultism, Jesus as man and suffering that caused the tear is soothed. Christ, and the successive messianic From the renunciation of the self, seekers ages. During weekly meetings conducted can learn the lesson of final liberation. at the Blavatsky Lodge in London, she answered her students’ questions about Additional Writings cosmic genesis, universal mind, humans’ A prolific writer, Madame Blavatsky inner nature, the relationship among produced other compositions that seem consciousness and substance, religious either derivative or supportive. After Isis symbolism, and the evolution of worlds Unveiled and The Secret Doctrine were and humans. Her attempts to clarify published, she responded to readers’ these explorations of the Stanzas of questions about the human constitution, Dzyan were published as Secret Doctrine spiritual and psychological dimensions, Commentary: Stanzas I–IV. Gems from the mysteries surrounding periodic rebirths, the East is a daily register used for the difference between fate and destiny, recording a person’s thought; she selected and the problems posed by free will and the axioms from Eastern literature. karma. Blavatsky’s response appeared in Quotations from philosophers and poets a question-and-answer format as The Key were used to introduce the months. ²

References (A bibliography of 94 titles! Omit?)

The identity of our physical origin makes no appeal to our higher and deeper feelings. Matter, deprived of its soul and spirit, or its divine essence, cannot speak to the human heart. But the identity of the soul and spirit, of real, immortal man, as Theosophy teaches us, once proven and become deep rooted in our hearts, would lead us far on the road of real charity and brotherly good will. The Key to Theosophy H. P. Blavatsky

August 2013 21 The Theosophist What is the Value of Time?

SANJAY D. SABNIS

DURING my college days, my father most effectively used for attaining the goal gave me a wristwatch. The gift packet also of life; i.e., to be eternally happy. The carried a contest form to be completed and Bhagavadgitâ clearly outlines the formula returned to the company with a slogan to for being happy: describe ‘Why I Prefer this Brand’. I One who is not connected with the posted the form and about three months Supreme (in Divine consciousness) can later, the postman arrived with a gift from have neither transcendental intelligence nor the company — a brand new wristwatch! a steady mind, without which there is no My slogan was chosen from amongst the possibility of peace. And how can there ten best slogans received: ‘Time is money be any happiness without peace? (II.66) and this brand gives me good value for my time.’ A person in full consciousness of Me, When I wrote the slogan, it was just a knowing Me to be the ultimate beneficiary thought out of the hat, but today, fifteen of all sacrifices and austerities, the years later, only after reading Theo- Supreme Lord of all planets and demi- sophical books, do I understand what it gods, and the benefactor and well-wisher actually means to apply this slogan to of all living entities, attains peace from my life. the pangs of material miseries (V.29). These days, one can buy practically Human life has the prerogative to solve everything at the click of a mouse, except all the problems of life. Animals, trees and a few items like time. It is something which aquatics do not have this privilege. That even any stock market or commodity is why it is said that ‘the highest form of market cannot sell. It is not available even himsâ (violence) is to keep in darkness if a billionaire is willing to pay his entire the human being who is in his developed wealth. Yet, most of us very casually in consciousness of life’. For most of us, our daily lives, say: ‘Oh, I have no time.’ learning is very slow. We live under the The Vedic scriptures proclaim that this wrong impression that one lifespan is not human form of life is very rare and the sufficient to complete this course and we time available to us in this body has to be keep prolonging our self-liberation process.

Mr Sanjay D. Sabnis is a young member of Blavatsky Lodge, Mumbai.

22 Vol. 134.11 What is the Value of Time? If not now, then when? If the average sense of space upward is breaking free lifespan of a person be sixty years, he from the confines of space and time. He spends nearly fifty-eight years on things wants to break these limitations and experi- like playing, studying, sleeping, eating, ence timelessness, where the oscillation bathing, shopping, working, recreating, etc. between pain and pleasure ceases. He has hardly two years left for his moral If we look at our daily lives, we will and spiritual advancement. Moreover, he find we spend much of our time gossiping, spends even this period on trivial things. reading, backbiting, unnecessarily surfing Man is born not merely to eat, drink, grow and chatting on the Internet, and doing and then pass away but also to uplift him- a host of other activities that do not add self spiritually and brighten his future. ‘Now any value to our life. The next time we or Never’ should be our motto in life. look at our watch, we must be aware that Light on the Path says that ‘Time’ is a time is running out; so let us plan our lives great deluder. A spiritual aspirant who such that we rub out these futile activities experiences divine discontent is described and add value to our lives by digesting as someone to whom the sense of space the theosophical literature we read and is like the bars of an iron cage, while the understand its import. ²

The present is of the highest importance; the present, however tragic and painful, is the only door to Reality. The future is the continuance of the past through the present; through understanding the present is the future transformed. The present is the only time for understanding for it extends into yesterday and into tomorrow. The present is the whole of time; in the seed of the present is the past and the future; the past is the present and the future is the present. The present is the Eternal, the Timeless. Sayings of J. Krishnamurti

August 2013 23 The Theosophist My Introduction to J. Krishnamurti’s Teachings

S. N. DUBEY

I DID not know J. Krishnamurti per- do so for ever, as it changed my life. He sonally and had only one occasion to see started like this: and hear him, but this lecture is very vivid This is not a lecture, but rather a in my memory. I became an ardent stu- conversation between two people, between dent of his teachings much later in life. you and the speaker, not on a particular In October 1982, while posted in Bihar, I subject, instructing and shaping your had gone to Delhi to attend an official thought or opinions. We are two friends meeting and a friend took me to a lecture sitting in a park on a bench, talking over of J. Krishnamurti. We entered the hall, together our problems, friends who are where the talk was organized and took our concerned deeply with what is going on seats. After some time, a frail old man, in the world, with the confusion, the chaos immaculately dressed in Kurta-pyjama that exists throughout the world. I wonder and jacket, all white hair but well combed, if you have a friend with whom you talk, entered the hall and took his seat. In spite to whom you expose your own feelings, of his old age (I was told he was above 85 your concepts, your ideas, disillusionment, years of age), he was totally erect. He had and so on. We are going to talk over together a fair complexion, a sharp nose and a very in that manner — exploring, enquiring, handsome face. He gazed at his audience without any bias, in great friendship, and when he looked towards us, I felt that which means with great affection, re- he is looking directly at me and I felt a specting each other, without having some great amount of affection towards him, like kind of hidden thought, hidden motives . . . I did looking at somebody very dear to me. There was nobody to introduce him Then he went on to talk about the rea- or what he is going to talk about and after sons and causes of confusion in our life. looking towards his audience, he started After this talk, I got thinking and I recalled his talk. that I first heard of Jiddu Krishnamurti in I can never forget his starting words, 1970, when I was a graduate student at as they made an everlasting impression University of Waterloo, in Canada, from one on me, which I carry even now and will Prof. K. Ariaratnam, a Professor of Civil Mr S. N. Dubey holds senior administrative position at the Krishnamurti Foundation India in Varanasi.

24 Vol. 134.11 My Introduction to J. Krishnamurti’s Teachings Engineering, who had recently attended a conditioned in Hindu traditions. I was told talk by J. Krishnamurti, near Los Angeles, at the study Centre that Prof. P. Krishna, in USA. Prof. Ariaratnam’s description of a former Head of Dept. and Professor of the talk, he had attended and the influence Physics, Banaras Hindu University was of the talks on him did stir me for a while, the Rector of the place, but we could not but I was, perhaps, not ready to get into meet or see him as he was in a meeting its detail at that time, as I was more and then there was lunch break. I bought focussed towards my academic goals. four books from the Study Centre, which Later, seeing my interest in what he had were on sale and that is how my journey described then, Prof. Ariaratnam sent me to know J. Krishnamurti and what he was some notes of conversations Krishnamurti saying began. had with a Prof. Alan Anderson, a pro- 1. The Beginning of Learning. fessor of Religious Studies at San Diego 2. The First and Last Freedom. State University, California, USA. Copies 3. Freedom from the Known. of this conversation along with hearing 4. Commentaries on Living. Krishnamurti, in person, in New Delhi in I can most certainly say that it was 1982, really got me interested in knowing the visit to Rajghat that really got me more about what he is talking about and interested, in Krishnamurti’s teachings what he was telling his audiences all over and I started reading these books. It was the world. I had always thought that get- really revealing to find an absolutely clear ting into the Indian Administrative Service analysis of profound human problems and was the highest water mark in my life and also Krishnamurti’s explanation on the I needed no other support system, till I only way to solve them was by ourselves. heard Krishnamurti, in 1982. I continued Till now I, like many of us, was looking my life in self-doubt for eighteen years for solutions of my problems outside, little till the year 2000. realizing that one has to look inside In January 2000, I got a chance to oneself for solutions as Krishnamurti said come to Rajghat, Varanasi, with a relation ‘we ourselves are the problems’. I had read of mine, who was at one time a student of some books on Buddhism and, on one Rajghat Besant School. We moved around human emotion, like anger, Buddha says: the Rajghat campus and visited the KFI ‘Slay anger and you will be happy/With Study Centre. In the Study Centre, we anger slain, one weeps no more.’ We know visited the room where J. Krishnamurti that an angry man is an ugly man with used to stay whenever he visited Rajghat. peace and happiness miles away. Despite There was no statue or memorial or place, all the comforts we may have, we cannot to worship J. Krishnamurti anywhere in sleep; despite our wealth, we are poor. the Rajghat Campus, nor were there any Filled with anger one hurts others by acts prayers conducted for him. This seemed of body and speech. Many of us tend to a little odd to my mind which was deeply get angry over the slightest issue or irritant.

August 2013 25 The Theosophist If some one has hurt us or our near or dear man’s relationship with the ultimate silence ones, or if some one has caused us or our of nothingness. But will I, like my mother, dear ones material loss, if some one has ever know the lighter of a thousand stars? not behaved well with us, we get furious In my grown up years, I started think- and do things only a mad person can do. ing, that granted all its achievements, why It is true that not all of us react in anger is mankind anxious over the state of the and make a counter attack. The more world, over what might happen tomorrow? sensible among us would like to ‘pass off’ Why has man become the greatest enemy such cases as not our problem, but the of man and of earth? Why has he made problem of the person causing it. But the nuclear bombs and human bombs? Why problem remained, as how to slay anger? are we lonely, insecure and unhappy? I found Krishnamurti’s analysis of anger When earth has such beautiful things to more scientific and realistic, where he tells offer, why cannot we listen, touch, smell us to be aware of anger and examine the and see, respond and create, celebrate in causation of it, rather than condemn it or song, dance and poetry, like Tagore did. run away from it and blame others, for it. Why have we lost our ability to relate? If we can just observe it without weighing The way of Science, the knowledge we or measuring it, we can be free of it. have given primacy to, gives power, power My introduction to spirituality was to change, control, maneuver. The way through my mother, who was deeply of religion gave relationship, and under- religious without strictly following the standing, and flowered in compassion. Hindu rituals. Every evening, after the As if in response to my questions, household work done, when the stars Krishnamurti’s books compelled me began appearing, she would get up, light to have a dialogue with myself that an earthen lamp and place it in front of the challenged my very way of living and Tulsi plant. One day when I sat beside her thinking. I saw very clearly, the need for and asked why she lit the lamp, she said, a deep psychological change. I saw how ‘when at night someone lights thousands even the modern system of education, of of stars for me, I light a lamp to him’. I sat which I was a part, was poison in disguise with her silently, looking at the sky, and corrupting human society to the core, how as the evening darkened and more and in order to establish a sane, compassionate more stars appeared, I tried harder to see society we would need an altogether the lighter of a thousand stars. Years later different home, school and university, I wondered, is religion our relationship: founded on an understanding of our with the infinite, the entire world without, relationship with the world, and of our the stars and the grass, and with the dweller own minds mirrored in that relationship. within, whether that dweller is God, Krishnamurti’s teachings did provide an nothing or I? Many times in my life I have answer to many of my querries at the stood dumb before the austere beauty of intellectual level, but how to have a QUIET

26 Vol. 134.11 My Introduction to J. Krishnamurti’s Teachings mind, as Krishnamurti had said? completely, wholly, as if it were a new Some of his statements, made during loneliness, there must be dying to every- the course of his talks got me thinking thing of yesterday, otherwise you live further deeply. Here are some his state- mechanically and a mechanical mind can ments, that got me really stirred mentally: never know what love is or what freedom is. (Freedom from the Known) Intelligence highly awakened is intuition, which is the only true guide in life. What Krishnamurti says about dying We may be highly educated, but if we psychologically every minute is to look are without deep integration of thought at our views, opinions, which we have and feeling, our lives are incomplete, held for years altogether and be willing to contradictory and torn with many fears, change it if we see that it is false. It means and as long as education does not cultivate dying to our prejudices, which we have an integral outlook on life, it has very accumulated and which are illusions. One little significance. cannot die to truth because truth is ‘what A consistent thinker is a thoughtless is’, and it is not an idea or opinion. person, because he conforms to a pattern, Krishnamurti further goes on to say that he repeats phrases and thinks in a groove”. ‘All authority of any kind, especially in the field of thought and understanding, is On our fearing death he mentions very the most destructive, evil thing. Leaders clearly, destroy the followers and followers We think that living is always in the present destroy the leaders. You have to be your and that dying is something that awaits at own teacher and your own disciple. You a distant time. But we have never ques- have to question everything that man has tioned whether this battle of every day life accepted as valuable, as necessary.’ is living at all. We want to know that truth (Freedom from the Known) about reincarnation, we want proof of the Later, to my pleasant surprise and survival of the soul, we listen to the extreme fulfilment, I got an opportunity assertion of the clairvoyants and to the to come and work at Rajghat Education conclusion of physical, but we never ask, Centre, where I joined leaving a very never, how to live — to live with delight, profitable job with an NGO which I had with enchantment, with beauty everyday. accepted after resigning from I.A.S. two We have accepted life as it is with all its years before it was due, in 2007, just agony and despair and have got used to it, after six months of working in there. I was and think of death to be carefully avoided. indeed lucky to meet some extremely But death is extraordinarily like life, when nice people at Rajghat, especially Prof. we know how to live. You cannot live P. Krishna, Sri Rajesh Dalal, Sri Kabir without dying. You cannot live, if you Jaithirtha and Swami Chidananda. All cannot die psychologically every minute. these people influenced my life in their This is not an intellectual paradox. To live own way. Prof. Krishna’s articles, books,

August 2013 27 The Theosophist his lectures and dialogue sessions with various subjects rather than questions to him, gave me a deep and practical insight which you want answers. into the teachings of J. Krishnamurti. Even As a matter of fact it was the feeling of though I was in administrative service for wonder that was the birth of what we call thirty-six years I learnt a great deal from subjects today. The starting point is won- him about administration without causing der, leading on to curiosity and enquiry. heartburns and still be effective in dealing Our surroundings evoke questions as day with critical issues. The concept of collect- moves into night and on to another day. ive decision making that he had introduced Likewise, feelings arouse questions. in Rajghat, and something that was totally Compassion is the source of question too. alien to me in the beginning, because I If one learns this art of questioning and always thought that if I had authority to keeps one’s mind alive, it is found that do a thing, I do not need to consult any one does not accept opinions and beliefs body and had practised over the years, blindly. Cultivating a mind that listens to that all administrative decisions had to be questions and thinks over them quietly is taken in secrecy. But this new approach an enquiring mind. If our mind is stuffed to decision making, became my guiding with opinions and beliefs of others, it will light in all future decision making and I be like a cramped room with no space, no told all my friends in the I.A.S., about it windows into the world. and how effective it was in getting We do notice that when we are far decisions implemented. Chidanandaji, away from the crowds, alone and by our who switched over to J. Krishnamurti selves, perhaps at night, certain very from close to two decades of being fully personal questions may arise within the associated with Chinmaya Mission, a mind. Why did I get angry with ‘X’ today? purely Hindu religious organization, Why do I generally get angry over small affected me a great deal by his humility things? What are my worries? What are and goodness. My day-to-day dealings my fears? Little questions, big questions, with Chidanandaji, revealed to me the sometimes silly questions, some very goodness of human beings in general serious questions. This is the time to have and Chidanandaji in particular, something dialogue with oneself and if we learn to that I had seldom seen before. go on questioning ourselves about what In Rajghat the exposure I got through is happening inside us, we may discover, the school was really a great learning many interesting things about the world process. The art of learning is closely within us, just as we have so much related to the art of questioning. In the knowledge stashed inside our brain about school it is mostly the teachers who ask outside world. the questions and the children have to find In my dialogues with Prof. Krishna, the answers. So gradually their minds are and also with students and teachers here, more full of answers to the questions on I have observed that one question leads

28 Vol. 134.11 My Introduction to J. Krishnamurti’s Teachings to another and questions such as: Why am he never said that one should not follow I nervous today? Is it because I am afraid a path. But he very clearly, time and of test/face new people/why should it again, said that the only way a change or make me so nervous . . . all these arise, transformation in the consciousness can and in dialogue with students and teachers, happen, is by direct perception of truth, including myself, one finds out the deep- by a mind which is free of conditioning rooted courses and causes of such emotions. and its past (which is experience and After being in touch with Krishna- knowledge, etc.), so as to receive the murti’s teachings for eleven years now, I immeasurable. Krishnamurti did not claim can very humbly conclude that Krishna- to be a guru or even a teacher. His aim, murti was one of the greatest thinkers of he said, was to hold a mirror in which our time who discussed the profound individuals could see themselves or questions faced by us in life and sought revealed, if they chose. their answers without referring to any He questioned our identification with religious scriptures of any organized faith any group, religion or country and said and looked into these and many more that ‘identification’ puts an end to all questions through enquiry, observation creative understanding. He said that iden- and self knowledge. He spoke only from tification puts an end to love and to his own observations. What he spoke may experiment new and said that identification have been uttered by many enlightened is surely possession, assertion of owner- individuals at different times, but he came ship and ownership denies love; as to own upon, what he called Truth, of it, for is to be secure and there cannot be love himself. He also said that any man can when there is defence. reach it by self knowledge and enquiry Krishnamurti gave a new definition to without any Guru or a religious path. words like ‘religious mind’, ‘time’, love’, Though he did not say that one should etc. than what we normally meant and not follow a religion or go to a Guru. understood until then. Men like Krishna- He observed that religions have failed murti seldom take birth and I consider in changing or transforming the inner those people who got in close contact with consciousness of human being because him, really fortunate, as I am indeed they prescribe certain rituals and paths to blessed in interacting with those who follow and these cannot bring about really were close to J. Krishnamurti, and any change in our consciousness.Though knew him. ²

The trinity of nature is the lock of magic, the trinity of man the key that fits it. Isis, II, 635

August 2013 29 The Theosophist The Self; the Psyche, the Intellect and Intelligence

S. RAMU

THE human self can be under many often the results of the interplay between influences, three of which are the psyche, the psyche and the intellect, and the exter- the intellect and the intelligence. nal challenges the intellect encounters. The psyche, associated with the lower Two points to be considered at this brain (limbic system, etc.), is a powerful juncture are: the manipulation and over- force, the result of biological conditioning riding of the intellect by the forces of the and genetic evolution, constantly mutated psyche for achieving the aims of the and programmed, to achieve the following: psyche even to the point of self-harm, and a. self-preservation (from disintegra- the clever ways of the intellect to facilitate tion of the body and extinction of life in gratification of the psyche but without har- the body); ming or destroying the self (or its image, b. self-protection (from pain and threats); the image being helpful for self-protection) c. self-extension or self-perpetuation and by weighing risks and rewards. (through sex and procreation); Much violent and other uncontrolled d. self-gratification (through pleasure, behaviour can be attributed to the psyche comforts and entertainment). overriding the intellect, and the many The intellect (the faculty of judgement cunning and clever ways of exploitation, or the mechanism of making choices, and without a person appearing to be exter- which is associated with the upper brain) nally violent, can be attributed to the work is shaped and influenced by various inputs of the intellect, taking help from its con- such as upbringing, education, religion, cocted reasons (such as religious demand, law, culture, etc. nationalism, political philosophy and There is bound to be coordination and intellectual, gender or racial superiority, conflict between the forces of intellect and etc.). the psyche. The intellect also is constantly The intellect may also assume a more challenged by, and hence in conflict with, dominant and powerful role in a ‘self’, external forces, as each self’s intellect tries leading to self-denial and forceful to make that self more fit and powerful suppression of the cravings of the psyche. than the other. Attitude and behaviour are The ego is not an entity but an activity. Mr S. Ramu is Manager of the Theosophical Publishing House, Adyar.

30 Vol. 134.11 The Self; the Psyche, the Intellect and Intelligence It is a coordinate of the psyche and the unsullied by the disorder that the forces intellect. Hence lowering the dominance of the psyche and the intellect can create, of the ego or overcoming the forces of the self has its own state of intelligence. either the psyche or the intellect through Consciousness is the most fundamen- effort, is not the solution; however, being tal quality of the self and the underlying aware of the working of these forces by principle of all the other qualities of the self-observation helps the self in tran- self. Without consciousness, nothing is. scending the influences of these forces Consciousness can be described as the field effortlessly. Effort involves a process, and in which the self operates, but they cannot processes work only in material science be separated, just as force and force-fields and in the schemes of the intellect, neither cannot be separated in physics. of which has resolved the fundamental The contents of consciousness make problems and predicaments of the self, the (quality of) consciousness, says J. such as artificiality, selfishness, violence, Krishnamurti. The forces of the psyche hatred, prejudice, exploitation, etc. and the intellect can, with varying propor- Thus, in essence, the problems of the tions, occupy the field of consciousness; self can neither be resolved by a free run and blur its perceptions, limit its awareness of the forces of the psyche nor of the and create disorder in the field. But when clever and sharp intellect, or by trying to the field is clear of the influence of these suppress them; and not even by a middle forces and the resultant disorder, there is course between the pulls and pushes of no pressure to make intellectual choices; these forces. The middle course has its only pure choiceless awareness remains own field of tension. in which the self is in its natural state of Beyond the psyche and intellect and intelligence, peace and bliss. ²

Note The self is the whole being but not a single personality-entity, in the sense of one’s personality being different as spouse, parent, buyer, seller, employee, employer, neighbour, etc. While the ‘I’ may refer to the whole being, ‘I am this or that’, is incomplete.

Wisdom lies not in picking up more and more knowledge or information, but rather in discovering rightness, and applying in right ways the knowledge we possess. Thought for Aspirants — Second Series N. Sri Ram

August 2013 31 The Theosophist Books of Interest

LIVING WITH ECOLOGICAL RHYTHM dom in “knowledge”. Knowledge accu- by N. Bhaskaran Nair, Saketam Publi- mulated by man without love of humanity cations, Trivandrum. pp 227. is the most dangerous factor. Man has to In September 27, 2012, the book understand how to live with the heart Silent Spring by Rachel Carson, which is rather than with the head, live with considered as the manifesto of environ- submission rather than with conquest.’ mentalists all over the world, completed In the last century we were fostering its Golden Jubilee. Still most of us are not the idea of nationalism but the author says aware of the serious environmental issues that such National Spirit has to be replaced and are mad after huge dams, nuclear by a common global spirit, because the reactors, highways which will split the questions of climatic changes, temperature country and create vast damage to ecology rise, loss of biodiversity, and spreading and eco system. The book under the of poisonous gases in the atmosphere are review can be considered as an eye opener not merely national problems. These pro- to all of us and a tribute to ‘Silent Spring’ blems could not be countered on national in its golden jubilee year. The English level alone. Pointing out the dangers of word rhythm continues to express in urbanization author remarks, ‘The disturb- material terms the conception of §tam in ance of Nature and woman directly affects the Vedic times. §tam is reflected in the the conscience of all human beings. The manifested universe as satyam, the evils of urbanization equally affect women essence of Being, the nature of Reality in and Nature. Nature and woman are its manifested form. §tam Satyam Param inevitable sources of birth and procreation Brahma says a great mantra. §tam is the of any form of life including man.’ nature of Para–Brahman. Echoing the spirit of ‘Silent Spring’ the In the author’s note the author says, author comments, ‘If the ambition of man ‘Political systems like Capitalism and grows like this, there may be the cycle of Socialism are concerned only with effi- spring, summer, winter and autumn, but ciency and utility. If one system solves there will be no birds to sing and there will the problem of production, another system be no plants to flower on it. There will be solves the problem of distribution. That waterless rivers and ghastly silent springs missing link is what I am going to explain devoid of chirping birds, murmuring in this book. Ecology is a meeting point winds in the trees, roaring of animals and between materialism and capitalism.’ He dripping sound of water.’ The modern also remarks that ‘we have lost our wis- man does not know how to sleep without

32 Vol. 134.11 Books of Interest the use of sedative, to have digestion from taking food for a definite time. without medication, to walk without the Tejopasana is the worship of sunlight, support of crutches. which is essential for every living being Tagore wrote ‘Yatra Viswam Bhavat on earth. Prithvi Upasana means the Eka needam’ which means here the worship of the resources of the Earth. whole world may meet like a bird’s cage. Vayu upasana is the worship of the intel- Author says, ‘If the environmental nest we ligence of air, because health of man live in is kept clean we can live with the depends on fresh air and efficiency of the ecological rhythm. We are fouling the lungs to assimilate the oxygen contained environmental nest we are living in.’ The in it. Pranayama is considered as worship first Chapter of the book, Holistic Life — of air. Moreover not to pollute the air is A life of Simplicity deals with the subjects also a form of worship. Jalopasana is the like Vegetarianism: The holistic Dietary worship of water an important element for habit, Simplicity in life, Extravagant any living being on earth. Not to pollute life: A threat to ecosphere of posterity the water resources like river, lakes, wells and Ecological life a transpersonal etc., are also part of the worship. experience. He quotes Bhagavadgitâ The author says, ‘The present Chapter VI-7 ‘To him who is moderate in civilization places human beings at the eating and recreation, temperate in his centre of everything. Astronomers had to actions, who is regulated in sleep and undergo execution by being burnt at the wakefulness, yoga becomes a relief from stake in accordance with the moral code all his ills.’ The message of Universal of inquisition, a few centuries ago, for Brotherhood is reflected in the verses of refusing to accept the Earth as the centre Gita which says ‘He also sees the whole- of the Universe. Such superstitions are still ness abiding in all beings, and all the continuing in the name of Astrology beings abiding in the wholeness, he sees which considers the Earth as centre and the same everywhere.’ Holistic life is the moon and the sun as planets.’ This view defined as the union with the ultimate of the author challenges the present day Truth by which one is always in aware- astrologers who make a livelihood by ness without any choice. The ancient taking the ‘science of probability’ as an Greek physician Hyppocrates stated ‘Thy authority to predict human destiny. In such Food is thy medicine.’ This dictum is a world the author quotes Gita and says, overlooked by the modern man who let man redeem himself by his own Self always dreams that medicine can restore and let him not lower himself, for, this Self health! The author describes about alone is the friend as well as the enemy Panchabhootopasana. Here the word of oneself’. ‘worship’ means obedience to the intel- The second Chapter Environmental ligence of Nature. Âkâsopasana is the Degradation — The Harbinger of ‘Silent worship of fasting, the act of abstaining Spring’ deals with topics such as

August 2013 33 The Theosophist Environmental problems as side effects of Across the Industrial Fog, Eco-friendly modern lifestyle, Death traps of life Technology Flame that does not burn, Systems, Private projects affecting com- Eco feminism — postmodern Ecological mon welfare, Environmental pollution and Thought, Restoring the Rhythm, and The global warming, Climate Change leading Green Movements, throw ample light on to Strangely ‘Silent Springs’. environmental issues faced by us in the Indiscriminate use of pesticides is still coming years and a fit solution to each a threat in developing countries. Rachel and every problem. Humanity will realize Carson says, ‘For the first time in the these truths only at the end of their life, history of the world, every human being just like the Owl which has vision only at is now subjected to contact the dangerous the twilight or dusk. The mythological chemicals from the moment of conception representation of ‘Owl of Minerva’ depicts until death.’ We already witness the this. The question is whether we shall wait alarming after-effects of Endosulfan in until a catastrophe engulfs us? some northern districts of Kerala ( India). The book has got a glossary, selected In the Geneva Conference in April 2011, Bibliography as well as an Index. As a 127 nations of the world agreed to include conclusion of this review I would like endosulfan as an antiquated persistent to quote St. Mathew VI 28-30 ‘Consider insecticide, at the Stockholm Conven- the lilies of the field, they toil not, neither tion’s list of banned substances and fixed do they spin, yet Solomon in all his glory

2012 to end its usage. But our surprise is, was not arrayed like one of these’. Only still the total consumption of this deadly one who lives in the Rhythm of life insecticide is twelve million litres!. can see the concealed beauty in the day The chapters Insatiable Quest for to day scenes of life. Such a life is pleasure — The bane of Industrial Eco- worth living. nomy, The Authentic life-Vision cutting K. DINAKARAN

Know for certain that the lords of Compassion are always watching their true devotees, and never allow honest hearts and earnest seekers for light to remain under an illusion for any length of time; the Wise Lords bring out of even their temporary recessions lessons which serve them in good stead through the rest of their lives. The Doctrine of the Heart Annie Besant

34 Vol. 134.11 Convention Rates THE 138TH INTERNATIONAL CONVENTION

The 138th International Convention of the Theosophical Society will be held at the International Headquarters, Adyar, from 26 to 31 December 2013. All members of the Society in good standing are welcome to attend as delegates. Non-members may attend by obtaining permission from the President. Requests for such permission, together with a recommendation from an officer of the Federation, should be sent to the Convention Officer before 15 November 2013. REGISTRATION FEES India Other Countries Members 100 US$ 70 * Members under 21 40 ... Non-members 200 ... Non-members under 21 150 ...

ACCOMMODATION CHARGES (SHARING) (From 24 December 2013 to 1 January 2014 inclusive) India India Other Countries (Members) (Non-members) (Members) Accommodation with mat Rs 100 200 ... Accommodation with cot 200 450 ... Leadbeater Chambers (including service, furniture, and bedding, but no blankets) 3,500 6,500 US$ 150 *

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

ACCOMMODATION Factors considered in allocating accommodation are active membership, health, age, priority of registration, size of family, etc. Rooms and bathrooms cannot be made available for anyone’s exclusive use. Non-members and young persons should be prepared to stay in dormitories. No special facilities can be provided for members who are ill or for women with babies. Mosquito nets and bedding will not be available. No kitchens are available. Ordinary medical attention will be available for minor complaints but there will be no provision for serious or infectious illness. Such cases will have to be shifted from the compound. Accommodation is available for delegates from 24 December 2013 to 1 January 2014, both days inclusive, but can be guaranteed only to those whose registration and accommodation payments are received before 1 December 2013. Delegates from India requiring accommodation should send both the registration and accommodation charges together, but not before 1 September 2013. Please note that in the event of cancellation there will be no refund of registration fees, but other charges will be refunded if application is received before 10 December 2013. All communications and remittances should be addressed to the Convention Officer, The Theosophical Society, Adyar, Chennai 600 020. Remittance by bank drafts, duly crossed, should be made payable to the Treasurer, The Theosophical Society, but sent to the Convention Officer. Money Orders should be sent only to the Convention Officer. No cheques other than those drawn in Chennai will be accepted. Please provide your details in the Convention form. Mrs KUSUM SATAPATHY International Secretary

August 2013 35 The Theosophist Theosophical Work around the World

Adyar Slovenia International Vice-President, Mr M. P. The Winter School from 8 to10 March Singhal and Mrs Sashi Singhal visited was organized in Soncek near Koper with Brazil from 5 to 18 July 2013. Besides the theme ‘On Knowing oneself’ con- participating in various programmes in ducted by Damjana Gec and Breda Zagar. which delegates from different National Mr Bhupendra Vora and his wife visited Societies participated, he conducted study Slovenia and addressed the Summer classes on At the Feet of the Master and School in Kranjska Gora from 14th to 16th The Voice of the Silence. He gave a talk June on the theme, ‘The Light of the on ‘How We Should Live and What We Wisdom’. Mr Vora earlier gave public talks Should Do?’ and also gave a public talk from 10th to 13th June in Ljubljana, Koper, ‘TS: Vision 2075,’ which was attended by Maribor and Celje on Ethics and Morality, the ambassador and officials from the and Foundations for a Noble Society. Indian embassy in Brazil. It is the centenary year of the Theo- The Netherlands sophical Society in Norway. In a specially From 14 to 16 June a seminar, and from arranged meeting in Moss near Oslo, Bro. 16 to 20 June 2013 a retreat took place at Dr Chittaranjan Satapathy gave three talks ‘The European Home of the TS’, the Inter- on: How to study The Secret Doctrine, national Theosophical Centre in Naarden, Where Theosophy meets Krishnamurti, the Netherlands, with Ravi Ravindra, and Doing a little good helps, howsoever who spoke about the Bhagavadgitâ, an little it may be. He travelled to Finland important text to originate from India. afterwards and in Helsinki, he gave a talk on Where Theosophy meets Krishnamurti. India At the TS retreat in Kreivilä, he attended a The Golden Jubilee Celebration of ceremony of the Liberal Catholic Church. Sri Krishna Theosophical Lodge of He also apprised the TS members in Davanagere, Karnataka, was held on 22nd Norway and Finland about the work done June 2013. Bro. S. Sundaram, General by the Olcott Education Society and the Secretary, Indian Section delivered the recent initiatives taken to open a Visitors Inaugural Address on the theme ‘Love Centre for the TS, to start a new Vocational and Service – Twin Stars of Brotherhood’. Training Centre in Damodar Gardens, and The 104th Annual Conference of to upgrade the Olcott Memorial High Karnataka Theosophical Federation was School to a Higher Secondary School. held in Davanagere on 23rd and 24th June

36 Vol. 134.11 Theosophical Work around the World in which the General Secretary released 400 delegates attended the conference. five books written or translated by the On 24th June, Mrs Manju Sundaram senior members of the Federation. Bro. delivered a talk on ‘Holding the Ocean C. A. Shinde, National Lecturer of the in a Drop’. Bro. S. Sundaram gave the Indian Section, gave a public talk on valedictory address. ‘Practical Regenerating Brotherhood’ On 25th June the General Secretary and a talk on ‘Oneness of Life’. There inaugurated the new building of the was a panel discussion on ‘Deficit of Theosophical Lodge at Hosadurga and Universal Brotherhood is the Source of addressed the members. Bro. C. A. Shinde all Problems of Modern life’. More than gave a talk on ‘Divine Plan’. ²

Many of us are members because we want to help this great organization which exists for a supremely altruistic purpose, altruism in a deep, true and extended sense. The Society does not exist for our own edification, much less for our amusement or glorification; it exists in order that each one of us may lend his strength, give of his light and whatever capacity he may have, to make the world a better place in which to live; better not merely from a physical point of view, but with a more spiritual climate, a rarer more vital atmosphere where all kinds of delicate and wonderful things can grow. N. Sri Ram

August 2013 37 [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected]. Email address [email protected] Theosofi The Indian Theosophist Gangleri Teozófia Ilisos Adyar The Light Bearer Chilena Revista Teosófica Selección Teosófica Sophia Le Lotus Bleu Teosofi Le Lotus Bleu The West African Theosophist The West Theosofie Adyar Teozofija The Theosophical Light The South African Theosophist Theosophy in Australia Magazine Teosofía en Argentina en Teosofía Rosario … ška ulica 24, 10000 Zagreb … oukourestiou St., 106 71-Athensoukourestiou St., … Jakarta 11410, Timur UK BT52 ITA Co. Londonderry, CEP 70200-630 Brasilia (DF) Boisbriand QC., J7H 1K7 Estacion Central, Santiago Barrio Palermo, Bogotá Helsinki Aptdo. 23, San Juan, PR 00926, USA Managua, Nicaragua Adyar, Chennai 600 020, India Ronean, 38 Princesses Ave., Windsor E. 2194Windsor Ave., Ronean, 38 Princesses … eosofinen Seura, Vironkatu 7 C 2, Fin 00170,Vironkatu eosofinen Seura, … The Theosophical Society, Varanasi 221 010Varanasi Theosophical Society, The … Oberbaumgarten 25, 4204 Haibach im Mühlkreis … The Theosophical Society Address … Santiago 257 — 2000, … I N T E R A O L D C Y

Sundaram … eresa W. de Nuñezde W. eresa … Casilla de Correo 3911, Cochabamba Halldor Haraldsson … PO Box 1257 Ingolfsstraeti 22, 121 Reykjavik … Barbara A. Fariñas PiñaFariñas A. Barbara … Apartado de Correos 6365, La Habana 10600 Albert Schichl … Theodoros Katsifis … 25 V Eric McGoughEric … 50 Gloucester Place, London W1U 8EA … Trân-Thi-Kim-Diêu … 4 Square Rapp, 75007 Paris … Herry IspoernomoHerry … Jalan Anggrek Nelimurni A-104, … Marja Artamaa … T Jorge Garcia Jack Hartmann … 9 Mrs Manuela KaulichManuela Mrs … Hauptstr. 39, 93138 Lappersdorf … Mrs Ligia Gutiérrez S. … Rept. Los Arcos # 43, Ent. Princ. 1 c. Sur Mrs Linda Oliveira … 2000 NSW Sydney, 4th fl., 484 Kent St., … General Secretary, etc. General Secretary, …Tepeš Mrs Nada … Kraji S Central Central * 2 c. Abajo, 1 Sur, Distrito 2, Indonesia … Mr Ireland * … Mrs Marie Harkness … 97 Mountsandel Road, Coleraine, … India … S. Mr Iceland … Mr Hungary † …MartinovichThomas Mr … Hunyadi Janos ut 17. II. 8, H-1011 Budapest … Greece … Mr Croatia Germany … Canada **Chile … Mr Medardo Martinez CruzColombia † … …Ortiz†Ortega Rica Cesar Costa Mr 3162 Rue de …la Bastille Mrs Nelly Medina de Galvis …OrlichMaria Ms … Carr 22, # 45B-38 (Cons. 404), … Casilla 11 Sucursal Paseo Estacion, … … … Apartado 8-6710-1000, San José … Brazil … Mr Marcos L. B. de Resende … SGAS Quadra 603, N. 20, … France … Ms Finland … Ms Bolivia † …T Mrs England … Mr Dominican Rep. †Rep. Dominican … Mrs Magaly Polanco … 1652 Calle Sta. Agueda, C7 Les Chalets Court America, … Belgium …KepplerJelle Jan Mr … Place des Gueux 8, B1000 Brussels … Cuba … Ms Africa, WestAfrica, … Mr John Osmond Boakye … PO Box 720, Accra, Ghana … Austria * … Mr Asia, Southeast † Africa, South … Mr Africa, East and … Mr Ebrony Peteli … PO Box 40844, Mufulira, Zambia … Argentina … Mr Australia … ate Section 1912 1919 1891 1921 1907 1928 2007 1902 1924 1920 1937 1997 1920 1899 1907 1965 1888 1987 1929 1911 1905 1956 1912 1990 1909 D 1947 1920 1895

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40 BOOKS ON OCCULTISM

PRACTICAL OCCULTISM H. P. Blavatsky Two essays of practical instruction on Occultism setting forth the necessary conditions, and ‘Some Practical Suggestions for Daily Life’ put together by students of HPB are included. VEGETARIANISM AND OCCULTISM C. W. Leadbeater The book is about the relation between vegetarianism and occultism and the author explains in definite and simple terms, on grounds of health, economy, ecology, ethics and spirituality why the vegetarian diet is best for humans, and what effect the killing of animals and birds for food, on the person involved. THE OCCULT TRAINING OF THE HINDUS Ernest Wood An Interesting account of occult science in India and a comprehensive presentation of various types of yoga with a chapter on practical guidance for meditation. OCCULT POWERS IN NATURE AND IN MAN Gfoffrey Hodson Seeks to impart a comprehension of the creative Deity, an understanding of the process of emanation of universes and to convey a knowledge of man’s relationship to God and his place in Creation. OCCULT CHEMISTRY Annie Besant and C. W. Leadbeater Clairvoyant investigations on the constitution of atoms, the Periodic Table and some compounds. Much of this work — the existence of quarks, for instance — has subsequently been confirmed by science. OCCULTISM, SEMI-OCCULTISM AND PSEUDO-OCCULTISM Annie Besant The author gives clear exposition of the nature of occultism which is not practice of magic and the occult arts, but it is the study of the Divine Mind Working in the universe that helps to evolve spiritually.

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