THE THEOSOPHIST

VOL. 137 NO. 9 JUNE 2016

CONTENTS

Self-Responsibility 5 Tim Boyd Mountain and Summit as the Path and Its Goal 12 William Wilson Quinn Perception and Interpretation of Reality 22 Trân-Thi-Kim-Diêu ‘A Union of Those Who Love in the Service of All That Suffers’ 29 Nancy Secrest Books of Interest 33 A Talk to Prisoners 35 C. Jinarajadasa-- Theosophical Work around the World 41 International Directory 42

Editor: Mr Tim Boyd

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

Cover: Statue of Gautama Buddha, whose birthday, enlightenment, and passing are celebrated as Buddha Purnima or Vaisakha Purnima, referring to the Full Moon of the Indian month of Vaisakha, which fell on 21 May this year.

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

3 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mr Tim Boyd Vice-President: Dr Chittaranjan Satapathy Secretary: Ms Marja Artamaa Treasurer: Mr K. Narasimha Rao Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Vice-President: [email protected] Secretary: [email protected] Treasurer: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] 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.

4 The Theosophist Self-Responsibility Self-Responsibility

TIM BOYD

MANY teachings in theosophical when we reach a stage where we actually literature relate to our individual re- become self-aware. It is really only at that sponsibility for unfoldment. This is point that we are able to make genuine expressed beautifully in the small book, choices. Prior to that, we are merely The Idyll of the White Lotus, by Mabel reacting to the circumstances that sur- Collins. It is a short story, rich in meaning, round us in life and in Nature. With the at the end of which the ‘Three Truths’ advent of awareness we can actually are described. One of those Truths relates choose for the first time. This is the stage to the principle of self-responsibility: in which we all find ourselves. ‘Each person is his absolute lawgiver, the One of the facts of our being is that dispenser of glory or gloom to himself; we find within us tendencies towards the decreer of his life, his reward, his greatness arising from the divine seed punishment.’ It is clearly stated, and places that is planted within every one of us. the burden of effort on each of us. It is We have these tendencies, and when we intended to counteract the idea that in see them exhibited in others around us, some way the various things and events we respond. When we hear the words, we encounter in our lives are determined teachings, and stories of the lives of the by some force, or power, or being outside Great Ones who have lived among us, of ourselves. That idea weakens us, even we respond wholeheartedly. In a similar in our approach to Divinity. way, we have all of the ‘negative’ ten- When we speak about the principle of dencies within us as well. When we look Oneness, the essential idea is that we are at someone who is perhaps not living to not disconnected or separated from the their fullest, people often say: ‘Except for principle described as God, the Ultimate, the grace of God, there go I.’ We need to the Divine, or whatever the words that recognize that each of us has tendencies our temperament allows us to say. The and possibilities of greatness, but at the process of mentally looking towards same time we have tendencies that could something else to determine the course take us far away from that course. and direction of our lives is a mistaken When we plant a garden, we either idea. Each one of us has this respon- want great food or beautiful flowers. sibility. It becomes all the more important No matter how careful we are, we always

June 2016 The Theosophist 5 Self-Responsibility find the presence of plants that we behaviour were regulated by the in- do not want — weeds — which left un- fluence of the communities where we attended will grow and choke out the lived and the cultures that surrounded us. plants that we are looking to harvest. An Every culture encourages and discourages important part of cultivating a garden certain values and behaviours. Throughout involves continually pulling up those history, this has led to the flourishing weeds. Some people will just break off of a particular type of mind in one place, the part of the weed above the ground and of something quite different in an- and believe that the weed is gone. But other. One of the conditions of life in our the root remains beneath the surface. time is that now we are exposed to a range Certainly it will grow again, and it will of influences that would have been im- come back even stronger. There are some possible previously. In cities around the types of weeds that you can pull up by world people from unfamiliar cultures, the root, but if there is even the smallest along with their traditions, customs, and fragment of that root left in the soil, then ideas are interacting, often in conflicting that plant will come back again. Within and confusing ways. Beyond the physical us there is a process of cultivation that is atmosphere, we all share the atmosphere similar to the attention that we pay to a of thought. garden, except that this is the garden of Powerful thoughts influence people our hearts and minds. It is the rare wherever they find themselves. We find individual who, through their many lives examples of this in the history of inven- of self-discipline and attention to these tions such as the airplane. The Wright matters, is completely beyond the reach brothers in the United States get credit of the temptations that take us off for that invention because theirs was the track. the first plane to leave the ground and There are seeds planted in the desert remain in the air. Within months follow- in an environment where conditions ing that event, in other parts of the world provide no possibility for them to grow. airplanes began taking flight. When I was Some of these seeds will remain dormant in high school I remember reading about until the exact combination of conditions the theory that the human body was appears. It may take years, but when incapable of running a mile in less than the proper combination of sun, rain, and four minutes. Some athletes had gotten humidity appears, suddenly the land close to four minutes, but the greatest that was barren and lifeless becomes athletes in the world could not break it. filled with flowers, because the condi- One day a man named Roger Bannister tions that allow the seeds to grow have ran a mile-race in under four minutes. He been provided. broke the barrier that was deemed impos- In previous times, the conditions that sible for the human constitution. Within would promote all kinds of distractive a very short time, sub-four-minute miles

6 The Theosophist Vol. 137.9 Self-Responsibility became the standard for elite runners. The conditions for some of these seeds A difficulty for us is that we tend to that distract us from purposeful living are be unaware of our broader environment. being fed in many ways unnoticed, and There is an expression that says: ‘Nobody perhaps even against our will. Part of self- knows who it is that first discovered responsibility is that we make choices water. The one thing we do know, is that about what we expose ourselves to. But it was not a fish.’ We are continually everybody is not functioning on that bathed in an ocean of thought influences level. So now we see horrific things from moment to moment. The idea of self- happening around us. responsibility involves first becoming In the US newspaper world there is a aware, and then, responsible. saying that ‘if it bleeds, it leads’. That is, In our time we are exposed to in- if something deals with blood and suffer- fluences that were impossible in previous ing, it goes on the front page, because it times. The global phenomenon of the attracts attention. People will use their Internet is a powerful influence. Every hard-earned money to buy the news- year each section in the Theosophical papers and read about it. They develop Society (TS) sends a report of its activities thoughts and images about these tragic to Adyar. A few years ago, in writing the events and become angry or fearful report for the American Section, I com- thinking about the minds of the people mented on the influence of the Internet committing these crimes. Positive and up- and how it had become a major focus of lifting events are less frequently reported. our efforts. I remember somebody saying When some horrific act is committed in to me: ‘Well, you are from America, and some country, some new level of atrocity in America everybody can afford com- that perhaps no one had previously con- puters. So, the Internet may be important sidered, within a short time the same for your country, maybe also for Europe, thing is repeated in other parts of the but this whole Internet idea is not some- world. The exposure that is being given thing for the world.’ The following year, to a very low level of thought demands in writing the report I noted that one of us a certain responsibility in feeding billion more people are now using the our minds. The expression that ‘you are Internet since the previous year, and what you eat’ does not just apply to food, they are mostly from countries deemed but also to our thoughts and the types to be of the third world. So, this global of emotions that we allow ourselves to environment of influences which are enhance. We are continually feeding largely distractive, or even negative, ourselves at all levels, but not neces- are finding their way into the homes in sarily consciously. little villages in Mexico, major cities in By the year 2050 it is estimated that Brazil, India, and the US. Like it, or not, 80 percent of all the people on the planet everybody is exposed. will be living in cities. Clearly there are

June 2016 The Theosophist 7 Self-Responsibility issues that we will have to face on a The higher always overcomes the lower. material and also a spiritual level re- For many there is a prevalent idea that lated to this type of concentration. In the real change in the world is difficult or Mahatma letters there is the expression impossible. Even spiritual practitioners that every person is continually ‘peopling can find themselves feeling paralyzed (their) current in space’ with the off- asking, ‘What can I do? The forces that spring of their thoughts. Every moment are out there that oppose these upward we are sending out influences into the changes are so vast, the ignorance that shared ocean of thought. We might ask, surrounds us is so profound, what can what are the influences that are being em- I do as one small person in one small phasized in these growing urban centres? group?’ The Theosophical Society world- Probably the most important of the wide has around 26,500 members. On Mahatma Letters is called the ‘Maha- a planet with more than seven billion Chohan’s letter’. A crucial statement in people, I have heard it said that this is a that letter is that the universal scheme in very small number. On the other hand, human life has become ‘the struggle for J. Krishnamurti, a man who by anyone’s life’. Everywhere people are struggling account, had established his awareness for the life that they feel they should be in a range of consciousness that was quite living. The quality of thought flowing out exalted, once commented that if there from so many is tinged with frustration, were ten people in the world who shared anger, even desperation at being so far his same state of consciousness, the removed from the most basic needs, as world would be transformed. Imagine well as potent consumer desires. This is what 26,500 could do! the thought atmosphere that is being con- The reason for the emphasis on appli- centrated in these places where the bulk cation of these principles is that, of itself, of the world’s population now lives. knowledge is not sufficient. It is only as This characteristic of contemporary these principles become active within us living defines a work and provides an that transformation on a personal level, opportunity for those of us who are and transformation of humanity, becomes sufficiently aware. There is an influ- possible. In a room that is dark, the act ence that has to be counteracted. Self- of dispelling darkness is not something responsibility, if approached properly, accomplished through great effort or begins with choosing to put ourselves extremes of will, but by turning on a light. in touch with great thoughts. Theo- In the presence of light there is no effort sophy promotes a certain culture of involved in dispelling darkness. Our the mind that leads towards great- efforts must be directed towards remov- ness in thinking. As that translates into ing the internal barriers to that light. actual behaviours that we exhibit in The illumination that is possible our lives, then it has a further reach. through an awareness that directs us

8 The Theosophist Vol. 137.9 Self-Responsibility towards proper choices for our own have been imprisoned, even tortured for unfoldment is what lies behind the years in an attempt to force them to principle of self-responsibility. In our change or move away from their internal personal lives there are choices we are convictions. Many have died without making every moment. We choose to changing their convictions regardless of cling to, and harbour thoughts of resent- the level of abuse. ment towards others for things that have We cannot force the behaviour or been done to us. At some time in their thinking of another; what we can do is to lives everyone has had something done release ourselves from attachment to to them, but not everyone holds on to it some incident that has caused us pain. for a lifetime. Often we feel as if we have released a The fact that we have been harmed, hurt feeling, but when we meet the disrespected, or unappreciated by others other person, and again find ourselves is not something that should distract and mistreated, the same feeling arises. So hold our minds attached. There is an we ask the question: ‘Why should I go expression about forgiveness: ‘Unwilling- through the effort of forgiving when the ness to forgive is like a poison that we other person is just going to mistreat me take hoping to harm the other person.’ It again?’ But self-responsibility means that simply does not work. This is part of the we take responsibility for the cultivation awareness that can breed a deeper sense of our own internal environment. Just as of self-responsibility within all of us. the good gardener would do, we try to pro- tect our garden from harmful influences. Questions and Answers As we do that, the garden grows. 1. Q: Even when one has engaged in As our practice strengthens, we find the process of releasing hurt feelings, that we meet and connect with others who and has forgiven the other person, what are involved in the same process. One of is the benefit if there is no change in the the features of any important change in other person? the world is that it has only come into 1. A: Maybe that is not the correct being as the result of a few focused and question. The process of forgiveness is committed individuals. The Theosophical not done for the other person. The idea Movement in 1875 was pretty much is that each resentment or hurt feeling that Blavatsky, Olcott and a few others. we carry with us is like a stone that we As we are able to connect ourselves put in our pocket. If we carry enough with the deeper potentials of our being, stones, it gets to the point where we can- the power generated from those levels not move. Genuine forgiveness is about far exceeds external forces. The work ourselves. Regardless of what I may try for us is to become sufficiently clear to do to others, I cannot control their inner for these potentials to be able to ex- state of mind. There are great people who press themselves through us. Carrying

June 2016 The Theosophist 9 Self-Responsibility resentments, angers, hatreds, fears, and But we will have had significant spiritual so on, interferes with that free flow. experiences and developed qualities upon (Inaudible questions from this point which we will be able to build in future onwards) lives. No act that we do is insignificant. 2. A: Everything that we do feeds into There is no course that we set for our- the common atmosphere that we share. selves that will not have definite results We want to limit our harmful effects and either now or in some future life, but increase our positive effects, but at the it will have results now because just as same time we have to recognize that in the irritation goes out into the shared the undeveloped condition in which most atmosphere, so does the positivity. of us find ourselves, our thoughts are 3. A: One of the conditions of the not very powerful. The petty resentments human family is that we are all func- we hold on to leak out into the shared tioning on different levels. It is very atmosphere and very slightly change the much like a school where you would consistency of that medium. At the purely find multiple levels of activity and under- personal level our thoughts, frustrations, standing. A few people serve as the irritations, likes, and dislikes affect little. teachers to all of them. The interest of What is powerful is when 6 or 7 billion a university student taking a course in people behave in that way. Each small astrophysics would be very different emotion-charged droplet comes together from the child learning to read and write. with the others creating a powerful flood At some point the child will rise to, or that affects us all. This is where we must even exceed the state of the university recognize our contribution and do what student, but currently it is an uneven is necessary to change it for the better. development that we find in the human We will not always be immediately family. It is unrealistic to expect that we successful. In fact, success will rarely be younger students in life’s school behave immediate, which is why we take on the at the higher levels. Certain levels of principle of self-responsibility with a understanding lie in a future that, for long-term view. most of us, is distant from this moment. One of the beauties of theosophical This was part of the urgency to reintro- teachings is that it is not focused merely duce theosophical teachings to the world. on the brief span of a lifetime. The 4. A: The questioner used the analogy proposition is that this cycle of birth, of a bridge in speaking about ‘the path’. living, and death has been repeated many It is the nature of being human that there times, and that over the course of those is a bridge, a linking consciousness, repetitions it has allowed us to develop between the spiritual and the material certain capacities. So, if we begin in this world. The problem for us is that to cross moment, by the time our life is over, in this bridge from our normal materially all likelihood we will not be enlightened. focused consciousness to our deeper

10 The Theosophist Vol. 137.9 Self-Responsibility spiritual potentials, there is a toll. You teachings that Jesus gave were taught do not go across just because you want in parables. He said to his disciples that to picnic on the other side. Some people the things that he taught to the others, he vaguely wish to be more centred or gave in parables, but to those who were spiritual, but feel that the toll is too high; close to him, he spoke openly. One of they are simply not willing to pay the the parables he gave was about a man price, or their need is not strong enough. who traded in jewels. At some point he The experiences of the material side came across a most precious jewel, ‘a still seem to be sufficient. Sooner or pearl of great price’. Being someone who later there necessarily comes a time had trained his mind, he was aware of for everyone when the satisfactions of the value of what he had found. So his material living are not enough. When response was to take all of the many other that moment comes, we need to make jewels that he had accumulated and to the journey. Keeping with the bridge sell them in order to purchase this one analogy, it is at that point that we save invaluable jewel — this divine seed that our money — our energies; we do not we find planted within us. When we be- dissipate them. We concentrate our come aware of it, and recognize its value, energies and we exercise our will in then we behave accordingly. Until then, order to pay the toll. there will be many other things of less In the Bible, many of the deeper value that will capture our attention. µ

Each of us has response-ability for our unique piece of Creation, but only from the deeper wisdom and compassion of our Greater Self can we truly care for the world entrusted to us. Rabbi Theodore Falcon

June 2016 The Theosophist 11 Mountain and Summit as the Path and Its Goal Mountain and Summit as the Path and Its Goal

WILLIAM WILSON QUINN

‘In point of fact, there is nowhere in physical record was subsequently broken by the nature a mountain abyss so hopelessly deaths of sixteen climbers (Sherpa impassable and obstructive to the traveller guides) resulting from the 2014 Mount as that spiritual one, which keeps them Everest ice avalanche, and thereafter by back from me.’ the fatalities of twenty-two climbers on Morya quoting KH1 the mountain resulting from multiple avalanches caused by the massive April The motion picture Everest, released 2015 earthquake in Nepal. in September 2015, is a large-scale Films and books relating such stories adventure drama that has received point to the fact that there is, and always deserved critical acclaim since its release. has been, a fascination in the collective Featuring international film stars Jake psyche of humankind that pertains to the Gyllenhaal and Keira Knightley, among difficulty and risks associated with the others, the film is based on a true story ascent of a mountain summit, and the and depicts real events of the Mount rewards that accrue to the successful Everest disaster in May 1996. The story climber. This natural relationship between focuses on attempts of two separate ex- (i) mountain/summit and (ii) ascent also pedition groups of climbers to survive a supports the ease with which the simile deadly blizzard. A number of them were of arduous challenge in the ascent of a high on the mountain near the summit mountain summit compares to other when the blizzard hit unexpectedly, its human endeavours. Stated alternatively, gale-force winds driving snow and ice this relationship can be made comparable against the climbers like explosive debris. to other human endeavours by virtue Eight climbers caught in the blizzard died of its stark clarity and simple compre- on Mount Everest during that tragic event. hensibility. Not the least of those human Until that point in time, it was the single endeavours is treading the spiritual path deadliest day on Mount Everest on over all or a portion of one’s lifetime, record. But that lamentable single-day and the difficulty of reaching the peak —

Dr William Wilson Quinn is a long-term member of the TS in America, having served as Editor of their journal and as Associate Editor of the TPH (Wheaton). He has degrees in Divinity and the Humanities.

12 The Theosophist Vol. 137.9 Mountain and Summit as the Path and Its Goal its summit — of spiritual truth. One can, significantly, having become what in in fact, make a persuasive argument that Sanskrit is referred to as a jivanmukta the difficulty and arduousness of a person — one who while living has at last achieving the summit of life’s spiritual liberated himself or herself from the ascent actually exceed those of ascend- wheel of death and rebirth. But one does ing to the summit of Everest, and requires not achieve the summit without first an even greater degree of courage, dis- climbing the mountain. cipline, and steadfastness. The use of both metaphor and simile in correlating the ascent of mountain The Metaphor and summit to one’s spiritual journey For everyone, including the seasoned by writers of theosophic and esoteric mountaineer, the climb to a mountain’s treatises follows a long tradition. This summit is exhausting, difficult, and often is closely related to the fact that the dangerous, as witnessed just by the phenomena of mountain and summit — multiple deaths on Mount Everest since including their ascent — occur regularly, 1996. The laws of gravity explain why it and with elaborate detail in some cases, is more exhausting than walking along in the world’s great cosmogonic and a path on flat or gradual terrain. Sheer cosmological myths, which are imme- cliffs, powerful winds, and icy, rugged morial. Though these myths differ in topography (and altitude, depending on specifics, the representations of mountain the mountain in question) explain why it and summit in them tend to share certain is similarly more difficult and dangerous. traits in common, such as the summits of These indisputable facts are no doubt the the mountains being the ‘home of the genesis for repeated use of the mountain, gods’ or, as often, the sacred intersection and its summit, as apt metaphors for the between heaven and earth. The experience challenge of a person’s spiritual journey, of Moses ascending the jagged summit particularly where the purpose and goal of Mount Sinai, for example, and there of that spiritual journey are understood witnessing a momentous theophany, by the traveller. Once the summit is finally resulted in the revelation of the Ten achieved, the climber experiences a clear Commandments as a moral and spiritual and panoramic vision of all around, guide for the entirety of humankind. and all below, together with a greater Motifs of mountain and summit appearing proximity to and unobstructed view of in many of the world’s cosmogonic myths all the heavenly bodies beyond the Earth’s are, moreover, often inextricably related curtilage. It is thus not hard to understand to the difficulties of the climb, of ascend- how this achievement of reaching the ing those summits. summit may be correlated either to the experience of having taken a regular Mountain and Summit in Mythology initiation as a chela of an adept or, as All ancient or traditional mythology

June 2016 The Theosophist 13 Mountain and Summit as the Path and Its Goal is sacred. This is especially true of mony to this, Hindu, Jain, and Buddhist those myths that can be categorized as temples were constructed in past cen- cosmogonic and which describe the turies as symbolic representations of creation and placement of the universe, Mount Meru. the firmament, and our world, with all According to the great Hindu epic its constituent localities. This is important Mahabharata — which we should also to note because where mountains and note contains within it the Bhagavadgitâ summits appear prominently in such — the five sons of King Pandu, known myths, they are imbued with the sacred as the Pandavas, and their wife Draupadi, which, as we shall see, corresponds attempted to ascend to the summit of perfectly to the use of mountain-summit Mount Meru in order to attain heaven. metaphors in life’s spiritual journey. But during the ascent Draupadi and four Owing to the limitations of space, just two of the brothers fell to their deaths due to of many other possible examples from their sinful karma. Only the fifth brother, traditional mythology follow here, in Yudhishthira, because of his spiritual order to illustrate this point. purity, successfully climbed to the moun- In classical Hindu mythology, various tain’s summit and so reached the sacred differences occur in the story of creation sanctuary of heaven. Such traditional depending upon whether one looks to myths encapsulate beautifully both the the oral sruti tradition of Vedic ritual notions of mountain/summit as sacred and doctrine or the oral sm·ti tradition space, and the risks and difficulty of emphasizing the acts of gods and kings, attaining that space posed by attempting both later transcribed and in large part to ascend to this sacred summit. comprising the Puranas. Nonetheless, This eastern example of Mount Meru after the world was formed, one aspect corresponds in many ways to the western of it looms large in Indic myths, which is example of Mount Olympus, the dwelling the placement and location of Mount place of Zeus, chief of the Greek gods. Meru, commonly believed to be the In Greek mythology Mount Olympus was abode of Brahma. In the myths Meru is home to the twelve Olympian gods who, a mountain in the far north — in relation including Zeus, ruled the ancient Greek to the Indian subcontinent — which is world. Olympus’ northern slope was, sacred not only to Hindus, but to Jains further, the birthplace of the nine Muses and Buddhists as well. H. P. Blavatsky and home to several of them. Mount refers to its mythological status as ‘the Olympus is the location in which many abode of gods’.2 Mount Meru, pursuant Greek myths are set, and from whose to its mythological reality, is considered ‘topmost peak’, as described by Homer to be the centre of all the physical and in the Iliad, Zeus commands the other metaphysical universes, and so has a gods. Unlike Mount Meru, Olympus has primordial spiritual dimension. In testi- an actual geographical counterpart, which

14 The Theosophist Vol. 137.9 Mountain and Summit as the Path and Its Goal is Greece’s highest mountain in Thessaly. mountain summit for climbing to the But like Mount Meru, Olympus is imbued summit of truth, of spiritual realization, with the same consecrating power of in one’s spiritual journey through this height, of proximity to and participation incarnation. The first of these features is in the sacred, and also shares the same the use of, and distinction between, the spatial symbolism of transcendence Inner Person and the Outer Person, which that includes, among other things, the principle may alternately be referred to principle of the vertical axis. Unlike as one’s Higher Self and Lower Self. Mount Meru, the ascent of Olympus Such terms have been used through- was prohibited to mortals who were not out time to express this concept in sacred permitted there. However, any mortals scriptures and commentary, and found who in defiance of that rule nonetheless perhaps their best expression in the succeeded in making the difficult ascent West by Thomas Aquinas, who noted ‘in to the peaks of Olympus, such as Castor homine duo sunt’3 (‘in man there are and Pollux, became — like those who two’). Aquinas’ term reflects equally not climbed Mount Meru — spiritually con- only a core Platonic doctrine but the secrated and/or achieved the status of Buddhist and Hindu doctrines of the two gods or demigods. selves, mortal and immortal, that dwell In summary, the world’s great sacred together in one person. As those familiar cosmogonic myths that feature icons of with the corpus of esoteric teachings mountain and summit as representations dealing with the human vehicles or of the principles of centre, transcend- ‘sheaths’ (Sanskrit koºa-s) comprising the ence, and vertical or spiritual hierarchy, ‘lower quaternary’ and the ‘higher triad’ are the immemorial bases for use by later should understand, the Outer and Inner writers of the metaphor that equates Person bifurcation is a reduction of the ascent of these summits to the challenges multiple and complex reality of these of a person’s spiritual journey in life. Just two portions of a person. This reduc- what these challenges are, and their tion is a very useful tool of reference degrees of difficulty — and of suffering in discussing the broader issues of — will now be our focus. spiritual development where these vehicles or sheaths are not the specific The Difficult Ascent to the Summit topic of discussion. It should be noted of Truth here that HPB used exactly these terms Before turning our full attention to the — Inner and Outer Person — not infre- core of this discussion, the reader is asked quently in her writings for that reason. to recall two significant features in the The second feature the reader is asked discourse of the spiritual journey, in to recall, or to note, is what in traditional order to provide more clarity in further Buddhist doctrine are referred to as the examining the metaphor of climbing a ‘way of the Bodhisattva’, and as vimutti

June 2016 The Theosophist 15 Mountain and Summit as the Path and Its Goal (‘release’ from samsâra) and entrance metaphor in a unique way by identifying into nirvâna. Commentators frequently two separate ways to achieve the summit. ascribe these differing emphases or She writes: goals, respectively, to the Mahayana (including Vajrayana) and the Theravada The man who has entered on the proba- schools or divisions of Buddhism, but this tionary path intends to accomplish with- is by no means absolute. In the first of in a very limited number of lives what these, the Bodhisattva ideal, one whose the man of the world will accomplish in Inner Person at last conquers the Outer hundreds upon hundreds of lives. He is and so achieves the right to enter nirvana like the man who, wanting to reach the top expressly sacrifices that reward in order of the mountain, refuses to follow the track to remain incarnate and assist others until that winds round and round. He says: ‘I am all sentient beings have achieved the going straight up the mountainside; I am same goal. In the second of these, some- not going to waste my time on this wind- times referred to as the pratyeka-buddha ing, beaten track which will take me so ideal, one who achieves vimutti and is long ... . No matter what obstacles there therefore released from the wheel of may be, I will go; precipices there may death and rebirth, enters nirvâna and no be — I will cross them; walls of rocks longer has any active presence in the there may be — I will climb them; . .. but corporeal world. Among all the world’s up that mountainside I mean to travel.’ spiritual traditions, Buddhist scripture What will be the result? He will find a and doctrine afford the clearest distinc- thousandfold more difficulties surround tion between these two choices for those him on the path. If he gains in time he reaching release from the wheel of must pay in trouble for the difficulty of death and rebirth. the achievement. The man who enters on Turning now to the central question the probationary path is the man who at issue, we ask: How and to what extent chooses the short way to the mountaintop, does the metaphor of ascending the sum- and calls down on himself the whole of his mit of an actual mountain correlate to the ascent of the summit of spiritual truth past karma, which is largely to be got rid 4 and the rigorous path that must be trodden of before he is fitted for initiation. to achieve this? How, we may also ask, In her version of the mountain summit does this metaphor relate specifically and ascent metaphor, Besant draws an to the everyday lives of those on this interesting and insightful distinction spiritual journey? A good place to begin between two different approaches to the to find an answer to these questions is to ascent of the summit. While one may be reproduce a quote from Annie Besant, tempted here to draw a comparison or second President of the Theosophical correlation between her two approaches Society, in which she employs this to ascending the summit and our prior

16 The Theosophist Vol. 137.9 Mountain and Summit as the Path and Its Goal distinction between the ideal of the ation with their karma, the result of Bodhisattva and the ideal of the pratyeka- which often involves great suffering buddha, the facts cannot support it. There and hardship. Those who elect to climb are too many spiritually exalted Buddhist straight up the mountain to the summit contemplatives in Theravada ‘forest trad- must forge their own paths, and the con- ition’ meditation centres and sanghas to sequences of the many difficult decisions allow such a correlation, and for this they make along this challenging way reason one should not infer that this is are theirs alone. what Besant meant. Accordingly, in our Those spiritual travellers — as meta- version of this metaphor — which, when phorical climbers — who make the completed, may as easily be viewed as a choice to go straight up the mountain, to parable — we will concentrate solely on follow the Bodhisattva ideal, are faced those taking the path of the Bodhisattva, with burdens not faced by others. First, that is, those who wish to go ‘straight the climb straight up is far more difficult up the mountainside’, regardless of and exhausting than a gradual ascent, and their religious affiliations. thus requires an extraordinary degree of Our focus on those who follow the dedication and determination unlike that way of the Bodhisattva highlights required of others. Second, the risk of the imminent and greater, or perhaps injury or death on this steep climb is far ‘compressed’, rigours of those treading greater than that faced by those taking that shorter path to the summit. There a gradual ascent. In fact, considerable exists an ancient and hierarchical struc- compressed suffering in the form of ture comprised of those few who have metaphoric injuries, if not death, is similarly gone before on this shorter path practically inescapable on the climb up of the Bodhisattva and achieved the sum- this steep path. The law of compensation mit of spiritual truth, and who then often (karma) dictates this rule, because in this become the teachers of those presently metaphor only those who have achieved engaged in a direct climb to the summit. a sufficient degree of spiritual purity Because they elect to work thereafter for can be successful in reaching the sum- humanity, and so will need certain skills, mit. And such spiritual purity occurs after their initial initiations and accept- through a resolution and balance of ance to chelaship these climbers undergo one’s oppositive karma — equating to considerable training in mastering the the Inner Person’s victory over the Outer forces of Nature, among other things, Person following an agonizing struggle, during their journeys. In addition, as i.e., the direct climb. Besant suggests, these climbers, because Tradition holds that there are no of their voluntarily accelerated ascent to exceptions to this law. This is illus- the summit of truth, must also undergo a trated by the experience of Damodar correspondingly accelerated confront- Mavalankar of Bombay, who was one of

June 2016 The Theosophist 17 Mountain and Summit as the Path and Its Goal HPB’s and H. S. Olcott’s most cherished of itself be easy and which invariably colleagues, and about whom few had prompts some response — should always anything to say but praise for his loyalty be preceded by a sober and honest and dedication to these founders and evaluation of one’s readiness to ‘receive’ their mission. In early 1885 Damodar left and one’s current circumstances. Figura- India as an initiate for the Himalayan tively speaking, failure to evaluate one- retreat of his teacher, Koot Hoomi Lal self honestly before ‘asking’ would be Singh. There was no word of Damodar’s tantamount to setting out to climb the progress until a note from this adept summit of Everest without any physical transcribed on a letter was received by training or necessary equipment — a Olcott in June of 1886. The note reads: decision with a probable outcome of tragedy. But at the same time, one can- The poor boy [Damodar] has had his fall. Before he could stand in the presence of not allow excessive doubt or trepidation the ‘Masters’ he had to undergo the severest to preclude the decision to begin such trials that a neophyte ever passed through, an ascent. Unwavering courage is an to atone for the many questionable doings absolute requirement for this ascent. in which he had overzealously taken part, And always and repeatedly the adepts bringing disgrace upon the sacred science communicating with principals of the and its adepts. The mental and physical theosophical movement of the late suffering was too much for his weak nineteenth century exhorted them to try. frame, which has been quite prostrated, This exhortation was often found in but he will recover in course of time. This their correspondence in all upper-case ought to be a warning to you all. You have letters: TRY. believed ‘not wisely but too well’. To Success in completing the difficult unlock the gates of the mystery you must spiritual climb and ascending the summit not only lead a life of the strictest probity, of truth is, in a figurative sense, to suffer but learn to discriminate truth from false- the defeat, or ‘death’, of the Outer Person, hood. You have talked a great deal about which often fights with ferocity to avoid karma but have hardly realised the true this outcome. Though the physical body significance of that doctrine.5 may survive this death, the remainder of the Outer Person must be wholly reborn From this we can learn how critical is from one with personal cravings and the decision to begin a steep and direct attachments, with emotional and mental ascent to the summit of truth, and why needs and proclivities, to one whose one should never fail to be fully aware motivations are completely unselfish of one’s own character or to make un- and pure, and subject to the directives critical assumptions about one’s readiness of the Inner Person. There are fewer to proceed. It is said, ‘Ask and ye shall forms of ‘death’ that elicit such a degree receive’, but this asking — which may of suffering. The difficult baseline

18 The Theosophist Vol. 137.9 Mountain and Summit as the Path and Its Goal criteria for achieving this outcome are: nonetheless keep ascending if the goal is to be achieved. On the way the climber’s Fasting, meditation, chastity of thought, feet must eventually be ‘washed in the word, and deed; silence for certain blood of the heart’, flowing from a periods of time to enable Nature herself wound to the heart made by the pierc- to speak to him who comes to her for ing lance of sacrifice — sacrifice of information; government of the animal the world of the Outer Person to that passions and impulses; [and] utter un- of the higher and nobler Inner Person. selfishness of intention.6 Certain aspirants may at last have Following these requirements, suffering come to a point in their long spiritual the accelerated and heavy vicissitudes of journeys where it is time to decide to karma visited upon the spiritual climber undertake such an all-out ascent to the who decides to take the straight path up summit. At this point they consider the mountain to the summit of truth is but choosing to follow the way of the another way to describe the process of Bodhisattva, and to actively invest the this death of the Outer Person. This great effort that this choice entails with process typically occurs during the climb complete dedication. This choice is the and must usually be completed before decision to try. At first they may struggle reaching the summit. mightily with the weight of this decision, The spiritual climber, at the outset as the consequences involved are usually of his or her ascent of this seemingly formidable. For those climbers who live indomitable mountain summit, should in the general population, the effects of also be aware that there are no easy this decision on their lives can be radical shortcuts to that summit. Extending the and may, as a first step, involve entrance metaphor, one cannot ride an animal or or relocation into a monastery, ashram, a vehicle, or be carried in a palanquin, or other spiritual communities. or take a helicopter. No amount of wealth In addition, for its very survival the or social or political influence can assist Outer Person works forcefully against a this climber in reaching the summit, nor decision to ascend. Even with global can one take the place of another. Such disaster occurring at quicker intervals a climber must use his or her own feet, and spiritual darkness relentlessly push- and make the difficult climb himself or ing to envelop humanity, some aspirants herself, alone. Along the way this climber may feel comfortable within the environ- will lose footing and at times slide pain- ments of their families and communities, fully backwards, downhill. This climber and perhaps their employment. This will invariably suffer scrapes, bruises, places these aspirants at a disadvant- broken bones, frozen extremities, and age in facing the consequences of this debilitating fatigue. But despite such personal decision. Standing on the very setbacks and injuries, the climber must edge of this decision, some may even be

June 2016 The Theosophist 19 Mountain and Summit as the Path and Its Goal ready without realizing it, but act instead the summit of truth — and upon suc- to preserve their familiar spiritual paths, ceeding devote oneself to the enlight- and so avoid certain uncomfortable enment of the ‘orphan humanity’ — is results that follow a total commitment to not new. In fact, it is ancient and has ascend directly the summit of truth. given rise to maxims of truth about Such a decision is never easy. It first this spiritual journey like multi vocati, requires an unblinking gaze into the electi pauci (many are called, few are depths of our hearts to discover whether chosen) which finds expression in we have the courage and the stamina to Christian scripture in Matthew, 22:14. proceed. Once made, this decision can And the fearsome danger in the direct result in alterations to the various climb to the summit is not new either, relationships we have, including those expressed by Besant as the climber with our communities at large. Upon calling ‘down on himself the whole of making our decision, our motives are his past karma’ by undertaking the way sometimes misunderstood and criticized, of the Bodhisattva. This choice is im- ironically, as selfish or aloof. It is said memorial, yet ever present. that ‘he who cares for the opinion of the Since the first ascent of Everest’s multitude will never soar above the summit by Edmund Hillary in 1953, over crowd’.7 In some cases this decision may 250 climbers have died trying to ascend mean a sacrifice of these relationships, that summit, and as many or more have and certainly a sacrifice of our comfort been injured. But the direct climb to the and ease and sense of security. It usually summit of spiritual truth takes far longer, means a handing over of what we believe and is often as dangerous. The main dif- is certainty in our life’s path to un- ference between those who successfully certainty, and of a clearly planned ascend the summit of Everest, and those direction to the unknown. For those who metaphorically ascend directly the spiritual climbers already resident in a summit of spiritual truth, is one of the spiritual community, this decision, even greatest magnitude. Those who ascend though free of some difficulties faced by to the summit of Everest have arguably those who are not residents of spiritual achieved the world’s most magnificent communities, is no less difficult. In short, vista, and a clear demonstration of it requires a surrender to our Inner supreme discipline and will. But those Person, which occurs through the si- who succeed in ascending directly to the multaneous process of subduing the summit of spiritual truth, for all the woeful Outer Person, whose mundane wishes, sacrifice and suffering of that arduous habits, and attachments thereafter be- climb, have achieved something extra- come unimportant. ordinary as a consequence of their choice The extraordinary difficulty of this to serve humanity. One may believe that decision to begin the direct ascent to arrival of these climbers at the summit

20 The Theosophist Vol. 137.9 Mountain and Summit as the Path and Its Goal signals their entry into a new world of ditional love — a condition in which they wonder and magic, where they are im- and those with whom they labour remain mersed in a vast reservoir of uncon- as long as that service continues. µ

Endnotes 1. Barker, A. Trevor, ed. The Mahatma Letters to A.P. Sinnett. Second Edition. London: Rider & Company, 1962, Letter 29, paragraph 5. 2. Blavatsky, H. P. The Secret Doctrine. vol. I. London: The Theosophical Publishing Company, 1888. p. 127. 3. Aquinas, Thomas. Summa Theologicae. II.2q.26, art.4. Cambridge: Cambridge University Press, 1975, p. 128. 4. Besant, Annie. The Path of Discipleship. Second Edition. Adyar: Theosophical Publishing House (TPH), 2015, page 83. 5. C. Jinarâjadâsa, ed. Letters from the Masters of the Wisdom, First Series. Adyar: TPH, 7th Printing, 2011, Letter 29, p. 70. 6. Barker, A. Trevor, ed. The Mahatma Letters to A.P. Sinnett. Second Edition. London: Rider & Company, 1962, Letter 49, paragraph 5. 7. C. Jinarâjadâsa, ed. Letters from the Masters of the Wisdom, Second Series. Adyar: TPH, 7th Printing, 2011, Letter 22, p. 46.

That age will be rich indeed when those relics which we call Classics, and the still older and more than classic but even less known Scriptures of the nations, shall have still further accumulated, when the Vaticans shall be filled with Vedas and Zendavestas and Bibles, with Homers and Dantes and Shakespeares, and all the centuries to come shall have successively deposited their trophies in the forum of the world. By such a pile we may hope to scale heaven at last. Henry David Thoreau Walden — Or, Life in the Woods, ‘Reading’

June 2016 The Theosophist 21 Perception and Interpretation of Reality Perception and Interpretation of Reality

TRÂN-THI-KIM-DIÊU

Introduction organs with objects, sensation and per- In every epoch, human beings are ception occur. The quality of the two forever eager to search, to reflect, and to depends at first upon the quality of the understand their surroundings, their fel- organs. If one does not have a sensitive low humans and themselves. The environ- skin, the touch would not give an accurate ment, the networked relationships, and sensation; consequently perception is the self constitute the three vast objects misrepresented. Likewise, if the eyes do for observation and study. When the latter not see correctly, the view is distorted. two reach a certain level, comprehension The same process takes place with smell, is gained and can lead to better under- taste, and hearing. Interwoven with standing of the observed. The surround- perception — in some inevitable com- ings can be the immediate social circle, plex way — interpretation hints at a nearby Nature, or at a vast distance, such certain significance of what is observed. as the universe. Observation leads to per- This significance is important, since it ception, and perception garners inter- will define the type of action as well as pretations. In addition to the eagerness its objective. for a fuller understanding, humans do In order to sharpen the sense organs have another characteristic, the capacity and their sensations, it is recommended to conceive infinity, and to question to lead a clean life. Likewise, to sharpen the nature of existence and of Reality. the perception, attention is advised. Con- A mature mind cannot help questioning cerning interpretation, several factors these concerns. Before trying to reflect are involved. It is based mostly on per- on Reality, one must deal with the ception depending upon all the psycho- question: What is perception? mental conditioning of the perceiver. In the well-known example of a rope Perception and Interpretation perceived as a snake, obscurity or insuf- Resulting from the contact of the sense ficient light may be the outward factor;

Miss Trân-Thi-Kim-Diêu is Chairperson of the European Theosophical Federation, and lectures and writes extensively on Theosophy.

22 The Theosophist Vol. 137.9 Perception and Interpretation of Reality the inward psychomental factor may be of Theosophy not to try to construct a an unconscious and/or uncontrolled fear. rational picture of what she taught, Indeed, if the perceiver had not been probably because of their lack of the conditioned by fear, he would perhaps inner sense, or intuition. If they had tried, have seen the rope or something else, but they probably would have gotten, at best, not a snake. One can observe that fear a poor patchwork that does not represent can only work in the absence of aware- the reality of the whole and, at worst, a ness. This explanation does not exclude more confused mind. the case of a perceiver who loves snakes! In fact, in the process of perception, One should say that the inner factors, the all the senses are implied although some result of psychomental conditioning, of them are more engaged. But at the include the dual attraction-repulsion top of the process, the mind coordinates, (râga-dvesha), the state of unknowing measures, weighs, and comes to a con- or absence of consciousness of Reality clusion, which is the result of the entire (avidya), the sense of ‘I am’ or egoism process of perceiving. Of course, special (asmitâ), and clinging to life and fear ‘seats’ or centres located in the brain play of death (abhiniveºa) — these are the the physiological role of relay, but the five afflictions (kleºa-s) described by actor is the mind. ‘The mind is the slayer Patanjali in his Yoga-Sutras, as the five of the Real’; it distorts sensations, wrong- fundamental fetters for students of Yoga ly measuring and weighing the surround- — and also for disciples of theosophy. ings so that perception is not accurate Another well-known example is the and interpretation becomes distorted. description of an elephant by several Understanding the physiological modus blind men, each using only the sense of operandi of these centres in the brain touch. The pachyderm is described as a does not help in the least in improving broom by the blind man who touches its perception. tail, a pillar by the one who feels its leg, The mind holds a key role in and and a fan by the one who handles its ear. during the whole process of perception None of the blind men can perceive the / interpretation. A Chan (Zen) Buddhist whole elephant. The incomplete touch- Master came across a group of apprentice- ing of the parts cannot render the whole. monks involved in passionate discussion. Putting a broom, a pillar, and a fan to- He enquired about the matter and one gether does not make an elephant! of the young monks enthusiastically sum- This fable hints at the human situation — marised the situation: he had observed the incapacity of seeing the whole, and that a streamer was moving in the wind, the desperate attempt to put wrongly but his colleagues objected and pretended perceived parts together to make a that the streamer was not moving, they whole. Obviously, this can never work. said it was the wind that was moving. The H. P. Blavatsky rightly warned students Master said: ‘Neither the streamer nor the

June 2016 The Theosophist 23 Perception and Interpretation of Reality wind is moving; your mind is moving.’ own place in it; and consequently mis- Thus the mind sees the movement, leads one’s perceived destiny (dharma). allows itself to be captured by the ap- It happens like a sequence of ‘virtual pearance, and in its trap of isolation it images’ in a logical order, but the events, cannot observe that the movement is its the people, and all involved are just own. Therefore, the question here is how virtual images, not real. So are the snake, to realize a perception that is independent the broom, the pillar, the fan, the move- of conditioning and free of fragment- ment of the streamer, the movement of ation. Conditioning and fragmentation the wind; they are all illusory, made up are both limitations. Awareness is the by the mind out of inaccuracy of the sense action of breaking through these limita- organs, vision distorted by condition- tions so that the immediate consequence ing and, above all, lack of awareness. is the seeing of the object of observation All of them are unreal. But the rope, the as it is, that is, in its wholeness and its elephant, the streamer, the wind, are bareness, without any qualification, any things that exist, concrete, and un- attribute. Applying this to relationship, deniable. They are not illusory in their individuals and events must be seen as context, but their perceptions and inter- they are and not as they appear. Applying pretations are illusory, thus unreal. Now this to outer space, one can ask what comes the question of reality. is behind the universe, masked by its ap- pearance? Indeed, stars, constellations, The Unreal, the Real — Reality galaxies, the shining bodies and the The question of Reality remains one surrounding darkness, all form the ap- of the essential concerns of the religious, pearance of the universe. What dwells of scientists, artists, and occultists — all behind the movement of the cosmos? of them forming the ‘crest wave of hu- It was earlier said that interpretation manity’. The religious associate Reality is important because it defines the type with the Supreme, scientists would pon- of action as well as its aim. In the ex- der on it as Reality, artists exalt it as ample of the rope/snake, if the perceiver Beauty, and occultists search for it as is afraid of snakes, he will jump away to Truth. These different terms are equiv- avoid the danger of the snake; if he is a alent despite slight technical nuances. snake lover, he might get nearer and Tentatively, one can say that the Supreme seize the rope as a snake. In both cases, expresses itself as Reality that is the the illusionary snake has been created by embodiment of Beauty, and That, as such, the mind. Likewise, one’s misinterpret- is Truth. Let us dwell for a while on this ation of an individual and his misled idea. Albert Einstein, in his essay, ‘My action, may lead to further incorrect View of the World’, wrote that if there is action. Misinterpretation of the universe a Reality, the expression of this reality is leads to the misunderstanding of one’s space. It is also reported that while

24 The Theosophist Vol. 137.9 Perception and Interpretation of Reality looking at the simple and famous there is neither you, nor I — the state of equation E=mc2 , he declared: ‘It’s so non-duality. beautiful!’ The world — or manifestation — is a Space is commented upon in The fact, undeniable. It is real at its level, the Secret Doctrine as eternal, immutable, concrete, the physical. It is our per- that which ‘ever was, is, and will be’. ception of this world that could be Several of the Upanishads define Space distorted at least on three levels: our as the name and form of the Supreme. contact, our sensing, and our interpret- All the contents of Space are parts of ation. Since perception is under the It. Extensively explained and disputed influence of conditioning, an ambitious by the commentators of the Brahma- individual may see this world as a ground Sutras, Space is taken for being the for accomplishment, where he remains origin of all existing things. Behind trapped in this interpretation. As long as Space dwells the Supreme, sometimes he keeps the same view, he cannot reach identified with the Self, which is Being. its deeper significance. But the world is Be-ness, the state of the Self, is no dif- not Reality. Therefore, although it is real ferent from Truth. at its level, it remains unreal on the level Truth (satya) is identified with the Law of Truth, for on the level where things (dharma), or Cosmic Order (·ta). The are just as they are, the world is unreal, §g-veda describes ·ta as the supreme because it is the playground of duality order that underlines the whole universe, and not the undivided state of Be-ness. that order from which things and events We use the word ‘level’ to indicate proceed naturally. The Tao-te-Ching calls the levels of existence and also the levels it the Great Tao from which heaven, of consciousness which are intimately earth, and all creatures originate and linked with understanding. Any genuine proceed. The meaning of the word ‘Tao’, student has the eagerness to learn and or ‘the Way’, includes Truth, the Law, understand. ‘Understanding is the earnest and Cosmic Order. So one can say that movement of consciousness delving ‘Reality is the expression of what is hid- deeper and deeper into the levels of den, what is forever unknowable (the existence.’ The world view changes Supreme), and its state is, as such, Truth.’ during this journey. The student at some It (Reality) is undeniable yet unattainable; moment becomes a disciple whose life is undeniable because it is ‘real’ (from the dedicated to learning with discipline. His Latin root res meaning ‘thing’ — with real wishes and desires are also sublimated existence), and unattainable because it is during the journey: the world which used undivided, meaning that the student- to be the playground for accomplish- pilgrim cannot reach it but can only merge ment appears now under a different light; with it. This merging results in a fusion it is no longer viewed as a means for instilling the state of consciousness where anything else but the field of experience

June 2016 The Theosophist 25 Perception and Interpretation of Reality in order to know and discover the more any help in perceiving Reality and Truth. profound significance of the universe, of relationship, and of himself. Hence Self-knowledge, Wisdom and the B·hadâranyaka Upanishad says: Meditation There are several types of knowledge. From the unreal lead me to the Real, Some can be acquired objectively, some From darkness lead me to Light, by experience through one’s living, and From death lead me to Immortality. some have the nature of wisdom. A human The unreal is identified with all the ad- is qualified as ‘knowledgeable’ when he junctions over the bare state of Be-ness. does possess a certain amount of know- The ‘Real’ stands for the state of factual ledge. This is the case of academic dis- and effective existence; at the ultimate ciplines where knowledge remains in the level the Real is Reality. ‘From the unreal limits of the intellect. Experience confers lead me to the Real’ testifies to the move- another type which need not belong to a ment of consciousness learning to grow high intellectual order, yet it leads to the with discrimination and to get out of the mastery of dealing with varieties of maze of illusion. This movement is business, including that of living. While also clarifying, so that consciousness knowledge and experience result in skill, moves from the darkness of ignorance, they do not lead to wisdom. A skilful of not knowing, not being conscious individual is not necessarily wise. The of Reality — to Light, which has a knowledge that crowns all knowledge is significance that goes beyond the Self-knowing. Wisdom at this stage can allegoric value. In fact, this Light is the be viewed like the distillation of know- effective result of self-effulgence of the ledge and the essence of experience: the ultimate One-consciousness. quintessence of both free of what is no By its power of effulgence, conscious- longer useful for inward growth. ness spontaneously ‘inflames itself ’ and From objective knowledge of the outer lights up the space within it. This light world, the human mind can turn its focus is the light of awareness, of vigilance, inward to know about the inner space, of inward knowing. One can make the about itself. This knowledge is uniquely link with the Dhammapada, declaring: of the human kingdom because it is ‘Negligence is death; vigilance is im- specific to the mind. In this inner space, mortality.’ Therefore, ‘From death lead consciousness, in a movement of in- me to immortality’ equates with ‘Lead me trospection, can watch the flowing of out of negligence by teaching me aware- thought, the act of thinking, reflecting. ness’. This inward knowing demands Self-knowledge is less the psychological clarity of mind, simplicity of action, and knowledge of the personality than the guilelessness in behaviour. discovery of a greater consciousness, One can ask whether knowledge is of a wider space from within. The thirteenth

26 The Theosophist Vol. 137.9 Perception and Interpretation of Reality chapter of the Bhagavadgitâ associates sciousness, and gives the opportunity of the inner space with ‘the Field’, identifies approaching Reality. For the practice the Self as ‘the Knower of the Field’, and of meditation, the object can be an idea defines real Wisdom as the quintessen- or a concept, as advised by HPB in her tial knowledge of the Field and of the Diagram of Meditation: ‘First conceive Knower of the Field. of UNITY by expansion in Space and In the process of knowing, three infinite in Time.’ This example is chosen elements are involved: knowledge, the for a practical purpose because it deals object of knowledge, and the knower. with Space and Time, which will be Knowledge results from the flowing of further explored. Otherwise one can the knower’s consciousness to the object also make use of ‘All the qualifications of knowledge, from the investigation without Love would never be sufficient’. about the nature of this object, and from Space, as mentioned earlier, is con- the direct contact with its nature. The sidered to be the expression of Reality, flowing of consciousness towards the undivided. In conceiving UNITY by ex- object of knowledge, at times lets con- pansion in Space, one can feel the sciousness mingle with the nature of widening of space within. Actually, the the object. The union of the three — mind, this specific acquisition of the knowledge, the knower, and the known human realm, can testify to additional — by fusion, enriches the knower with human abilities during meditation: the knowledge about the object known, human consciousness has the capacity to a process of which the knower is not conceive infinity. And Space is infinity conscious. The whole process resembles itself, according to Mahatma Letter a constant stream of consciousness going No. 86, quoting the Books of Kiu-Te. One from the knower to the object and back can assume that in optimal conditions of so that the constituents of this stream is meditation, when the stream of cons- constantly and lively modified, vivified ciousness regulates itself in a harmonious through the awareness of learning. When energetic mode — so much so that the this process is well-regulated and reaches flowing link with the object of meditation a sufficient level of energy (or intensity) (Space) does not interrupt at all (dhyâna) it can be assimilated with concentration, — the human mind reaches the universal the first step of meditation (dhârana). mind. When this happens, the human mind Meditation, food for the spiritual Soul, can ‘share’ the qualities of the universal constitutes a way of living, contains mind ‘for a short while’, in a kind of techniques for mental self-discipline, temporary fusion, where the knower leads to the discovery of the constant (the meditator), the object (Space), and dynamics of life’s interactions (which is knowledge merge into one. This state is impermanence), facilitates the explora- called samâdhi, the culmination of the tion into the unknown levels of con- whole process of meditation (samyama).

June 2016 The Theosophist 27 Perception and Interpretation of Reality Quite interestingly, Chan (Zen) This infinity is not solely boundless- Buddhism declares that the fruit of ness, it includes time. In reality, time is samâdhi is prajñâ, wisdom. The culmi- not. It is merely a condition of Space. nation of the practice of meditation is Time is just — to quote Plato — ‘the wisdom. The same teaching also declares moving image of immutable eternity.’ that this wisdom is a natural consequence of voidness (ºunyatâ) and that boundless Beyond Reality Space has the characteristic of Void. The inquiring mind follows with a As when a bucket plunged into the ocean question: ‘What is beyond Space?’ Or contains ocean water when it is taken better: ‘What is behind, hidden by out, the knower’s consciousness that has Space?’ Accepting the assumption that merged into Space, which is ºunyatâ, will Space is the expression of Reality, an- take on the quality of Space when it other question, as inevitable and as comes out of meditation. challenging, dawns: ‘What is behind At this stage, one can say that Space Reality?’ Logically, the eager intel- has the quality of voidness and the dura- lect must end with the notion of the tion of infinity. It is also apt now to assert Supreme. The Absolute does not allow that Space is one. Outer space is just us to go further. the continuity of inner space. With the The great Mystery remains with the experience of knowing through fusion, Supreme. Unknowable, unconceivable, consciousness realizes that around, in- ‘subtler than the subtlest’, It inspires side, and beyond its limits, Space can be adoration. One cannot but bow with joy explored in a movement of expansion in one’s heart, with the bliss that simple that is ever growing because it is infinity. joy alone cannot express. µ

Bibliography The Science of Yoga by I. K.Taimni The Tao-te-Ching Madame Blavatsky on How to Study Theosophy The Brahma-Sutras (Notes by Robert Bowen) The Dhammapada The Abhidharma Approaching Reality by N. Sri Ram The Voice of the Silence by H. P. Blavatsky (HPB) The Mahatma Letters to A. P. Sinnett Zen Buddhism by D. T. Suzuki The Bhagavadgitâ The Secret Doctrine by HPB ‘Diagram of Meditation’ by HPB ‘My View of the World’ by Albert Einstein At the Feet of the Master by Alcyone The §g-veda (J. Krishnamurti) The Upanishads The Diamond Sutra

28 The Theosophist Vol. 137.9 ‘A Union of Those Who Love in the Service of All That Suffers’ ‘A Union of Those Who Love in the Service of All That Suffers’

NANCY SECREST

I WAS talking with Joy Mills a few familiar with the term, ‘fake it until you years ago, and she said that the focus of make it’? What that means, and what our existence as human beings is self- I am saying is that all of us can work as realization — learning who we are, who if we are bodhisattvas. All of us can help we really are. That is what we are supposed each other and humanity at large right to be doing here. This, she said, is the now. These words from Annie Besant central point of The Mahatma Letters. say it all. As we progress along the path of self- The spiritual man must lead a higher life realization, we eventually awaken, or than the life of altruism. He must lead the become aware of, our buddhic nature. life of self-identification with all that lives With this awakening or awareness, com- and moves. There is no ‘other’ in this world; passion based on a sense of responsibility we are all one. Each is a separate form, but for all beings becomes a driving force in one Spirit moves and lives in all. our lives, and we act as a bodhisattva acts, for the good of all. ‘In Theosophy the Annie Besant term “bodhisattva” is used to denote an The Laws of the Higher Life (3 lectures delivered at Vârânasi, India) individual who has reached enlightenment and may pass beyond the “wheel of re- The Theosophical Order of Service birth”, but elects to reincarnate for the (TOS) was founded by Annie Besant in good of all.’ (Theosophical Encyclopedia, 1908 as a way to put the first object of p. 110, TPH, the Philippines, 2006). In the Theosophical Society (TS) into action, other words, a bodhisattva sacrifices as a way to demonstrate and practise the his or her reward of transition into oneness of all life. The giving of our time, nirvana to help other sentient beings talent, energy, money, advocacy, and until all reach enlightenment. moral support to those in need is based I do not presume to say that any of us on compassion and on the acceptance of are already bodhisattvas. But, are you our responsibility towards those with

Mrs Nancy Secrest is the international Secretary of the Theosophical Order of Service. Talk delivered at the international Convention, Adyar, on 3 January 2016.

June 2016 The Theosophist 29 ‘A Union of Those Who Love in the Service of All That Suffers’ whom we are one. Our TOS motto, ‘a Isabel Cooper-Oakley and Countess union of those who love in the service Wachtmeister. What is interesting, though, of all that suffers’, reminds us of our is that in those days the collective action commitment to the Oneness of All Life. of the members and their leaders actually These are pretty elevated words about caused the public to associate the Society the TOS when on the surface it may seem primarily with social reform. Early The as though we are simply doing ‘good Theosophist magazines contain scathing works’ as are many other humanitarian commentaries on all kinds of social, edu- service groups. cational, political and religious abuses of What makes the TOS different? Our the time. When Col Olcott appeared on current President, Tim Boyd, answered theosophical platforms all over the world, that question in an appeal letter he sent he didn’t lecture principally on meta- out on behalf of the TOS in America back physics; he dealt mostly with such subjects in 2008, when he was its President. Tim as religious freedom, education for girls, said, ‘There are countless groups doing cremation and agricultural reform. These valuable service work in the world ... may seem innocuous to us now but at What makes the TOS different? Being the time they were very controversial. guided by the theosophical worldview sets our service approach apart. We are Another interesting fact is that long motivated by a sense that we are all before Annie Besant became international participants in the One Life. Suffering President of the TS in 1907, whole and overcoming suffering are not isolated Branches and Sections of the TS were al- or regional. We all share in it.’ ready campaigning in all kinds of domains: Even before the TOS was formed, women’s suffrage, Esperanto, ‘higher the Theosophical Society was no stranger socialism’, health reform, vegetarianism, to altruistic action, to working for antivivisection, the kindergarten move- the benefit of others, and to leading the ment, the abolition of racism, worker way towards improvements in people’s education, industrial relations, environ- lives. In a talk given in 2011, Diana mental preservation, and so on. Many Dunningham-Chapotin, former Inter- Lodge programmes in the 1890s included ground-breaking children’s education, national Secretary of the TOS, said this debating clubs, concerts, scientific and about the work in the early days of psychological research, the collection the Society. and distribution of clothing for the des- We don’t need to spend much time recalling titute, children’s holiday homes, prison the attention to social responsibility of our and hospital visiting and in one branch early TS leaders and members because there was even a labour bureau! In many of you are well aware of it. I refer Australia, in the late 1920s and early ’30s, not just to Annie Besant but to pioneers under the dynamic leadership of George such as Col Olcott, William Quan Judge, Arundale, Theosophists ran a monthly

30 The Theosophist Vol. 137.9 ‘A Union of Those Who Love in the Service of All That Suffers’

political magazine and a radio station. is alien from it which is of service to Humanity.’ In her article, Mrs Besant There is something else interesting to point goes on to talk about both views saying out about all this. For Mrs Besant and her that both are important to the work of fellow pioneers, TS life and social respon- the Society and that each was and is sibility were part of an indivisible whole. needed at different times. Throughout In 1913, when Mrs Besant re-entered her presidency Besant encouraged the politics to fight for independence for India, wider view. She founded the TOS and she felt she was acting on instructions from other groups to focus this energy. She the Masters. .. . In 1908, some also say said, ‘Since elected to the Presidency, that Mrs Besant created the TOS to give I have endeavoured to organize the many an independent organizational focus for activities of those who agreed with me in community involvement, but, if this was theosophising public life, so that no the case, in practice little distinction was activity should compromise the neutrality made between the work of the TS and of the TS, while members should remain the TOS. perfectly free to work in any of them.’ Actually, not a lot has changed in that Of the two views she goes on to say, regard. Even our more recent TS Inter- ‘They are complementary, not hostile. national Presidents, Radha Burnier and But let neither depreciate the other, nor N. Sri Ram, have boldly taken stands minimize its value. Let each do its work, on controversial public issues in their and recognize that the other has also its ‘On the Watch-Tower’ columns in The place and its work.’ Theosophist. Mrs Burnier’s ‘Watch-Tower’ The older I become the more I realize columns can be found all under one that balance is the key to spiritual growth. cover in the 2009 publication, The World The theosophical triad of study, medi- Around Us. tation and service exemplifies this. Study There have long been two views of utilizes our ability to reason and think theosophical work, ‘one narrow and one logically. Meditation helps us to tap into wide’, as Annie Besant called them in our higher selves, the divine within, and her January 1915 ‘Watch-Tower’ article gives us respite from today’s hectic in The Theosophist. In the first view the world. Service then is the fulcrum — the theosophist wants to teach Theosophy point of balance. Service is that part of without applying it and thinks that this is the triad which allows us to demonstrate the only proper work of the Society. The the divine in the world. Through selfless second view is held by those who want service we help to heal suffering humanity. to apply Theosophy as well as teach it. We draw attention to the woes of the Mrs Besant said, ‘The other view is that world, and lead by example in the effort the Divine Wisdom . . . exists in the world to ease suffering and right wrongs. In the for the world’s helping, and that nothing process, we help ourselves. We grow

June 2016 The Theosophist 31 ‘A Union of Those Who Love in the Service of All That Suffers’ spiritually as we become more and more at family members, a neighbourhood, a open to seeing the unity of life wherever community, a country, a gender or other we look. Service can manifest itself as class of people, or at animals and even simple acts of kindness performed by an the planet. So let each of us work as if we individual or a group, or as larger and are bodhisattvas. All of us can help each more organized efforts. It can be aimed other and humanity at large right now. µ

Where trouble is, where suffering is, where ignorance is, where quarrel is, where injustice is, where tyranny is, where oppression is, where cruelty is — there must We find the earnest members of our Society, those who study truths of Theosophy and practically apply them to lead the world from darkness into Light, from death to Immortality, from the un-real to the Real. Blessed indeed are such peace-bringers, and they shall see God. ‘A Message to the Members of the TS’ An Elder Brother

OFFICIAL NOTICE CONVENTION 2016 – 17 In accordance with Rule 46 of the Rules and Regulations of the Theosophical Society, the Executive Committee has determined that the 141th international Convention of the Theosophical Society will be held at the international Headquarters, Adyar, Chennai, India, from 31 December 2016 to 5 January 2017. Marja Artamaa International Secretary

32 The Theosophist Vol. 137.9 Books of Interest Books of Interest

THE STORY OF KRISHNAMURTI: ter has short biographical sketches of Dr A Critical Perspective of His Life and Besant and C. W. Leadbeater, who were Teachings, by Shuvendu Patnaik, K’s guardians during his formative years. Authorspress, New Delhi, pp. 878, The opening of chapter 5 reads: Rs. 3,400, US $ 90. (Discounted price: Nitya’s death was a big shock for K. It Rs. 2,100). taught him the illusion of beliefs. One can ‘Krishnamurti. Here is one man who never discover truth with a bag of beliefs, may be said to be a master of reality. He not even belief in Masters or God! Belief stands alone. He has renounced more is always an enemy of the truth, and than any man I can think of, except the sorrow is the greatest teacher in life. Christ’, said Henry Miller, the famous American writer. Here is yet another Throughout his life Krishnaji addressed book on the life and teachings of the fundamental problems of humanity J. Krishnamurti, in sixteen chapters, with like death, sorrow, and loneliness by reader-friendly font. The first chapter pointing out what is not love, truth, and covers his birth and childhood. The so on, helping everyone to discover the second is useful for readers who are not truth by themselves, as he did. Krishnaji familiar with Theosophy. said, ‘But the moment I realized that ‘K’ was a riddle to many in the 20th wherever there is life, it is one — though century, such as George Bernard Shaw, there may be a multitude of expressions who wondered who this ‘Messiah’ was; of the one life — I ceased to grieve.’ The and Dr Bhagavan Das, who could not One Life proclaimed by Theosophy is the accept K when Dr Annie Besant declared core of K’s teachings. In the same chapter him to be the ‘World Teacher’. the author has remarked: ‘To believe without knowing is weak- He [K] readily agreed to perform a Hindu ness; to believe because one knows is ritual in his capacity as a Brahmin, to power’, proclaimed Eliphas Levi. A sub- inaugurate a small Hindu temple Annie title in the second chapter is ‘Core Belief Besant had constructed inside the TS in Theosophy’. It must be clarified that compound. These actions were quite in the Theosophical Society no one is contrary to K’s nature, but he took part in asked to believe in specific teachings, but them just to please her. rather to enquire deeply into the laws of Nature and the ultimate Truth, which is Opinions like this can only be considered beyond all speculation. The third chap- as those of the author!

June 2016 The Theosophist 33 Books of Interest

In the Star Congress on 28 December Many people often found it hard to 1925, Krishnaji said: understand him. That was because people I come to those who want sympathy, who were accustomed to spiritual entertain- are longing to be released, who are longing ment, and he never dished out dogmas on to find happiness in all things. I come to a platter for people to swallow. He forced reform, and not to tear down; not to people to walk the mile with him and work destroy, but to build. it out for themselves and understand it. In these words we can hear the echo of The book includes photographs of the Christ in Mathew, 5:17, as follows: K’s parents, little K with his brother ‘Think not that I am come to destroy the Nitya, and also K delivering lectures law, or the prophets: I am not come to in his later years. The chapter ‘Flame destroy, but to fulfil.’ When K spoke to of Understanding’ deals with aspects of the world, for many he was Lord life such as laziness, sleep, dreams, habit, Maitreya, Christ, Krishna, and so on. But the sexual urge, desire, jealousy, anger, who was the real Krishnamurti? This fear, sorrow, and love, which humanity book probes the question in chapter 14. faces in daily living. Who can say that In unequivocal terms Krishnaji pro- K was not practical? claimed at the Ommen Camp of 1927: In chapter 12, ‘Spiritual Progress’, the Until now you have been depending on the author says: two Protectors of the Order [Mrs Besant It is difficult to brand K as a spiritual and Leadbeater] for authority, on someone teacher ... . There were no dogmas, nor else to tell you the Truth, whereas the did he talk about spiritual theories and the Truth lies within you. In your own hearts, supernatural. He has never said: ‘Follow in your own experience, you will find the me and I will lead you to salvation.’ Truth, and that is the only thing of value. Neither could he be called a mystic. The author rightly says: Chapter 15, ‘Memories’, includes meaningful stories clothed in satire, told K’s concern was not about showering by K on various occasions. Subjects such spiritual wisdom or theories on any as his concept of schools and education, specially chosen group of his own. In and relationship with Nature, are dealt that sense, he was not a teacher of any with at length, giving readers an overall particular group or sect. His concern was view of ‘The Seer Who Walked Alone’. to bring about a change in the entire world. The author’s deep understanding of What made him quite different from any Theosophy and Krishnamurti’s teach- other guru was his blanket refusal to accept ings enables him to explore rare link- a following or disciples; he refused to be- ages, culminating in chapter 13, ‘Where come a psychological crutch for anyone. Theosophy Meets Krishnamurti’. And he continues: K. DINAKARAN

34 The Theosophist Vol. 137.9 A Talk to Prisoners A Talk to Prisoners

– – C. JINARAJADASA

BROTHERS, during the course of my O merciful God, bless all — travels, I visit many countries, and I am Bless man, woman, bird, beast, and insect, often asked to visit the prisons and and all. address the prisoners. You have asked May there be no pain, no famine in the me to come and speak to you, and I do world! so gladly with the hope that I may bring May there be no war! you a little relief in the painful life, which May no one wish ill to any other, you are forced to live. May all consider others’ interests without The last prison that I visited was in San difference! Pablo, Brazil, but I did not there address May each worship God according to his the inmates, as I cannot speak Portuguese. own faith! But I remember vividly the last prison But more remarkable still was the where I spoke. It was two years ago in second song; it was about the justice of India. The Chief Minister of the State God! When one is in prison, with the was a friend of mine and he went with deprivation of everything that is happy me. All the inmates of the prison were and beautiful in life, the most natural assembled for me in the central hall, feeling is one of resentment and anger. and they sang to me several songs before One sees nothing in the life within the I spoke to them. prison that can give rise to any sentiment One song that they sang was a of gratitude. I will read to you first this beautiful prayer, invoking blessings upon song about the justice of God, and then the world. It is not easy when you are explain to you why the prisoners in the compelled to reside in a jail, with no jail in far-off India sang it. freedom to go out into the world, to THE JUSTICE OF GOD invoke blessings on those who live (Song sung in Bhavnagar Jail) outside the prison walls; but that was exactly what my brothers then before me, O just Creator, Your justice is perfect. whom the law labels ‘prisoners’, did. This It is very dear to all men: Your justice was the song: is perfect.

Reprint from The Theosophist, October 1929. Talk delivered in the jail, San José, Costa Rica.

June 2016 The Theosophist 35 A Talk to Prisoners

We suffer because of our bad Karmas, in India we have some beliefs in our How can we blame You for that? religion that may seem strange to you. Ours is the guilt: Your justice is perfect. One belief is that each one of us has Playing as we do the game of sin, lived before on earth, not once but many We still hope for happiness! times. Before we appeared as children in But the idea is futile: Your justice is these our present bodies, we have lived perfect. in other bodies, in other parts of the One who treads the path of righteousness world. We lived to be men and women, verily gets happiness; we worked at various occupations, and This can be demonstrated by thousands of we died when God called us to leave instances: those bodies. We do not now remember Your justice is perfect. anything of this past of ours. When evil deeds become ripe for fruit, But in that past we thought good Their doers have to undergo sufferings, thoughts or bad thoughts, and we did This is the unerring law: Your justice is good actions or bad actions. Now, there perfect. is a law of life which we all know; it is Some say that God errs in giving justice, that if we put into the ground a grain of Verily they are thoughtless lunatics: Your maize, presently a maize plant will grow justice is perfect. and give maize, and not wheat. What we Each has to take the consequences of his sow, that we reap — that is nature’s law. actions, This law is the Justice of God in the Each must reap what he sows, song, which I have read to you. We are This is the universal law: Your justice is born with a tendency to good thoughts perfect. and good actions as children, because in You are not affected by undue influence, our past lives we thought good thoughts You are not to be won over by bribes, and admired good actions. We are born O All-pervading God, You are guided by of rich or poor parents, because we gave justice alone, happiness to others, or were cruel to Your justice is perfect. them. Calamities happen to us or good Shankar the poet says, pleaders are not fortune comes to us, because we sowed necessary in Your court, their seeds in the past. This is indeed a great relief: Your justice God’s justice is perfect and gives a is perfect. good harvest of good grain to those who Is it not strange that a body of men, sowed good grain, and He sends a deprived of all that is happiness in life harvest of weeds to those who sowed and forced to live behind prison walls, weeds. God does not punish and He does should sing that God’s justice is perfect, not reward. He sends us the harvest of even if that justice means to live in a what we sow. This is the meaning of the prison? They sang this song because phrase: God’s justice is perfect.

36 The Theosophist Vol. 137.9 A Talk to Prisoners ‘God’s justice is perfect’ — so they hates and his thoughts of anger are like a sang in the prison, because Hindus prison, which shuts him in. Thousands believe that everything that happens in outside this prison are miserable, because life is a result, a reaping of thoughts and they live in prisons of their own making. deeds of long ago. Whether you can My brothers, when the time comes for accept such a thought or not, one thing is you to leave this place and go back to the very essential in your thinking, if you are world, learn to be happy there, by learning to find even a little peace and happiness a little how to be happy here. You can in your present painful situation. You find a little happiness, even in this prison, must put aside every idea of any injustice if you will look in the right direction. done to you by others. God watches every- For instance, your prison regulations thing, and if He has permitted misery to exact certain duties from you. Perform come to you, it is because in some way them willingly and not with a sense of you deserve it. You must believe that, injustice, even if they cause you misery, even in your present life of unhappiness, believing that God’s justice comes to you you are being treated justly, because God in those duties. You will then slowly find does not permit injustice. that a little peace comes into your heart. After removing from your mind all Give what help you can to a fellow- idea of injustice, the next thing is how to prisoner; help him in his task, if that is find a little peace of heart and mind while allowed. At least, as you look at him, give you are forced to live inside the prison. him your sympathy. Bless every one This depends on yourself. around you with your thought of goodwill, It is not the place we are in, nor what even if some of them cause you hardship. surrounds us, that is the cause of misery Like a lamp that radiates light, radiate or happiness. It is ourselves. Certainly just goodwill, wherever you are within the now, you have to live within a prison; you prison. Think of those you love, who are look forward to the time when you will far away; send them thoughts of blessing. be free. But will you be really free, when Forgive those who have injured you, and you leave the prison? That will depend make your heart a place of pity for those on your heart and mind. who in their ignorance do evil instead Think of hundreds of men and women, of good. who live outside, who move about in Then slowly you will find a new peace trains and automobiles. If you could look comes to your heart and mind; you will into their hearts, you will find that they find more strength to bear your present are in a kind of prison also. One man is lot. And when the time comes for you to always planning to be rich; he is in a prison resume your place in the life outside these and cannot free himself from his thoughts, walls, you will understand the justice of which often result in cruelty to others. God more clearly, and so possess more Another is thinking of someone whom he strength to live according to His laws.

June 2016 The Theosophist 37 A Talk to Prisoners Your mind will be more clear to under- for happiness, as you are. We too have stand what is right, and you will have to learn to do our duty willingly, to be more strength to resist evil. centres of goodwill. Without the prison God’s love surrounds you all the time; or within the prison, life is the same but you must listen to His whisper. Your fundamentally for all men. We are happy ears are open to His voice, as you do or miserable according to what we think, each duty well, as you radiate goodwill and so according to what we do. and blessing. As one brother to another brother, I, who live outside this prison, come I give my utmost goodwill to each one of to you to tell you that you and I are all you. And because we are all the children alike in this, that God’s justice is the same of one God, and partake of one life in for us all. I, and others like myself, live common, I know that I shall be sending in prisons too. Our sorrows and griefs, you a little peace as I learn to do my duty our disappointments and our failures are better. I shall remember that you are our prisons, though we have broken no here, and send you always my goodwill law of the country. We too are asking to help you. µ

Curuppumullage Jinarajadasa, born in 1875, was the fourth international President of the Theosophical Society from 1945 to 1953. He died in June of the same year, a few months after relinquishing the Presidency. Some years before his death he wrote the following Epitaph:

He loved children, the sea, Beethoven, Wagner’s Ring, the Hallelujah Chorus, and his Gospel was Ruskin

This epitaph sums up the nature of the ardent worker who became President because of his great aspiration to serve. Always humble, he impressed others by the many-sided activities, his dedication and undeviating service for the Society and the world. The benignity of his presence and the extraordinary range of his mind, made his life truly remarkable.

38 The Theosophist Vol. 137.9 Theosophical Work around the World

C. Jinarâjadâsa was the fourth international President of the Theosophical Society from 1945 to 1953. This month marks the 63rd anniversary of his passing.

June 2016 The Theosophist 39 Theosophical Work around the World Yes, She Can. Dr Deepa Padhi (third from left), head of the TOS Odisha Region, India, at release book,

40 The Theosophist Vol. 137.9 Theosophical Work around the World Theosophical Work around the World

TOS — Empowering Women Yes, She Can, which is a compilation of In December 2014 Mrs Nancy Secrest, all of the articles in the journal plus many International Secretary of the Theo- more written by women and men who sophical Order of Service (TOS) spoke are respected in their fields. Proceeds at the Adyar International Convention from the sale of the book will be used about the efforts of TOS groups around to assist disadvantaged women. The link the world in disaster relief, theosophical to the visual introduction of the authors education, women’s empowerment, var- of the book is: ious medical aids, support and assistance ters and other projects. Following is an update about a few of the latest activities. Italy A few years ago, in response to the Mrs Isis Resende, a leading figure of chronic violence towards women taking the Brazilian Theosophical Society and place in their region, Dr Deepa Padhi and currently President of the Inter-American the TOS Mahabarat group in Odisha, Theosophical Federation of the TS, India, began a campaign to end violence visited the general secretariat of the Italian against women. They solicited help from TS in Vicenza. On that occasion she the Governor, raised billboards, put on delivered a lecture organized by the street plays, had signature campaigns, and Theosophical Group ‘Aurora’ of Vicenza gave talks in schools and work places. on the topic: ‘Jung and Teresa of Avila’. When the International TOS learned Mrs Resende explained how the Jungian about this, they decided to invite TOS method allows a deeply articulate inter- groups around the world to join the pretation of Teresa of Avila’s thought. Mahabharat group and the International One of the aims of the Theosophical TOS in a two-year focus on women’s Society is to create and strengthen inter- empowerment. Several groups accepted national contacts among its various the invitation and went to work. Along members. Dialogue, cultural and human the way, the Mahabharat group issued a exchange, and shared research are all journal with articles on various aspects fundamental aspects of theosophical of women’s empowerment. Now, all of work, which is inspired by Universal their efforts have culminated in a book, Brotherhood without distinctions. µ

To call woman the weaker sex is a libel; it is man’s injustice to woman. M. K. Gandhi

June 2016 The Theosophist 41 .gr [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] info@theosophicalsociety [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] Email address [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] gentina Ar eosófica African Theosophist eosófica Chilena est eozófia eosofi eozofija eosofía en Le Lotus Bleu Theosofi The Indian Theosophist Ilisos Gangleri T Adyar T Sophia Le Lotus Bleu T Selección T T Newsletter The Light Bearer The Theosophical Light Magazine Revista T The South African Theosophist The W Theosophy in Australia Theosofie Adyar … … … … … … … … … … … … … … … … … … … … … … 2194 hlkreis . ü 09, indsor E W W aranasi 221 010 V estlands, ve., , Apartado 23 00926 02/ R A W T Rosario ironkatu 7 C 2, Fin 00170, t., 106 71-Athens V A. Accra, Ghana Agueda 1652 Les Chalet Col venue, No. 03-04 venue Centre, Singapore 387 603 A . 39, 93138 Lappersdorf A ška ulica 24, 10000 Zagreb oukourestiou S Theosophical Society V Helsinki Desa Purwodadi, Kecamatan 67163 Pasuruan, Jawa Timur San Juan Puerto Rico Barrio Palermo, Bogotá Bagmari Road, Kolkata 700 054 Estacion Central, Santiago CEP 70200-630 Brasilia (DF) Boisbriand QC., J7H 1K7 Polígono E-7, Mejicanos. San Salvador, El Salvador C. Sims Nairobi, Kenya eosofinen Seura, 4 Square Rapp, 75007 Paris Hauptstr PO Box 1257 Ingolfsstraeti 22, 121 Reykjavik Dsn. Parelegi no. 21, R T 25 The 50 Gloucester Place, London W1U 8EA Hunyadi Janos ut 17. II. 8, H-1011 Budapest Calle Santa Apartado de Correos 6365, La Habana 10600 Apartado 8-6710-1000, San José Kraji SGAS Quadra 603, N. 20, Place des Gueux 8, B1000 Brussels Carr 22, # 45B-38 (Cons. 404), Pasaje Jauregui No. 2255, La Paz 3162 Rue de la Bastille Casilla 11 Sucursal Paseo Estacion, PO Box 14525. 00800, Santiago 257 — 2000, 540 Sims B/4-3, Iswarchandra Nibas, 68/1, Address Colonia Universitaria Norte, Calle Julio Mejía, PO Box 720, Level 2, 162 Goulburn St., Surry Hills, NSW 2010 9 Ronean, 38 Princesses Oberbaumgarten 25, 4204 Haibach im M … … … … … … … … … … … … … … … … … … … … … … … … … … … … I N T E R A O L D C Y

Sandoval de z Pozas é , etc. Rios š an Osta epe A. Fariñas Piña V T Guillermina Antonios Papandreou Albert Schichl Mrs Jeannine (Nano) Leguay Mrs Manuela Kaulich Mr Kristinn Ágúst Fridfinnsson Mr Widyatmoko Mrs Mirva Jaatinen Mr Mr S. Sundaram Mrs Jenny Baker Mr Thomas Martinovich Mrs Magaly Polanco Ms Barbara Ms Maria Orlich Mrs Nada Mr Marcos L. B. de Resende Mrs Sabine Mrs Nelly Medina de Galvis Mrs Mrs Maryze DeCoste Mr Cesar Ortega Ortiz Mr Narendra M. Shah Mr Chong Sanne Mr B. L. Bhattacharya General Secretary Mrs Beatriz Martin Mr Jorge Garcia Mr John Osmond Boakye Mrs Linda Oliveira Mr Jack Hartmann Mr … … … … … … … … … … … … … … … … … … … … … … … … … … … … est p W Central * Central France Germany Iceland Indonesia Finland Greece India England Hungary † Dominican Rep. † Croatia Cuba Costa Rica † Brazil Belgium Colombia † Bolivia Canada * Chile * Section Africa, East and Asia, East and Bangladesh † America, Argentina Southeast † Africa, Australia Africa, South Austria * ate 1899 1902 1921 1912 1907 1928 1891 1888 1907 1987 2007 1905 1997 1920 1911 1937 1965 1924 1920 D 1947 1920 1990 2013 1929 1956 1895 1909 1912

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