Text of Resolutions passed by the General Council of the Theosophical Society
Freedom of Thought As the Theosophical Society has spread far and wide over the world, and as members of all religions have become members of it without surrendering the special dogmas, teachings and beliefs of their re- spective faiths, it is thought desirable to emphasize the fact that there is no doctrine, no opinion, by whomsoever taught or held, that is in any way binding on any member of the Society, none which any member is not free to accept or reject. Approval of its three Objects is the sole condition of membership. No teacher, or writer, from H. P. Blavatsky onwards, has any authority to impose his or her teachings or opinions on members. Every member has an equal right to follow any school of thought, but has no right to force the choice on any other. Neither a candidate for any office nor any voter can be rendered ineligible to stand or to vote, because of any opinion held, or because of membership in any school of thought. Opinions or beliefs neither bestow privileges nor inflict penalties. The Members of the General Council earnestly request every member of the Theosophical Society to maintain, defend and act upon these fundamental principles of the Society, and also fearlessly to exercise the right of liberty of thought and of expression thereof, within the limits of courtesy and consideration for others. Freedom of the Society The Theosophical Society, while cooperating with all other bodies whose aims and activities make such cooperation possible, is and must remain an organization entirely independent of them, not committed to any objects save its own, and intent on developing its own work on the broadest and most inclusive lines, so as to move towards its own goal as indicated in and by the pursuit of those objects and that Divine Wisdom which in the abstract is implicit in the title ‘The Theosophical Society’. Since Universal Brotherhood and the Wisdom are undefined and unlimited, and since there is complete freedom for each and every member of the Society in thought and action, the Society seeks ever to maintain its own distinctive and unique character by remaining free of affiliation or identification with any other organization.
VOL. 142 NO. 6 MARCH 2021
CONTENTS
The Old Man and Theosophy: The Life and Work of Bill Lawrence — I 5 Tim Boyd Corona Pandemic: The Challenge and Lessons 9 Deepa Padhi Scientific Research and Spiritual Search 14 Ravi Ravindra Karma and the Higher Spiritual Path 22 William Wilson Quinn Universal Brotherhood 29 Boris de Zirkoff The Flame of Awareness 31 Shikhar Agnihotri Bernice Croft - In Memoriam 36 Index 38 International Directory 40
Editor: Mr Tim Boyd
NOTE: Articles for publication in The Theosophist should be sent to:
3 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mr Tim Boyd Vice-President: Dr Deepa Padhi Secretary: Ms Marja Artamaa Treasurer: Ms Nancy Secrest 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] // www.adyarbooks.com 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 Vol. 142.6, March 2021 The Old Man and Theosophy: The Life and Work of Bill Lawrence — I The Old Man and Theosophy: The Life and Work of Bill Lawrence — I
TIM BOYD
I WOULD like to share some stories day there are only 3,000 people in the connected with the life of someone very whole town. Early in life he became influential in my life, and in the life of a aware that the way he was seeing the number of young people in the Chicago world was very different from that of his area. His name was Bill Lawrence. Later friends and the people around him. At in life he became a member of the a time when children were supposed to Theosophical Society (TS). To the many be “seen and not heard” he was con- young people who gathered around him tinually speaking up about the things he was known as “the Old Man”. He was he was seeing, things that were invisible an exceptional man who chose to utilize to others. his gifts as a great service at a very need- From time to time the Old Man would ful time in many people’s lives. share stories from his life. Many of them There is an old wives’ tale that talks were so alien to my experience that often about certain children who are born they were hard for me to believe. Having with a flap of skin covering their eyes grown up in New York City, I was ac- like a veil. It is called a cowl and it is be- customed to hearing a lot of tall tales. So lieved to indicate the possession of a in my early years around the Old Man profound clairvoyance. The only other I had doubts about the accuracy of some person I heard speak about this was Dora of these tales. Over the years of being with Kunz, a former President of the TS in him I met many of the people who were America, founder of the Therapeutic Touch actually involved in these stories. Grad- healing method, and medical clairvoyant. ually I discovered that as fantastic as they She said that she was born with this cowl seemed, the stories were not only true, and was aware of the old wives’ tale sur- but usually even more remarkable. rounding it. The physician/astrologer/pro- For instance, he said that when he was phet Nostradamus (c. 1503 – 1566) was also a child there was a woman in their town believed to have been born with a cowl. who came to visit his family’s home, and, Bill’s family was non-theosophically when she walked in, all he could see was oriented, living in a Central Illinois coal- blackness surrounding her. There was mining town called Georgetown. To this nothing visibly wrong with the lady, but
Vol. 142.6, March 2021 The Theosophist 5 The Old Man and Theosophy: The Life and Work of Bill Lawrence — I he saw that this woman was going to die. or Native American, or Middle Eastern She went home and died that night of a — a real American hybrid. His mother heart attack. Another time Bill’s sister was half African American and half told me the story of a lady in their town Native American, his father was half that none of the children liked. When she Native American and half English. The would come to the house for a visit she son came out with jet-black straight hair was mean to the kids. Back in those days and sharp aquiline features. But if you they would do the laundry with wash- would ask him, in keeping with the boards and then the water would be racialized American approach to caste, he pressed out with a wringer that was would say: “I’m black.” Today the word cranked. So Bill said: “This mean old lady would be African American, but his ap- is going to get her breast caught in the pearance could have been many things. wringer.” Sure enough, she went back Although he was of age at the time of home and the prediction came true. The World War II, he was not anxious to go lady told Bill’s mother: “Your son cursed to war. He did not enlist in the army, but me!” Those kinds of things were hap- was drafted. Because the US military was pening all the time. It got to be problem- racially segregated at that time, he was atic for his family because in this con- assigned to one of the all-black units. servative town the boy was talking about He quickly rose to the position of first things regarded as “wild”, or “strange”. sergeant. Many years later he hosted a To add to the problems, from time to get-together of all of the men in his unit. time when he was angry with his parents Although they were all around the same he would say: “You’re not my parents! age, even now that they were in their I’m from Tibet!” As a child he could see 60s, they looked at him as if he was a that Tibet was his former home. Of course, father figure. All of them said that they in Georgetown, Illinois, few, if any, knew had gotten into some very difficult situ- anything about Tibet. He said that one of ations during the war, but that they would the outcomes of his unusual behavior was always watch Bill, and one way or an- that it drove his father to try to learn more other, they would come through. about this “problem child”. Later in life Having participated in campaigns his father became a profound student of in northern Africa, southern Italy, and metaphysics as a result of his son. Over France, he returned from the war, and time Bill came to the point where he everything was supposed to be alright. became aware that the way he was seeing He left his family home in Georgetown, things was not what his friends were see- and moved to Chicago. For a while he ing, and he tried to suppress it. It became thought everything was fine, but, he, like a problem, not a blessing for him. so many other returning soldiers, dis- To look at the Old Man one might have covered he suffered from Post Traumatic thought he was from Southern Europe, Stress from the war. For a time any sud-
6 The Theosophist Vol. 142.6, March 2021 The Old Man and Theosophy: The Life and Work of Bill Lawrence — I den loud noise in Chicago’s downtown more and more pronounced. He had would find him diving into a doorway made a huge apartment above one of his for safety. He recognized there was some stores. During that time his sister was work for him to do. living with him, and he would come home When he got back from the war it in the middle of the day so tired that he seemed that anything he would touch would have to lay down and rest. would turn to gold. He would start a The way she told the story, when he business and it would thrive. His busi- would come home to rest there was a ness would flourish, money would be particular music that he liked, a recording flowing in, then, almost as predictably of organ music. As soon as it would start as it would thrive, something absolutely to play he would fall asleep, or so he unexpected would come along and it would thought. One day his sister was wander- be lost. Soon he would start a new venture ing through the house. She had a habit and it would make another fortune. of talking to herself, this time she had The way he described it, at that par- misplaced her ring, and was saying ticular point in his life, he began to feel “I wonder where did I put that ring?” She an inward pull, and recognized that there said she was walking by the open door was something more for him to do than to Bill’s room, muttering about it, when make money. He was a very strong- she heard him say: “Look behind the dres- willed person, and he was focused on ser.” She turned and asked: “What did willing his way through this dawning you say, Bill?” but he was fast asleep. So just awareness and denying the spiritual call- to give it a try she goes over to the ing of his youth. Things kept happening dresser, looks behind it, and sure enough, to him. The American architect, inventor, there was the ring! The way I visualize and visionary R. Buckminster Fuller is this moment is almost like in a comic said to have made the statement that: “For book: She finds the ring and a light bulb some of us all it takes is the touch of a goes on above her head. An Idea is born! feather, and we get the message. For What happened next was that he would others it takes being struck by a Mack continue to come home tired, and as soon truck.” The old man was of the Mack as he arrived, his sister would say: “Bill, truck variety. you look so tired, lay down and rest. Let I remember his sister telling a story me put that music on for you.” She would from this time in his life, when he had go straight to the phonograph, put the re- yet another successful business going. cord on, and then, without his know- This time he owned and operated a ledge, she would ply him with questions, number of grocery stores just outside of to which, unknown to him, he gave ac- Chicago. He found that the clairvoyance curate answers. It got so good to her that he had tried to suppress, somehow kept she started to call up her friends and say: bubbling up to the surface, becoming “Look, Bill should be home soon, give it
Vol. 142.6, March 2021 The Theosophist 7 The Old Man and Theosophy: The Life and Work of Bill Lawrence — I about ten minutes, and then you can come frequently. He started to become acutely in. You can ask him anything you want.” aware of an inward guidance, a presence Bill described how one day he had seeking to guide his way. More and more come home, tired as usual, and his loving he made it part of his process to become sister put the music on for him. For some open to that. reason he said that he suddenly woke up. But the open invitation to change can Looking up, all he could see was a ring be a dangerous thing. It is something of faces intently staring down at him, and that most of us invite with our words, but one woman was shouting at him saying: often recoil from when it actually comes “Bill, don’t stop, don’t stop. You were upon us. He reached a certain point telling me about my husband and that where, although on the surface all was other woman!” After running everybody well, he realized that he had to leave this out of the house, what followed next was life and begin something completely new. what he called one of the most important What that something was, he did not moments in his life. He said he went over know, but he had become secure in the to the record player, picked up the record certainty of his guidance. of organ music and broke it into as many Likely most of us would have ap- pieces as he could. That day he said that proached this crisis moment differently he made a vow to himself: “From this than he did. The logical approach would day forward, this capacity is going to come be to think of an exit strategy, draw down under my controls.” This began a dif- the assets from our business, invest it, ferent phase in his life. and so on. But his approach was different. The process that was going on in his One day, it became clear that the end of life at that time was something probably this path had come. He walked away many of us are familiar with. The poet from his business, made no arrangements Francis Thompson described it as “The for selling it. He left everything as it was. Hound of Heaven”, nipping at us, trying The one thing he took away was the cash to move us to a new level of functioning. register, which he then donated to a He was having an experience of divine nearby orphanage. discontent. To the eyes of others there He began a completely new phase, an was no reason to be dissatisfied with his internal one, much like an extended re- life, all the trappings were there, but for treat. Family and friends thought that he him there was something very deep and had lost his mind. He started to deeply urgent that was missing. He found that explore his inner life, and the gifts that his capacity to “see” and a deeper medi- had awakened and become active in his tation were coming to him more and more life. This happened in the l960s in Chicago. (To be continued)
8 The Theosophist Vol. 142.6, March 2021 Corona Pandemic: The Challenge and Lessons Corona Pandemic: The Challenge and Lessons
DEEPA PADHI
IT was a beautiful Sunday morning. The than any ever encountered by the human sky was unusually clear and blue. I was species. . . .’’ This unprecedented disaster taking a stroll in my garden listening to was expected, though not as the Covid- the chirping birds, watching the magni- 19 pandemic. Humanity is now faced with ficent movements of the multi-coloured one of the most difficult and critical butterflies and enjoying the beauty of the situations causing trouble and despair. roses and marigolds. For a while I felt Covid-19 has spread like wild fire across myself as an intrinsic part of Nature. But the world. It has collaterally affected the suddenly the ghastly picture of the un- health and hygiene of people, the economy precedented disaster caused by the corona and commerce, education and employ- pandemic came to mind and I was caught ment, religion and culture, as well as re- in the paradox of beauty and suffering. lationships and friendships. It seems there is a serious incompa- It is reported that Covid-19 originated tibility between the beautiful state of in bats or pangolins at an animal market Nature in itself and the world which we in Wuhan, China, where wild animals, have created by manipulating Nature for dead and alive were sold and slaughtered our own pleasures. I clearly remember for consumption. Since then, the virus has the prophetic words from the essay “Only mostly spread through person-to-person One Earth”: “Today, in early 21st cen- contact. But till today it has not been tury, the two worlds of man — the bio- established whether it is an organic virus sphere of his inheritance, the techno- or a synthetic one as opined by some. Since sphere of his creation — are out of 31 December 2019 and as of 21 June 2020 balance, indeed potentially in deep con- the virus infected over 8.5 million people flict. Man is in the middle. worldwide. The number of deaths had This is the hinge of history at which we totaled more than 467,579 while those stand, the door of the future opening on who had recovered numbered 4,768,283. to a crisis more sudden, more bewildering Out of 188 countries which had been
Dr Deepa Padhi is international Vice-President of the Theosophical Society and President of the Theosophical Order of Service, Odisha Region, India.
Vol. 142.6, March 2021 The Theosophist 9 Corona Pandemic: The Challenge and Lessons affected, ten of them had been very badly of the scale because that is what an affected: Italy, Spain, US, Germany, France, ecosystem actually is — a kind of scale. China, Iran, UK, Turkey, and Belgium. We human beings have lost our con- To prevent the spread of Covid-19, lock- nection with Nature. We have been treat- downs and shutdowns have been im- ing Nature only as a resource, but it is also posed in countries affected depending our source. Nature has been discovered upon the severity of the condition. Many to be the womb in which we are generated. people are working from home. This in fact is the original meaning of This pandemic has greatly affected Nature. It is derived from the Latin word societies and economies around the natura “birth, Nature, quality”. globe. In India and other developing Nature is a fountain of life, and the whole countries, daily labourers and migrants fountain is of value. Inger Andersen, the have suffered the worst. During the UN’s chief environmentalist, is of the view lockdown domestic violence directed at that Nature is sending us a message with women and children, rape and femicide the pandemic and the ongoing climate has increased in India. There are many crisis. Humanity was placing too much reported cases of suicide out of frustra- pressure on the natural world with tion and depression. damaging consequences and failing to This crisis has its genesis not in the take care of the planet meant not taking outer world as much as in the human care of ourselves. psyche. It is of our own making. It can be To prevent further outbreaks, experts largely traced to the erroneous vision we are of the view that both global warming have of ourselves and the world around and the destruction of the natural world us. The arrogance of the individual as the — for farming, mining, and housing — most developed creature on the planet, have to end, as both drive wild animals our greed to exploit the plants and animals into contact with people. Markets butcher- for our own comfort and luxury, and our ing live wild animals need to be banned selfish interest regardless of the interests globally and the billion-dollar, illegal, of others, traps us in our own net. Ar- wildlife trade should be stopped. rogant humans always think too highly Religions of the world are explicitly of themselves. articulate about the relationship between But here is a tiny microorganism humanity and the non-human beings. called SARS-CoV-2 that came as a counter- They not only propound the creed of movement of the present time against love between individuals, but underline human centrism and turned the human the role of humans in protecting creatures kingdom upside down. The Earth is an who are less evolved. We have been as- ecosystem that rules and maintains it- signed the role of guardians. self. If we change things unilaterally, According to Dr David Frawley, “No things must change on the other side religion, perhaps, lays as much emphasis
10 The Theosophist Vol. 142.6, March 2021 Corona Pandemic: The Challenge and Lessons on environmental ethics as does Hinduism. be given to those human activities that do It believes in ecological responsibility not cause irreversible damage to Nature, . . . It champions protection of animals, but which instead are woven into the which it considers also have souls. . .” social, cultural, and religious fabric of the He views Hinduism to be a religion of different communities. In that way, a the Earth. Manu, the ancient Indian seer, sober balance is achieved between con- is explicit in spelling out natural punish- sumption and the sustainability of re- ment for those who kill animals, whom sources.’’ (The Environment) he terms as murderers. He states: “All in- In the Bhagavadgitâ, a spiritual trea- volved in the act — slaughterer, butcher, tise having a universal appeal, elaborate cook and the one who eats the meat — discussions are made regarding the type are liable to Nature’s punishment.’’ The of relationship that should prevail be- karmic effect of mass slaughter is not to tween humans and the ecosystem (Na- be taken lightly. It results in tragic disaster ture). The concept of sacrifice (yajña) is and wars. laid out in the larger context of inter- Charaka Samhita forbids destruction dependence of beings in the cosmos. of fauna purely on pragmatic grounds: Every member of the entire kingdoms “The destruction of forests is most dan- of minerals, plants, animals instinctively gerous for the nation and human beings. follow the principle of yajña and thereby Vanaspati (the plant kingdom) has a direct contribute to the smooth running of the relationship with the well-being of society. cosmic wheel of action. (Chapter 3) Only Due to pollution of the natural environ- human beings have been given the ment and destruction of forests, many freedom of action and, for that reason, diseases crop up to ruin the nation. Only sometimes out of arrogance, they revolt then vanaspati with medicinal qualities against the eternal law. The result is may enhance the nature and cure diseases what we see now, total chaos and disas- of human beings.’’ (“Vimanasthana”, 3.11) ter. Now is the time to seriously reflect In Islam there are explicit injunctions upon this, and change. to preserve forests and wildlife: “We will The Covid-19 pandemic also raises our create a true Islamic alternative, a caring awareness of the importance of science. and practical way of being, doing, and know- The international scientific community has ing, to the environmentally destructive been working hard these days by sharing thought and action which dominate and making universally available the result the world today.’’ In Buddhism, there is of research and new working methods. The “wholesale condemnation of violence and present crisis demonstrates the urgency of intense cultivation of love and com- sharing information very fast through passion for plants and animals”. open science. “We all depend on science Pope Benedict XVI declares: “The to survive,” was rightly said by Marcos order of creation demands that a priority Pontes, Minister of Science, Technology,
Vol. 142.6, March 2021 The Theosophist 11 Corona Pandemic: The Challenge and Lessons Innovation, and Communication in Brazil. human being. As somebody rightly said: Science should be allowed to lead the “This is a new world religion. An upgrade global response to this pandemic. to every world religion so far because it is The Covid-19 world tragedy has thrown the first ‘prophetless’ religion. A millen- up challenges to be faced and taught us nial revolution like the ‘driverless’ car.” many lessons essential for the physical, This pandemic teaches us a new value mental, emotional, and spiritual progress system that accepts cosmic connectedness of human beings. There will be a funda- as the transcendent ground of all reality. mental change in our thoughts, perceptions It teaches the human species to move and values. It also has many silver linings from human centrism to biocentrism, in spite of the dark cloud covering the global and finally to a cosmo-centric worldview sky. Because of lockdown restrictions, that includes living and non-living beings. industrial activities have slowed down, re- It teaches us to understand the intrinsic markably decreasing air pollution levels. value of all beings, whether animate or This implies that less traffic can lead to inanimate. It once again connects us to clean air. our source. Instead of domination and As the number of tourists has de- exploitation, it inspires love and concern creased drastically, the canals in Venice, for all living beings; instead of material- Italy, are the clearest they have been in ism people would seek spiritualism; sixty years. Animals have reclaimed the instead of inequality and fragmentation, land. With humans out of the way, cows, it can guide us to the realization of equality goats, and birds are freely exploring the and the oneness of Life. areas peacefully. Planet Earth is healing. As H. P. Blavatsky, one of the found- The old theories of economics based ers of the Theosophical Society (TS), on inequality, greed, and profiteering have observes: “All is life, and every atom of changed, giving rise to new ones. Now even mineral dust is a life, though beyond many people have more than enough our comprehension and perception . . .” money, but it is of no value, as there is no This Oneness or cosmo-centric vision scope to spend. As there is no socialization, finds its most eloquent expression in the there is no chance of showing off riches universal prayer of the TS, composed by or making others envious. Small houses Dr Annie Besant: that can be managed by one person will O Hidden Life! vibrant in every atom, tend to be preferred as people start believ- O Hidden Light! shining in every creature, ing in “simple living and high thinking”. O Hidden Love! Embracing all in oneness, As far as religious institutions are con- May each who feels himself as one with cerned, people avoid congregations and thee, know he is also one with every other. turn towards spirituality. They realize the Truth that God is not in the temple or Human love has to be enlarged so that mosque or church, but in the heart of every there is expansion in the human psyche,
12 The Theosophist Vol. 142.6, March 2021 Corona Pandemic: The Challenge and Lessons making room for spiritual refinement. sentient life. Now is the time for inner as Body, mind, and spirit form a continuity well as outer transformation. in the evolutionary scale. Mind is the It is time for humanity to ponder over subtler form of body, and spirit is the the silver linings the pandemic has pro- subtler form of mind. The psychic crisis vided for a more sustainable, harmo- today is an inevitable expression of the nious, and just world. We pray and hope spiritual bankruptcy that has overtaken not to return to normalcy but for a new humanity and resulted in a frantic bid to normal, not a “stitched tyre” but a “new serve human interest at the cost of all other tyre”, a new world, a better world. µ
Prepare, and be forewarned in time. If thou has ttried and failed, O dauntless fighter, yet lose not courage: fight on and to the charge return again, and yet again.
The fearless warrior, his precious life-blood oozing from his wide and gaping wounds, will still attack the foe, drive him from out his stronghold, vanquish him, ere he himself expires. Act then, all ye who fail and suffer, act like him; and from the stronghold of your soul, chase all your foes away — ambition, anger, hatred, even to the shadow of desire — when even you have failed. . . .
. . . Remember, thou that fightest for man’s liberation, each failure is success, and each sincere attempt wins its reward in time. The holy germs that sprout and grow unseen in the disciple’s soul, their stalks wax strong at each new trial, they bend like reeds but never break, nor can they ever be lost. But when the hour has struck they blossom forth. . . .
But if thou camest prepared, then have no fear. H. P. Blavatsky The Voice of the Silence, 272–275
Vol. 142.6, March 2021 The Theosophist 13 Scientific Research and Spiritual Search Scientific Research and Spiritual Search
RAVI RAVINDRA
LET me begin with a reminder from the tific research are different from those of oldest text in any Indo-European langu- the spiritual search. The former is almost age, namely the Rig Veda: wholly occupied with the external uni- verse, and the latter with the universe na vijânâmi yad-ivedam-asmi ninyah within. One is concerned more with samnaddho manasâ charâmi knowledge brought by creative and I know not whether I am the same as this competent minds, and the other is much cosmos: a mystery am I, yet burdened by more concerned with the practice of mind I wander (Rig Veda 1.164.37). enhancing the quality of being of the practitioner. No serious human being can There are two great mysteries: idam, be uninterested in either knowledge or meaning “all this”, referring to the cosmos; being as they relate with the two fun- and aham, meaning “myself”. These two damental needs of our soul. The call to mysteries are intimately related with the each one of us is to find the knowledge two major needs of our soul: knowledge that gives meaning to our life and assists and meaning. What are the laws run- us to do our part for the welfare of the ning this vast universe with trillions of world. galaxies? In the face of the obvious fact The approach to meeting these two that I did not create myself, I wonder needs is different in scientific research and why these delicate laws and the concious- the spiritual search. The word “science” ness pervading the entire cosmos — as is derived from Latin and literally means asserted by all the sages in human “knowledge”. These days knowledge has history — have bothered to create me, been almost wholly equated with the cur- and only for a few decades? Who am I? rent understanding and assumptions of Why am I here? science. However, it is important to realize The aims as well as the practice of scien- that scientific knowledge is a certain kind
Dr Ravi Ravindra, a lifetime member of the Theosophical Society (TS), is Professor Emeritus, Dalhousie University, Halifax, Canada, where he taught comparative religion, philosophy, and physics. Public Lecture given at the International Convention of the TS, Adyar, Chennai, India, on 29 Dec. 2020.
14 The Theosophist Vol. 142.6, March 2021 Scientific Research and Spiritual Search of knowledge, based on certain assumptions the call is for us also to be born of the about the basic nature of reality. spirit. To use the expression of the Christ Every spiritual searcher is also very in his remark to Nicodemus: No one can deeply interested in knowledge, but of see the kingdom of God unless he is born a different kind. In fact, in all serious again, born from Above, born of the Spirit spiritual teachings — by which I do not (John 3:5-8). That requires a freedom mean organized religions — there is a from my usual worldly self, driven by the strong emphasis on real knowledge. In fears and desires of me-me-me. There is the whole of the Indian tradition there an old Hasidic saying: “There is no room is a repeated reminder that the major ob- in him for God who is full of himself.” stacle standing in our way to freedom or In summary, the spiritual teachings aim enlightenment is avidyâ, or ajñâna, both at not freedom for myself, but at free- meaning “ignorance”. dom from myself, as was said by Christ: For example, in the Yoga Sutras (2.1-5) “Unless you leave your self behind, the aim of yoga and the obstacles that you cannot be a follower of mine”. stand in the way are described. The (Matthew 16:24). greatest obstacle is avidyâ, which is As spiritual searchers come closer and said to be the cause of all the other hin- closer to divine consciousness, which is drances that lead to illusion, conflict, the aim of all spiritual practice, they and suffering, to be free of which is the experience a feeling of unity with others, aim of any spiritual undertaking. A re- humility, and selflessness, as well as love mark of the Buddha in the Dhammapada and compassion. If someone said that the is: “avijja paramam malam (ignorance Buddha was enlightened but he was not is the greatest blemish).” compassionate, it will be an oxymoron. The ultimate call in spiritual teachings Compassion oozes out of a person who is is to discover one’s identity with the enlightened. The Buddha does not decide Divine. Therefore, the sort of knowledge to be compassionate. He cannot not be of interest in spiritual search is that which compassionate if he is enlightened. Simi- enhances the quality of being of the sear- larly, love oozes out of the Christ because cher towards more and more freedom love is not simply an attribute of God, it from egoism and from the isolated self. is the very structure of God, as is rightly The whole concern of any spiritual prac- said in the First Letter of John: “Whoever tice is the quality of being of the practi- is without love does not know God, for tioner. A universal suggestion from all God is love.” (4.8) “God is love, and who- the sages is that as long as I remain the ever remains in love remains in God and way I am, I cannot come to the Truth, or God in him.” (4.16) God, or the Real. It is almost as if a new Essentially a spiritual searcher is really birth is needed. a scientist of the interior universe. Those Each one of us is born of the flesh, but who do not have these characteristics
Vol. 142.6, March 2021 The Theosophist 15 Scientific Research and Spiritual Search are ignorant and suffer from avidyâ. Since One. In the moment of such union, the the whole focus in the spiritual practice is soul has become God, or rather, is God on the quality of being of the person (Enneads VI.9 (9), Ch. 9f). Here is a engaged in a spiritual search, a basic remark in the Gospel of Philip: “It is requirement is an impartial self-inquiry. impossible for anyone to see the ever- For example, we find in the Yoga Sutras lasting reality and not become like it. . . . (2.1, 2.32) a strong emphasis on If you know the Christ, you become svâdhyâya — self-study, or self-knowledge. the Christ.” Similarly, in the Bhagavadgitâ (4.28) This sort of knowledge is sought by the God-incarnate Krishna said, “There are intimacy and identity, not by distancing; some who practice yajña (spiritual practice requiring a sense of oneness, a feeling involving sacrifice) by offering their mater- of love between the knower and the ial goods, others who undertake austere object of knowledge. “This sacred efforts and practice of yoga as yajña; and knowledge is beyond thought. . . . This for still others, with serious vows, yajña knowledge is different from the know- consists of self-inquiry (svâdhyâya) and ledge obtained by testimony or by infer- sacred knowledge (jñâna).” Here is a re- ence. . . . Jñâna born of discernment is mark of Christ as reported in the Gospel liberating, comprehensive, eternal, and of Thomas: “The Kingdom is inside you, freed of time sequence” (Yoga Sutras 1.43, and it is outside you. When you come to 1.49, 3.54), as illustrated by a remark of know yourselves, then you will be known, the Christ: “Before Abraham came to be, and you will realize that it is you who are I am.” (John 8:58) Of course, scientific the children of the Living Father. But if researchers may experience and express you will not know yourselves, you live love and compassion, but that is not the in poverty, and you are the poverty.” aim or the general nature of science. The reason for so much emphasis In spiritual teachings the entire mani- in spiritual teachings on self-knowledge fested universe is understood to have been is an important principle: that self- brought about from the highest level of awareness is the mechanism of self- consciousness, variously called Brahman, transformation. The only sort of know- God, the Absolute, or simply That. The ledge worth having is that which has a manifested universe emerges from the transforming effect on one’s being. For highest level of consciousness not by Parmenides (Diels, Fr. 185) and Plotinus evolution, but by involution. In modern (Enneads VI. 9), “To be and to know are science, matter without consciousness is one and the same”. Plotinus asserts that the primary reality. Life and consciousness to know the One, by a kind of super- are assumed to have emerged from matter rational insight, means to become one by evolution. with it. The soul can accomplish this by In contemporary usage, “cosmology” becoming as simple or as alone as the essentially refers to physical cosmology
16 The Theosophist Vol. 142.6, March 2021 Scientific Research and Spiritual Search based on physics, which has been re- ual realities cannot be deciphered by the garded as the queen of the sciences since mind. The spiritual domain itself is very the 17th century. At that time the primary large, lest one should imagine that an oc- reality was described in terms of mass, casional paranormal experience brings length, and time; later, in the 19th century one to the highest level of reality. For charge, and in the 20th century spin were example, in the Bible one finds nine added. Given the basic assumption of orders of angels between human beings matter representing the primary reality and God. These are levels of higher and from which everything emerges, there is higher consciousness and freedom. They a natural reductionist and materialist are all spiritual and above the domain of tendency in all modern science. intellectual understanding. Therefore, one In spiritual teachings it is understood finds a strong emphasis in all spiritual that consciousness manifests at different practice on quieting the ordinary mind. levels in the universe, taking on corres- H. P. Blavatsky remarked in The Voice ponding material bodies. A particle of of the Silence that “The mind is the great Divinity or the breath of God at different slayer of the Real. Let the disciple slay levels of consciousness takes on a body the slayer.” (Fragment I, verses 4–5) The in order to undertake appropriate actions very first substantial sutra in the Yoga in order to evolve back to the Source, or Sutras is “Yoga is stopping all the move- to God. And consciousness — usually ments of the mind.” (1.2) By contrast, often referred to as “spirit” — can exist the scientific enterprise is wholly based without a material body. on acquiring knowledge by the mind. It But from the scientific perspective, is true that many great scientists attribute consciousness cannot exist without matter. their scientific insights to intuition, which This is now being questioned by many is a form of refined and subtle feeling. serious scientists, especially in the mind The famous scientist Pascal even said, sciences. A new science-oriented organ- “The heart has reasons that reason does ization has been recently launched, called not know.” However, whatever the way the Galileo Commission (partly to honour by which a scientific insight is obtained, the famous 16th–17th century scientist, it must be expressed in intellectual terms. Galileo, who is regarded as the father of In fact, all scientific observations are in- modern physics), which gives much more tended to lead to a more and more com- importance to consciousness that can exist prehensive theory; ultimately, a single even when the brain is completely dys- theory of everything. But in spiritual prac- functional, as reported in many near- tice all theories and ideas are intended to death experiences. lead to experiences of and connection According to all spiritual teachings, with subtler and subtler levels of being. there are many levels of reality subtler Another important suggestion from than the body and the mind. These spirit- the sages is that the entire external uni-
Vol. 142.6, March 2021 The Theosophist 17 Scientific Research and Spiritual Search verse, in principle, can be mirrored inside or measurements — are by externalized us. As Rumi said, “Everything in the senses, whereas in the spiritual realm, universe is within you. Ask all from experience is by internalized senses. That yourself.” All spiritual search is in the is why for scientific measurements we inner universe of the searcher. We have need to have more and more refined in- many levels of reality within us, and the struments and for spiritual experiences a call is to find the level inside which is more and more sensitive body and a finer identically the same as the Highest, which and finer feeling. Of course, the mind is a call to return to an identity with the has an important role to play. A creative highest level. The Buddha said: “Look scientist can look at many observations within, you are the Buddha.” One of the and propose a theory that can explain all four great enunciations (mahâvâkyas) in of them and even suggest further obser- the Upanishads is “tattvamasi — You are vations to be made. That. (Chândogya Upanishad, 6.8) Ac- As remarked earlier, the ultimate aim cording to the gnostic Gospel of Philip, in scientific research is to know the one “Christ came not to make us Christians equation or law which encompasses all but to make us Christ.” And, at the peak knowledge, a theory of everything, pre- of the Mount Sinai of consciousness ferably according to the laws of Nature Christ said: “The Father and I are One.” discovered by physics, considered the (John 10.30) queen of the sciences for the last four No sage has ever conveyed the notion centuries. Although there is no shortage that this goal of connecting with the level of ideas or theories in the spiritual enter- of oneness with the Highest Divinity is prise, the aim there is to assist a searcher easy. As Christ said, “Many are called to go beyond any theory and ultimately but few are chosen” (Matthew 20.16 to experience the identity of one’s deepest and 22.14); and Krishna said, “Among self with the Highest Divinity. It is repeat- thousands of human beings scarcely one edly emphasized in the Indian spiritual strives after perfection, and among those teachings that our deepest Self (Âtman) who strive and attain perfection, scarcely is identically the same as Brahman, the one knows Me in the full truth of My Highest Real. being.” (Bhagavadgitâ 7.3) Even Sid- By contrast, in scientific research, the dhartha Gautama had to undertake seri- effort is to totally remove the particulari- ous spiritual practices for many lifetimes ties of the researchers from any knowledge before he could become a Buddha. gathered by them. The quality of being of Here it is also important to emphasize the scientists is not relevant to the quality that the mind does not experience. All of their research and there is no need for experience is by sensation or feeling. In any sort of self-inquiry about one’s motiva- the scientific realm, all experiences — tions or intentions. Many great scientists more appropriately labelled observations have been spiritually oriented and have
18 The Theosophist Vol. 142.6, March 2021 Scientific Research and Spiritual Search had a remarkable quality of being, but which is revealed in the incomprehensible some have been quite self-centred. universe forms my idea of God.” Every spiritual sage will agree with A major and very significant contribu- the following remark of Einstein: “The tion of science in the 16th–17th century true value of a human being is determined revolution in thought was the importance primarily by the measure and the sense in of observation by appropriately trained which he has attained liberation from the scientists using the instruments suitable self.” Einstein described his religious for the observations. Simply accepting feeling as one of “rapturous amazement and believing what the church authorities at the harmony of natural law, which or the sacred texts such as the Bible said reveals an intelligence of such superiority was no longer acceptable to the research- that, compared with it, all the systematic ers. Scientific observations deal with the thinking and acting of human beings is external universe and they have to be veri- an utterly insignificant reflection.” fiable by other scientists as scientific truth On another occasion he said, “The is inter-subjective. Appropriate and right most beautiful thing we can experience is instruments are needed in order to ob- the mysterious. It is the source of all true serve any level of reality. In order to under- art and science. ... To know that what is stand scientific theories and interpreta- impenetrable to us really exists, mani- tions, appropriate training, education and festing itself as the highest wisdom and quality of mind are needed. the most radiant beauty which our dull Spiritual truths are arrived at by inves- faculties can comprehend only in their tigating the internal universe. There also, most primitive forms — this knowledge, much is gained and elaborated by ex- this feeling, is at the centre of true reli- changing one’s observations with equally giousness. In this sense, and in this sense competent fellow searchers. However, only, I belong in the ranks of devoutly spiritual search remains ultimately an religious men.” individual undertaking with the effort to Many people who knew Einstein per- come to an objective truth which requires sonally insisted that he was among the the right quality of being and the appro- most religious persons they had ever met. priate instrument of spiritual seeing. As But he was not religious in any churchly St Paul said, the eyes of the flesh see the or denominational manner. As he said things of the flesh and the eyes of the many times and in many ways: “My spirit, the things of the spirit. All our tele- religion consists of a humble admiration of scopes and microscopes and other instru- the illimitable superior spirit who reveals ments, however extended and fine-tuned, itself in the slight details we are able to still bring eyes of the flesh. One cannot perceive with our frail and feeble minds. connect with the eyes of the spirit until That deeply emotional conviction of the the mind is silent and the body is still. presence of a superior reasoning power However difficult it may appear logi-
Vol. 142.6, March 2021 The Theosophist 19 Scientific Research and Spiritual Search cally, the search is to come to a perception searchers. In fact, in physics, no observa- in which the perceiver is not separate tion has been made by any human being from the object of perception. The Yoga in the last one hundred years or more. Sutras describe the state of samâdhi, the All observations are made by extremely aim of yoga practice, as “the state when intricate instruments conducting experi- the self is not, when there is awareness ments. The theories proposed by scien- only of the object of meditation.” (2.2, 3.3) tists are based on or proved by the data Science as a collective institution aims gathered by instruments, whereas the enun- to produce more and more accurate expla- ciations of the sages are based on what they nations of how the natural world works, experienced. This is almost a definition what its components are, and how the of a sage: sages say what they see, not world got to be the way it is now. The what they think or read. observations in science are gathered by Scientific knowledge is a public enter- experiment and in spirituality by experi- prise in the sense that if Einstein has ence. Although both of these words have published an acceptable theory, such as the same Latin root, they have been used the Theory of General Relativity, then differently for the last three hundred other physicists do not have to spend time years. The procedure of experiment sets creating it. But even when the Buddha, the experimenter apart from what is in a manner of speaking, published the being experimented upon. Noble Truths, searchers still have to On the other hand, an experiencer is come to a state in which they can them- involved with what is being experienced. selves experience what the Buddha did. A scientist in his laboratory experiments Both scientific research and spiritual with things and makes measurements search are dealing with mysteries. For based on those experiments; it is wholly some scientists, their scientific research erroneous to say that the scientist experi- itself has been a spiritual path to the ences those things. In one case, the knower Great Mystery.1 and the known are separated; in the other, Many great scientists would happily they come closer to each other. In spiritual share the feeling of Kepler, who con- teachings there is a very strong idea that sidered himself as “a priest of God in what one perceives very much depends the Temple of Nature”. Unlike scientific on the quality of the seer. If the Buddha mysteries, spiritual mysteries cannot were to look at a flower, he will see some- be solved even in principle, although thing quite different from what I see. In sometimes, in certain states of awareness, scientific observation, the person is out of they are dissolved. Then one does not the way and the quality of the experi- deny the Mystery; on the contrary, one menter is irrelevant. celebrates it. Then Bach writes music, Scientific observations are not depen- Einstein does physics, Eliot writes poetry, dent on the quality of being of the re- and Uday Shankar dances; each one
20 The Theosophist Vol. 142.6, March 2021 Scientific Research and Spiritual Search sings their own song of praise for the well-known poet Rabindranath Tagore, Highest Reality. who wrote a short poem just thirteen days From the spiritual perspective, we before his death: cannot know the Ultimately Real, but we In the beginning of my life can participate in It, or more rightly, we With the first rays of the rising sun, can allow It to participate in us. Spiritual I asked, “Who am I?” mysteries carry energy and therefore Now, at the end of my life, work on us, but they always remain a With the last rays of the setting sun, mystery. Here is an example from the I ask, “Who am I?” µ
Endnotes 1. In this connection, please see the article “Science as a Spiritual Path” in my book Science and the Sacred: Eternal Wisdom in a Changing World, Quest Books, Wheaton, Illinois, 2002. (Also published in Dutch and Spanish.) An earlier version of this book with the same title was published by the Theosophical Publishing House, Adyar, in 2000. All the themes hinted at in this paper are discussed in detail in those books.
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Vol. 142.6, March 2021 The Theosophist 21 Karma and the Higher Spiritual Path Karma and the Higher Spiritual Path
WILLIAM WILSON QUINN
IN June of 1884, Henry Olcott received nificance” of the law identified by the a letter from one of his spiritual teachers, Sanskrit word “karma”. The necessity of the Adept Koot Hoomi (KH), and among such a realization is based in the simple the statements KH made to Olcott was truth that karma represents a core or “first this: “You have talked a great deal about principle” of the philosophia perennis, karma but have hardly realized the true upon which the operations, if not the significance of that doctrine.”1 The con- meanings, of other such first principles text of this letter makes clear that KH was rely to effect their own universal appli- addressing not just Olcott, but the col- cations. Two useful methods or tools for lective of spiritual seekers and prospective the wayfarer to employ in achieving such chelas around him as well. a realization are, first, that while the law If this discrepancy between “talking a of karma is multivalent, it is more easily great deal” yet “hardly realizing” much understood as dualistic. about the true significance or doctrine of This dual perspective entails a per- karma among esotericists was obvious to sonal and impersonal application; a cor- KH in the year 1884, this discrepancy ap- responding physical and metaphysical plied to the wider public in our time would application; and a corresponding applica- exceed that of 1884 by a hundredfold. tion best described as a lower 5th principle This is because today “karma” has be- (manasrupa) perspective, and a higher come popularized as a fashionable cultural 5th principle (manasarupa) perspective form. As this has occurred over the last 150 infused with the light of the 6th principle years, the meaning of karma has become or buddhi, stated otherwise as a rational ever more diluted and misunderstood as and suprarational intellectual perspective. a spiritual concept — not so much among This method, or tool, comprises the pre- wayfarers or esotericists generally, but cer- ponderance of the content that follows tainly among the wider public in the West. in this discussion. Among the necessities of ascending the The second such method or tool, being higher spiritual path is the wayfarer’s need yet another confirmation of the multi- to realize, in KH’s words, the “true sig- valency of the law of karma, is simply
Dr William Wilson Quinn is a long-term member of the TS in America, having served as Editor of their journal and Associate Editor of TPH (Wheaton, Ill.). He has degrees in Divinity and the Humanities.
22 The Theosophist Vol. 142.6, March 2021 Karma and the Higher Spiritual Path recognition by the wayfarer that different the “true significance” of the law of karma. names are given to this law. In the writ- ings of H. P. Blavatsky (HPB) and her Popularized Karma principal teachers, the Adepts Morya and Before examining any higher dimen- KH, these names represent different fea- sions of our subject, it is important to take tures, applications, and thus valencies of note of the extensive popularization of the this law, and so we see the “Law of Karma” term karma in the West. We focus here on variously referred to in their writings as: the West, rather than any global populari- “the Law of Retribution”,2 “the Law of Com- zation, owing to the variations of meaning pensation”,3 “the Law of Readjustment”,4 of karma in the East — in Asia — where and “the Law of cause and effect”.5 Each it has been imbedded in those cultures of these separate designations — and for millennia owing to its salient presence others from different sources, including as a religious precept in both Hinduism and the “law of mediate causes” — points to Buddhism. By contrast, in the West, in its a different branch stemming from the popularized form, karma has devolved into trunk of the tree of karmic law. a concept that has been largely desacra- KH observed that “We have several lized, and often conveyed only as an ins- sorts of Karma and Nirvana in their various crutable cosmic retaliation against bad applications — to the Universe, the world, actors who arguably deserve punishment. Devas, Buddhas, Bodhisattvas, men, and Perhaps as consequences of: (i) the animals — the second including its seven mission of HPB and H. S. Olcott begun kingdoms.”6 This assertion is given add- in the late 19th century, which brought to itional support by HPB’s observation that the attention of many in the West the “Karma is a word of many meanings, and salience of the philosophia perennis with- has a special term for almost every one in ancient religions of the East; and (ii) the of its aspects.” 7 wide dissemination of the same principles These wayfarers’ tools, to summarize, of yoga and Eastern religions that oc- are the awareness of the multiple names curred in the West in the late 1960s, today and modes of operation of karma, and a karma has nearly become a “household” reduction of these plural modes into a word. The term has found its way into the singular dualistic approach for meaning- cultural mainstream, often appearing in ful understanding — personal and phys- scripts of film and television produc- ical on the one hand, and impersonal and tions, and in media literature of the day. metaphysical on the other. Equipped with This infusion of the term karma into po- these tools, the wayfarer on the higher pular Western culture has brought with it a spiritual path is the more empowered to corresponding obscuration of the term’s make good progress toward compliance deeper meanings, thereby prompting sig- with the implicit exhortation of KH’s nificant misunderstanding. words to Olcott about the need to realize In popular culture the desacralized
Vol. 142.6, March 2021 The Theosophist 23 Karma and the Higher Spiritual Path term karma has come to be cloaked in a or “work” as translations. This same basic patina of retaliation, rather than divine translation is also widely accepted by retribution, perhaps through cultural esotericists, with respect to the term’s root absorption of a command set forth in meaning in Sanskrit, as evidenced by a Leviticus 24:20: “Breach for breach, eye definition provided by Ananda K. Co- for eye, tooth for tooth: as he hath caused omaraswamy, being “action, by thought, a blemish in a man, so shall it be done to word, or deed”. He adds, “In its simplest him again.” Such a strict approach to a form, this doctrine merely asserts that restoration of balance is primarily a actions are inevitably followed by their societal mechanism, largely divorced of consequences, ‘as a cart a horse’.” 8 spirituality. In fact, it is a literal exegesis of This is further supported by HPB’s the ancient law of retaliation (lex talionis, basic definition: “Karma (Sk.). Physically, the “claw of the law”) whose operational action: metaphysically, the LAW OF principle, known as disambiguation, is that RETRIBUTION, the Law of cause and ef- a person who has injured another must be fect or Ethical Causation.”9 Elsewhere penalized in the same way, or closely she states that “Karma, thus, is simply similar, as suffered by the injured party. action, a concatenation of causes and Predating the Old Testament, the earliest effects.”10 Yet the simplicity of this term recorded expression of this ancient con- as so translated belies the complexity of cept is found in the Code of Hammurabi. its application, especially as it relates to Having now noted this popularization, the spiritual, or metaphysical, realm. and desacralization, of the term karma The most scientific illustration of the in the modern West and its widespread cause-and-effect nature of the principle of misuse as essentially retaliative — though karma as action in the physical realm can occasionally tinged with a hue of the be observed in Isaac Newton’s third “law mysterious — it need detain us no of motion”, published in Principia in further. Any such vernacular uses of the 1687: “To every action there is always term karma comprise no portion of the opposed an equal reaction: or, the mutual stated subject of this discussion, so we actions of two bodies upon each other are may now turn our full attention to the always equal, and directed to contrary topic at hand, being the operation of parts.” Not only does this succinct and karma within the context of spirituality. eloquently stated law of physics properly relate action (karma) to motion, but it Rational Perspective of Karma leads inescapably to the further con- Little disagreement exists among schol- clusion that “reaction” is the co-equal ars of Sanskrit that the basic translation counterpart to action and must therefore into English of the term karma is “action”, necessarily fall under the plenary defi- as an executed “act”, though one occa- nition of karma, as well. sionally finds the English words “deed” In all realms, karma covers equally
24 The Theosophist Vol. 142.6, March 2021 Karma and the Higher Spiritual Path both action and reaction. This is because incessant rebirths or ‘reincarnations.’” 12 reaction, though it may be contingent Based on these established principles, upon ingenerate, or innate, action, is the Adept Morya explained that “Now nonetheless action itself, and together an every individuality will be followed on its action and its reaction form a unit within a ascending arc by the Law of retribution concatenation, or linked “chain” of actions. — Karma and death accordingly.” 13 And This leads to higher and suprarational so, consistent with these fundamental and dimensions of karma that will be addressed rational propositions of theosophical momentarily. But here we acknowledge doctrine, the spiritual Monad arrives at the this rational and impersonal facet of dawn of each new incarnation up to its karma in its physical application as a last involuntary one, when it has achieved motor propelling all phenomenal action/ liberation from the wheel of death and reaction. This may be described alter- rebirth — where “The law of retribution as natively as the motion or flux between Karma, waits man at the threshold of his the opposite though connected poles of new incarnation.” 14 duality, or polarity — another first prin- One further or additional observation ciple of the philosophia perennis. must be made regarding all the karmic It is probable that the application of effects that “wait man at the threshold of karma most familiar to esotericists is the his new incarnation”. These effects are personal one, which pertains to individual not those caused only by the individual, transmigration, or reincarnation. Certainly or ourselves. Rather, we must each bear the law of karma applies to human be- the weight of the oppositive — as distinct ings in an intra-transmigrational sense, from positive — karma caused by those meaning that the reaction to some action with whom we associate or even those in done by someone in his or her early our larger castes, vocations, ethnicities, life may manifest at a later point in the or nationalities. same incarnation. Speaking metaphorically of blows to But the most common usage, if not the individual by a “sword” in the “hand understanding, of karma by many, if of karma”, HPB claims there is “. . . one not most, esotericists refers to its inter- for the transgressor, the other for the transmigrational sense — that is, the law family, nation, sometimes even for the of karma as spanning multiple incar- race, that produced him”.15 This collective nations. It is in this sense that karma is view of karma is one that HPB repeats in frequently discussed by HPB and the numerous places, and one which is con- Adepts. “The Law of KARMA,” wrote firmed by KH, who declared that “It is a HPB, “is inextricably interwoven with true manhood when one boldly accepts that of Re-incarnation.” 11 This is be- one’s share of the collective Karma of cause, as HPB also noted, “. .. Karma, the group one works with, and does not or action, is the cause which produces permit oneself to be embittered. . .”16
Vol. 142.6, March 2021 The Theosophist 25 Karma and the Higher Spiritual Path Suprarational Perspective of Karma of the “Pilgrim”, alluding to the entire To this point, what has so far been dis- voyage of transmigration by the spiritual cussed is fundamentally a restatement of Monad, he wrote: the law of karma as understood by many, In other words, the pit·yâna is a symbolic if not most, esotericists. Yet for those representation of what is now called the wayfarers ascending the higher spiritual doctrine of reincarnation, and is bound path, the dive into this profound doctrine up with the notion of latent (ad·shta or must go even deeper to realize its “true apurva) causality. The purely symbolic significance”, to repeat the words of KH. character of the whole conception is made The depths upon which the law of karma all the more apparent when we reflect rests, and from which it draws meaning that from the standpoint of [the] very like some desert tree whose taproot reaches Truth, and in the absolute Present [eternal meters below to a life-giving aquifer, is the Now, or aeviternity], there can be no dis- metaphysical principle of causality, whose tinctions made of cause and effect; and that most prominent profile is often expressed what is often spoken of as the “destruction as “cause and effect”. As a point of beginn- of karma”, or more correctly as a des- ing, one can see an equivalency, if not a truction of the latent effects of Works, correspondence, between the concepts of effected by Understanding and implied (i) action and cause, and (ii) reaction and with mukti, is not really a destruction of effect, but this is essentially a launching valid causes . . . but simply a Realization point for the discussion that follows. of the identity of “cause” and “effect”.17 The question of causality, or HPB’s Here Coomaraswamy uses the terms related term “ethical causation”, relative “latent causality” and “the latent effect of to the concept of karma may be said to be Works” interchangeably, “cause” being re- both semantic and metaphysical. Even if placed in the second term by “Works”, suprarational in scope, the verbal equation work being one among several words “action : cause :: reaction : effect” is by used for translations of the Sanskrit word no means a non-rational or dyslogical karma. This brings into alignment the proposition. If one accepts this equation metaphysical first principles of “cause as valid, both the concept and definition and effect” and its corollary, “action of karma should then necessarily involve and reaction” with causality, which traces the first principle of cause and effect — its roots to the Absolute, and so can be or causality. Ananda Coomaraswamy said to have both absolute (latent) and provides a passage which conveniently relative (active) aspects. It is within this incorporates the interaction of these first hieratic sphere of understanding that principles. In explaining the Sanskrit wayfarers on the higher spiritual path will term pit·yâna within a specific traditional be able to realize, borrowing once again context, or mythic story where pit·yâna the words of KH, the “true significance” was represented as the “Patriarchal Voyage” of the doctrine of karma, especially as that
26 The Theosophist Vol. 142.6, March 2021 Karma and the Higher Spiritual Path relates to the coincidence of opposites. cession, but of their intrinsic and not ex- Fully consistent with this view is that trinsic operation.”19 In other words, viewed of HPB who, in describing karma as “one from extasis or duality (or multiplicity) with the Unknowable”, states that “Karma and differentiation, this process is seen is an Absolute and Eternal law in the world as a kinetic chain of innumerable causes of manifestation; and there can only be with innumerable effects both through one Absolute, as One eternal ever-present the universe and in our lives. Cause ...”18 While it is not possible to But viewed from instasis, or inherent conceive intellectually from the stand- unity and wholeness through the supra- point of Unknowability, one can concep- rational perception, this process may also tualize the initial process of emergence be understood as a singular impartite, or or manifestation from the Absolute as undivided, Cause in which no distinc- duad from monad, and further conceive tions can be made between cause and of the various ways in which this duad effect or action and reaction, because functionally bifurcates in manifestation. these opposites have become coincident, One of those ways appears as relative or synthesized, in the perception — and causation, or cause and effect, and another in the life — of this enlightened viewer. is or appears as the first principle of polarity, which is the cosmic — and terrestrial — Conclusion stage upon which action and reaction, of It is this view from instasis that way- cause and effect, both play. The law of farers on the higher spiritual path should karma inheres in these twin aspects ultimately seek to achieve — a permanent of relative causality, and “adjusts” the vision of coincidentia oppositorum within activity of the links connecting action and action, a transcendence of contraries that reaction, cause and effect. In this drama are the progeny of the principle of polarity. which contains both cosmic and indivi- It is also a direct application of this view dual levels, the interaction/interplay or to the wayfarer’s sentient life that should flux of action and reaction, of cause and also become an objective to be achieved, effect between the opposite poles of which is the coincidence — or perfect duality, can be seen as a fluidic mo- balancing — of his or her positive and tion — to use HPB’s words, as “action, oppositive karma, achievement of which a concatenation of causes and effects”. bestows the Sanskrit title of jivanmukti. Karma, or action, thus includes the Such extraordinary achievements will “action of linking” or the “linking pro- necessarily include realization of the “true cess” in the theosophic perception of the significance” of the law of karma, and chain of causes and effects, restated here comport with the view of HPB when she by Coomaraswamy: “The traditional and observed that “Once an Arhat obtains full orthodox [Vedantic] doctrine is a recog- illumination and perfect control over his nition of the causal chain by which all personality and lower nature, he ceases to events are linked in a phenomenal suc- create ‘merit and demerit’ [or karma].”20
Vol. 142.6, March 2021 The Theosophist 27 Karma and the Higher Spiritual Path Initiation is conferred upon those way- allow these initiates to follow the com- farers who are able to reach the summit of passionate directive of the Mahachohan to the higher spiritual path through these “Teach the people to see that life on this achievements of harmony and balance. Earth, even the happiest, is but a burden At that point, as new initiates, their way and an illusion, that it is but our own becomes the way of the bodhisattva. Also karma, the cause producing the ef-fect, at that point their deeper understanding that is our own judge, our saviour in of the philosophia perennis, of theosophia, future lives, and the great struggle for life including the doctrine of karma, will will soon lose its intensity.” 21 µ
Endnotes 1. C. Jinarâjadâsa, comp., Letters from the Masters of the Wisdom, 1st Series (7th ed.), Adyar: Theosophical Publishing House (TPH), 2011, p. 70. 2. Vic Hao Chin, Jr., chron. ed., The Mahatma Letters to A. P. Sinnett, Quezon City, Philippines: TPH, 1993, p. 190. 3. Ibid., p. 114. 4. H. P. Blavatsky, The Key to Theosophy, London: Theosophical Publishing Co., 1889, p. 205. 5. Blavatsky, Theosophical Glossary, London: Theosophical Publishing Co., 1892, p. 173. 6. Chin, Jr., , p. 198. 7. Blavatsky, The Secret Doctrine, Vol. II, Facsimile ed., Los Angeles: The Theosophy Co., 1947, p. 302. 8. Ananda K. Coomaraswamy, Buddha and the Gospel of Buddhism, Hyde Park, NY: University Books, 1969, p. 107. 9. Blavatsky, Theosophical Glossary, p. 173. 10. H. P. Blavatsky Collected Writings, Vol. XI, Adyar: TPH, 1973, p. 144. 11. Blavatsky, The Secret Doctrine, Vol. II, p. 303. 12. H. P. Blavatsky Collected Writings, Vol. X, p. 219. 13. Chin, Jr., , p. 123. 14. H. P. Blavatsky Collected Writings, Vol. VII, p.180 fn. 15. Ibid., Vol XII, p. 385. 16. Chin, Jr., p. 437. 17. Coomaraswamy, Selected Papers: Metaphysics, Bollingen Series LXXXIX, Roger Lipsey, ed., Princeton: Princeton University Press, 1977, p. 403. 18. Blavatsky, The Secret Doctrine, Vol. II, p. 306. 19. Coomaraswamy, p. 368. 20. Blavatsky, Theosophical Glossary, p. 97. 21. Jinarâjadâsa, p. 8.
28 The Theosophist Vol. 142.6, March 2021 Universal Brotherhood Universal Brotherhood
BORIS DE ZIRKOFF
IT can never be too often repeated, nor of evolving life, ultimately come from the too strongly emphasized, that the pivotal same source and can trace their origin point of the modern Theosophical Move- to higher worlds of being where their ment is the formation of a nucleus of Selfhood has its native home. Universal Brotherhood. The student of the Ancient Wisdom, This nucleus of human solidarity is to while acting towards all men as if they be formed irrespective of, and completely were his brothers, and rising in his rela- above, all the irrelevant distinctions and tions to others above the separative dis- the temporary differences which exist in tinctions of creed, sex, color or ethnic the purely personal make up of human grouping, does not fail to recognize the beings. Above these distinctions and obvious fact that humanity is divided, as beyond these differences, there exists a a result of ages of complex evolution, into spiritual unity of being which is the root certain types, groupings, natural divisions from which all of us have sprung. Upon or classifications, usually somewhat the basis, of this spiritual oneness can be overlapping, in which certain distinct erected a solid structure if the common forms or aspects of consciousness pre- origin of all men is never lost sight of. . . . dominate one over the other, without in As students of the Ancient Wisdom the least denying the fact of the common cannot hold any monopoly on Universal spiritual origin of all men. Brotherhood, as an expression or term, A student who, on the ground of his the misuse of it in our present-day world Universal Brotherhood conception, would of confused thinking is almost to be disregard the intrinsic differences of con- expected, and the true nature of this sciousness, and the mental and emotional idea must be constantly re-explained biases, such as exist between, let us say, and clarified. . . . the Negroes, the Mongolians, and the so- The spiritual Oneness Theosophists called Whites, would run the risk of be- speak of has to do with the fact that all coming willfully blind to certain very human beings, as well as other kingdoms definite facts of Nature, which owe their
Boris M. de Zirkoff (1902–1981) was a Point Loma Theosophist, editor of H. P. Blavatsky’s works, and writer. In 1981 he received the Subba Row Medal for his huge contribution to theosophical literature. From Theosophia, Spring 1980.
Vol. 142.6, March 2021 The Theosophist 29 Universal Brotherhood origin to a varied evolutionary past. But unequal advantages and opportunities, the man who, on the other hand, would and to flood the world’s airlanes with the psychologize his mind with these varied pompous verbiage of the conference facets of consciousness, and forget the room, our mutual relations will retain greater fact that they represent merely their strained character. As long as we, different modifications of one underlying as people and nations, insist upon the stream of Spiritual Consciousness, would validity of our mutual suspicions, our never be able to understand the Idea which deeply-rooted hatreds, and our self- Theosophist, of all ages have termed Uni- righteous conceit, we will continue to versal Brotherhood. have wars of all kinds, and exploitation Might we put it in a rather quaint form? and moral disgrace. The many kinds of dogs are all united in There are a number of distinguished their common “Doghood.” The thousands visitors which must be admitted to our of different grasses are all one in their com- World Conferences, and be seated at the mon “Grasshood.” The many different types round table of our momentous discussions, of men and women are equally one in their and they are, among others, mutual sym- common “Humanhood.” And let us not for- pathy for the souls of men, self-sacrifice, get the paramount fact that the dogs, and magnanimity of action, forgiveness of the grasses, and the men and women, as past wrongs, charity, humility before the well as the stones, and the atoms, and the greatness of Life as such and the majesty planets and the stars, are all intimately united of Cosmic Law, a sense of human dignity, in their common spiritual “Selfhood,” integrity of purpose, the strength and power above and beyond the almost bewilder- of a keen sense of ethics, the recognition ing divergencies and categories by means of our common rights to justice and fair- of which they manifest for purposes of play, and of our duty to help and serve evolutionary growth. others, and a genuine love for one’s bro- No lasting social order can ever be built thers, however deluded, confused, and in this world until and unless men and ignorant they may be. Until these missing women everywhere realize, with sufficient guests of honor are admitted, with full inner strength of realization, that the only rights, duties and privileges of partner- way to “get together” and to “stay together” ship, into the Halls of the People, where is by recognizing our common kinship, the affairs of the nations are being dis- our points of similarity, our mutual inter- cussed, and their future planned and relatedness, and the many ties which bind blue-printed, we shall have but a sicken- us together as human beings. As long as ing “smog” of emotional confusion, a pall we allow our leaders, representatives, of frustration, and the never-ending spokesmen, and the like, to dwell upon stream of verbose nonsense from which our mutual differences, our conflict- all noble Ideals have taken flight as the ing interests, our divergent goals, our swallows of last spring. µ
30 The Theosophist Vol. 142.6, March 2021 The Flame of Awareness The Flame of Awareness
SHIKHAR AGNIHOTRI
THE last nine months have been un- us a sense of security, a sense of sepa- precedented, in the sense that for anyone rateness, and hence special existence. In alive, this is the first time that they would transcending this field, there is the fear have experienced a situation in which, on of losing our identity, a fear similar to the one hand, the physical separation was death. And therefore the whole of life forcefully implemented and encouraged, just becomes a tiresome struggle to ex- but, on the other, solace was provided pand and fulfil this bottomless pit of by technology to come together and self-gratification. realize that our connection or sense of Although amidst the hardships of life unity is much deeper than mere physical it often feels like a burden one has to proximity. Also LIFE as we know it is a carry, still, carrying the burden of the self much more intricately knitted web than seems relatively more comfortable and we can imagine, the realization of which convenient than dealing with the fear of is the basis of the teachings of the Ageless not having anything to hold on to, fear Wisdom. The dream of every true theo- of being nothing in this world, where we sophist is the practical regeneration of are continuously and constantly brain- universal brotherhood or, simply put, washed to become something or someone unconditional love. important. As a reaction, we then half- But in daily life unconditional love is heartedly try to find out and practise the something that is beyond the conception ways to get out of this cycle of birth of our minds because, knowingly or un- and death, to fight the so-called enemy knowingly, we are almost always within that is the self through various disci- the field of conditions, limits, choices, plines, often missing the key aspect of and preferences. The reason why it seems these disciplines. so difficult to transcend this field, is be- This was expressed in modern terms cause having this ownership of condi- by J. Krishnamurti as “Truth is a pathless tionings that we call I-ness, or self, gives land” and “Happy is the person who is
Mr Shikhar Agnihotri is an International Lecturer of the Theosophical Society (TS), Adyar, and a National Lecturer of the Indian Section of the TS. He resides at and works for the TS Adyar International Headquarters as their Executive Assistant to the General Manager.
Vol. 142.6, March 2021 The Theosophist 31 The Flame of Awareness nothing”. According to him, all that is of being conscious of something; the needed for this realization is to be aware knowledge or perception of a situation of this process called life, to look intently, or fact.” Life is always in relation to an and pay attention with all our energy, to object. If a being is conscious and aware what is happening within and without. of its surroundings, it is called “alive”. Keeping this in mind, we will be talking Based on these meanings, we can say about something that has been the under- the following: First, Consciousness, Aware- lying key to all spiritual disciplines or ness, and Life are more or less the same texts, but it only became popular in the thing. At the most they can be referred 20th century, and still remains a mystery to as different expressions or aspects of to a large extent to the mainstream mo- the same energy. As Dr Annie Besant says: dern science and psychology. It is a sub- “Consciousness and life are identical, two ject that is at once the most intimate and names for one thing as regarded from the most enigmatic aspect of our lives. within and from without. There is no life To study this underlying key one has without consciousness; there is no con- to turn inwards, become an introvert, in sciousness without life. . . . When our the real sense of the word. This is because attention is fixed on unity we say life; the materialistic approach is to study the when it is fixed upon multiplicity we say object, but the practical and therefore consciousness; and we forget that the spiritual approach is to study the subject multiplicity is due to, is the essence of, first. Who am I? And it is in this respect matter, the reflecting surface in which the that we come upon words like Aware- One becomes the Many.” ness, Consciousness, Life, and so on. (A Study in Consciousness) But all these words are so frequently Second, for consciousness and aware- used as synonyms that it sometimes ness to exist, as we know, there must be seems like we are caught in a web of duality — a subject and an object. Refer- words. I am not suggesting at all that we ring again to Besant in this regard: “The are going to find straight answers. Instead existence of consciousness implies a this is an invitation for everyone to find separation into two aspects of the fun- out for themselves how the flame of damental all-underlying UNITY. The awareness brings about the transforma- modern name of consciousness, ‘aware- tion within, and hence without, because ness’, equally implies this. For you cannot this is a field of individual research and hang up awareness in the void; aware- understanding. ness implies something of which it is Let us examine the meaning of these aware, a duality at the least.” This is the words in general. According to the dic- mystery behind the concept of Trinity in tionary, Consciousness means “The state most of the religions. of being aware of and responsive to one’s But a few questions still remain surroundings.” Awareness is “The state unanswered by this dictionary meaning:
32 The Theosophist Vol. 142.6, March 2021 The Flame of Awareness 1) What is the difference then, between level, but due to the state of conscious- an unconscious person and a dead per- ness/awareness that is beyond our con- son? 2) What is the difference between ception at present, the state where there deep sleep, transcendence, and death? is no second — Advaita, literally “no 3) What about a person in a coma? duality”, that is,unconditional love. All these phenomena are very com- HPB clarifies this in SD: “To know mon in everyday life. Obviously, going itself or oneself, necessitates conscious- by the above meanings, we do not get a ness and perception (both limited fa- very satisfactory answer to these ques- culties in relation to any subject except tions, because these definitions are limited Parabrahm), to be cognized. Hence the to the physical point of view only, and ‘Eternal Breath which knows itself not’. therefore limits the meaning to the . . . Consciousness implies limitations and waking state only, while a student of the qualifications; something to be conscious Ageless Wisdom learns that there are of, and someone to be conscious of it. various states of consciousness which But Absolute Consciousness contains clearly explain all the above questions. the cognizer, the thing cognized, and The more relevant query to us at this the cognition, all three in itself and all time would be that if consciousness and three in one.” awarenes simplify duality, the existence Based on the above views we can of a subject and an object, of I and you, broadly classify two states of Awareness: then, does the absence of duality neces- 1) Relative or Fragmented or Conditioned sarily mean absence of consciousness or Awareness: This is always in relation awareness? There is a notion that we to a subject. There is always a centre often come across that if there is no of observation and this observation is duality, there is no awareness. This is limited and fragmented by the limitation because we have been using these terms of the observer, be it the limitation of the in a particular context. But as H. P. Bla- senses from which it receives sensations, vatsky (HPB) says: “In esoteric philosophy or the limitation of the mind in the form non-being is ABSOLUTE Being”. And of prejudices and conditionings. In theo- therefore when it is said in The Secret sophical terms, it is the awareness at the Doctrine (SD)that the Absolute Principle physical and psychological level, includ- /parabrahman does not know itself, we ing physical, astral, and mental senses. are very quick, but not accurate, to call The result is that the truth is never realized that state as Unconsciousness. at this level, but opinions and prejudices It is quite an illogical assumption that are formed. Therefore a lot of emphasis the source of everything is not aware of is given to purification at all these three itself. How can that be? The mystery levels in every spiritual discipline. behind this statement is not at all due 2) Absolute or Integrated or Pure Aware- to some kind of ignorance at the highest ness: There is no centre of observation
Vol. 142.6, March 2021 The Theosophist 33 The Flame of Awareness here but just awareness of the whole, as interested in eating anything. It is merely there is no sense of separation between looking on, unconcerned and unattached. subject and object, thus the perception is So there are two levels of experience direct and not limited by any intermediate going on in one’s own body: an aware- agent. In theosophical terms, it is the ness that is very much involved — awareness or faculty of the Monad or Relative — and an awareness that is âtma-buddhi, the prajñâ, the universal totally detached — Absolute. principle of a Human being, the realiza- Yoga means the dawning of this tion of which transforms a human absolute awareness by burning away the into a superhuman. As The Voice of the dross of our psyche. Silence (VS) says,”Prajñâ, the key to This brings us to the poetic word which makes of a man a god, creating “flame”, which has been used often to a Bodhisattva” — a state that is given give a hint of the state of Awareness that various names like Love, Compassion, is beyond limitations or conditions. The Mindfulness, Living in the Eternal. reason may be that, first, even though The basis of misunderstanding about the flame burns, there is something more the generous use of these terms is that than that which happens. It does not just when we use the words Awareness, burn, it transforms. Whatever is offered Consciousness, Life, we do not use the to fire, it transforms it to a different prefixes, “Relative” or “Absolute”. Actual- dimension. It transforms the coarser mat- ly everything in this world is relative. ter into subtler matter or, rather, energy. The same message is conveyed beau- Second, there are the twin aspects of a tifully by a parable originating in the flame, light and heat.In light TRUTH is Vedas and used in many Upanishads perceived and inheat the dross is burnt, (1.164.20): Two birds who are friends, the combined effect of which is HUMAN take refuge in the same tree; one of them REGENERATION. eats the sweet fig while the other, ab- A very familiar reference to this is the staining from food, merely looks on. third eye of Shiva, or the Wisdom Eye Here the bird that is eating the sweet which, when it opens up, burns Mâra, fruit is the individual soul, the mind- the king of desire. Of course it may be body complex or, in our case, relative an allegorical way of saying that when Awareness. the Wisdom Eye opens up, it transforms The other bird is the paramâtman, our whole perception of this manifesta- Absolute Awareness, the spark of the tion and vairâgya/Desirelessness hap- flame that accompanies every living pens as a side effect. being in the heart while it remains in the The word vairagya, the second quali- material world. The only difference is that fication in At the Feet of the Master, very one of these birds is busy enjoying the beautifully explains this. The etymo- delicious fruit and the other bird is not logical meaning is vi + râga which means
34 The Theosophist Vol. 142.6, March 2021 The Flame of Awareness “to see without any colour”. To perceive word of love, or a compassionate look without conditionings. When that hap- in someone’s eyes breaks down our pens, Desirelessness is an obvious con- whole inner structure of prejudices, and sequence. As Gautama Buddha says: The there is instant and spontaneous commu- entire world is in flames, the entire world nion. Being aware and attentive is not is going up in smoke; the entire world is merely a perception of the situation but burning, the entire world is vibrating.” it is also the womb from which RIGHT (Therîgâthâ 200) ACTION takes birth. It is a movement of That was of course Siddhartha’s truth, energy that operates and brings about and everyone has to find one’s own truth. certain results. But often a question arises as to how can This is not just a belief or theory, it is things transform just by being aware? something that even modern science has We are so used to putting in great effort an inkling about. In this context I would or struggling our way through life that like to share a very interesting experiment being aware seems to us as “no action”. performed by Thomas Young in 1801 But the fact is completely the opposite. and then later repeated by many scientists We can see how often it happens, when for further research. we perceive a small act of care, or a (To be continued)
Seek refuge in the attitude of detachment and you will amass the wealth of spiritual awareness. The one who is motivated only by the desire for the fruits of their action and anxious about the results is miserable indeed. Bhagavadgita, Chapter 2
Vol. 142.6, March 2021 The Theosophist 35 Bernice Croft — In Memoriam Bernice Croft — In Memoriam
1. From John Vorstermans (National President of the TS in New Zealand) We have lost from the physical plane a dear member, Bernice Croft, a close friend to many. She was a member of the Wellington Lodge of the Theo- sophical Society (TS) in New Zealand for over 45 years. I first met her at some of the members’ meetings on my joining that Branch in 1984. I remember clearly in 2002 when she asked me about going to work at Adyar, India. She had always been a compas- 17 November 1937 – 19 January 2021 sionate person and she dedicated her life to service where she could, so it was not years and was also a Justice of the Peace. a surprise that, after her husband had Bernice told me that she used to drive an passed away, she would consider moving elderly TS member who was her aunt’s to the TS Headquarters in Adyar. I recall friend, to the public meetings, and she advising her of the challenge that the had expressed a wish to be able to attend change in culture and climate would be, the members’ meetings also. So Bernice and suggested that she talk with Conrad decided to join the TS! Soon she was asked Jamieson for his advice, a long-time TS to be Acting Secretary, and later served member who had gone to live at Adyar as the Lodge Secretary for nine years. and was visiting in Auckland. Soon there- She often spoke to our younger mem- after, her application to work at Adyar bers at Lodge meetings, sharing her was approved and she moved to India. inspiring experiences of working and Bernice’s presence as special friend traveling with the President. At the 2017 and coworker will be missed by many, Foundation Day retreat, Bernice gifted yet she is always with us. to the Lodge the letters received from Clara Codd by her aunt Beatrice Lloyd. 2. From Mrs Sushma Webber (President of the Wellington Lodge) 3. From Peter Jenkins (London, UK) Bernice joined the Wellington Lodge I met Bernice many years ago on one in June 1975. She held senior positions of my visits to the TS Adyar, Chennai, in the Wellington City Council for thirty India, and had kept in touch with her
36 The Theosophist Vol. 142.6, March 2021 Bernice Croft — In Memoriam since. At the time, she was the Secretary trips that she had written with real talent. of then President Radha Burnier. I found A tremendous part of Bernice’s life Bernice to be very efficient at her job and was also her work. Much of her career always polite and helpful. She escorted was spent with the Wellington City the President on several of her overseas Council. Bernice kept in her memorabilia travels, making sure things worked out many letters of recognition about the according to plan. She left her home city quality of her work. But in 1998 it was of Wellington to dedicate ten years of her time for Bernice to end her working life. life working for the TS Adyar. Her husband, Ken, whose cancer had Bernice was much loved by all who been in remission, fell sick again, and she met her and I will always remember retired to nurse him through his last days. her generosity and willingness to give After Ken’s passing, and still a young 61, sound advice. Bernice needed a new purpose in life. Not long thereafter, Bernice was 4. From Aureen Strong (Bernice’s sister) approached to volunteer at the Theo- Bernice Ross was born on the West sophical world headquarters in Adyar, Coast of New Zealand. She arrived in India, and soon took on the role of Secre- Wellington at the age of 20 and spent all tary to the international President for the of her working life in the city. At 24 she remainder of her time in Adyar. She told married Ken Croft, and she had aspira- us she was going for 5 years, but stayed tions for fine things in life like travel, for 10. Accompanying the President, she career, with a strong determination. went on to travel throughout India and To achieve the fine things in life, the UK, US, Canada, and Japan. But be- in her memorabilia notes she says that yond this work, Bernice’s friend Dorothy “a very nice home, continual overseas Bell, once wrote of the difference Bernice travel, and so on, could not be funded on made to so many other lives in India. a 40-hour work week”, and so she set After leaving India in 2011, she conti- about building a rental property portfolio nued supporting the TS by looking after and at one time owned around ten rental their UK property in Tekels Park, Surrey, properties around Wellington. In 1972, six months each year, for several years. when there was talk of capital gains taxes, Her New Zealand time was spent volun- she sold out, and that started another teering to help women into employment important part of her life — travel. and contributing to Soroptimist Interna- Her first trip was with Ken to South tional, whose goal is to improve the lives Africa and Rhodesia, where they stayed of women and girls around the globe. with relatives. Subsequent trips were to Bernice will be remembered as a kind, China, Turkey, Greece and the Greek generous, caring woman, with an impec- Islands, Egypt, and other parts of Asia. cable memory, who could tell a great There are some great letters about the story any time! µ
Vol. 142.6, March 2021 The Theosophist 37 Index Index OCTOBER 2020 TO MARCH 2021 Key: O=October, N=November, D=December, J=January, F=February, M=March
AGNIHOTRI, SHIKHAR Dharma O9 The Flame of Awareness M31 Annie Besant ALBUQUERQUE, RAFAEL MARQUES DE Emerson on “The Over-Soul” and The Seven Rays in Context N31 The Secret Doctrine — I, II J36, F24 ALGEO, JOHN Cary Gardner The Strength That Is Born of Unity O33 Flame of Awareness, The M31 Annie Besant and the World Teacher O28 Shikhar Agnihotri Clemice Petter Fragments of the Ageless Wisdom N38, J31 Befriending the Coronavirus D31 GARDNER, CARY Joselito Belmonte Cendaña Emerson on “The Over-Soul” and Bernice Croft — In Memoriam M36 The Secret Doctrine — I, II J36, F24 BESANT, ANNIE GAVRILENKO, SVITLANA Dharma O9 The Window of Our Opportunities D26 Books of Interest N39 Golden Hour, The: A Turning of the Cycle F5 Esoteric Instructions Tim Boyd H. P. Blavatsky HALL, ELTON A. BOYD, TIM The Return of Consciousness — II O22 Inaugural Address to Dr Annie Besant’s HARKNESS, MARIE Birthday Celebration N5 An Irish Tribute to John Algeo O39 Inaugural Address to the IATF’s Has Theosophy Become a Creed? F18 Magna School of Theosophy D5 Pedro Oliveira Presidential Address J5 High Time to Change Our Minds D16 The Golden Hour: A Turning of the Cycle F5 Tim Wyatt The Old Man and Theosophy: The Life Houseboat Journey with HPB, A N9 and Work of Bill Lawrence — I M5 Henry Steel Olcott The Paradox of Self-Transformation O5 Imagining Theosophy for the Future J32 BURGOS, GABRIEL Catalina Isaza Cantor Sixty Years of Theosophy — I, II J26, F12 Inaugural Address to Dr Annie Besant’s CANTOR, CATALINA ISAZA Birthday Celebration N5 Imagining Theosophy for the Future J32 Tim Boyd CARBONELL, ENEIDA Inaugural Address to the IATF’s Jiddu Krishnamurti F35 Magna School of Theosophy D5 CENDAÑA, JOSELITO BELMONTE Tim Boyd Befriending the Coronavirus D31 Irish Tribute to John Algeo, An O39 Consciousness and the Higher Spiritual Path O14 Marie Harkness William Wilson Quinn Jiddu Krishnamurti F35 Convention Information and Programme D35 Eneida Carbonell Corona Pandemic: The Challenge and Lessons M9 Karma and the Higher Spiritual Path M22 Deepa Padhi William Wilson Quinn
38 The Theosophist Vol. 142.6, March 2021 Index
Krishnamurti and Theosophy N14 RAVINDRA, RAVI P. Krishna and Radha Burnier Scientific Research and Spiritual Search M14 KRISHNAMURTI, J. Real Crisis, The — II O12 The Real Crisis — II O12 J. Krishnamurti KRISHNA, P. AND RADHA BURNIER Return of Consciousness, The — II O22 Krishnamurti and Theosophy N14 Elton A. Hall Lord’s Prayer, The D22 Scientific Research and Spiritual Search M14 Simon O’Rourke Ravi Ravindra MESSER, CECIL SELL, RICHARD The Yoga Tradition D19 The Nature of Acceptance D11 Nature of Acceptance, The D11 SENDER, PABLO Richard Sell The Yoga of Theosophy N23 O’ROURKE, SIMON Seven Rays in Context, The N31 The Lord’s Prayer D22 Rafael Marques de Albuquerque OLCOTT, HENRY STEEL Sixty Years of Theosophy — I, II J26, F12 A Houseboat Journey with HPB N9 Gabriel Burgos Old Man and Theosophy, The: The Life SRI RAM, N. and Work of Bill Lawrence — I M5 Talk at Adyar Commemoration Day D9 Tim Boyd Strength That Is Born of Unity, The O33 OLIVEIRA, LINDA John Algeo The Power of Renewal J19 Talk at Adyar Commemoration Day D9 OLIVEIRA, PEDRO N. Sri Ram Has Theosophy Become a Creed? F18 TEPFER, JAMES E. On True Friendship N29 On True Friendship N29 James E. Tepfer Theosophical Work around the World D39,F38 PADHI, DEEPA Corona Pandemic: Theosophy in the 21st Century F30 The Challenge and Lessons M9 Clemice Petter Paradox of Self-Transformation, The O5 Universal Brotherhood M29 Tim Boyd Boris de Zirkoff PETTER, CLEMICE Window of Our Opportunities, The D26 Annie Besant and the World Teacher O28 Svitlana Gavrilenko Theosophy in the 21st Century F30 WYATT, TIM Power of Renewal, The J19 High Time to Change Our Minds D16 Linda Oliveira Yoga of Theosophy, The N23 Presidential Address J5 Pablo Sender Tim Boyd Yoga Tradition, The D19 QUINN, WILLIAM WILSON Cecil Messer Consciousness & the Higher Spiritual Path O14 ZIRKOFF, BORIS DE Karma and the Higher Spiritual Path M22 Universal Brotherhood M29
µ
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