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.

2 THE THEOSOPHIST

VVVOL. 141 NO... 11 AAAUGUST 2020

CONTENTS

An Unending Path 5 4 Tim Boyd The Real Crisis—I 9 2 J. Krishnamurti The Life of Buddha and Its Teachings—I 11 4 Henry S. Olcott The Practice of Meditation 15 6 Vicente Hao Chin, Jr H. P. Blavatsky and the Forerunners of the New Art—I 21 5 Eduardo Gramaglia An Esoteric View of Pandemics 26 7 Pablo Sender Current Superstitions 33 2 Dara Eklund Listening to Adyar: A Vibrant Center with Multiple Voices 35 4 Catalina Isaza Cantor In Memoriam — Lakshmi Narayan 39 1 International Directory 40 35

Editor: Mr Tim Boyd

NOTE: Articles for publication in The Theosophist should be sent to: Cover: "Love's Reflex", sacred geometry mandala in silver and gold ink and crystals on black canvas, from Soul of Light: Works of Illumination, p. 58, by Joma Sipe, member of the Theosophical Society Portuguese Section. (See text corresponding to this image on p. 21 of this issue.) ______This journal is the official organ of the President, founded by H. P. Blavatsky on 1 Oct. 1879. The Theosophical Society is responsible only for official notices appearing in this journal.

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. 141.11, August 2020

An Unending Path An Unending Path

TIM BOYD

IN her short article, “Practical Occult- of the Master, it says that we are to study, ism” H. P. Blavatsky (HPB) made a point but study first that which will most help of distinguishing between the theosophist us to help others. We are encouraged to and the practical occultist. She said: think for ourselves: What is it that helps us help others? How do we study that, It is easy to become a Theosophist. Any and where do we find it? person of average intellectual capacities, I interact with theosophical members and a leaning toward the metaphysical; and groups around the world, and it can of pure, unselfish life, who finds more joy be surprising the areas that theosophists in helping his neighbour than in receiving choose for the focus of their study. For help himself; one who is ever ready to some, their study focuses on the under- sacrifice his own pleasures for the sake of standing or cultivation of the psychic other people; and who loves Truth, Good- realm. This is an aspect of the human ness, and Wisdom for their own sake, constitution that seems to have attracted not for the benefit they may confer — the attention of many. In whatever we is a Theosophist. study, we make a choice, and to deepen These are the qualities of the theosophist we must persist over time. So it is best that she enumerates, none of which re- to choose wisely, especially in the begin- quire membership in an organization. ning, as one small step in the wrong direc- Practical occultism, on the other hand, tion over time will take us far away from is of a very different nature. She said that the direction that we originally intended. even within the TS there are few practical The purpose of our study is to elevate occultists. With that as a background, the mind so that we can see clearly. An we come to the theosophical approach. example might be the experience of going So we necessarily find ourselves asking up to a mountain peak. There are many questions. It is not unusual for someone ways to reach the peak, but at the top we who becomes associated with the TS to find before us a vision of the patterns ask: “Where should I begin?” What is and appearance of the Earth below. We it that can and should be studied? call it “below” because for the moment The practice of the theosophist is we are viewing it from the mountain top, threefold: study, meditation, and service. but it is the Earth where our day-to-day If we look at J. Krishnamurti’s At the Feet lives take place. In those mountain top

Vol. 141.11, August 2020 The Theosophist 5 An Unending Path experiences we have a clear vision of of wisdom teachings specific to Tibetan what is below. Buddhism. We may think of it as unfortunate, Lam Rim is thought of as a complete but whatever peak experience we have, package, so that there is a stage in these whether it is actually standing on a phys- teachings suited to whatever one’s level ical mountain, or the elevation that occurs of unfoldment may be. From the pers- occasionally in meditation, eventually we pective of this tradition, there are three have to come down. When we do, we find different levels of practitioners: those of ourselves once again engaged in our a smaller scope, a medium scope, and normal activities, living under the influ- then the great scope. ence of the personality that we have The smaller scope is for the person cultivated over a lifetime. In that peak who is simply seeking relative relief of experience we may have thought we their suffering. For them the scope of could escape the personality’s controlling their vision cannot yet conceive of a influence, but it is not that easy. So we purpose or possibility beyond finding have this experience of clearly seeing, happiness within this life and the ever- but are left to guide ourselves by the repeating wheel of samsara. They want memory of what we have seen. It is no happiness now, and perhaps a better longer visible in the same way, but we rebirth in another life in a family with do remember, and within us there is a more wealth or authority. knowledge that cannot be taken away. The medium scope is directed to those There is a meditation teacher who has practitioners who have seen the folly of become quite well known in the West who this repetitive cycle of suffering, and seek commented that “after the ecstasy, come liberation from it. This is the path of the the dishes”. After these peak experien- Pratyeka Buddhas. The path of personal ces we are back washing dishes, taking liberation from samsara, from the realm children to school, going to the work- of suffering, is the middle path. place, but, hopefully, somehow we do it Then there is the great scope, the path differently, we have changed. of those who choose to become like the In our theosophical approach this Buddha, the Bodhisattva path. “May I attain elevation is cultivated in the process of enlightenment for the benefit of all sen- study, meditation, and service. From our tient beings”, is the Bodhisattva Vow. perspective it would be well to have a com- This is akin to the theosophical approach plete teaching, something that develops to the wisdom path. us as holistically as possible. In the writ- In our theosophical literature there are ings of HPB she refers to the teachings profound teachings that have been given of Tibetan Buddhism, and to one parti- by wise beings that address the many cular approach — the Lam Rim, or The levels of our being. Some of these texts Graded Path to Enlightenment, a body are very short. Much like sutras, these

6 The Theosophist Vol. 141.11, August 2020 An Unending Path texts are compact, leaving it for us to ex- In the final verse, after having killed pand. Even with the Lam Rim teachings out harmful desires, cultivated proper there is the large body of teachings, ap- desires, and sought the way, then we are proximately 1,000 pages; an abbreviated told to stop: “Don’t do anything.” The version of about 200 pages; and an ex- last phrase in the book is to stop and look tremely abbreviated version, which is for the flower to bloom after the storm. about 2 pages. But each version connects The point is made that not until the storms a student to a body of wisdom teachings. of life have shaken us to our roots, does With theosophical teachings we have the flower bloom. These are complete At the Feet of the Master, which speaks theosophical teachings that can guide us about four qualifications leading to a along the way from entering the path all serious entry into the path of discipleship: the way to enlightenment, if we can make discrimination, desirelessness, good con- the connections from these abbreviated duct, and the overarching one — love. In expressions to their source. the absence of all others, if we have cul- A brief view of HPB’s “The Golden tivated the capacity for genuine love, it Stairs” gives a similar picture. On a clears the way. We have The Voice of superficial level it could be just a state- the Silence, which is dedicated to “the ment of practical virtues. The first step few”, and intended for a deeper level of these stairs is “a clean life”. Obviously of unfoldment. to have a clean life is a good thing, and if Then we have Light on the Path, with it only meant that, it is good enough for its various admonitions. The first part of many. But we are encouraged to look the book talks about all of the things we more deeply. What is meant by “clean- must “kill out”. Various desires must be liness”? Is it the fact that there is no tint killed out before we move on. After this or stain on the shirt we are wearing? Is it phase the book talks about those things that the floor in our home is free from that we must desire. “Desire possessions dust? That is certainly an aspect of above and beyond all else” is one of cleanliness, but is there more to it? those, but it says they are possessions What are the more important ele- of an inner nature. It is similar to the ments? There are other clothes we wear language and ideas expressed in H. P. and dwellings we inhabit — the person- Blavatsky’s (HPB) “Diagram of Medita- ality — which can also become unclean. tion”, where she speaks of “acquisitions” Perhaps it is pointing us in this direction. and “deprivations”. The idea is of moving What are the thoughts and emotional states progressively from the attachments of the that we cultivate and allow ourselves to desire world, going more and more in- be bathed in? To what degree do we ward. It closes with the section on “seeking”, relish the reports of the news about all what it is that we seek — “Seek out the of the various troubles on the Earth? way” — and how we seek that way. To what degree do they disturb us? What

Vol. 141.11, August 2020 The Theosophist 7 An Unending Path do we allow to enter our consciousness The next of the Golden Stairs is “a that either sullies, or cleanses it? A clean pure heart”. Purity and cleanliness seem life is more than just a series of habits. to be similar. In normal thinking, when The second stair is “an open mind”. we clean something enough, we might What does it mean to have an open mind? call it “pure”. Purity probably has nothing What is the quality of openness? We think to do with cleanliness, except that as we of ourselves as having a mind — “my become clean, we become able to per- mind”, separate and independent from all ceive purity. Purity is really a state of other minds. But the capacity to think at being unalloyed — not mixed. Pure gold all derives from a universal mind, present has nothing else in it, and because all the everywhere, within which there are an other elements that are combined in infinite number of centers of awareness. impure things diminish the special quality We identify and claim a little corner of that purity reveals. For example, with that universal mind and call it “mine”. pure gold, we can take a piece of it the This is the nature and quality of a mind size of a coin and hammer it so thin that that is not open. it could cover the floor of a room; with In her Diagram of Meditation HPB impure gold it would be impossible. Pure begins by addressing the open mind. She gold does not tarnish; electricity flows says that the very first thing we must do through pure gold without interruption. is to conceive of Unity. At least at the These are a few incomplete thoughts conceptual level we are advised to make on the teachings that we have been given. efforts to comprehend the meaning of It is a sign of the great wisdom of the Unity — Oneness, interdependence, non- people who have given them, that they separation. Without this foundation we are expressed in such a way that they are are not moving toward genuine medi- potent at whatever level we find our- tation. Openness is an understanding selves. Whether we are beginners or mat- of Unity that goes beyond the merely ure practitioners, these teachings feed us intellectual. at our level of need. Our part in the pro- We do not need to defend our con- cess is to be aware that they are without sciousness from expansion, from deepen- limit. While it might be easy to become ing awareness, or from contrary points satisfied with the crumbs that we are able of view. Openness is not just being able to to digest at this moment, our role is to read the ideas of communists along with elevate, to try to look more deeply. conservatives, or to respond to the ques- Invariably what we find is that as some- tions of young people as well as those thing opens within us, those exact same who are older and more settled. To be teachings speak to us in a very different open is to be free from resistance to expe- way; that is the beauty of it. It is an un- rience that takes us beyond limits we have ending path, and we are unendingly sup- accepted and imposed upon ourselves. ported at every step of the way. ²

8 The Theosophist Vol. 141.11, August 2020 The Real Crisis — I The Real Crisis —I

J. KRISHNAMURTI

THE present world crisis is of an extra- but you and I. Because you are thought- ordinary nature; there have been probably less, unaware, wrapped up in your am- few such catastrophes in the past. This bitions, sensations and their pursuits, present crisis is not the usual kind of di- wrapped up in those values that are im- saster that occurs so often in the life of mediately gratifying, you have created man. This chaos is worldwide; it is not this immense, engulfing disaster. ... You Indian or European but stretching out into are responsible for this chaos, not any part- every corner of the world. Physiologically icular group, not any individual, but you. and psychologically, morally and spiritu- Why has man, who has lived for thou- ally, economically and socially, there is sands and thousands of years, come to disintegration and confusion. We are such misery and conflict? ... If you standing on the edge of a precipice and put aside the easy explanations of over- wrangling over our petty affairs. Few population, lack of morality — which seem to realize the extraordinary charac- goes with technological knowledge and ter of this world crisis, how profound and this lack of direct communication — what vastly disturbing. Some, realizing the then is the fundamental reason, the fun- confusion, are active in rearranging the damental cause of this misery? Why is it pattern of life on the edge of the preci- that in a country like this [India] that has pice and, being themselves confused, had the tradition of goodness, kindliness, are only bringing more confusion. of not killing, of not being brutal . .. why This catastrophy has not come into is it and whence is it that something has being through some action of chance; it gone totally wrong? has been created by each one of us — by Because in the ancient days there were our everyday activities of envy and pas- a group of people who were free from sion, of greed and the craving for power ambition and authority, from the bon- and domination, of competition and ruth- dages of greed and ill will, it helped to lessness, of sensate and immediate val- guide society away from spiritual and ues. We are responsible for this appall- moral degradation. The larger the group, ing misery and confusion, not another the greater the security of the society,

J. Krishnamurti (11.5.1895-17.2.1986) was a philosopher, speaker, and writer who had a major impact on 20th-century thought. From his talks and writings from 1934 to 1985, KFI, 2020.

Vol. 141.11, August 2020 The Theosophist 9 The Real Crisis — I of the State and, for this reason, only and pursuits — become all-important, one or two countries, like India, have and the gulf between you and the world survived. Because there are very few widens in endless conflicts. people who are not caught up in the When you look around you, not so turmoil of the world, you are in an much in the human world as in Nature, extraordinary crisis. in the heavens, you see an extraordinary There is the sorrow of disease, there sense of order, balance, and harmony. is the sorrow that man feels in complete Every tree and flower has its own order, isolation. There is the sorrow of poverty its own beauty; every hilltop and every when you see all these poor, ignorant, valley has a sense of its own rhythm and hopeless people. There is sorrow when stability. Though man tries to control the you see all the animals of the world rivers and pollutes their waters, they have being killed, destroyed, butchered in their own flow, their own far-reaching laboratories. movement. Apart from man, in the seas, It is odd that we have so little relation- in the air and the vast expanse of the ship with Nature. We never seem to have heavens there is an extraordinary sense a feeling for all the living things on the of purity and orderly existence. Though Earth. If we could establish a deep, abid- the fox kills the chicken, and the bigger ing relationship with Nature, we would animals live on the little animals, what never kill an animal for our appetite; we appears to be cruelty is a design of order would never harm, vivisect a monkey, a in this universe, except for man. When dog, a guinea pig for our benefit. We man does not interfere, there is great would find other ways to heal our beauty of balance and harmony. wounds, heal our bodies. But the heal- The crisis is there. The crisis is not in ing of the mind is something totally dif- the world, it is not the nuclear war, it is ferent. That healing gradually takes not the terrible divisions and the brutality place if you are with Nature. that is going on. The crisis is in our con- When we lose contact with Nature, we sciousness, the crisis is what we are, what lose contact with each other. When you we have become. . . . lose contact with the birds, the shy and Therefore the important thing . . . is timid quail, then you lose contact with self-knowledge. Without understanding your child and the person across the street. oneself, there cannot be order in the When you kill an animal to eat, you are world; without exploring the whole pro- also cultivating insensitivity which will kill cess of thought, feeling, and action in that man across the border. When you lose oneself, there cannot possibly be world contact with the enormous movement of peace, order, and security. Therefore the life, you lose all relationship. Then you — study of oneself is of primary importance, the ego with all its fanciful urges, demands, and it is not a process of escape. (To be continued)

10 The Theosophist Vol. 141.11, August 2020 The Life of Buddha and Its Lessons — III The Life of Buddha and Its Lessons — III

HENRY STEEL OLCOTT

THE thoughtful student, in scanning the This process of euhemerisation, as it religious history of the race has one fact is called, or the making of men into gods continually forced upon his notice, name- and gods into men, sometimes, though ly, that there is an invariable tendency to more rarely, begins during the life of the deify whomsoever shows himself superior hero, but usually after death. The true to the weakness of our common human- history of his life is gradually amplified ity. Look where we will, we find the saint- and decorated with fanciful incidents, to like man exalted into a divine personage fit it to the new character which has been and worshiped for a god. Though perhaps posthumously given him. Omens and misunderstood, reviled and even perse- portents are now made to attend his cuted while living, the apotheosis is almost earthly avatâr: his precocity is described sure to come after death: and the victim as superhuman: as a babe or lisping child of yesterday’s mob, raised to the stage he silences the wisest logicians by his di- of an intercessor in heaven, is besought vine knowledge: miracles he produces as with prayer and tears, and placatory other boys do soap-bubbles: the terrible penances to mediate with God for the energies of Nature are his playthings: the pardon of human sin. gods, angels, and demons are his habit- This is a mean and vile trait of human ual attendants: the sun, moon, and all the nature, the proof of ignorance, selfishness, starry host wheel around his cradle in brutal cowardice, and a superstitious joyful measures, and the earth thrills with materialism. It shows the base instinct to joy at having borne such a prodigy: and put down and destroy whatever or who- at his last hour of mortal life the whole uni- ever makes men feel their own imperfec- verse shakes with conflicting emotions. tions; with the alternative of ignoring Why need I use the few moments at and denying these very imperfections by my disposal to marshal before you the turning into gods men who have merely various personages of whom these fables spiritualized their natures, so that it may have been written? Let it suffice to recall be supposed that they were heavenly in- the interesting fact to your notice, and carnations and not mortal like other men. invite you to compare the respective

Henry S. Olcott (2.8.1832 – 17.2.1907) journalist, lawyer, and co-founder and President of the Adyar Theosophical Society from 1875 until his death in 1907.

Vol. 141.11, August 2020 The Theosophist 11 The Life of Buddha and Its Lessons — III biographies of the Brâhmanical Krishna, speaking of the Council of Nicea, affirms the Persian Zoroaster, the Egyptian Hermes, that “except Constantine and Sabinus, the Indian Gautama, and the canonical, Bishop of Pamphilus, these bishops were especially the apocryphal, Jesus. Taking a set of illiterate, simple creatures, that un- Krishna or Zoroaster, as you please, as derstood nothing”, which is as though he the most ancient, and coming down the had said they were a pack of fools. And chronological line of descent, you will find Pappus, in his Synodicon to the Council them made after the same pattern. The of Nicea, lets us into the secret that the real personage is all covered up and con- canon was not decided by a careful com- cealed under the embroidered veils of the parison of several gospels before them, romancer and the enthusiastic historio- but by a lottery. “Having”, he tells us: grapher. What is surprising to me is that . . . promiscuously put all the books that this tendency to exaggeration and hyper- were referred to the Council for determina- bole is not more commonly allowed for tion under a Communion table in a church, by those who in our days attempt to dis- they (the bishops) besought the Lord that cuss and compare religions. We are con- the inspired writings might get up on the stantly and painfully reminded that the table, while the spurious writings remained prejudice of inimical critics, on the one underneath, and it happened accordingly. hand, and the furious bigotry of devo- But letting all this pass, and looking tees, on the other, blind men to fact and only to what is contained in the present probability, and lead to gross injustice. canon, we see the same tendency to com- Let me take as an example the mythi- pel all Nature to attest to the divinity of cal biographies of Jesus. At the time when the writer’s hero. At the nativity a star the Council of Nicea was convened for leaves its orbit and leads the Persian settling the quarrels of certain bishops astrologers to the divine, and angels come and for the purpose of examining into the and converse with shepherds, and a canonicity of the hundred more or less whole train of like celestial phenomena apocryphal gospels, that were being read occurs at various stages of his earthly in the Christian churches as inspired career, which closes amid earthquakes, writings, the history of the life of Christ a pall of darkness over the whole scene, has reached the height of absurd myth. a supernatural war of the elements, the We may see some specimens in the extant opening of graves and walking about of books of the apocryphal New Testament, their tenants and other appalling won- but most of them are now lost. What have ders. Now, if the candid Buddhist con- been retained in the present canon may cedes that the real history of Gautama is doubtless be regarded as the least objec- embellished by like absurd exaggerations, tionable. And yet, we must not hastily and if we can find their duplicates in the adopt even this conclusion, for you know biographies of Zoroaster, Shankarâchârya that Sabina, Bishop of Heracha, himself and the other real personages of antiquity,

12 The Theosophist Vol. 141.11, August 2020 The Life of Buddha and Its Lessons — III have we not the right to conclude that sounded every depth of woe in search of the true history of the Founder of Chris- the means to alleviate it; and at last came tianity, if at this late date it were possible out victorious, and showed the world the to write it, would be very different from way to salvation. (4) What he taught may the narratives that pass current? We must be summed up in a few words, as the not forget that Jerusalem was at that time perfume of many roses may be distilled a Roman dependency, just as Ceylon is into a few drops of attar: everything in now a British, and that the silence of con- the world of matter is unreal; the only temporary Roman historians about any reality is the world of Spirit. Emancipate such violent disturbances of the equili- yourselves from the tyranny of the for- brium of Nature is deeply significant. mer; strive to attain the latter. The Rev. ... The doctrine of Buddha and its Samuel Beal, in his A Catena of Buddhist effects are to be judged quite apart from Scriptures from the Chinese puts it differ- the man, just as the doctrine ascribed to ently. “The idea underlying the Buddhist Jesus and its effects are to be considered religious system is,” he says, “simply this: quite irrespectively from his personal all is vanity. Earth is a show, and Heaven history. And, as I hope I have shown is a vain reward.” Primitive Buddhism was the actual doings and sayings of every engrossed, absorbed by one thought, the founder of a faith or a school of philo- vanity of finite existence, the priceless val- sophy, must be sought for under a heap of ue of the one condition of Eternal Rest. tinsel and rubbish contributed by succes- If I have the temerity to prefer my own sive generations of followers. definition of the spirit of Buddha’s doc- Approaching the question of the hour trine it is because I think that all the mis- in this spirit of precaution, what do we find conceptions of it have arisen from a fail- are the probabilities respecting the life ure to understand his idea of what is real of ªâkya Muni? Who was he? When did and what is unreal, what worth longing he live? How did he live? What did he and striving for and what not. From this teach? A most careful comparison of au- misconception have come all the unfound- thorities and analysis of evidence estab- ed charges that Buddhism is an atheistical, lishes, I think, the following data: (1) He that is, a grossly materialistic, nihilistic, ne- was the son of a King. (2) He lived be- gative, vice-breeding religion. Buddhism tween 6 and 7 centuries before Christ. denies the existence of a personal God — (3) He resigned his royal state and went true. Therefore, and notwithstanding all to live in the jungle, and among the lowest this, its teaching is neither what may be and most unhappy classes, so as to learn called properly atheistical, nihilistic, ne- the secret of human pain and misery by gative, nor provocative of vice. I will try personal experience; tested every known to make my meaning clear, and the ad- austerity of the Hindu ascetics and ex- vancement of modern scientific research celled them all in his power of endurance; helps in this direction.

Vol. 141.11, August 2020 The Theosophist 13 The Life of Buddha and Its Lessons — III Science divides the universe for us fic truth. And since the very idea of grati- into two elements: matter and force; ac- fication or suffering is inseparable from counting for their phenomena by their that of material being — absolute SPIRIT combinations, and making both eternal alone being regarded by common con- and obedient to eternal and immutable sent as perfect, changeless and Eternal — law. The speculations of men of science therefore, in teaching the doctrine, that have carried them to the outermost verge conquest of the material self, with all its of the physical universe. Behind them lie lusts, desires, loves, hopes, ambitions and not only a thousand brilliant triumphs by hates, frees one from pain, and leads to which a part of Nature’s secrets have been Nirvâna, the state of Perfect Rest, he wrung from her, but also more thousands preached the rest of an untinged, un- of failures to fathom her deep mysteries. tainted existence in the Spirit. Though They have proved thought material, the soul be composed of the finest con- since it is the evolution of the gray tissue ceivable substance, yet if substance at of the brain, and a recent German experi- all — as Dr Jäger seems able to prove, mentalist, Professor Dr Jäger, claims to and ages of human intercourse with the have proved that man’s soul is “a volatile weird phantoms of the shadow world odoriferous principle, capable of solution imply — it must in time perish. in glycerine”. Psychogen is the name he What remains is that changeless part gives to it, and his experiments show that of man, which most philosophers call it is present not merely in the body as a Spirit, and Nirvâna is its necessary con- whole, but in every individual cell, in the dition of existence. The only dispute be- ovum, and even in the ultimate elements tween Buddhist authorities is whether of protoplasm. I need hardly say to so intel- this Nirvânic existence is attended with ligent an audience as this that these highly individual consciousness, or whether the interesting experiments of Dr Jäger are individual is merged in the whole, as the corroborated by many facts, both physio- extinguished flame is lost in the air. But logical and psychological, that have been there are those who say that the flame always noticed among all nations; facts has not been annihilated by the blowing which are woven into popular proverbs, out. It has only passed out of the visible legends, folklore fables, mythologies world of matter into the invisible world and theologies, the world over. of Spirit, where it still exists and will ever Now, if thought is matter and soul is exist, as a bright reality. Such thinkers can matter, then Buddha, in recognizing the understand Buddha’s doctrine and, while impermanence of sensual enjoyment or agreeing with him that soul is not immor- experience of any kind, and the instability tal, would spurn the charge of material- of every material form, the human soul istic nihilism if brought against either included, uttered a profound and scienti- that sublime teacher or themselves. (To be continued)

14 The Theosophist Vol. 141.11, August 2020 The Practice of Meditation The Practice of Meditation

VICENTE HAO CHIN, JR

1. The Purposes of Meditation ation of the purposes and processes of There are two purposes of meditation: meditation. The lower levels are known a. To have tranquillity in daily life. to everyone, while the higher ones are b. To attain self-transcendence or the validated by the collective experiences spiritual life. of mystics of many cultures through the Before we can attain the second one, centuries. Thus, this knowledge is not we must first attain daily tranquility, based on particular dogmas of religions, which means having inner peace amid although spiritual traditions affirm them. all the duties, pressures, and problems The state achieved by a few: in life. That is the reason why many Universal Union in Christianity, Nirvana corporations are sending their executives Conscious- in Buddhism, and Fanah in to meditation training even if they are not ness interested in spiritual life. The purpose Islam. is to make them less stressed at work and Spiritual Known and validated since be more effective in life. Conscious- ancient times. Now part of In choosing the meditation method that ness scientific exploration. we can adopt with confidence, we need Mental to familiarize ourselves with two things: These three levels are within (1) The levels of human consciousness; Emotional the experience of the average person. and (2) the study of time-tested methods Physical in meditation that have been used for thousands of years that have proven ♦ The existence of transpersonal con- to be effective in attaining serenity and sciousness or spiritual consciousness is transcendence. now part of scientific studies in psy- chology (transpersonal psychology). 2. The Levels of Human Consciousness ♦ The highest level is the Universal Understanding the levels of human Consciousness or Âtma. Its attainment consciousness is essential to the appreci- leads to the cessation of the personal ego.

Mr Vicente Hao Chin, Jr, is President of Golden Link College, a theosophical institution in the Philippines, and former General Secretary of the TS in the Philippines.

Vol. 141.11, August 2020 The Theosophist 15 The Practice of Meditation The self melts away, and there is a con- that are incongruent to one’s higher prin- sciousness of universality or non-duality. ciples, then it can blend very well with the The mind has two levels: concrete and higher nature. This fusion is symbolized abstract. The concrete mind thinks with by the interlaced triangles or the six- colors, shapes, or words. But the abstract pointed star, the symbol of the integrated or subtle mind thinks without images. human being. Thus, the practice of medi- It understands concepts or essences with- tation consists of not only awareness of out having to use pictures. These two our mind, but also the retraining of our levels are the arena of meditation. lower self as well as the progressive On the physical level, there is also a awakening of our higher faculties. division:the dense part and the ethereal part, including prâna. These are relevant 3. Time-Tested Methods to meditation because they are sources of Another factor in choosing a method disturbance. of meditation that will be effective is to study the various approaches that have been tried over the centuries. This is a part of the study of comparative mysticism. The best known methods are those of yoga, Zen Buddhism, Theravada methods, Transcendental Meditation (TM), and Christian contemplative practices. Many The division between the lower and researchers have scientifically tested these higher mind is the crucial dividing line techniques for their effect on stress, between what we may call the higher self calmness, the capacity to focus, brain and the lower self, also called the indi- wave production, and so on. viduality and the personality. The three But more important is the role of medi- upper levels — the higher mental, spiritual tation in nurturing and deepening spiritual and universal consciousness — are sym- consciousness among dedicated practi- bolized by an upright triangle, while an tioners. Among these methods, those in inverted triangle represents the lower mind, the East have the most extensive accu- emotional and physical levels. These two mulated experiences and insights. are the higher and lower nature of a hu- All these meditation practices have man being. The higher self is not fully stages that serve specific purposes in bring- developed in an average human being. ing about tranquility. The best classification On the other hand, the lower self is is found in the Yoga Sutras by Patanjali highly active, but is usually filled with written more than two thousand years ago conditionings or habits that conflict with and which remains a standard meditation one’s higher self. But when the lower self guide today. It identifies two phases of the is purified and cleansed of conditionings practices that are essential: concentration

16 The Theosophist Vol. 141.11, August 2020 The Practice of Meditation (dhârana) and meditation (dhyna). These aries, but this space contains all thoughts, methods were adopted in Buddhism and memories, images, ideas, perceptions. became Ch’an Buddhism in China and Zen Buddhism in Japan. 4. Stage 1: Disciplining the Lower Mind Most of them use mantras, names, or When we start the practice of medi- counting of breath. In the Theosophical tation, we must first tame the noisy habits Society, we avoid methods that are as- of the lower mind, like the taming of a sociated with any religious tradition; wild horse. It is simple and quite natural. hence the best is to use the counting method. First, we become aware of our natural cycle of breathing. 4. The Practice of Meditation ♦ Then as we breathe in, we mentally The two levels of the mind are the say “one”. levels where we practice meditation. There ♦ As we breathe out, we mentally say “two”. are, therefore, two essential stages in meditation practice. The first is the taming (You can change the “one” and “two” of the lower mind, and the second is the to whatever you wish, such as a mantra or sustenance of awareness of the higher a name you revere. It is not important. This mind when the lower mind is no longer is just an object for us to focus on. Later noisy. The first stage of meditation is con- we will not need the counting or the mantra.) centration, and the higher step is medi- For those who find that they have tation itself. difficulty in maintaining “one” and “two” In the practice of meditation, therefore, because they keep on getting carried away we have to undergo two stages of profi- by thoughts, you can use another way: ciency. To practice this, we must do some ♦ When you breathe in, mentally say “one”. preparations for a few minutes. ♦ When you breathe out, say “two”. ♦ Breathing in, say “one”. ♦ The body must be relaxed. This is done ♦ Breathing out, say “two”. consciously by being aware of any part ♦ Keep on counting up to 50 when you of the body that may be uncomfortable are breathing out. or tense. ♦ If you forget what number you are in, ♦ When the body is fully relaxed, then then just go back to “one”. we will notice that the emotions also be- come quiet and peaceful. Do this exercise for at least 20 minutes ♦ Next, we must be aware of our each day. thoughts. We do not reject them. We also One of the significant effects of this do not entertain them. Just be mindful practice is that it gradually develops a that they are coming and going. substratum of consciousness, which we ♦ After being aware of our thoughts, we may call “peripheral awareness”.While we will notice that our consciousness has a are engaged in anything in daily life, there space. We cannot determine its bound- is an awarenessin the background of our

Vol. 141.11, August 2020 The Theosophist 17 The Practice of Meditation mind that makes us aware of things that no longer any counting, and we are aware we have not noticed before. of the space of consciousness, especially For example, previously, when we get the subtle thoughts that are formless. This angry, our consciousness is fully absorbed is meditation proper, or dhyâna. Dhyâna, in anger. We are carried away by it, and said the Yoga Sutras, is the uninterrupted we may express the anger in destructive flow of thought on an object chosen (III,2). ways. When the peripheral awareness is The critical element in this stage is developed, however, something is added. sustained awareness. There will now We may still get angry, but this time we emerge many kinds of thoughts from are aware that we are angry, including the subconsciousness and the subtle level. tension in the body, heat around the ears, We notice them but do not identify with strong heartbeat, and so forth. When we them. It is during this stage that we must are aware, we are no longer hijacked by seriously attend to the inner and outer the emotion. We have the option to watch conflicts that we have: our habits, atti- and become calmer. This peripheral aware- tudes, values, relationships, attachment, ness grows and becomes more permanent ethics, and so on. When these are not as we continually practice meditation. integrated, then we will continue to be It is the link between meditative aware- bothered by them. ness and daily life. These disturbances come from the activities, concerns, and preoccupations 5. Stage 2: Meditation Proper of our daily life. We will discover that When we have practiced the taming success in the practice of meditation process with breathing and counting, we involves our entire life process, not just will notice that after a few weeks, the mind sitting down for 30 minutes. We must will become calmer and quieter. During review our whole philosophy of life and meditation, stray thoughts do not pop up our values in life and remove contra- anymore, even when we no longer do the dictions in our behavior, habits, liveli- counting. Note that the counting of breath hood, attitudes, and so forth. is just a tool, not meditation itself. H. P. Blavatsky wrote that counting breaths will 6. Integration with the Personality and not bring us absolute tranquility. This is Daily Life evidently true, and it will have to be dropped As mentioned above, the condition- at some point in the practice. But it is a ings of the personality must be retrained useful time-tested tool to quiet the monkey so that there will be no conflict between mind at the beginning. the higher and lower nature. The When the noisy habits of the mind have realizations or perceptions of the higher ceased, we enter into the second stage of self become the principles which we the practice, which is awareness of our would like to live by. We want them to mind without trying to tame it. There is become the guiding truths in our life. This

18 The Theosophist Vol. 141.11, August 2020 The Practice of Meditation recognition or affirmation is our higher the habits have been deeply ingrained will, which is different from the desires already. or habits that we have acquired while we were growing up. 7. Ending the Meditation This stage will accentuate the life-long In concluding the meditation, end conflict between the higher and lower gradually with a transition toward regular nature, the battle between Will and desire. activity, such as in the following manner: For most people, it is the desire that wins. ♦ Continue to be aware of the space of But for people aspiring for maturity and the consciousness; the spiritual life, the Will must reign ♦ Then be mindful of the sounds around us; supreme. H. P. Blavatsky wrote that the ♦ Be mindful of our body and feelings; duty of every theosophist is “to control and conquer, through the Higher, the lower ♦ Open the eyes and be aware of the sur- self.” (The Key to Theosophy, Sec. 12) roundings, but still aware of the inner space; ♦ When we are about to move parts of our body, be conscious that we are about to move and be aw are when we move them. 8. Stage 3: The Higher Stages When our meditation practice has deepened enough, then we will note that we begin to be in touch with a higher level Meditation strengthens the inner Will of consciousness, which we call Buddhi because the higher values become clearer in Theosophy. It is the faculty of in- to oneself in moments of silence. At the tuitive perception, prajñâ in yoga and same time, when one becomes aware of Buddhism, or the contemplative con- the urges and manifestations of the lower sciousness in Christianity. personality, the energies of the emotions This faculty enables us to see the get released and start dissipating, thus deeper essence of things. In time, the weakening those habits. When this higher higher mind will be influenced by this nature becomes dominant, then it will be spiritual faculty, making it more intui- the primary factor that leads to the tive. Madame Blavatsky calls such a attainment of our highest destiny, which mind manas-taijasi or the Radiant Mind, is self-realization. the mind illuminated by the Buddhi. Hence in the practice of meditation, we A practice that is relevant to this stage is must not neglect to re-educate our lower the “Diagram of Meditation” given by triangle or personality so that it becomes Blavatsky to her pupils. obedient to the higher will. This is not easy, After years of practice, we may find that especially when one grows older, and we are ready to enter into a deeper stage

Vol. 141.11, August 2020 The Theosophist 19 The Practice of Meditation of meditation, which is the awareness of characteristics of each of the levels of the ego or self. Who is this meditator? consciousness (see chart below). Who am I? Who is this thinker? Where The Theosophical Society must ac- do these thoughts come from? There is a tively promote the regular practice of famous enlightened yogi, Ramana meditation not only to its members but Maharshi, of South India, who taught a also to the general public. It can be done deep meditation method called vichâra, weekly for 1-1/2 hours. The meditation which means “self-inquiry”. It just con- practice can be done in 20-25 minutes, tinues to ask, “Who am I?” followed by a talk on aspects of medi- This is one of the deepest levels of tation, plus, if desired, a question-and- meditation, but it requires that one is answer period. already able to quieten the mind, on both Meditation is an essential practice for the higher and lower levels. everyone, regardless of whether one is interested in spirituality or not. By being 9. Summary inwardly aware and developing self- To summarize the processes involved mastery, meditation redirects one’s life in the practice of meditation, let us study destiny. It is the key to true inner peace, this chart that refers to the functions and social peace, wisdom, and spirituality. ²

20 The Theosophist Vol. 141.11, August 2020 HPB and the Forororerunners of the New Art — III HPB and the Forororerunners of the New Art — III

EDUARDO J. GRAMAGLIA

Theosophy became the school toward which artists and seekers could look for a radically other description of the world and man.1

Blavatsky and Abstract Thought form . . . [are] based on the wasp-like This article seeks to reveal a not-too- pinched-in waists of corseted, hollow- often touched-upon feature of H. P. chested and consumptive society belles”. Blavatskys (HPB) contribution to the Civilization had “rung the death-knell world of thought: she will be considered of the old arts”, and the last decade of the as a source of inspiration for the artists 19th century was summoning the world of the 20th century, a few of whom “to the funeral of all that was grand . . . will in turn be revealed as forerunners and original in the old civilizations”. Not of the New Art. even her contemporary — and acclaimed HPB, a talented pianist herself 2, who composer — Richard Wagner was spared had received lessons from Ignaz Mos- from her criticism of the “new ways”: his cheles, a noted pianist-composer of the handling of the “most sacred truths” 19th century 3, had not the highest opinion (namely, the way he uses old myths in of the direction art was taking, as her Parsifal), was for her “a sheer debasement, sharp article “Civilization, the Death of a sacrilege, and a blasphemy”5. Only Art and Beauty” bitterly shows.4 In an scarce and scattered hints, however, did almost relentless allocution, she claims she give of what was meant to take place that the selfishness and materialism of in the following, the bloodiest of cen- modern civilization had led to the anni- turies, which the famous historian Eric hilation of art and of the appreciation Hobsbawm rightly called “The Age of of the truly beautiful. She denounces Catastrophe”6; but the extent to which the “scarcity of remarkable pictures” in her legacy contributed to inspire poets, art galleries, and a lack of imagination in thinkers, and artists during the following artists, whose “ideas of female beauty of century cannot be overrated. This legacy

Eduardo J. Gramaglia, member of the TS in Argentina, is an International Lecturer, professional pianist, and holds a degree in Classical Philology, knowing ancient Greek, Sanskrit, and Latin. He published books and translation on Ancient Astrology, and is a scholar in myth, religion, and mystery schools.

Vol. 141.11, August 2020 The Theosophist 21 HPB and the Forororerunners of the New Art — III she never claimed as her own, but “his around 7,000 inspired canvasses, and that sent her”7. was also a prolific writer. Many distin- In the realm of poetry, the keenest and guished writers called him “the greatest younger intellects of the century are said artist of his time”; in addition to the to have been influenced by The Secret perfection of his artistic mastership, his Doctrine.8 Some, like William Butler creation carried to humanity spiritual Yeats, even belonged to the Esoteric messages enveloped in all the irresist- Section9 of the Theosophical Society. ibility of the new beauty. It was said George W. Russell was an avid reader of that the spiritual aspect of his work is Isis Unveiled and The Secret Doctrine, as unforgettably imprinted in the conscious- was James Joyce, whose Ulysses derived ness of the best leaders and thinkers much material from HPB’s works. of his time.11 D. H. Lawrence conceived The Plumed As many other artists who — in dif- Serpent under the idea of the Central Sun ferent regimes — could no longer tolerate as the soul of all things; and according to restrictions on their efforts, and moved Tom Gibbon, T. S. Eliot’s work reveals by the theosophical belief that there is “an occult correspondence between the more to the world than what is seen with structure of the human body and the the eye, he undertook to strip away the structure of the universe”.10 Gibbons non-essentials and create a unique lan- admits that both The Waste Land and guage of color, in which simplicity was Ulysses, are based upon the occult doctrine the key.12 He increasingly gave less of correspondences. The name of H. P. prominence to humans, and more to the Blavatsky appears in “A Cooking Egg”, forces of Nature, and Nature itself. It was a poem of 1920, in which Eliot confesses not man, but man’s place in the universe, his wish of being instructed by Madame that he favored.13 Blavatsky “in the Seven Sacred Trances”. Behind real art, there is always thought. However, it is in the world of — Art In a way, HPB foresaw that the gap be- mainly painting and music — that the tween “thoughtful art” and that which is influence of The Secret Doctrine can the product of the increasing material- more clearly be seen. Nicholas Roerich ism of the age, would reach its peak in hardly needs any introduction, as he is the following century. But aside from our widely known for his labor as peace- personal opinion on 20th-century art maker, archaeologist, and especially paint- (occult students are too prone to adhere er. Both he and his wife Helena were to a “golden-age standpoint”, which pos- engaged in the translation of The Secret tulates that all which is good and beautiful Doctrine into Russian. Helena is also inevitably belongs to the distant past), it known as the writer of the Agni Yoga is undeniable that a great leap into ab- series. Nicholas, really a “Messenger of straction was taken in this century. Beauty”, as he has been called, painted It may seem evident that, as evolution

22 The Theosophist Vol. 141.11, August 2020 HPB and the Forororerunners of the New Art — III proceeds, the consciousness must shift come invisible in front of my eyes. Science increasingly into the awareness of that . . . was but an illusion, an error. . . .15 which is not form and — most particularly Kandinsky was not the only artist who — into the realm of the abstract, that which became deeply interested in Blavatsky. is — so to say — “abstracted from form” The search for more universal values, and focused in itself. And few know that and most especially, the meaning behind it was The Secret Doctrine that enabled meaning, drove the most highly regarded Wassily Kandinsky to take his revolu- founder of the abstract art, Piet Mon- tionary leap into abstraction. Hilton drian, into the ranks of the Theosophical Kramer, in his article for the centenary Society in 1909.16 Martin James (Art of this painter’s birth in 1866, indicated News) par-ticularly points to Oriental that Kandinsky “needed a theoretical and Neo-Platonic ideas as lying behind framework for carrying the painting these artists work.17 “The ideas relevant beyond the realm of representation”. to Mondrian’s discussion were prolifer- Kandinsky himself, in Concerning the ated in numerous texts and lectures un- Spiritual in Art, admits having been in- dertaken by Madame Blavatsky”, states spired by the Russian occultist. Further- Professor Robert Welsh in his article more, in a footnote, Kandinsky names “Mondrian and Theosophy”, featured HPB’s The Key to Theosophy; although as the opening contribution in Piet Mon- Dr Laxmi Sihare, in Oriental Influences drian Centennial Exhibition, published of W. Kandinsky and Piet Mondrian,14 by the Guggenheim Museum in New clearly admits that it was in fact The Secret 18 Doctrine that the famous painter had York in 1972. According to Welsh, especially focused on, most particularly in his triptych “Evolution” (see next the statement: “It is on the doctrine on page), Mondrian “specifically alludes to the illusive nature of matter and the the Theosophical Doctrine of Evolution infinite divisibility of the atom that the as a determining factor in the history of whole science of occultism is built on.” art. .. .” He comments: This — according to Sihare — had Evolution is no less than the basic tenet clearly been a decisive factor which led in the cosmological system predicted to the elimination of material objects in by Madame Blavatsky. ... This cosmo- the paintings of the abstract painters of logy is analogous to Hindu and other the 20th century. This was supported by mythologies which stress a perpetual Kandinskys own words, as recorded by cosmic cycle of creation, death, and himself in his autobiography: regeneration. The destruction of the atom to my soul was The influence of Blavatsky in modern equal to the destruction of the world: sud- art was especially signaled by the cat- denly the heaviest walls collapsed. I would alog accompanying an exhibition in not have been surprised if a stone had be- Los Angeles on The Spiritual in Art

Vol. 141.11, August 2020 The Theosophist 23 HPB and the Forororerunners of the New Art — III

Piet Mondrian’s triptych “Evolution” and Abstract Painting 1890–1985,19 at larized ideas about reincarnation and the end of which a large picture of HPB karma, and encouraged the comparative is found, together with a two-page article study of religion, as well as the thought on Theosophy. This stated categorically that the essential teachings of the great that her work had widely promoted oc- religions are one. cult teaching in modern times, popu- (To be continued)

Endnotes 1. An Art of Our Own: The Spiritual in Modern Art, Roger Lipsey (quoted by Sylvia Cranston, The Extraordinary Life and Influence of H. P. Blavatsky, p. 484). 2. Caldwell, Daniel, The Esoteric World of Madame Blavatsky: Insights into the Life of a Modern Sphinx, p. 1.

24 The Theosophist Vol. 141.11, August 2020 HPB and the Forororerunners of the New Art — III

3. This suggests that HPB might have considered earning a living as a professional pianist. Olcott, Old Diary Leaves I:458. See also: Cranston, p. 43. 4. Lucifer, vol. VIII, no. 45, 1891, pp. 177-186. Collected Writings, Vol. 13, p. 177. 5.“From Keshub to Maestro: Wagner via the Salvation Camp”, The Theosophist, vol. IV, no. 5, 1883. Collected Writings, vol. IV, p. 333. 6. Hobsbawm, Eric, The Age of Extremes, Part I: “The Age of Catastrophe”. 7. The quotation from John, 7:16, (“My doctrine is not mine, but his that sent me”) introduces the “Anthropogenesis” volume of The Secret Doctrine. 8. Ireland’s Literary Renaissance, Ernest Boyd. 9. Cranston, p. 465. 10. Gibbon, Tom, Rooms in the Darwin Hotel, p. 134–35. 11. At the Threshold of the New World, Helena Roerich, p. 198. 12. Drayer, Ruth, N. and H. Roerich, The Spiritual Journey of Two Great Artists and Peacemakers, p. 30. 13. Id. p. 31. 14. Cranston, p. 485. 15. Sihare, p. 25. Quoted by Cranston. 16. Frank Elgar, Mondrian, p. 88. Quoted by Cranston. 17. Cranston, p. 487. 18. Id., p. 487. 19. Cranston, p. 494.

***Our Father, bless our eyes today. We are your messengers, and we would look upon the glorious reflection of your Love which shines in everything. We live and move in You alone. We are not separate from your eternal life. There is no death, for death is not your Will. And we abide where You have placed us, in the life we share with You and with all living things, to be like You and part of You forever. We accept your Thoughts as ours, and our will is one with yours eternally... “Love’s Reflex” A Course in Miracles: Lesson 163

*This text corresponds to the image on the cover of this issue. For more information, see the cover caption at the bottom of p. 3 of this issue.

Vol. 141.11, August 2020 The Theosophist 25 An Esoteric View of Pandemics An Esoteric View of Pandemics

PABLO SENDER

IN this article, we will explore the sub- effects. As Hartmann continues to explain: ject of epidemics from the point of view His imagination may create thought germs, of esoteric philosophy. The first fun- that may in the course of time find expres- damental idea to bear in mind is that sion in physical forms, his passions may the Earth and humanity are intimately give rise to epidemic diseases, his collec- connected, so that planetary and human tive and accumulative energies lead to activity are constantly reacting on each convulsions in Nature, and if harmony is other, be it epidemics, pandemics, or restored in the universal Man, Nature will natural disasters. Franz Hartmann ex- be restored to harmony. The discords in pressed this principle as follows: Nature are produced by imperfect humans. Man is not a being whose existence is sep- (Magic, White and Black) arated from Nature, but an integral part How can our psychological activity pro- thereof. ... The elemental forces of Nature duce planetary phenomena that affect act upon his soul; and the influence of the humanity collectively, such as epidemics universal spirit radiates to his centre. Like- and natural disasters? To understand the wise, man reacts upon the whole. . . . His occult foundations of this we need to emotions produce currents in the soul of examine the concept of the “astral light”. the world, giving rise to new causes in the Astral Light invisible realm, which again react upon the H. P. Blavatsky wrote about a correla- physical plane. (Magic, White and Black) tion observed by seers between epidemics Today, we are aware of the intercon- and the activity in the “astral light”: nection between human activity and the How often have powerful clairvoyants planet on a physical level, but theo- and adepts in mesmerism described the sophical teachings extend this on to the epidemics and [illnesses]. . . as their lucid inner planes. Our psychological activity vision [clairvoyance] saw them in the (thoughts, emotions, motivations, and so astral light. They affirm that the “electric forth) can produce unsuspected physical waves” were in violent perturbation, and

Dr Pablo Sender is a scientist, educator, and student of the spiritual traditions of humanity, especially those of H. P. Blavatsky. He resides and works at the Krotona Institute of Theosophy in Ojai, California, USA.

26 The Theosophist Vol. 141.11, August 2020 An Esoteric View of Pandemics

that they discerned a direct relation be- received; that it is the great terrestrial tween this ethereal disturbance and the crucible in which the vile emanations of mental or physical epidemic then raging. the Earth (moral and physical) upon which (Isis Unveiled, vol. I, p. 278) the astral light is fed, are all converted into their subtlest essence, and radiated back In consonance with Hartmann’s state- intensified, thus becoming epidemics — ment that our psychological activity moral, psychic, and physical. generates “currents in the soul of the (Theosophical Glossary, p. 38) world”, Blavatsky describes how clair- voyants observe a kind of “astral storm” The astral light is a source of influen- in the Planet whenever there is an active ces which manifest in the form of epide- epidemic in the world. So, what is this mics, accidents, and natural disasters. astral light? Blavatsky defined it as: This is why Eliphas Levi would identify the astral light with Satan. However, this The invisible region that surrounds our is only half of the story. As we have seen, globe, as it does every other [planet], and those evil influences are fed into the corresponding. . . to the linga ºarira, or astral light in the first place by the mental, the astral double, in man. A subtle essence emotional, and physical activity of human visible only to a clairvoyant eye. beings. Thus, the astral light acts as a (Theosophical Glossary, p. 38) vehicle of expression of the collective Theosophical teachings postulate that karma generated by us. there are seven aspects or “Principles” In her “Esoteric Instructions No. IV”, to any system in the cosmos, whether it Blavatsky identified the specific sub- is a galaxy, a planet, or a human being. plane within the astral plane (or astral The second Principle, called linga ºarira, light) that accumulates evil impressions: is an ethereal field that surrounds our physical body. Changes in the etheric [The 4th sub-plane] . . . is the worst of the field affect our physical organization. astral planes, kâmic [desire-bound] and Similarly, the astral light is the linga terrible. . . . Here are strewed the seeds of ºarira of the planet, and its activity can epidemics of vice, of cycles of disasters, affect the physical plane. and general catastrophes of all kinds that Blavatsky continues her definition of happen in groups — a series of murders, the astral light, quoting Eliphas Levi, who of earthquakes, of shipwrecks. (Blavatsky was a priest and occultist before her time: Collected Writings [BCW], vol. 12, p. 663) Eliphas Levi calls it [the astral light] the Thought forms great serpent and the dragon from which The next question to examine is how radiates on humanity every evil influence. human psychological activity can affect This is so, but why not add that the astral this astral light. Mahatma KH, one of light gives out nothing but what it has Blavatsky’s teachers, explained in the1880s

Vol. 141.11, August 2020 The Theosophist 27 An Esoteric View of Pandemics that thoughts are not merely subjective coalesce, attracted by magnetic affinity. images in our minds, but actual forces The aggregation of these thought forms that can behave as an entity: “Thoughts can become a powerful influence — for are things — [they] have tenacity, coher- good or ill: ence, and life — . . . they are real entities.” When people generate a large number (Mahatma Letters, #18, p. 66 / #9, p. 49, of malignant thought forms of a destruc- Barker ed.) tive character, and when these congregate Theosophical teachings postulate in huge masses on the astral plane, their that there are more types of matter than energy may be, and is, precipitated on the the physical variety we are familiar with. physical plane, stirring up wars, revolu- Thus, we have subtler forms of matter tions, and social disturbances and upheav- such as “astral” (or “emotional”), “men- als of every kind, falling as collective tal”, and others, which can only be seen karma on their progenitors and effecting by a clairvoyant. C. W. Leadbeater said: widespread ruin. . . . Epidemics of crime Our feelings and thoughts generate and disease, cycles of accidents, have a definite forms in the matter which they similar explanation. (Karma) respectively affect, and . . . these forms We can see now how, by generating follow the thoughts and feelings which negative thoughts and feelings such as made them. When those thoughts and feelings are directed towards another hate, anger, intolerance, and so forth, we person, the forms actually move through are sowing the seeds of future epidemics, space to that person. accidents and natural disasters. (It is important to keep in mind that not all (The Hidden Side of Things, p. 369) natural disasters are produced by human Our “private” psychological activity activity — some of them are just part produces external thought forms, which of the cycles of Nature.) are set free to influence people or places, travelling through the astral and mental Elementals planes, but they can also act in a different There is one more piece to the puzzle way. As Annie Besant stated: that we need to consider in order to understand the mechanics of how our When a person sends out a thought form, psychological activity generates physical it not only keeps up a magnetic link with effects. We have seen that thoughts cre- him, but is drawn towards other thought ate forms, and these forms, if of a nega- forms of a similar type, and these congre- tive character, are accumulated on the gating together on the astral plane form a astral light. Fortunately, this works in the good or evil force, as the case may be, embo- case of good thought forms too. If we en- died in a kind of collective entity. (Karma) courage feelings of love and compas- Thought forms of a similar type tend to sion, this benevolent energy is also

28 The Theosophist Vol. 141.11, August 2020 An Esoteric View of Pandemics accumulated on higher planes, in what an affinity to the particular activity we we can call a “repository of goodness”, are engaged in. Thus, the thought form which acts in beneficent ways to help we generate is “ensouled” by elementals, human evolution. which use it as a “body” for the expres- But how do these non-physical forms sion of their energy. It is important to produce an effect on the physical plane? realize that the elementals involved in this To describe this, we need to introduce do not have the ability of choosing one the idea of “elementals”. Mahatma KH action or the another — it is the quality explained: of our thoughts which attract them that Every thought of man, upon being gives them a direction for their activity. evolved, passes into the inner world and The number of elementals attracted becomes an active entity by associating depends on the intensity of our thoughts itself . . . with an elemental; . . . one of the and feelings. Blavatsky stated: semi-intelligent forces of the kingdoms [The elemental world] is automatic and [of Nature]. It survives as an active like a photographic plate, all atoms con- intelligence, a creature of the mind’s tinually arriving at and departing from the begetting, for a longer or shorter period “human system” are constantly assuming proportionate with the original intensity the impression conveyed by the acts and of the cerebral [or mental] action which thoughts of that person, and therefore, if generated it. Thus, a good thought is perpe- [a person] . . . sets up a strong current of tuated as an active beneficent power; an thought, he attracts elementals in greater evil one as a maleficent demon.” numbers. (BCW, vol. 9, p. 105) (Mahatma Letters Appendix I, 472) The thoughts we generate do not Now we can understand the whole pro- merely create an empty form — they cess of how our thoughts generate epi- attract an elemental force of Nature. demics and other natural disasters. In a Elementals possess a very rudimental previous quote, Annie Besant stated that form of consciousness, although lacking similar thought forms tend to congregate, intelligence, as we understand the term. forming a kind of collective entity. She W. Q. Judge described them as follows: continued her description as follows: An elemental is a center of force, without When this collective entity, as I have called intelligence, without moral character or it, is made up of thought forms of a des- tendencies, but capable of being directed tructive type, the elementals ensouling in its movements by human thoughts, these act as a disruptive energy and they which may, consciously or not, give it any often work much havoc on the physical form, and to a certain extent intelligence. plane. A vortex of disintegrating energies, (BCW, vol. 9, p. 104) they are the fruitful sources of “accidents”, When we act, feel, and think, we natural convulsions, storms, cyclones, hur- attract elementals whose energies have ricanes, earthquakes, floods. (Karma)

Vol. 141.11, August 2020 The Theosophist 29 An Esoteric View of Pandemics In the theosophical view, all natural and emotion we entertain we are polluting activity on the physical plane (from the or purifying the mental and emotional blooming of a flower to the eruption of a atmospheres. Of course, we cannot volcano) is guided from the inner planes suddenly decide not to harbor negativities by the intelligence of celestial beings, or — reducing the “psychological pollution” devas, which use elementals as the forces we produce is a life-long endeavor, and to produce the desired results. Thus, the theosophical tradition offers a wealth elementals have the ability to produce of theoretical and practical teachings to effects on the different planes. When learn how to purify and master our minds. thoughts congregate to create this “collec- This is in fact a central part of the tive entity” mentioned by Besant, the forces theosophical life. of many elementals are aggregated and become able to create global effects such Our attitude as epidemics or natural disasters. It is Let us end by taking a look at the part important here to keep in mind that not that our attitude plays when we are all natural disasters are produced by dealing with an epidemic. Annie Besant human activity — some of them are just indicated: part of the cycles of Nature.) Diseases spread, and the thoughts of fear This knowledge is very important, which follow their progress act directly as because it gives us the means to address strengthened of the power of the disease; epidemics and other sources of collective magnetic disturbances are set up and suffering at their very root, instead of propagated, and react on the magnetic being doomed to try and cope with the spheres [and the aura] of people within effects, as modern science does. the affected area. (Karma) The lessons Theosophy teaches are im- As we have seen, collective diseases portant ones, the human being is his are more than a physical manifestation, brother’s keeper, and the only permanent and have their roots on the astral plane. protection against plagues and calamities The fear generated by people going lies in the purification of the thought plane. through an epidemic spreads on that It is a simple problem of cause and effect. plane, making them more susceptible to If every person purifies his own thought the illness. For this reason, it is very sphere, the astral light will eventually be important to try to stay calm and maintain cleansed. (P. M. Johns, Epidemics from a a sense of poise and confidence while we Theosophical Standpoint, The Theosophist, are going through these difficulties. On Jan. 1893) these occasions, governments and health The theosophical message, then, is organizations tend to instill a degree of that there is an ecology of the mind as fear, because many people cannot act there is one of Nature. With every thought correctly otherwise. Those interested in

30 The Theosophist Vol. 141.11, August 2020 An Esoteric View of Pandemics these teachings, however, should be able inclined to the spiritual life, because they to act in a responsible way without being are growing more sensitive to influences pushed by fear. Let us remember that we coming from the inner planes. In Annie are constantly expressing what we are. Besant’s words: By working on our composure and As we evolve our astral bodies, they not sending goodwill to the environment and only receive more impressions from the others we can become invisible helpers astral plane but pass them on more to the in the different crises we face. physical body, and so we find a mood of This attitude, by the way, will also great depression coming over us for which make us stronger against the illness. As we cannot in any way account. Now very Leadbeater said: often such a mood is simply an over- The person who has no fear of contagious shadowing from the astral plane with disease is less likely to be infected by it which we have really no more to do our- than the man who is always in terror of it. selves than the stream which is shadowed Any clairvoyant who watched the condi- by the cloud has directly to do with the tions produced both in the astral body and cloud. . . . People, for instance, who feel in the etheric part of the physical vehicle strongly about public matters, who are by nervousness and fear will easily under- deeply interested in the welfare of large stand why this should be, and will see the numbers of their fellowmen, would feel immunity of the fearless person is expli- very heavy depression sometimes from cable on purely scientific grounds. public calamities which are impending or (Some Glimpses of Occultism) going on at the time. (On Moods) Science has discovered that fear af- This is true at any time, and especially fects the immune system, but it does not so in times of crisis. Our astral body res- know about its effect on the ethereal ponds to the unrest on the astral plane counterpart of the physical body (linga and this impression is sent to the physical ºarira) and on the emotional body. Calm body, so that we feel the sadness, fear, confidence generates a steady radiation anger, or any other emotion that may be that acts as a shield. This, of course, does predominant there. People who care not mean that if we are not afraid we are about humanity tend to be much more completely immune to the illness. There susceptible to this, so these times are are always karmic elements involved more challenging for them. It is important in all of this, but a confident attitude that those who are compassionate be certainly helps us being stronger and aware of this and use their willpower, better prepared to deal with what karma love, and poise, so that they do not fall may bring. victims to the general gloomy atmo- Admittedly, staying calm in a time of sphere. How can we do this? Annie crisis is not easy, especially for people Besant gives us some tools:

Vol. 141.11, August 2020 The Theosophist 31 An Esoteric View of Pandemics

What, then, can a person do when a mood bodies die, the souls are eternal. We have of this sort comes along? The only way I died many times in the past, and will die know of meeting those is by the clear many times in the future, but everything definite recognition of the law [of karma]; that happens has the purpose of helping the feeling that nothing can come to us or the soul to realize its divine nature. Thus, to others which is not within the law; the suffering is a blessing in disguise. This feeling that whatever comes is working to does not mean, of course, that we should a good purpose and for a good end, the be indifferent to people’s suffering, or intense inner conviction . . . [to] delib- that we should not try to help. As Annie erately train ourselves to accept it and live Besant said, a clear understanding of this through it. (On Moods) helps us maintain our poise, so that we are more effective in whatever assistance For this, it is helpful to meditate on we can lend, either on the physical or the the fact that all these calamities which — inner planes. This is why the study of from the point of view of the physical theosophical teachings is so important — plane — seem so bad, are actually work- the understanding gained in times of ing for the evolution of the souls. It is peace becomes a source of support in best to keep in mind that even if the times of crisis. ²

I wear a mask and use it not to protect myself, but to protect others. I am free because now I can read or re-read all those amazing books I hardly touched because I told myself there was no time. For sure,e,e, free I am, because I concluded that the pandemic is climate change in a pressure cookererer. I feel free because I could go inward, . . . while trying to connect with all the goodness that still surrounds us on this planet. . . . I am free, because at this time in my life I am inexplicably forced to have a better look around me, recognizing that the only way out means that we do have to work intensively to form that Nucleus of Universal Brotherhood in order to serve this planet and its inhabitants in a truly “sustainable” manner. . . . Observing the current battle between Light and dark . . . I had to think of the words of Anne Frank who, in her darkest hour and stripped off all her freedom, wrote in that impressive diary: “I keep my ideals, because in spite of everything I still believe that people are really good at heart.” Jan Nicolaas Kind From “Being free . . . (really)”, Theosophy Forward, 20.5.2020

32 The Theosophist Vol. 141.11, August 2020 Current Superstitions Current Superstitions

DARA EKLUND

IN this scientific age we moderns as- ted viruses. Great forests have been de- sume we are free from superstition. Yet nuded and scientists began warning a we hold an abiding trust in technology decade ago about the Earth’s depleted which amounts to blind faith in hedonistic ozone layer. Now we find skin cancer experimentation. Is not this a current-day risk at all-time highs in certain geogra- superstition? While genetic engineers are phical zones. trying to develop unicorns from goats, When foresters in Sweden replaced have we not witnessed a deepening cleft native forests with quick-growing lodge- in basic wisdom and perception? Our kids pole pines, diverse trees and their natural “mouse” around computer screens for biomes were forever gone. Is it not super- pre-packaged information with not a clue stition to ignore the insects and plants on how to synthesize it. We have faith known to those climes and inject non- that more children will learn to read, blind native plants into the environment indis- to any of the supposed founts of values criminately? Is it not superstitious that they unconsciously tap into! poor beasts should be fattened by dead One of the most pervading supersti- parts from their fellow species? Is it any tions today is that man is all-powerful wonder when they die of “mad-cow dis- over Nature. Until recently DDT and other ease”? Is not genetic engineering produc- pesticides were designed to produce great ing freaks of Nature rather than rapidly harvests, with little thought as to the at- evolved creatures? Are not those so- mosphere or the table health of the con- called “elevated” brains, those robots sumer. Now scientists have genetically conjoined with living brain tissues now altered tomatoes and other produce for being experimented with, the zombies of long-lasting and “attractive” market value. the future that H. P. Blavatsky warned Aside from the obvious results of “Alar” about? Indeed, what is a human with all (a plant growth regulator) poisoning and organs replaced, other than a zombie! contamination of feed, we see the imbal- We are sadly creating the very worlds ance wrought from generations of such we build in science-fiction movies, time- experimentation in the nemesis of devas- warping man’s destiny into “outer space”. tating storms, droughts. and newly detec- With great fascination, we contemporaries

Mrs Dara Eklund was a long-term nonsectarian theosophist and assistant editor of Boris de Zirkoff’s compilation of H. P. Blavatsky: Collected Writings. From Theosophy World, July 1996.

Vol. 141.11, August 2020 The Theosophist 33 Current Superstitions observe plants and trees confined to outer brotherhood more than a superstition, space arboretums and solariums, while we have to gain wisdom as well as men are constantly “managing” space sta- good-heartedness. . . . tions’ sophisticated technology, or repair- An old superstition which crept into ing the monstrous intestines thereof. About theosophical lectures and literatures fol- the only color, we find, other than the lowing second-generation presentations, electronic screens they monitor, is in the is that the God idea is a plank in Theo- weird and often grotesque masks entitl- sophy’s platform. H. P. Blavatsky wrote ing them to represent extraterrestrial constantly to downplay reliance on a beings, or in their entertaining holo- personal deity, and presented a philo- graphic memory decks. The once-healthy sophy of life in which man relies on the belief in the possibility of other worlds Divinity within. In a discussion of “Deva- and timelessness has led only to a super- chan” (Blavatsky Collected Writings, stition that we can forever extend our vol. V, p. 89) an initiate wrote: “A warp of exploitation to other worlds and galaxies. anthropomorphism seems to run through Fortunately enough, in science fantasy, the entire woof of European metaphysics. we at least have inter-galactic councilors The heavy hand of a personal deity and to help maintain justice; and the good guys his personal ministers seems to compress still triumph (unlike in most TV thrillers)! the brain of almost every Western think- On the social scene we have seen the er. If the influence does not show itself beauties of cultural diversity, accompa- in one form, it does in another.” nied by an upheaval of current super- In certain segments of the theosophical stitions and myths regarding so-called movement, rituals are still to be found. It “body-language”. To a Westerner it is matters not if these stem from Christianity honesty to look someone directly in the or Shamanism, or Sufism. The hunger eyes. To an Easterner it is immodest and for ritual still abounds. Perhaps present- a sign of disrespect. An American may day theosophists are not content with wrongly accuse an Oriental of dissimu- devotional readings and meditations which lation by thinking his downcast eyes are involve aspiration and willpower (not hiding something. If a Vietnamese cros- prayer) to the “father-within”. ses his arms in front of his chest it is Is it not time to reassess our depar- because he signifies his total attention ture from the precepts which drew upon and respect to a speaker. To the body- the ideas of Man’s nature as Plato and language specialist, folding the arms Blavatsky presented them, rather than means “I don’t care to listen to you”, or embrace the religious superstitions based “I’m blocking you out”. ... What is on the idea of an anthropomorphic God? politically correct for one group is not Can we say we are free from superstitions for another, and if we wish to make while still clinging to these? ²

34 The Theosophist Vol. 141.11, August 2020 Listening to Adyar: A Vibrant Centre with Multiple Voices Listening to Adyar::: A Vibrant Centre with Multiple Voices

CATALINA ISAZA CANTOR

IT is a pleasure and an honour to cele- inner and psychic conditions for a head- brate Adyar Day in Adyar itself, the quarters which would be at the same time international headquarters of the Theo- a spiritual centre from which the forces sophical Society (TS), and to be able to of the Great Ones would spread abroad share some thoughts about the deep im- and the higher influences would go with print that this place generates. Living and every letter spoken or written here. working in Adyar (and even visiting the Adyar represents as well, for those place for a period of time) are not only who have the privilege to live and work great pleasures but also opportunities in this headquarters, the possibility of for transformation. Once one becomes a extending the family’s boundaries. In this member of the TS, the name Adyar be- wonderful place there is an international comes familiar thanks to anecdotes from family from various corners of the world other members, documentaries, writings, and India: volunteers and those coming images, and so on. Once we begin to learn for the different events throughout the more about the place, a deep affection year (in non-pandemic times, of course). for it is born, as well as a yearning to Adyar is, therefore, a place of encounters visit this sanctuary some day. and reunions of this and other lives; Symbolically, Adyar is the home of it is the opportunity to tread a path in full all the members of the TS around the communion in a spiritual community. world. The connection with the place is Apart from being a meeting point for given because it represents the centre of people from diverse backgrounds, Adyar our institution, the home of the TS and houses beings from all kingdoms that of the Masters, the inner Founders of the live in harmony: plants of diverse origins TS. Radha Burnier reminded us that after such as the African baobab, the majestic looking for many years, the Founders banyan tree, insects and other animals, were finally able to found here the right and plant species that can hardly be found

Catalina Isaza Cantor, a long-term member of the TS in Colombia, has translated theosophical articles from various languages into Spanish for more than a decade, is the Editor of the TS in Colombia magazine, and assists with the administrative work of the Adyar Theosophical Academy.

Vol. 141.11, August 2020 The Theosophist 35 Listening to Adyar: A Vibrant Centre with Multiple Voices together all in one place. So the First experience of coming to Adyar is close Object of the Theosophical Society can to that of a pilgrimage. In this sanctuary be felt: “To form a nucleus of the univer- we have the opportunity to inspire our- sal Brotherhood of Humanity, without selves to live a clean life, open and distinction of race, creed, caste, or colour”, expand the reaches of our mind, purify or nationality, at all levels of existence. our hearts, enhance our intellect, remove At this headquarters, humans and beings the veils of spiritual perception, and from other kingdoms try to live in har- daily emanate fraternal affection to all. mony and daily build a new dimension It is a pilgrimage that leads us to glimpse of reality and interaction, a source of that the Temple of Divine Wisdom (as in good vibrations for the world. the “Golden Stairs”) is present in every- Adyar is a space full of voices that thing, if we pay attention. lead us to the inner voice, a voice that is To be able to read its corners, read understood only if one looks with the the metaphors that are in each plane, we eyes of the heart. “The Home of the must approach from the intuition, putting Masters” speaks in the different planes into practice the Doctrine of the Heart, of existence. Every corner and element the great sieve that allows us to discern: says something in multiple languages, we must hear first “the voice of the beyond the history of the place. Each silence”. Adyar speaks through meta- space, if we open our most subtle phors: The banyan tree, about 500 years perceptions promptly, is ready to give us old, remains in spite of the fact that its some kind of advice and instruction: main trunk is no longer visible). Each There are usually plenty of them [devas] one of its surrounding trunks repre- here at Adyar. We have many great ad- sents the drive and force of life that vantages here, where the Masters come so perseveres and remains beyond adver- frequently. .. . There is a stimulus from sity, represents the transformation in these Beings, which some feel in one way which we leave behind the past tenden- and some in others. . . . There are plenty of cies to be reborn again without losing our glorious influences all around us here, but essence, but renewing ourselves. And in their effect upon each one of us can be in Adyar the river meets the sea, like at the proportion to our receptivity. We can take end of the pilgrimage of our lives, our from all this just what we make ourselves existence joins the whole, the infinite fit to take, and no more. . . . To a man who ocean of wisdom and perfection. is wise enough to take it, a stay at Adyar is Living in Adyar represents, as well, an opportunity such as few people have the privilege of inhabiting a paradise ever had . . . ; but what we make of it located in the middle of the great metro- depends entirely upon ourselves. polis that Chennai is nowadays, being one (C. W. Leadbeater, Inner Life, Series 2) of the two great green lungs of this city, Perhaps that is why many say that the with a population of over 10 million.

36 The Theosophist Vol. 141.11, August 2020 Listening to Adyar: A Vibrant Centre with Multiple Voices Those who have the fortune to live here, cence and spontaneity show the potential- have the feeling of being able to be in ities of the seed that the child represents two worlds at the same time: a world for humanity, the ability to be surprised, where the noise, the smells of a huge curious, and open, that we forget over living city, and the rapid occurrence of the years while becoming adults. Those events, remind us of the strenuous day- children inspire us to unlearn so many to-day life of great cities of the 21st conditionings that prevent human beings century and, at the same time, a world from having a really open mind, an eager where the natural atmosphere gives rest intellect and a perception of life without and inspiration to our minds, eyes, and many veils and prejudices. souls. That gives a sensation of being in The vibrations of all these places to- the world, not of the world. gether with those of all the people who And in the midst of that wholeness of work daily in pursuit of the theosophical Nature, temples of the main religions of cause, as well as all those great beings the world, a library full of immemorial who have passed through this campus, wisdom, a social welfare centre, an ani- form the mental and emotional atmo- mal clinic, two schools, and many other sphere of Adyar, making it a vibrant places where it is possible to see the centre, a burning flame of hope for the impact and importance that this head- world. Leadbeater would say that in quarters has not only for the TS, but for Adyar the environment does not put up Chennai. The Second Object of the TS is resistance to our thought-forms, because fulfilled with the existence of all these we are all thinking more or less along centres. The presence of the temples and the same lines: it is a place where one a research centre, as well as the study can think better thoughts than elsewhere. meetings and gatherings of Lodges, We are privileged to surround ourselves makes it possible to encourage the com- with that atmosphere. parative study of philosophy, science, Indeed, Adyar is the heart of the TS and religion in the boundaries of this and, as a heart, it is responsible for pump- headquarters, showing us that, in the ing blood, vitality, to all members of the end, they have a common base. human body. It is a vibrant centre from One of those places is the Adyar which the invisible atmospheres of the Theosophical Academy (ATA), a centre other theosophical centres of the world of transformative education, where tire- are fed, and which also receives that food less workers for the noble cause of edu- from every point where there is a serious cation have built a place that illustrates and committed student. the value of educating without fear or Adyar, the “multiverse”, is like the competition, with sensibility, empathy sphere of the universe — that platonic and openness (a theosophical education). metaphor according to which the universe It is a place where children full of inno- is a sphere whose centre is everywhere

Vol. 141.11, August 2020 The Theosophist 37 Listening to Adyar: A Vibrant Centre with Multiple Voices and the circumference is nowhere. If we take the next step in evolution. That has really live Theosophy from wherever we to be kept in mind for those who live in are, we can make that centre of Adyar this vibrant centre. Adyar’s atmosphere is move to any part of the circumference: favourable and inspiring to carry out the let us remember that, as we go from the work (through the yoga of action), to con- periphery to the centre, the sense of unity nect with the greater (through the yoga increases. As J. Krishnamurti said: of devotion), and to expand the limits of It is essential for the individual member knowledge and unravel all the mysteries and for the Society that Adyar, as a great of Divine Wisdom (through the yoga of spiritual centre, should be maintained knowledge). The place has the propitious worthy and dignified. The importance of magnetism so that, in the midst of our daily this is so obvious that few can doubt it. occupations of intellectual studies, and Adyar is and always has been a spiritual so on, we can discover the Doctrine of oasis to which the weary traveller looks the Heart, the law that stands by erudition for comfort and repose. Though it may and teaches real wisdom. not be the privilege of each member in Surrounded by this propitious atmo- the Society to go there from the world of sphere, we have the opportunity to inves- wilderness, yet the mere existence of such tigate unexplained laws of Nature and the a centre gives hope and encouragement. powers latent in the human being (Third Indeed, as Radha Burnier reminds us, Object of the TS). As we go within our- much of the work done by the TS cannot selves, we realize that beyond supernat- be measured, and that is why theosophists ural powers like clairvoyance or others, around the world have to keep contact this place inspires us to explore and with the world and not isolate themselves develop the real latent powers we should into an inward-turned community, so be concerned about and focused on love, Theosophy can penetrate into the human compassion, detachment, and service for consciousness in a variety of ways. The humanity. C. Jinarâjadâsa reminds us: “Home of the Masters” is a spring of Adyar lives and works for the world. inspiration and guidance, refreshing the Thrice happy they, to whom karma gives hearts of many generations of members the privilege [and responsibility] of com- and, as a vibrant centre, plays a big role ing to Adyar, and blessed indeed among in maintaining that unity and sense of uni- their generation if they receive from Adyar versal brotherhood which characterizes what Adyar has to give them. the TS. It is from Adyar that insights flow continually, giving inspiration and mak- May we be aware, pure-hearted, and open- ing Theosophy a living, transforming minded enough to receive what Adyar power in people’s lives. has to give. May we lead a life of service, It has been said that the purpose of efficient work, simplicity, and love, a Adyar and the TS is to guide humanity to truly theosophical life. ²

38 The Theosophist Vol. 141.11, August 2020 Mary Anderson — In Memoriam Lakshmi Narayan — In Memoriam

Mrs Lakshmi Narayan, 91, passed away peacefully at home with her family at her bedside in Santa Cruz, California, on June 30, 2020. For 25 years she served as head Librarian of the Krotona Institute of Theosophy in Ojai, California, since 1992. During her tenure, she assisted countless visitors from around the world coming to study, conduct research, and borrow books. Her extensive knowledge of the collection, friendly smile, and welcoming warmth prompted them to refer to her as “the face of Krotona”, and “Krotona’s goodwill ambassador”. She Lakshmi at the Krotona Institute Library loved hiking, traveling, and sharing Lakshmi married Sellapa Narayana- meals with friends. She was admired and swami, a geologist and teacher, but was loved by many who will greatly miss her widowed in 1978 when he suffered a lovely, gentle, unassuming nature. She heart attack. After his death, she joined lived at Krotona until late 2017, when the Theosophical Society (TS) in Chennai, she retired at age 89 and moved to Santa Adyar, India, serving in various capaci- Cruz to live with her family. ties in the Adyar Library from 1980-85, Lakshmi was born in 1928 in Bhaga, and as head librarian since ‘82. In ‘86 Bihar, NE India, near Bodh Gaya, where she moved to the national headquarters the Buddha attained enlightenment. of the TS in Wheaton, Illinois, to be closer Women were then expected to marry to her son’s family and to work for the rather than pursue a career, but her Olcott Memorial Library, where she parents wanted all their children to be served as head librarian from 1988-91. educated, so she attended a British board- Lakshmi is survived by her son, Umesh, ing school for her early education. Later her daughter-in-law, Philomena, and two she attended Madras University, earning grandchildren, Christopher and Michelle. a Master’s Degree in geology in 1953. Due to Covid-19, there was no public Me- She worked in a geological survey lab in morial service. Condolences to her family Calcutta for a few years, having the dis- may be sent in care of Mr Guru Prasad, tinction of being the first Indian woman 2 Krotona St, Ojai, CA 93023, Resident to become a working geologist! Head of Krotona Institute of Theosophy.²

Vol. 141.11, August 2020 The Theosophist 39 mail.com @g [email protected] .of [email protected] [email protected] [email protected] sociedadteosoficachile [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] tsfr Email address [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] gentina Ar eosófica African Theosophist eosófica Chilena est eozófia eozofija eosofi eosofía en The W Revista T Gangleri T Selección T The South African Theosophist The Light Bearer Magazine Newsletter Ilisos Theosofi T Le Lotus Bleu The Theosophical Light The Indian Theosophist Sophia T Adyar Le Lotus Bleu Theosofie Adyar T Esoterica Theosophy in Australia … … … … … … … … … … … … … … … … … … … … … … … A hlkreis ü s (1405) Auckland é ve, 09, A W ADOR estlands, , Kamachha, V 02/ R W T .Lothbury SAL t., 106 71-Athens ironkatu 7 C 2, Fin 00170, , BC V , EL ve, cnr A venue, No. 03-04 ves. 12–14, S.E. San Jos ancouver venue Centre, Singapore 387 603 A V A A oukourestiou S treatley aranasi 221 010 Theosophical Society V Park, Johannesburg PO Box 91523 North Estacion Central, Santiago Desa Purwodadi, Kecamatan 67163 Pasuruan, Jawa Timur Nairobi, Kenya V CEP 70200-630 Brasilia (DF) Bagmari Road, Kolkata 700 054 Helsinki Mejia, Poligono, E-7 Mejicanos, San Salvador Sims San Juan Puerto Rico Apartado 23 00926 eosofinen Seura, PO Box 720, Accra, Ghana Colonia Universitaria Norte, Calle Julio Casilla 11 Sucursal Paseo Estacion, Calle 38, PO Box 1257 Ingolfsstraeti 22, 121 Reykjavik H-1085 Budapest, Horánszky u. 27. fsz. 10 Carrera 6, # 56-40, Bogotá (Chapinero Alto) 97 Mountsandel Road, Coleraine, UK BT52 1T 31 S # 12-1475 Deep Cove Rd. 25 Pje. Florencio Balcarce 71, Buenos Aire Dsn. Parelegi no. 21, R Address Siget 11, 10000 Zagreb, Republic of Croatia Place des Gueux 8, B1000 Brussels PO Box 14525. 00800, 540 Sims B/4-3, Iswarchandra Nibas, 68/1, Pasaje Jauregui No. 2255, La Paz SGAS Quadra 603, N. 20, The Hauptstr. 39, 93138 Lappersdorf 4 Square Rapp, 75007 Paris Apartado de Correos 6365, La Habana 10600 T Calle Santa Agueda 1652 Les Chalet Col Oberbaumgarten 25, 4204 Haibach im M 50 Gloucester Place, London W1U 8EA Level 2, 162 Goulburn St., Surry Hills, NSW 2010 … … … … … … … … … … … … … … … … … … … … … … … … … … … … … I N T E R A O L D C Y I N T E R A O L D C Y I N T E R A O L D C Y I N T E R A O L D C Y I N T E R A O L D C Y

rez é , etc. an Osta . Fernández P V uononvirta V Aguayo V ictor Sonia Montecinos Rojas Darko Majstorovic Jón Ellert Benediktsson Pradeep H. Gohil V Mr Mr John Osmond Boakye Mrs Beatriz Elisena Mrs Ligia Montiel Mr Mr Mr Janos Szabari Mr Antonio Martinez Mrs Marie Harkness Mr Desmond Chapman Mrs Maryse DeCoste Dr Alexandros Bousoulengas Mr Sergio Carvalho de Moraes,Jr Mr Widyatmoko Mr Carlos General Secretary Mr Narendra M. Shah Mr Chong Sanne Mr B. L. Bhattacharya Mrs Sabine Mrs Mr Mrs Manuela Kaulich Mrs Jeannine (Nano) Leguay Mr Esteban Langlois Mr Janne Mrs Magaly Polanco Mr Albert Schichl Mrs Jenny Baker Mrs Linda Oliveira … … … … … … … … … … … … … … … … … … … … … … Martinez Pozas … … … … … … … est p W Central Central * India America, Africa, Costa Rica † Iceland Chile * Hungary † Colombia † Ireland * Africa, South Canada * Greece Indonesia Cuba Section Africa, East and Asia, East and Bangladesh † Belgium Bolivia Croatia Germany Brazil France Argentina Southeast † Finland Dominican Rep. † Austria * England Australia ate 891 928 1 1929 1956 1997 1921 1920 1907 1937 1919 1909 1924 1 1912 1905 D 1947 1920 1990 2013 1911 1965 2007 1902 1920 1899 1907 1987 1912 1888 1895

42 The Theosophist Vol. 141.11, August 2020 [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] imbr enie eosofia [email protected] [email protected] pr eosófico isdom Africa. Email: idlös V eosoficheskoe Obozr eozofska Misel (The Theosophical Review) Sophia T The Lotus Heraldo T Or Circles T Svitoch T The Quest The Karachi Theosophist Rivista Italiana di T Osiris The Sri Lanka Theosophist Theosofia Sophia Búsqueda TheoSophia The Philippine Theosophist 70200-630 – Brazil. Email: Australia Email: … … … … … … … … . … … … … … … … … … … … , , CEP Lodge attached to Adyar p 1018 indsor E 2194, South treets, W , 14 abacalera T Amsterdam Stockholm . 06030 region venue, Ascona, CH-6612 Adeta A o, 10 B, 1150-202 Lisboa VM eyseer Services Company ã ve. Orlando, Florida, treet, Concord, 2137, Sydney 76, v T fica de Portugal, A , ê ó Abidjan 23 ., BP alldoreix(Spain) , 85-87 ork , Manila , LL61 6NX UK eos Est , Moscow V icenza ficer .T Y é T V Presidential Agency . Florentino and Iba S † . 3924, Miss Trân-Thi-Kim-Diêu, 67 Rue des Pommiers, F-45000 Orleans, France. Email: all d’or A.R.T .O. Box 2431, Doha V P 08197 - San Juan, Puerto Rico 00936-1766 Mytischi 36100 Casilla de Correos 1553, Montevideo Piso 12, Apto. 122 – Caracas Anglesey Rua Jos B. P . ia Collina 19, 6612 iale Quintino Sella, 83/E, v Republica de Portugal 152, Breña, Lima 5 opougon, 23 Rue Princesse olsraat 154, 1074 32803-1838, USA Quezon City Apartado 36-1766 Correo General. PO Box 9114, Ramat-Gan, Israel 5219002 1606 New Crewing Of 28 Great King Street, Edinburgh, EH3 6QH Kajuhova UI 9, 3000 Celje Karla Plan 5 B, 11460 V Office 3, 7-A Zhylianska St., Kiev 01033 159-52, Novomytischinsky prospekt, PO Box 270, Wheaton, IL 60187-0270 Av S.O., Jamshed Memorial Hall, M. A. Jinnah Road, Ignacio Mariscal 126, Col. V Sociedade 146 Anderson Rd, Dehiwala, opp. Radio Pakistan, Karachi 74200 Javier Barrios Amorín 1085, Romualda a Socarrás, Edif. de Oro Mexicana, Mexico, D.F T Bryn Adda, Brynsiencyn, Llanfairpwll, Y Carandayty 572, 1621, Asunción 18, Belvedere Street, Epsom, Auckland 1051 A Corner P Skjaervaveien 53 C, 1466 Strommen … … … . … … … … … … … … … … … … … … … … … … … … … … … Chairperson: om Davis, 9 Ronean, 38 Princess T ocieties: Mrs Isis M. B. Resende, SGAS 603 conj. E s/n. Brasilia-DF Mr Mr Gerard Brennan, 42 Melbourne S anigasekera Regional Association orra Buron * esident: orales T W T Pr orstermans esident: V Pr A. L. Chairman: Angels

Carlos Guerra Mrs Magaly Polanco Mrs Bracha Elro Mr Carl Metzger Mr Lijo Joseph Mr Stuart Trotter Mrs Irena Primc Mrs Birgitta Skarbo Mr Andrea Biasca-Caroni Mrs Svitlana Gavrylenko Mr Alexey Besputin Mrs Mr Kouma Dakey Mr Enrique Sanchez Mr Antonio Girardi Mr Mr D. Mrs Ema Ma. de Souza Leal Mrs Nelly Nouel Mr Wim Leys Mrs Julie Cunningham Dr Barbara B. Hebert Mr John Mr Pierre-Magloire Kouahoh Mrs Isabel Mr Julio Pomar Calderón Mr Charlton Romero Mr Jan Helge Francesco Olsen … … … ……… … … … … … … … … … … … … … … … … … … … … … … … p p Theosophical Federation: p p Theosophical Federation: Theosophical Federation: to the date of formation ales * enezuela † ogo * Puerto Rico † Israel Orlando Pakistan † Qatar Scotland * Slovenia * Sweden Switzerland † Ukraine USA Russia † Spain T Mexico Italy Portugal Sri Lanka † Uruguay * Netherlands, The Paraguay V W New Zealand Ivory Coast * Peru † Philippines, The Norway * -American ate refers Indo-Pacific Inter Pan-African 1925 1954 1935 2012 1910 1992 1895 1910 2013 1886 1948 2013 1921 1997 1919 1902 1921 1926 1925 1897 1925 1925 1922 1896 1997 The Council of the European Federation National S 1924 D 1933 1913

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42 The Theosophist Vol. 141.11, August 2020 BOOKS BY H. P. BLAVATSKY (HPB)

PRACTICAL OCCULTISM Two essays on theoretical and practical Occultism, explaining the difference between Occultism and the Occult arts; and “Some Practical Suggestions for Daily Life”, a compilation of paragraphs from different sources THE SECRET DOCTRINE A breathtaking description of the beginnings of the cosmos and sentient life on Earth, describing humanity’s evolutionary journey through eons of time. It shows that the timeless Wisdom Tradition is based on a holistic and integrated worldview, and on a profound understanding of the uncreated Intelligence present at the heart of natural and cosmic processes in order to awaken a new mode of consciousness. FROM THE CAVES AND JUNGLES OF HINDOSTAN A collection of the famous Russian Series of the same title, it contains descriptions of actual events during HPB’s travels in India, written in the form of a serial story. The accounts bring out numerous occult facts and explain many of Nature’s mysteries.

BOOKS BY HENRY S. OLCOTT

THE GOLDEN RULES OF BUDDHISM Compiled from seventeen sources, these rules contain the ethical code of Buddhism, a sublime system of morality which will inspire and guide children and adults alike. THE BUDDHIST CATECHISM Published in more than 20 languages, this is a succint yet comprehensive digest of Buddhist history, ethics, and philosophy in an easy-to-follow question-and-answer format for beginners to appreciate the noble ideals taught by the Buddha. OLD DIARY LEAVES Six volumes relate from detailed diaries the fascinating events that occurred in the founding and early days of the Theosophical Society (1875-1898).

For catalogue, enquiries, and orders, write to: THE THEOSOPHICAL PUBLISHING HOUSE 1, Besant Avenue, Adyar, Chennai - 600 020, India Tel: (+91-44) 2491-1338; Book Shop: (+91-44) 2446-3442 Twitter: twitter.com/tphindia // E-mail: [email protected] Websites: ts-adyar.org & adyarbooks.com Online Bookstore: amazon.in: Seller - TPH Adyar Facebook: facebook.com/tphadyar // WhatsApp: (+91) 86103-65836

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