THE THEOSOPHIST

VOL. 129 NO. 10 JULY 2008

CONTENTS

On the Watch-Tower 363 Radha Burnier Some Sources of Inspiration 367 Ian Hooker Disintegration and Progress (Part I) 375 P. Krishna Studies in The Voice of the Silence, 12 379 John Algeo Wagner’s Parsifal (Part II) 385 Alan Senior Fragments of the Ageless Wisdom 392 Theosophy and the Present Age 393 Anon Books of Interest 396 Theosophical Work around the World 397 International Directory 398

Editor: Mrs Radha Burnier

NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: Frangipani (Plumeria rubra), or ‘Temple flowers’, beautify Adyar — by T. Alaganantham

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

RADHA BURNIER

Letting go From all accounts, J. Krishnamurti One of the important things that the was greatly attached to his brother. Dr Buddhist teaching brings to the world, Besant was like a mother to him, but there although the world does not take much was also his younger brother, who was to notice of this teaching, concerns imper- help him in his work. The brother died in manence. Most things do not last in this California when Krishnamurti was not world, yet people feel that there are other even present; and for two or three nights things which do, and that they must hold Krishnamurti had to struggle, not with the on to them. In Light on the Path there is fact, but with himself. He rose out of it a brief reference to a Real Path, which a like a fresh person, for he had understood person can tread once he has left behind the whole problem of attachment. This attachment to everything in this world. was one of the disconcerting things That means shedding every thought, feel- about him: that he did not seem to need ing, and liking, until the mind is com- company. This can happen to any of us, pletely free of attachment. but we do not want to let go. People find Attachment can only be to things that it difficult to accept the truth of imper- we know; and one can enter the field manence. Nothing lasts in this world. of the unknown only when the known When we come to see this — that every- ceases to be. The unknown may include thing in the world perishes — we ask: Is substances of which we have no idea at there a Self which transcends this rule? all at present, but we cling to some- A river starts as a small stream and thing or the other in this world hoping it becomes a mighty river. Actually, the will be a substitute. It may be members water which one saw a minute ago has of the family or friends with whom we flowed away and new water arrives. have close relationships. In a certain So the river is continually different, there part of our brain we know that this is is nothing which may be called ‘the river’. impossible, but we do not accept it. This This is something to contemplate. It is is why mourning for people who are no not the same river as we saw yesterday; more goes on. This clinging, this attach- the water has gone to the ocean. Yet it ment, is one of the serious ills which the is still a river, though the water is not human being encounters, and incarna- the same. It is almost a paradox — tions pass before non-attachment is even a problem that the human mind cannot considered a virtue. grasp, because it is not tangible.

July 2008 363 The Theosophist Thich Nhat Hanh, a well-known Bud- None of us is the kind of independ- dhist teacher, says that as change takes ent individual we think we are. It is part place constantly in everything, we must of the self to imagine one is a strong try to realize through meditation that individual, if possible more than every- change is for the good. Impermanence is one else. But if we go into it we will find not misery, but we do not like to face it. that, like everyone else, we are depend- Life is continually moving on, but we ent on so many different things for our would like it to stop and change when we existence, and the idea of an independent want it to change. We would like to see or permanent entity is a wrong idea. It is changes in some things as, for example, worthwhile for us not only to think about in grains of corn. This will take a little this, but to meditate upon it. Is this body, time, but time is a kind of illusion that and the particular situation we find our- we experience. The grain which is sown selves in, not very temporary? We may grows and becomes corn. If change did live for one hundred years, but what is not take place, the grain of corn would one hundred years in history? It is nothing. not become a plant and be of use. Growth So the question we have to ask ourselves makes it possible for the corn to fulfil is: ‘What really lives? What is the feeling itself, for us to enjoy the corn, and new of selfhood which arises in us?’ We must corn to grow. So we must learn to accept find this out for ourselves. Of course, constant change, but our minds are such there are philosophies which say that there that they do not accept change. This is is a permanent âtman, which is the root the beginning of sorrow. of everything that exists. Even if that is Most children remain happy even in so, we have to understand the small self, difficult circumstances. They play, enjoy and the many things which we experience themselves with a little mud or whatever as an illusion. there is, and remain happy. The question of accepting or not accepting does not More and more waste arise in their case, because life is play, The modern world has many problems, and when a toy ceases to be interesting, and among them is the problem of dis- they leave it and play with something posing of waste which we humans are else. So almost like a child, we can let go creating in vast quantities day by day. of a thing which is amusing or beautiful. Millions of tons of waste containing But we cannot do so when it remains in many dangerous substances, like chem- the memory and we want to experience icals, are being dumped here and there, the same thing over and over again, wherever the rich countries find it pos- maybe with some slight changes which sible to rid themselves of the problem. please us. Thus the feeling of self is Mostly, the rich create the waste, and the created by an attitude which refuses to poor endure the consequences. accept what cannot be forever. West Africa is ‘growing’ every day

364 Vol. 129.10 On the Watch-Tower by accepting rubbish in order to gain suffer by receiving what others discard. whatever may be worthwhile out of it. Apart from the question of creating In South America the great forests of waste, there are other problems. Are all Brazil, which have helped to keep the the gadgets available necessary to treat earth’s temperature down and form a the sick? The illness itself may be the treasure-house of animals, plants, etc., result of our way of life, which is found nowhere else, are being razed becoming increasingly complicated. rapidly. It is said that logging alone is People are now facing the choice of causing irreparable damage to the having medical support for all kinds of Amazon’s forests, and that they must imaginary problems. For instance, those be protected from further damage. There who have the problem of not being able are other countries which can be used to walk properly are resorting to new as dumping grounds because rich coun- knees and other new body parts. There tries need space for producing more fuel, may be a time when bodies will consist for purposes which do not serve humanity of much extraneous material, simply in a basic way. because technology has been advan- In an article recently published in The cing and makes possible ‘miracles’, Guardian Weekly it is reported that whole largely by experimentation on other communities in West Africa are virtually creatures. Health may be worse as a re- living in a toxic environment created by sult of all the efforts made to progress the business of dumping waste, which is in that direction. growing day by day. In Lagos, about a When the time comes, objects which million computers (most of which can- seem so necessary to present-day popu- not be used) are brought by ship to be lations might be given up, and people will disposed of. The European Union is have to revert to a simpler way of living. regulating the movement of e-waste in Then progress will take a different course a more rational way, but no such effort and there will be more attention given to is being made by the United States and inner change, not merely to outer comfort. other rich countries. Actually, there is no difference be- This problem is very difficult to re- tween inner change and outer action. solve, except by reverting to a much Whenever we envisage seriously an inner simpler lifestyle. The population of the change, our external action also becomes world is growing, and the imaginary needs different. If we see that much of the waste of people are also accelerating as modern created is the result of only wanting more, society proceeds to equip itself with and that it has only a useless impact on more and more things. But this situation the person who acts, there may be a has not yet arrived, because there are change. If we realize that we are only countries in Africa and other poor areas creating more waste for no valid reason, which are willing to let their people waste will be reduced. So we need to give

July 2008 365 The Theosophist attention to our thinking on this subject, mals for research has made a considerable not merely dumping the waste somewhere difference in many fields of medicine, without being criticized. but at the same time we see the enormity All that we think of as ‘inner’ and ‘outer’ of the crime of using living creatures in is interconnected. The world as it is de- this field. It is a good thing that several pends on our thinking. So it is important governments have funded studies on other to examine whether the thought is correct methods for the past few years with some or not. Is it right for anybody to create success. Fewer mammals, for instance, are waste which can be avoided? If so, let the being used for testing on animals sensitive constructive work begin. to a certain chemical, which means that many tests on dogs can be dispensed with. Animal Testing We are told that, in Canada, in many cases Millions of animals are being used in they have replaced mammals with fish, laboratory experiments every year. We and in the Netherlands only ten monkeys are told that the vast majority of them are used to produce a vaccine for which are rats and mice, but they also use higher formerly 5,000 monkeys were involved. animals which suffer more when used for New scanning technologies help doctors experiments. The very thought of such a to learn without the need for invasive thing happening around the world makes surgery on live animals. one shudder. But from the Theosophical point of Dr Jane Goodall, well-known prima- view there are other ways in which to tologist, gave a recent talk in Brussels on obtain knowledge, and experiments which the advancement of medical knowledge necessarily involve cruelty are immoral. without experimentation on animals. She J. Krishnamurti mentions briefly the proposed that a Nobel Prize should be set existence of other methods in the follow- up for research without using animals for ing passage: the purpose. According to her, proceed- If we could establish a deep abiding ing away from animal research is a goal relationship with Nature, we could never towards which ‘all civilized nations kill an animal for our appetite, we would should be moving’. She spoke at a meet- never harm, vivisect, a monkey, a dog, ing organized by animal rights groups a guinea pig for our benefit. We would and Members of Parliament to put pres- find other ways to heal our wounds, heal sure on the European Community. At this our bodies. But the healing of the mind stage it is unlikely that all her proposals is something totally different. That heal- will be accepted, but it is necessary to ing gradually takes place if you are with go on saying these things until public Nature, with that orange on the tree, and opinion changes, as it has done to some the blade of grass that pushes through the extent in the European Union. cement, and the hills covered, hidden, by Most scientists believe that using ani- the clouds. ²

366 Vol. 129.10 Some Sources of Inspiration

IAN HOOKER

SOME two thousand years ago, the Alex- minimally contagious, their efforts only andrian sage, Philo Judaeus, wrote: minimally productive. Ability to inspire is so crucial for the furtherance of our Sometimes, when I come to my work work — the lifting of a little of the heavy empty, I have suddenly become full, karma of the world through the popu- ideas being in an invisible manner larizing of the Ageless Wisdom — that showered upon me and implanted in it may be of use to examine the ideas of me from on high. . . . For then I have some of those who have shown un- been conscious of a richness of inter- common insight into the nature and pretation, an enjoyment of light, a most sources of inspiration. Few of us may keen-sighted vision.1 be able to drink as deeply from the fount We are all aware of men and women, as Philo Judaeus, but we can all aspire, fellow members perhaps, whom we find we can all try. inspiring, and of others who seem to lack Addressing the question as to the any spark at all. The early leaders of the sources of inspiration, a distinguished Theosophical Society, and others since, Indian philosopher and statesman, Dr have been inspirational to an extraor- S. Radhakrishnan, has written: dinary degree. And large numbers of rank-and-file members have been so The sources of man’s spiritual insight are deeply committed and eager to help that twofold: objective and subjective — the they have poured their heart and soul wonders of the world without and the into the work without seeking thanks or stress of the human soul. In the Veda-s recognition. This in itself is contagious, the vast order and movement of Nature and strengthens the work, but, to spear- engages attention. Their gods represent head the efforts of a Lodge, some capacity cosmic forces. In the Upanishad-s we to inspire, to generate enthusiasm, is need- return to explore the depths of the inner ed. However earnest leaders or speakers world. ‘The self-existent pierced the may be, without some capacity to inspire, openings of the senses so that they turn their earnestness is likely to be only outward, . . . not inward into himself; some

Rt. Rev. Ian Hooker is a life member of the TS in Australia and former Presiding Bishop of the Liberal Catholic Church.

July 2008 367 The Theosophist

wise man, however, with his eyes closed in my mind; and this is the definition of and wishing for immortality, saw the self beauty. ...After four days the vision behind’ (Katha Upanishad, iv.1). From passed away, and the lid hung down upon the outward physical fact, attention my inner sight. In the dark, the world shifts to the inner immortal self situated once again put on its disguise of the at the back of the mind, as it were. We obscurity of an ordinary fact.3 need not look to the sky for the bright In these days of ready access to an- light; the glorious fire is within the soul. thologies recording the memories of The soul of man is the keyhole to the many who have recalled mystical or landscape of the whole universe, the at least super-sensory experiences, Âkâºa within the heart, the limpid lake it is not hard to find examples of which mirrors the truth. The altered Nature-mysticism somewhat akin to outlook brought about a consequential that quoted above. From the seven- change. Not the so-called gods, but the teenth century English poet and mystic, true living God, the Âtman, has to be Thomas Traherne: worshipped. God’s dwelling-place is the heart of man.2 Your enjoyment of the world is never right, till every morning you awake in Complementing this viewpoint is that Heaven; see yourself in your Father’s of Rabindranath Tagore, another great palace; and look upon the skies, the earth, luminary of the Hindu Renaissance: and the air as Celestial Joys: having such It seems to me that unconsciously I fol- a reverend esteem of all, as if you were lowed the path of my Vedic ancestors, among the Angels. . . . You never enjoy and was inspired by the tropical sky with the world aright, till the Sea floweth in its suggestion of an uttermost Beyond your veins, till you are clothed with the ....When I was eighteen, a sudden heavens, and crowned with the stars.4 spring breeze of religious experience for Unable to endorse any sort of formal the first time came to my life and passed religion available to him, and thought by away leaving in my memory a direct his contemporaries to be atheistic, the message of spiritual reality. One day while nineteenth century English writer Richard I stood watching at early dawn the sun Jefferies is now regarded as a Nature- sending out its rays from behind the trees, mystic of the highest order. He too looked I suddenly felt as if some ancient mist had outwards. Aware of his own soul, he was in a moment lifted from my sight, and the nevertheless uncertain of its immortality. morning light on the face of the world In his spiritual autobiography, he wrote: revealed an inner radiance of joy. The invisible screen of the commonplace was With all the intensity of feeling which removed from all things and all men, and exalted me, all the intense communion their ultimate significance was intensified I held with the earth, the sun and sky, the

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stars hidden by the light, with the ocean have achieved, with singular clarity, a — in no manner can the thrilling depth comprehensive rationale, which relates of these feelings be written — with these the diverse forms of interior experience I prayed, as if they were the keys of to the various levels within the human an instrument, of an organ, with which being, as laid out in classical theosophical I swelled forth the notes of my soul, studies. From this perspective, which, for redoubling my own voice by their power. many of us, beckons and guides, a few The great sun burning with light; the examples follow. strong earth, dear earth; the warm sky; J. J. van der Leeuw was a young Dutch the pure air; the thought of ocean; the Theosophist who left the Netherlands in inexpressible beauty of all filled me with the early 1920’s to support the work of a rapture, an ecstasy.4 Bishop C. W. Leadbeater in Australia. He proved highly successful as an or- It is clear that these highly sensitized ganizer, and, for a few years, as an oc- souls and many others of whom we have cultist and writer. In 1925 he published record, led lives of great inspiration and The Fire of Creation, a study of the Holy richness. It is not clear, however, that they Ghost and of inspiration — still prob- were able to place their experiences in a ably the best work of its kind available context that would enable them to develop to us. To van der Leeuw, inspiration their gift, or enable others to reach out was closely related to enthusiasm, and effectively and seek this deeper kind both to idealism. To be enthused, he of awareness. Evelyn Underhill, in her wrote, is to be filled with God: monumental study, Mysticism, helps in The touch with the power of God the this regard. A very gifted mystic herself, Holy Ghost is inspiration. . . . When she has analysed forms of mysticism of this divine breath of creative Fire touches varying depth, and has, for example, man, he is instantly galvanised into typified Nature mysticism as ‘the self’s creative activity; he is inspired in some first escape from the limitations of its way according to his particular genius conventional universe, ...[thus receiv- or Ray . . . it is that touch of the creative ing] an immense assurance of a great Power of the Holy Ghost which makes and veritable life surrounding, sustain- man more than man, . . . to talk to such ing, explaining its own’.5 a one is to be thrilled by a power which To evaluate her work fairly would carries us with it and kindles within us require possession of a comparable gift, a similar enthusiasm.6 failing which one can only marvel at her depth of knowledge and insight. It can Similarly, according to van der Leeuw, be shown, on the other hand, that theo- we do not have ideals, ideals have us. sophical writers examining these deep, Ideals, from his standpoint, exist in the interior dimensions of human experience, world of the higher mind, the world of the

July 2008 369 The Theosophist Real. It will be apparent to those familiar should fix his attention on the link be- with theosophical concepts that the writer tween the lower and higher selves (or is identifying ‘the world of the Real’ with antahkarana), then endeavour to with- the theosophist’s ‘causal plane’, seen also draw inwards, away from our world image, as the domain of the Soul, or reincarnat- stilling our image-making faculty to ing individuality: emerge into the world of the Real: To be an idealist means not only to have Our first impression there is like that of touched the world of the Real but also to the prisoner in Plato’s cave who has dis- have made that the centre of our life covered the world behind him. We are and work. . . . The idealist, whether fully dazzled by the light of that inner world, conscious of the fact or not, is established though it is no light seen by the eyes, but in the world of the Real, Plato’s world a kind of inner illumination. We are con- of Ideas. . . . Thus the idealist constantly scious of an inner experience in which we pours the power of that higher and real seem to comprehend the entire world; world with all its beauties and glories we are aware of a rapture and an all- into this world of outer existence, and as pervading sense of utter reality which such he is a life-bringer to humanity.6 we should never have dreamed possible.6 There will be many who see them- Bishop Leadbeater’s explanation of selves as idealists, but would be discom- episodes of inspiration, or intuitive real- forted by such a claim on their behalf. ization — or mystical awareness — is Similarly, many have had moments of fully consistent with that of van der illumination and high resolve who would Leeuw, but is characteristically more not think of claiming for themselves the matter-of-fact, less dramatic. He wrote in accolade of ‘mystic’. Nevertheless it is terms of the real person, or reincarnating noteworthy that so many have been individuality, influencing the personality brushed lightly with intimations of the — that is, the ordinary, everyday self. higher consciousness. The transience of Theosophically expressed, he explains these touches might prompt those so episodes of elevated feelings and insights blessed to set them aside, but the pedigree as the action of the Soul, or Ego, endea- of these glimpses might well be much vouring to communicate with the person- more elevated than realized at the time. ality. Other writers (for example, see That van der Leeuw’s view of the endnote 4), commenting on episodes of source of inspiration is the journey in- mystical awareness, refer to the convic- wards, becomes even more apparent when tion of many of their subjects that they we read the suggestions offered to those knew, thereafter, beyond any possibility who are themselves seeking to enter ‘the of doubt, that all life is one, and that ‘I am world of the Holy Ghost’. He recom- not the “I” I thought I was’. Leadbeater’s mended that the meditating aspirant explanation carries us further, in that

370 Vol. 129.10 Some Sources of Inspiration he employs concepts, which, to those consciousness; that is, to meditate upon familiar with them, shed a clear light the Higher Self, to try to reach that upon the apparent mystery of sudden dimension and live from there. Also super-sensory glimpses: attributed by Leadbeater to the influence of the Ego, or Higher Self, are instances Most people are conscious of times when of a person suddenly feeling totally con- they are filled with splendid inspiration vinced by some recent insight, without and exaltation, with glowing devotion being able to offer any clear rationale for and joy. These moments, of course, are it to another person: precisely those when the ego succeeds in impressing himself upon the lower con- Even before we have any definite con- sciousness; but that which is then felt is, sciousness on the intuitional plane we in reality, there all the time, though the often receive reflections from it. Intu- personality is not always conscious of it. itions occasionally come through into our The aspirant should endeavour to realize, daily life, and although most of these both by reason and by faith, that it is impressions from the higher self which always there, and it will then appear as are genuine come rather from the causal though he actually felt it, even at times world than from the buddhic, still now when the link is imperfect, and when and then we receive a flash of the real he does not feel it in the personal knowledge of the spirit which cannot consciousness. ...Moreover, it is ob- express itself on any level lower than the vious that while the mind is responding to buddhic plane. These priceless flashes the appeals of the physical, astral, and bring us a knowledge which we feel to lower mental planes, it is not likely to hear be absolutely certain, though in many the message that the ego is trying to cases we cannot give any intellectual transmit to the personality from his own reason for it.8 higher planes.7 Lest theosophical terms obscure mean- These comments by Bishop Lead- ing for some readers, it should be ex- beater yield encouragement and an plained that ‘causal world’ refers to the immediate goal to pursue. This is so same level of elevated awareness that van especially for those who are able to ac- der Leeuw identifies as ‘Plato’s world of cept as a working hypothesis the notion ideas’. Further, that ‘buddhic plane’ is that the Ego, or Higher Self, from time to regarded as a yet more subtle and refined time endeavours to impress some message realm of existence, such that awareness or idea upon the personality, but finds at that level is characterized by direct the clamour of thoughts and feelings apprehension of the unity of all living obstructive. One is then encouraged to things, by a compelling and profound intensify one’s efforts to quieten the per- love for all, and by the unerring percep- sonality and identify with the higher tion of truth. Should the existence of

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these dimensions of consciousness be you will, and the solution comes to you accepted, it will follow that an individual and you don’t know how or why. All great in whom they are unfolding will have discoveries are made in this way.11 access to intuitive knowledge and ins- piration, simply by entering a medi- It is suggested that even more im- tative state. portant than the illumining of the mind The difference between mind and by the inflow of insight, is the elevation intuition has been well summed up by of the feelings which comes from any George Arundale: touch of buddhic consciousness. A high- ly significant realization or discovery The mind reasons, compares; the intui- very often brings also feelings of exhil- tion beholds. The mind climbs step by aration, of wonder and deep gratitude. step; the intuition is looking already over Dr Richard Bucke in his ground-breaking the top . . . and knows of no ladder, no com- study Cosmic Consciousness12 wrote of parison, nor any processes whatever.9 immense joyousness, of the realization Again, from a theosophical perspec- that the cosmos is a living presence, that tive, the importance of an intuitive faculty the foundation principle of the world is latent in all, emergent in some, can hard- love. And as with all such experiences, ly be overstated. Perhaps it is perception it appears that the experience itself has of this faculty emerging in unusually absolute authority for the person thus sensitive scientists, which led Dr Ravi uplifted. In more formal language, such Ravindra to typify the scientific approach experiences are self-authenticating. to the Sacred as Towards the end of a lecture series published in 1912 as Initiation: the much more likely to be expressed these Perfecting of Man, Dr Annie Besant days in terms of Wonder, Beauty, Mathe- offers comments which clarify further matical Harmony, search for Truth, for us the Theosophical rationale as to Cosmological Order or for Unity of laws the nature and sources of inspiration. and forces — all the exalted feelings These comments enable us better to highly valued in the Great Traditions of grasp the common source of the very the world as marks of a truly spiritual, diverse modes of super-sensory experi- or religious, mind.10 ence touched upon in this commentary. Already we have noted the existence of Pursuing this line of thought a little individuals sensitive to deeper levels of further, it is helpful to quote a statement awareness — to ideas from the ‘world of attributed to Albert Einstein: the Real’ or causal level, or to intimations The intellect has little to do on the road of the oneness of all living things aris- to discovery. There comes a leap in ing from openness to the even subtler consciousness, call it intuition or what buddhic dimension. In the course of

372 Vol. 129.10 Some Sources of Inspiration reviewing various ways in which a beginning of the way. And when you Master of the Wisdom, an Adept who have found the end its light will suddenly has chosen to remain in touch with become the infinite light.14 this world, can help to ameliorate the Which brings us back to the declaration ignorance and suffering of human beings, made by Professor Radhakrishnan: ‘Not Dr Besant added: the so-called gods, but the true living God, Never a great inspiration flashes into the Atman, has to be worshipped. God’s mind or heart, never some mighty thought dwelling-place is the heart of man.’2 illuminates a whole field of knowledge, Stated otherwise, each one of us, never some exquisite form of beauty, each aspirant, is himself, herself, the whether for sound or vision, comes Path. Each of us has to become his or winging its glorious way into our earthly her own source of inspiration — by jour- atmosphere but comes from that great neying within. Yet this is only part of Hierarchy that lives for the helping of the story, albeit an essential part. In man, ever plans new ways, works out Dr Besant’s lecture, quoted above,13 ex- new schemes, by which evolution may plaining how the Masters of the Wisdom be quickened.13 pour out inspiration for humans to grasp and apply, she continued: Unless we are very possessive of our better moments, our brighter ideas, our Some of these take as pupils and disci- reputation, perhaps, for originality, most ples those who are willing to tread the of us will readily accede to this notion. path that They have trodden so that the It remains true, however, that great in- ranks of the great Hierarchy may never spirations, of whatever type or nature, be depleted, so long as men need help- have still to be registered by the human ing, so long as humanity is dwelling on psyche at some level. We have still, our globe. therefore, to make the journey inwards. The occult treatise, Light on the Path, It follows that for those privileged to advises us to seek out the way, both be thus drawn close to a Master of the by retreating within, and by advancing Wisdom there is yet another path to in- boldly without. It continues, in part: spiration. The very fact of such a rela- tionship, once the disciple realizes its Seek it by plunging into the mysterious existence in his waking consciousness, and glorious depths of your own inmost must in itself be an abiding inspiration. being . . . and seek it by making the pro- So too the subtle ongoing contacts be- found obeisance of the soul to the dim star tween Master and disciple. Elsewhere in that burns within. Steadily, as you watch the same series of addresses, Dr Besant and worship, its light will grow stronger. spoke of the consciousness of the newly Then you may know you have found the accepted disciple beginning to blend with

July 2008 373 The Theosophist the consciousness of the Master. Here necessary effort and the necessary sacri- is inspiration indeed! And that is an- fices. As expressed in Light on the Path: other form of inspiration to which we ‘Then do you enter into a partnership may all aspire, providing we are pre- of joy, which brings indeed terrible toil pared to travel the long slow journey of, and profound sadness, but also a great perhaps, a number of lives, and make the and ever-increasing delight.’ ²

References

1. Quoted in The Concealed Wisdom in World Mythology, Geoffrey Hodson, TPH, Adyar, 1983, p. v. 2. The Philosophy of the Upanishads, S. Radhakrishnan, Allen & Unwin, London, 1924, pp. 21-2. 3. The Religion of Man, Rabindranath Tagore, Allen & Unwin, London, 1931, pp. 92-4. 4. Mysticism: A Study and an Anthology, F. C. Happold, Penguin, Harmondsworth, rev. ed. 1970, pp. 371, 387, 47-8. 5. Mysticism, E. Underhill, Methuen, London, 1911, p. 192. 6. The Fire of Creation, J. J. van der Leeuw, TPH, Adyar, rev. ed. 1927, pp. 123-4, 130-1, 90. 7. Quoted in The Causal Body and the Ego, A. E. Powell, TPH, London, 1928, p. 216. 8. Talks on the Path of Occultism, C. W. Leadbeater and Annie Besant, TPH, Adyar, 2004, vol. 3, p. 268. 9. Mount Everest, G. S. Arundale, TPH, Wheaton, 1933, p. 119. 10. Science and the Sacred, Ravi Ravindra, TPH, Adyar, 2000, p. 192. 11. Quoted in The Yogic Ascent to Spiritual Heights, G. Hodson, Stellar Books, Manila, 1991, p. 42. 12. Cosmic Consciousness, R. M. Bucke, Dutton, New York, 4th ed., 1923, pp. 9-10. 13. Initiation: The Perfecting of Man, A. Besant, TPH, Adyar, pp. 94, 51. 14. Light on the Path, Mabel Collins, TPH, Adyar, 1953 ed., pp. 23-5, 26.

In every age there have been Sages who had mastered the absolute and yet could teach but relative truths. For none yet, born of mortal woman in our race, has, or could have given out, the whole and the final truth to another man, for every one of us has to find that (to him) final knowledge in himself.

H. P. Blavatsky

374 Vol. 129.10 Disintegration and Progress (Part I)

P. K RISHNA

THIS is meant to be a dialogue between call it knowledge at all, that contributes us, positing the truth as the unknown, and to wisdom, to an actual transformation investigating together to discover it. within us. It is an organic change in The opinions of any individual, however the way one relates with people and great, are not important. Agreeing or things, with the whole world, and also disagreeing with opinions is not learn- with oneself. ing. Krishnaji pointed out that even what The dilemma facing modern society he said was not important, but the ques- is that we have progressed tremendously tions were. It is important to investigate in knowledge, in science, technology, them through our own observation of in the arts, philosophy, history, geo- life and consciousness. He also pointed graphy, the environment, and every- out that the spirit in which we investigate thing else, but we have not evolved those questions is more important than psychologically. Through our know- the questions themselves, because this ledge we have obtained a lot of power inquiry is not in order to find an answer. which has enabled us to change out- Answers, ideas, and solutions are trivial wardly the way we live. Between the way things, because they do not contribute to we were living in 1905 all over the world, wisdom; they contribute only to know- and the way we are living today there has ledge. When we know the answer, it been tremendous change. They say that becomes an idea, a piece of knowledge society has changed more in the last one in our head. But that knowledge does hundred years than it had in thousands not bring wisdom — wisdom being of years before that. But not everything a by-product of self-knowledge. Self- has changed. knowledge is not knowledge about Krishnaji raised the question: Has the self, but that understanding which there been psychological evolution at one has come to through one’s own all? Have we become wiser in the last perception of the truth. It is something 1,000 or 2,000 years? We have read the real for oneself and not merely an idea. Mahâbhârata and are familiar with its It is only such knowledge, if you might characters. Are we wiser today, or are

Prof. P. Krishna, a member of the TS for many years, has written and lectured widely. He is Honorary Scientist at the Indian National Science Academy, D. A. University, Indore.

July 2008 375 The Theosophist we still like Duryodhana, Bhima, ªakuni, Is progress an illusion? Are we really Arjuna and others? Some of us may be intelligent? If we are, then why are we a little wiser, but basically don’t we still facing this degeneration? Krishnaji poin- live with the same divisions — the same ted out that there is no intelligence hatred, the same propensity for war, the without love and compassion. So have same cunning and greed which existed we defined intelligence unintelligently? 5,000 years ago? This means there has I am raising these questions for us to been no psychological evolution at all. deliberate on; the answers are not im- The fact that we have arrived at tremen- portant, but the questions are. We learned dous power without growing in wisdom from Krishnamurti the importance of explains why society has become so much staying with questions, and exploring more dangerous, why there is degenera- them in our daily life through observa- tion all around us. tion of our own consciousness and how In our understanding and wisdom we it responds in various relationships, with- are still primitive, but we now have all the out coming to any conclusions or form- power derived from so-called progress, ing strong opinions. In that exploration making life more dangerous. Is the mea- there is the possibility for a learning mind, sure of hatred or inner violence in our approaching the issue with humility, to consciousness any different from what come to a deeper perception which is it was in our forefathers? Certainly its not merely a conclusion of thought. It is manifestation, which depends on how that deep insight which brings about much power we have, has changed a transformation in consciousness. The rest million times — and that is what has of it is only a change in ideas, which does made the situation so dangerous. The not contribute to transformation, to self- fundamental question to be asked, even knowledge or wisdom. if it seems an impossible question, is: Let us explore this question in that Why have we not grown in wisdom? spirit, without the desire to find answers, This dilemma was expressed very beau- merely to understand all its implications tifully in a poem called ‘The Rock’ by and to understand what is. ‘What is’ is not T. S. Eliot. only what is visible on the surface. When Where is the life we have lost in living? one probes deeply one discovers that there is much more than one sees in Where is the wisdom we have lost in superficial viewing or through analysis knowledge? and argument. So with that awareness that Where is the knowledge we have lost we really do not know the truth, and with in information? a state of mind which is not attached to The cycles of Heaven in twenty centuries any opinions, let us explore what is for Bring us farther from God and nearer the love of understanding. That is the to the Dust. essence of the learning mind, which is

376 Vol. 129.10 Disintegration and Progress (Part I) also the religious mind — religion being entire scientific budget comes from that the quest for truth, and truth being of the Defence Department. This means the unknown. that the entire scientific effort is not One such question is: Why does any- merely directed to discovering the truth thing that man touches, discovers, or about Nature, but to killing. They call it invents become so complicated? We ‘defence’! A humorist once said: ‘Never invented money — this seems a very believe something until the Government simple, intelligent device, invented for denies it.’ So when they call it ‘defence’, the convenience of barter. But that in- we know what they mean. vention today has become a vast eco- Why does anything that we touch nomic system with interest and foreign become corrupt and complicated? What exchange rates, stock market specula- is the relationship between evil and tion, and investment, and nobody can good? All this disorder outside is the predict what is going to happen. What same as the disorder within, in our con- is worse, that thing which we invented sciousness, and the root of it is the ego now dictates our life. It dictates what process in each human being. You can our children will see and read, and what contain its manifestation, and that is education they will receive. They are what we are trying to do through organ- no longer free to do what they are izations like the United Nations, the interested in doing because money is police force, laws, courts, and so on. All being dangled in front of them and this division between you and me, my they are being led in that direction. country and your country, my religion So we have become slaves to our own and your religion, brings in this busi- invention. ness of the ‘mine’ and the ‘not mine’. Take sexuality: We did not invent it, From there arises disorder. If we do not but got it as a gift from Nature. Animals tackle it there, the rest follows as a logical and plants have it too. It has come through consequence. evolution. But no animal has made of it We are only treating the symptoms so complex a thing as we have, a whole outwardly and containing them. It is like world of pornography, of child abuse, getting boils all over the body, and trying and the pursuit of pleasure at any cost. to treat each boil and heal it, without Even if we want to buy a car or a toaster, asking: Why am I getting these boils sex is used to promote it! all over the body? Unless the cause is Einstein found the equation e = mc2. eliminated, the illness will continue. We It is a great truth that mass is simply are continuously having wars, and there another form of energy. But immediately are deep-rooted reasons for those wars. man said, ‘Can I use this to make a bomb?’ Those reasons are not eliminated by the This comes from the hatred in our con- United Nations or by diplomacy and so sciousness. About sixty per cent of the on; on the contrary, they are maintained.

July 2008 377 The Theosophist The problems will never be solved. There is no intentionality in Nature, and So what is the deeper cause of these it is that intentionality which comprises problems? We are not really dealing with the ego. Nature has cosmic order which the problem intelligently. We must ask follows certain laws that the scientists ourselves: What is this ego process? are trying to determine. That order creates Where does it originate? Is it inevitable? all the phenomena — sometimes conve- Is it our own creation or Nature’s? Is it nient, and sometimes not. But it is not possible to end this process within one- intentionally trying to create either. Since self and be free? These are all funda- there is no ego in Nature, why is it mental, living questions. We must go there in us? Are we born with it? Children into it afresh, without wondering whether fight, but the next day they have forgot- it is possible or not. When we say, ‘it is ten it; they do not go on with their hurt, impossible’, it takes away the energy and are friends again. Whereas if adults from exploring, because the mind says fight, it is so difficult for them to forget it wants to attempt only that which is and forgive, and to die to that hurt. possible. Is it impossible because it is Obviously we are not born with the innately so, or because we have not paid ego, we have built it up as we grow up. serious attention to this problem? One It is difficult for a grown up to make must do this exploration without seek- friends with another human being. The ing a result, which means for the love mind is calculating, cunning. It says: of it, for the sake of understanding. Should I make friends with him or not? What is this ego process? Is it there Will it be beneficial or not? It goes on in Nature? We can see that trees have all the time in subtle ways. In childhood no ego. Animals have very little ego, if we did not do that. We were friends at all; they are like little children. We with the neighbour’s child or with the were not born with the ego. Then where servant’s child. There was an innocence does it come from? There may be great which is replaced by the ego process. disasters in Nature. The tsunami that des- So what is this ego process? Can we troyed much may be very inconvenient, explore it more deeply? but it does not come in order to kill us. (To be continued)

By the recognition of that power that we have either to help or to mar by our own thoughts the lives of other men, how to hinder or help the evolution of the race, we become deliberate workers for human progress and for the progress of all evolving beings. Annie Besant

378 Vol. 129.10 Studies in The Voice of the Silence, 12

JOHN ALGEO

THE preceding group of verses, 150– [168] Guard thou the lower lest it soil 160, dealt with the Path as a communal the Higher. experience, a band of servers who, life [169] The way to final freedom is within after life, unselfishly devote themselves thy Self. to the welfare of others. The next dozen verses focus on the individual’s inner [170] That way begins and ends outside of self.28 self. They treat the theme of Wisdom and humbleness, and in the process play [171] Unpraised by men and humble is with the concept of opposites, which are the mother of all rivers, in Tirthika’s proud not always what they seem. sight; empty the human form though filled with Am·ta’s sweet waters, in the VERSES [161–172]: sight of fools. Withal, the birthplace of the sacred rivers is the sacred land,29 and [161] Be humble, if thou wouldst attain he who Wisdom hath, is honoured by to Wisdom. all men. [162] Be humbler still, when Wisdom thou [172] Arhans and Sages of the bound- hast mastered. less Vision30 are rare as is the blossom [163] Be like the ocean which receives of the Udumbara tree. Arhans are born all streams and rivers. The ocean’s at midnight hour, together with the sacred mighty calm remains unmoved; it feels plant of nine and seven stalks,31 the holy them not. flower that opens and blooms in darkness, [164] Restrain by thy Divine thy lower out of the pure dew and on the frozen Self. bed of snow-capped heights, heights that are trodden by no sinful foot. [165] Restrain by the Eternal the Divine. [166] Aye, great is he, who is the slayer COMMENT. Verses 161–3 deal with the of desire. association of true Wisdom and humility, [167] Still greater he, in whom the Self which is very old, very widespread, and Divine has slain the very knowledge very important. In an ancient ritual of desire. catechism, the question is asked of one

Dr John Algeo is international Vice-President of the TS and Professor Emeritus at the University of Georgia, USA, with many academic distinctions to his credit.

July 2008 379 The Theosophist called ‘Most Wise’: ‘Why Most Wise?’ self is the self of desire and of desire- And the answer given is ‘Because most knowledge, which in Theosophy is called humble’. True Wisdom is knowing the the personality or kâma-mânasic self. HPB limits of one’s knowledge, so the English identifies it in a gloss: poet William Cowper (1731–1800) wrote: Gloss 28. Meaning the personal lower Knowledge is proud that he has learn’d self. so much; The Divine is the higher self — Theo- Wisdom is humble that he knows no sophically, the individuality or buddhi- more. mânasic self. That Divine higher self cannot actually be ‘soiled’ by the lower The word ‘wise’ is related to the Latin self. But the experience of the lower self verb videre ‘to see’ and thus to English allows the higher self to grow, and if the words like ‘vision’, as well as to the experience of the lower self is not of such Sanskrit word veda ‘sacred knowledge’. a nature as to promote the growth and The word ‘humble’ derives from the Latin development of the higher self, meta- word humus, meaning ‘earth, ground, phorically it can be said to ‘soil’ it, that is, soil’. The sacred knowledge of Wisdom fail to promote its evolution, which is the comes from seeing clearly into the ground reason for the lower self’s existence. of things. Wisdom is not something airy; The Eternal is the ultimate and ulti- it is anchored in the earth. mately free Self in us and in all things — The person who is truly wise has the the âtmâ. It is the ocean of final freedom. calm of the deep ocean, as opposed to the What does it mean to say that the way to turbulence of the stream or river. Streams that final freedom or Eternal Self ‘begins and rivers are symbols of life in its chang- and ends outside of [the lower personal] ing nature, ever flowing on. The ocean is self’? One meaning of verse 170 may be a symbol of eternity in its vastness and that the higher cannot come out of the peace. Arjuna in the Bhagavadgitâ is lower. Although the experiences of the caught in a battle, which is really the lower self contribute to the evolution of stream of life; he learns from K·shna to the higher self, the latter is not created out find the ocean of eternity within himself. of the former. Our Divine nature emanates The image of ocean and river brings from the Eternal; it does not evolve from us to another subject: The question of the lower self. our identity, of who or what we really are. The Theosophical view of evolution This is, in one sense, the subject of both diverges critically from Darwinian or Neo- the Bhagavadgitâ and of The Voice of Darwinian concepts in just this way. Our the Silence. Verses 164–70 explore three lower self is the product of animal evo- levels of self-identification: the Eternal, lution, though even so it is modelled on the Divine, and the lower. The lower the fruit of past evolutionary eras and is

380 Vol. 129.10 Studies in The Voice of the Silence, 12 not solely the result of adaptation to the Gloss 29. Tirthikas are the Brâhmanical current environment. But our basic human sectarians beyond the Himâlayas called nature does not result from animal evo- ‘infidels’ by the Buddhists in the sacred lution in this world-period. Rather it is land, Tibet, and vice versa. the consequence of a projection of the Divine Self, an emanation from the Bigots do not recognize values other Eternal One Self, into the animal, lower than their own. And so another religion’s personal self. As HPB says in The Secret sacred river is regarded as just muddy Doctrine (2:81): water, even though it may flow from the ‘sacred land’. So too the human form or Between man and the animal — whose nature may seem ‘empty’ (of spiritual Monads (or Jiva-s) are fundamentally value) to the unwise, although it is filled identical — there is the impassable abyss with the waters of immortality (Am·ta) or of Mentality and Self-consciousness. Eternity. Am·ta is literally ‘non-death’ What is human mind in its higher aspect, (from a-, as also in English ‘atonal’, whence comes it, if it is not a portion of ‘amoral’, etc. plus the root m· ‘die’, found the essence — and, in some rare cases also in English ‘mortal’). The fool thinks of incarnation, the very essence —of human nature is empty, merely the result a higher Being: one from a higher and of random mutation and natural selection. divine plane? But it is filled with the ‘sweet waters’ of immortality, ‘Am·ta’, which is also used As, in general evolution, human nature as a term for the elixir of immortality, like does not begin in the lower self, and does that from the philosophers’ stone of the not end with it, so too in our personal Alchemists. That is, our humble human development, our human identity does personality contains the Divine self or not begin or end within the limits of immortal individuality, which only the the personal self. If we wish to come to wise perceive. final freedom, we must do so by iden- Arhans or arhats (mentioned in verse tifying ourselves, not with the personality, 172) are, as noted before, enlightened but instead with the higher Self or in- beings. HPB explains ‘boundless vision’ dividuality. That Self is the way to our in a gloss: freedom from personal limitations. Gloss 30. Boundless vision or psychic Verse 171 may seem to be a change of superhuman sight. An Arhan is credited subject, but in fact it is only a different with seeing and knowing all at a distance way of looking at the same thing. A as well as on the spot. ‘tirthika’, as HPB indicates in a somewhat ironic way, is anyone who belongs to a Remember, however, that the word religion other than yours — in Western ‘wisdom’ is related to the word ‘vision’, terms, a ‘heathen’ or ‘infidel’: so ‘Sages of the boundless Vision’ may

July 2008 381 The Theosophist also be thought of as those who have with white water, but ultimately flowing acquired the Wisdom. Their vision is not into the ocean, whose calm depths are so much of outward things, as into them- undisturbed by the river’s course. selves. Rare, indeed, are those sages who (b) A solitary sacred fig tree growing know themselves. The udumbara is a kind in the snow at the top of a mountain of sacred fig tree that figures in Hindu and marvellously blooming at the hour mythology as an ally of the gods in their of midnight, shedding its fragrance into struggle against the demons. the crisp night air. The midnight hour, when arhans are 2. Consider ways in which things that born, is the darkest time of the night. It is are opposites are complementary rather traditional for holy beings to be born at than oppositional, such as the diamond and the darkest hour, as Christ’s birthday was the lotus flower (as in the mantra Om mani located at the winter solstice, the darkest padme hum, ‘Oh the jewel in the lotus, time of the year. They are born in dark- ah!’). Also consider ways in which things ness because they renew the light of are not always what they seem to be. Wisdom. So also HPB comments on ‘the The next group of nine verses concerns sacred plant of nine and seven stalks’: the nature of our quest, both as a struggle Gloss 31. See gloss 22 above, Shangna between parts of ourselves and as a path plant. that divides into two branches. It is a plant from whose fibers is woven VERSES [173–181]: a cloth from which is made an initiation robe symbolic of Wisdom. This plant too [173] No Arhan, O lanoo, becomes one blooms in darkness because it represents in that birth when for the first time the the coming of Light. Darkness, cold, the soul begins to long for final liberation. winter, midnight — all these are humble, Yet, O thou anxious one, no warrior yin qualities. But out of them comes the volunteering fight in the fierce strife Light of Wisdom, which is also warmth, between the living and the dead,32 not one summer, and noontide. Darkness and recruit can ever be refused the right to light, yin and yang, and all other pairs of enter on the Path that leads towards the opposites are necessary in the world. field of battle. Opposites need not be antagonists. They [174] For, either he shall win, or he shall may be complements. fall. MEDITATION: 1. Visualize either of the [175] Yea, if he conquers, Nirvâna shall following: be his. Before he casts his shadow off (a) A river, winding through the coun- his mortal coil, that pregnant cause of tryside, in some places broad and slow- anguish and illimitable pain — in him moving, in other places swift and turbulent will men a great and holy Buddha honour.

382 Vol. 129.10 Studies in The Voice of the Silence, 12

[176] And if he falls, e’en then he does promises that no one who wants to under- not fall in vain; the enemies he slew in take the quest is ever refused. the last battle will not return to life in the Verses 174–6 tell us that no effort next birth that will be his. made on this journey is ever in vain. Everything we do to advance on that Path [177] But if thou wouldst Nirvâna reach, will produce its effect. Verse 174 points or cast the prize away,33 let not the fruit out the obvious fact that we will either win of action and inaction be thy motive, thou or fall in this task. If we win, we will have of dauntless heart. our due reward; if we fall, the experience [178] Know that the Bodhisattva who has not been a failure, for whatever we liberation changes for renunciation to don have achieved, however little or great it the miseries of Secret Life,34 is called may be, will carry over to our next life ‘thrice honoured’, O thou candidate for and become the foundation for a renewed woe throughout the cycles. effort then. These verses are reminiscent [179] The Path is one, disciple, yet in of the ending of HPB’s memorable state- the end, twofold. Marked are its stages ment, ‘There is a Road’: by four and seven Portals. At one end — For those who win onward, there is bliss immediate, and at the other — bliss reward past all telling: the power to deferred. Both are of merit the reward: bless and save humanity. For those who the choice is thine. fail, there are other lives in which [180] The one becomes the two, the Open success may come. 35 and the Secret. The first one leadeth to These verses also use and explain the the goal, the second, to Self-immolation. metaphor of a battle, which is a very [181] When to the Permanent is sacrificed frequent alternative to the metaphor of the mutable, the prize is thine: the drop a journey. The battle is, of course, an returneth whence it came. The Open interior one, a conflict between aspects of Path leads to the changeless change — ourselves. So gloss 32 explains that the Nirvâna, the glorious state of Absolute- ‘living’ and the ‘dead’, between whom the ness, the Bliss past human thought. battle is fought, are both ourselves: Gloss 32. The ‘living’ is the immortal COMMENT. Verse 173 tells us that tread- higher Ego, and the ‘dead’ — the lower ing the Path is a long and arduous personal ego. journey, not an easy short cut. Just want- ing to reach the end of our quest does not Verse 177 begins a focused discus- bring us to it. Yet, as the Tao-Te-Ching sion of the two Paths, which is the major says, the longest journey begins with the symbolic theme of this second fragment. first step. So we must begin if we are The Path of discipleship, which is the ever to arrive. This verse also, however, process of coming into knowledge of

July 2008 383 The Theosophist

oneself and of wholeness — both within Gloss 34. The ‘Secret Life’ is life as a ourselves and with all life around and Nirmânakâya. above us — reaches a dividing point. The two Paths are also called ‘open’ The one Path becomes two. One of the and ‘secret’, as verse 180 states and gloss branches leads to liberation from limit- 35 explains: ations and pain, that is, it takes us out Gloss 35. The ‘Open’ and the ‘Secret of this world and brings us to Nirvâna. Path’ — or the one taught to the layman, The other branch, however, returns to the exoteric and the generally accepted, this world, giving those who take it the and the other the Secret Path — the nature opportunity to become Servers of human- of which is explained at initiation. ity, or Bodhisattva-s of Compassion. The Open Path is exoteric because all The phrase ‘cast the prize away’ has a religions speak of salvation or illumination gloss (33) referring the reader to a later or enlightenment or liberation as the goal gloss (34) to verse 306 in Fragment 3. of life. But the other Path is esoteric or That later gloss is a long discussion of Secret because the ideal of remaining in the doctrine of the trikâya or ‘three bodies the world as a behind-the-scenes helper (of the Buddha)’. That doctrine will be of humanity is not a common theme in treated in detail in the third fragment of exoteric religions, being taught chiefly in The Voice. It includes the dharmakâya, the esoteric tradition. which is the Buddha body of those who The four portals referred to in verse 179 take the Path of Liberation to Nirvana, are perhaps the four states of verse 22, and the nirmânakâya, which is the and the ‘seven portals’ are dealt with in Buddha body of those who take the Path Fragment 3, entitled ‘The Seven Portals’. of Renunciation of Nirvâna in order to remain in the world and serve it. MEDITATION. Think about choices As gloss 34 says, those who take the in life that must be made. Think of the Path of Renunciation of a Nirmânakâya choice between personal benefit and lead a ‘Secret Life’ because they are in, selfless service of others. Can we bene- but not of, the world. Consequently fit ourselves while ignoring others? Can they work in quietness and mystery for we serve others without benefiting our- the welfare of all beings and especially selves? Imagine a road that divides, at of humanity: whose fork you stand. ²

Aspiration is a movement of one’s heart and mind towards something pure and beautiful, the beneficent influence of which it receives and embraces with the wholeness of itself. It is a flame of consciousness, uprising and merging into some aspect of the infinite beauty of the eternal Spirit.

N. Sri Ram

384 Vol. 129.10 Wagner’s Parsifal (Part II)

ALAN SENIOR

Act I Something had gone disastrously wrong. The world had run out of meaning and the Grail king, standing for the established order, was impotent and the land wasted. But a youthful hero was destined to find the Grail, which would be glimpsed and then discarded due to a failure to understand its nature and purpose. The action takes place on or near Monsalvat (the Mountain of Salvation) somewhere in Gothic Spain, where the Castle, built by the knights, contains the Temple of the Grail. However, as we said earlier, for Wagner real locations play no part in the plot and he deliberate- ly confuses time and space. After the Prelude, the First Act opens with trom- bones sounding the reveille, an awaken- The Grail Temple, Bayreuth 1882. ing call to summon the knights to under- (After the design by Paul von Joukowsky. take spiritual endeavours. In the forest the ©Cologne Theatre Museum.) chief knight Gurnemanz arouses those needed to redeem the Brotherhood. few fellow-knights who have remained as Amfortas the Grail-king (derived from the defenders of the Grail and are often Latin infirmitas, ‘infirmity’) arrives borne sent out into the world to right wrongs, on a litter for his morning bath in the to uphold justice, and to protect the weak. lake. He is the son of Titurel, the aged Gurnemanz stands for Higher Manas, or founder of the Order of Grail Knights the Mind-Principle. In him, full mental and builder of the Castle as a sanctuary development is indicated, but an even to house the holy relics. higher state of consciousness will be Amfortas is sometimes referred to as

Mr Alan Senior lectures widely on Art, Music, and Theosophy and is the Editor of Circles, the magazine of the Theosophical Society in Scotland.

July 2008 385 The Theosophist the Fisher King who, in the Arthurian having been conveyed a great distance story, rules over the wasteland. He must from a far-off land. Wagner took this idea be healed before the land can be made from the Bible story of Mary Magdalene’s fertile again. In some traditions the fish use of a costly ointment obtained from a has special significance and was used by distant land, carried in an alabaster jar the early Christians as a password and for anointing Jesus. In the ‘Mabinogion’ symbol for Christ. The Fisher King is Kundry is Herodias, wife of Herod, con- also linked to the salmon in Celtic folk- demned to wander forever because she lore — the king of fish and the symbol laughed at the head of John the Baptist, of knowledge. There is also a play on and there is a reference to this in Act II. words in French, where ‘fisher’ and But Wagner, whilst retaining the name ‘sinner’ are almost identical (pêcheur/ Herodias, has her condemned instead for pécheur). There are many references laughing in the face of Jesus as he carried to fish in the Gospels, and in ancient his cross, a curse which has sentenced Hindu literature the first Avatâra of her to constant rebirths as a seductress, Vishnu was a fish. HPB calls it an chained to previous actions from life to inheritance from the Chaldees — the life. Now she seeks forgiveness by serv- Babylonian Dagon, the man-fish who ing the Grail knights as messenger. was the instructor and interpreter for the Kundry was adapted by Wagner from people. So the fish is a sacred symbol in the loathsome damsel Condrie and an- many mystery cults, leading people back other one called ‘Condrie la Belle’, sister from death to life, to a higher level of of Gawain, in Parzival, and this probably themselves. Jesus’ mission was to make gave Wagner the idea to make her a dual the disciples ‘fishers of men’ (Matt., IV:19, character. The name ‘Kundry’ also ties in Mark, I:17, Luke, V:10, where it is with the German Kunde (meaning news equated with proselytizing). or information), appropriate for her role Returning to the story, Amfortas (who as messenger. There is another link here is not a tragic figure in Wolfram but is with Mary Magdalene, who has been called a fisherman in Book Five) has a called ‘apostle to the apostles’ and the wound that will not heal and neither the word apostle in Greek also means ‘mes- bathing nor any herbal remedies can ease senger’, exactly her role at the Resur- his pain for long. It can only be healed rection. But, knowing that Wagner studied by the application of the holy Spear in Eastern religions, the name may also be the hands of the rightful holder; on the linked to ‘kundalini’, defined as ‘serpent Path of Return only the One, not the power’ or ‘she who is coiled’, and Kundry many, can help, for Amfortas represents does arrive clothed in a robe of snake- lower Manas. Now the wild, female figure skins. This occult, fiery power, when of Kundry rushes in with a small crystal aroused into action, can kill or create, vial — yet another remedy for Amfortas, and is called ‘serpentine’ as it works

386 Vol. 129.10 Wagner’s Parsifal (Part II) spiral-like in the body, manifesting as impressions of the material world, and two great forces of attraction and thereby leading him into a world of repulsion. So Kundry stands for the deception.’ irrational soul of man, the animal Now Kundry warns that, should the nature — helpful in its legitimate state balsam she has brought fail, there will be of service to the higher man, but fraught nothing else to relieve Amfortas’ suffering; with deadly peril when allowed to rule in other words, nothing within the limit- rather than obey. ations of ordinary knowledge can heal The snakeskin also symbolizes the or transform the inner consciousness. doctrine of rebirth, for as the snake sheds Theosophy tells us that inner strivings its skin periodically, so the Ego in its towards higher consciousness can lead evolution takes on one body after an- to an actual change in the physical atoms other to gain experience here on earth. which will respond to higher energies In answer to the knights’ declaration of and a subsequent gain in physical matter. distrust in Kundry, Gurnemanz answers: Thus Kundry, in her service to the brotherhood, symbolizes Matter, and Under a curse she well may be from some she aids her own evolution as well as past life we do not see, seeking from sin that of the knights, holding them to- to loose the fetter, by deeds for which we gether whilst their consciousness is fare the better. Surely ‘tis good she follows focused on spiritual things — ‘heads in thus, helping herself while serving us. the clouds but feet on the ground’, as But Kundry is periodically subjugated by the saying goes. the evil magician Klingsor, who trans- The holy Spear which pierced the forms her into a woman of exquisite side of Christ is always associated with beauty — a seductress to help him over- the Grail, and here it was lost by Amfortas, come the knights — and she can be freed falling into the hands of Klingsor, scarcely only by one who resists her temptations. mentioned in Wolfram. This was thrust She alternately serves the Grail knights into the side of Amfortas, causing the and Klingsor, sometimes responding to wound that will not heal, brought about the call of the higher self, then yield- by his descent into the realm of desire; ing to the lure of the lower sense-life. only Gurnemanz saved him from be- The pious knights are ignorant of this coming a prisoner in Klingsor’s magic dual nature and remain unaware that castle. Klingsor typifies kâma (desire) it is she who has seduced and ruined that led to some unholy act for which Amfortas. Klingsor forever seeks to he wishes to atone, be redeemed, and divert the knights from their spiritual enter the Brotherhood. But his egoism, quest into a world ruled by desire; as ambitions and desires remain, witnessed Wagner states: ‘beclouding the divine when he tried to seize the Grail, and judgement of man through the sense had been turned away. So he resorted to

July 2008 387 The Theosophist sorcery, set up a rival domain and created lead to the thoroughly realized unity an enchanted castle with a luxuriant of the self with Brahman’. pleasure garden filled with seductive All that happened in the past. Now a flower-maidens (featured in Act II). wounded swan flutters in from the lake This Garden of Illusion was designed and falls dead with an arrow in its breast. to entrap the Grail knights, to destroy A stalwart youth (Parsifal) appears as the their pure will and violate their vow perpetrator of this deed, but at this stage of chastity, thus weakening the Brother- he remains unconscious of any wrong- hood. Now only a few remain as doing. Wagner has here superimposed defenders of the Grail. Amfortas had set his Buddhist reading of an episode in out with the holy Spear — a universal Gautama’s life when he comforted a swan symbol of the spiritual will — to over- wounded by his wicked cousin Devadatta. throw this evil, but was beguiled by A swan in Sanskrit is the Hamsa signi- ‘a woman of fearsome beauty’, only fying the soul or spirit which migrates to later identified as Kundry in her lowest and from the body. When Hamsa is aspect as the slave of Klingsor, the great associated with Kâla (Eternity) it becomes Ensnarer. In the words of HPB: ‘It is not ‘the Swan of Eternity’, always in existence. the flesh which is always the tempter, It is also a compound of Aham-Sah — but the Lower Manas, which, by its ‘I-He’ or ‘I am That’ — so the swan is the images, leads the flesh into temptation.’ separate self (individual consciousness) Amfortas, symbolizing this concrete at one stage, and, when transcended, lower Manas, whilst under the influence becomes Paramahamsa. This indicates of glamour, was bewitched, and Klingsor that Parsifal has slain or transcended the was able to wield the Spear, wounding separated self and is ready to proceed him in the side so that he was left an towards the all-consciousness, or Buddhi. abandoned wreck. Purity was lost, the It is interesting that the Finnish epic poem, will perverted, and desire triumphed. the Kalevala, contains the same idea. Amfortas’ wound is ‘humanity’s great Here ‘The Swan of Tuonela’ (depicted pain’ and will not heal, but his original in the third movement of Sibelius’s sacred resolve enables him to at least Lemminkäinen Legends, Op. 22) trans- prevent total ruination. When at prayer cends time and mortality in its form of he received a vision of a chosen one Paramahamsa, and thus cannot be slain — ‘the blameless fool’ — arriving as the by Kullervo in his desire to kill it whilst deliverer, someone of great compassion under the influence of a Kundry-type rather than intellect. He is one who has temptress, Pohjola’s daughter. knowledge of the true Self, being free But now, with Gurnemanz’s guidance, from conditioned existence, which, in Parsifal sees the error of wanton destruc- the words of ªri ªankarâchârya (author tion and the slaying of an inoffensive of The Crest-Jewel of Wisdom) ‘will creature, thus instilling in him compas-

388 Vol. 129.10 Wagner’s Parsifal (Part II) sion and a resolve to kill no more. Wagner tions of Parsifal’s background, that here had acquired a Buddhistic sense of the may be the pure-minded fool promised sacredness of all life and was pointing for the relief of Amfortas, and he decides out that harmless living (ahimsâ) is an to take him to the Castle to share in the essential prerequisite to the spiritual life. love-feast of the knights and the un- From 1878 until his death a few years covering of the Grail. later he was writing articles deploring the The time of this holy feast of the wickedness and degeneracy of society, Brotherhood approaches to the sounds with its blood sports and vivisection, of the Verwandlungmusik (depicting the advocating vegetarianism in its place.* stage transformation from meadowland So Parsifal destroys his bow, but when to the Hall of the Grail) and we hear the questioned has no knowledge of his motif of the Grail as the procession enters name, parentage, or past life. This sug- the great Hall. This is a powerful orchestral gests the buddhic level whereby the interlude with long sustained trombones spiritual Soul in man — the vehicle of softly swelling. Peals of bells are also Âtm⠗ lies beyond individuality and heard as the knights move with stately the different personalities of past lives. tread. They arrange themselves at the Kundry adds that he was brought table with the chorus: ‘To the last love up in the wilderness by his mother, feast’ and pages bring in the covered Herzeleide (‘Heart’s Sorrow’), secluded Grail. Youths in the gallery sing a chorus from the dangers of battle that had killed of penitence and the Motif of Faith is his father before her son’s birth. Be- heard as if sung by angels, whilst the ing confined to the wilderness with no orchestra whispers a brief postludium, knowledge of his true nature — ‘in the perhaps the most exquisite musical effect dark’, as it were — suggests incomplete- of the whole work. ness, whilst the absence of any paternal The knights implore the guilt-wracked influence (‘the Father’) means that he was guardian, Amfortas, to perform the sacred prevented from accomplishing his true rite of the Grail service, so that the sight destiny, remaining childlike and com- of the Grail might renew their resolve to fortable, but with no scope for soul- carry out great deeds. It is uncovered, il- growth. So he had to break away from luminating the surrounding gloom with these restrictions and ‘went forth’, but at its brightness. The light poured forth is this stage remains foolishly unworldly, the beneficent light of wisdom, and on without experience. He recalls how he seeing it Parsifal is expected to ask the saw a troop of knights passing on the edge formal question: ‘Whom does the Grail of the forest, pursuing them day and night. serve?’ but he remains silent, under- Thus he had intuitive knowledge of his standing nothing of the ritual. Although spiritual affinity with the Grail knights. it seems to be an unimportant, even ir- Gurnemanz suspects, from further revela- relevant question it has been highlighted

July 2008 389 The Theosophist by many poets in order to make us ponder the Law of laws, of which the Buddhist on an answer. Some maintain that it ideal — the Bodhisattva whose being is serves the Grail king and is located wisdom — is the ultimate expression. within him, his ‘kingly’ nature. Feminists The Voice of the Silence also states that might say that it serves the realm of the ‘thou canst not travel on the Path before Goddess, that of Nature, mystery, and thou hast become that Path itself. Let thy love. Perhaps the best answer is that it soul lend its ear to every cry of pain like serves the Kingdom — in esoteric terms, as the lotus bares its heart to drink the the Higher Self. In other words the Grail morning sun.’ But Parsifal has not yet serves those who wish to serve; having reached that stage, and the Call is re- been transformed by it, they become fused. In the words of Joseph Campbell: completely selfless, attaining a higher The myths and folk tales of the whole level of consciousness, a new meaning world make clear that the refusal is to life when a completely pristine level of essentially a refusal to give up what one thought, feeling, and understanding has takes to be one’s own interest. The future been achieved. is regarded not in terms of an unremit- Although Parsifal fails to ask the ting series of deaths and births, but as question, he feels great compassion and, though one’s present system of ideals, physically, the wound in the side of virtues, goals, and advantages were to Amfortas, who cries out in agony, bleeds be fixed and made secure.** afresh whenever the Grail is revealed. Esoterically, those imprisoned in the lower For Wagner, too, a myth was a vehicle mind cannot bear the sight of divine for human knowledge, acquainting us wisdom. Amfortas laments the fact that with our real selves and our present he has betrayed the Cause by succumbing condition, using symbols and characters to sensuality and illusion. His sickness to give objective form to our inner com- exemplifies the corruption of humanity pulsions whilst conveying meanings itself. Parsifal feels sympathetically the that are timeless. Myths, he realized, are same pain, but fails to understand why, a way of both concealing and revealing remaining dumb. As HPB says: ‘To feel ideas of sanctity, holiness, and redemp- compassion without an adequate prac- tion, and in ‘Parsifal’, as in The Secret tical result ensuing from it, is not to show Doctrine, we are invited to participate in oneself an altruist, but the reverse. Real these mysteries. self-development on the esoteric lines Meanwhile, Gurnemanz asks Parsifal is action.’ if he understands what he has seen, but This theme of compassion permeates overcome by the suffering he has wit- the entire music-drama and comes from nessed he cannot answer. Not yet ‘fully Wagner’s realization, through his studies awakened’ he looks on in dumb amaze- of Buddhism, that compassion is indeed ment, overwhelmed by the visions en-

390 Vol. 129.10 Wagner’s Parsifal (Part II) countered. His heart and mind are not ing to deal with the pressures, allurements, yet attuned to ‘the great heart and mind and illusions of the outside world — its of all mankind’ as The Voice of the Silence emotionalism, charms, and intrigue, all directs us to unremittingly contemplate, attempting to turn his head and divert for true compassion must be functioning him from the higher life. These trials before selfless action can take place. demand courage, perseverance, and de- Angrily, Gurnemanz calls Parsifal a mere votion to truth, which will decide whether fool and thrusts him from the Temple in he remains pure and virtuous, for Christ disgust. However, a heavenly voice pro- taught that a man must be born again of claims once more that the pure-minded the spirit, and without temptation there fool shall know through compassion. is no transformation. If Parsifal meets Parsifal has intuitively found his spiritual these demands, made upon all seekers kin and destiny, which can eventually of truth, he will be able to return the lead to an expansion of consciousness. Spear, heal Amfortas, and restore the But for some years he will wander in the wasteland to fruitfulness. world of actions and temptations, learn- (To be continued)

References

* Unfortunately, as we know, Wagner also maintained that racial impurity was the source of evil and that ‘the bloodthirsty Jewish god of war, property, and power’ had corrupted Christianity, ‘the religion of compassion and renunciation’. This anti-Semitism was, however, a principle rather than a practice but Wagner despised the ‘scabrous, corrupt, ignorant, Jewish-led German Press’ and this detestation even extended to the music of Mendelssohn, a Jew. But Sir Georg Solti, that great Wagner conductor, stressed that anyone who could create the first four bars of ‘Tristan’, the epitome of love and beauty, whether he be anti-Semite, revolutionary, liberal or royalist, is first and foremost a musical genius and will remain so as long as our civilization lasts. ** The Hero with a Thousand Faces, pp. 59-60, Princeton University Press, 1973.

Erratum In Part I of this series, on p. 343 (June 2008 issue), third paragraph, the word ‘crazy’ should have read ‘skivvy’, meaning ‘domestic servant’. The mistake is regretted.

July 2008 391 The Theosophist

Fragments of the Ageless Wisdom

From My Autobiography: A Fragment

What India teaches us is that in a state advancing towards civilization, there must be always two castes or two classes of men, a caste of Brahmans or of thinkers, and a caste of Kshattriyas, who are to fight; possibly other castes also of those who are to work and those who are to serve. Great wars went on in India, but they were left to be fought by the warriors by profession. The peasants in their villages remained quiet, accepting the consequences, whatever they might be, and the Brahmans lived on, thinking and dreaming in their forests, satisfied to rule after the battle was over. And what applies to military struggles seems to me to apply to all struggles — political, religious, social, commercial, and even literary. Let those who love to fight, fight; but let those who are fond of quiet work go on undisturbed in their own special callings. That was, as far as we can see, the old Indian idea, or at all events the ideal which the Brahmans wished to see realized. I do not stand up for utter idleness or sloth, not even for drones, though nature does not seem to condemn even hoc genus altogether. All I plead for, as a scholar and a thinker, is freedom from canvassing , from letter-reading and letter-writing, from committees, deputations, meetings, public dinners, and all the rest. That will sound very selfish to the ears of practical men, and I under- stand why they should look upon men like myself as hardly worth their salt. But what would they say to one of the greatest fighters in the history of the world? What would they say to Julius Caesar, when he declares that the triumphs and the laurel wreaths of Cicero are as far nobler than those of warriors, as it is a greater achievement to extend the boundaries of the Roman intellect than the domains of the Roman people! F. Max Müller

392 Vol. 129.10 Theosophy and the Present Age

ANON

ACCORDING to the Secret Doctrine, scientific materialism was rapidly des- about 4,990 years ago the cycle we are troying all spirituality in the cultured now in began, called, in Occultism, the classes of today. In 1875, therefore, the Black Age (Kali Yuga). For us of the devoted servants of the great brotherhood Aryan fifth sub-race of the Fifth Root founded by their order the Theosophical Race, this cycle will endure thousands of Society, and the publication of a portion years more. We are taught by the ‘Masters’ of the esoteric wisdom commenced in Isis that periods of light must be succeeded Unveiled, and has lately culminated in The by periods of darkness; the former having Secret Doctrine. Putting forward as it does passed away for this race, the latter now the synthesis of religion, philosophy, and reigns. This cycle, as its name implies, is science, claiming to be the base upon one of feeble spirituality, dominated on which all the esoteric creeds of today rest, the contrary by gross materialism. In and offering a solution of some of the discussing, therefore, the effects of the darkest problems of life, the old Wisdom strenuous efforts now being made to Religion has received a varied reception scatter broadcast the tenets of the old from the people of this age. It is not Wisdom Religion on the present age, these surprising that it should excite a vast characteristics must be constantly borne amount of enmity in some quarters, for, in mind. The full reasons which induced as an occultist has lately said, ‘every truth the ‘Adepts’ to select the commencement is born into the world amidst yells of of the last quarter of this century as a hatred’. Other minds of wide and liberal proper time under Karmic law to openly tendencies have welcomed it with ardour, advance Theosophy, is probably known and worked hard and well to spread its to them alone. A very high authority in tenets far and wide. occult matters has, however, mentioned The great mass of sectarians, on the two considerations which influenced the contrary, have viewed it with dislike or ‘Leaders of the World’ in this matter. The indifference, according to the strength of occult forces operating through some their attachment to the various religious thousands of séance-rooms had led to the ideas of this age. It is not, however, wide diffusion of very erroneous beliefs exceeding truth to assert that of the respecting human post-mortem states: numerous assailants of Theosophy, not

Reprinted from Theosophical Siftings, vol. 2 (1889-90).

July 2008 393 The Theosophist one has properly understood its princi- Occultists deny the essential truth of the ples, whilst of the writings of some, it atomic hypothesis; analyse, they say, the can be positively affirmed that they re- smallest conceivable atom, and you have main a lasting memorial of the depths a mathematical point only, with none of of degradation to which the unchecked the attributes of matter, using the word in sway of prejudices and ignorance can an ordinary sense. Potential space, then, drag the human mind. in Occultism, is entirely composed of The fundamental differences between lives, combined and differentiated in the the teachings and beliefs of so-called One Life. The latter vibrates alike in the Spiritualists and Theosophists are easi- suns of space and the smallest grain of ly stated. The latter deny the agency of sand. There is nothing dead in the uni- ‘spirits’ in the production of the well- verse; all that is, lives. Materialistic science known phenomena of séance-rooms, con- will never be able to explain the now tending, on the contrary, that these can well-known phenomena of mesmerism, be exhibited in open daylight, and by the clairvoyance, etc., as it does not recognize exercise of natural powers, now latent in any faculties in man beyond the five most men and developed only in a few at senses and their exercise on the physical present. The occultists have proved their plane. On the other hand, Occultism as- case by exhibiting these abnormal powers, serts that there are several states of con- many times, and in many places, attested sciousness, each with its appropriate by a mass of evidence that nothing senses, in the human organism. Thus, it can shake. If the occult explanation explains clairvoyance as the sixth, and of ‘spiritualistic’ phenomena is not ac- coming sense, being now developed in a cepted the latter will for ever remain few persons only, but in the distant future inexplicable, a subject of jest for scoffers, to be common to all. The views of eminent and the despair of many believers, for the scientists respecting the origin and his- latter know that these incidents occur, but tory of the universe and man are purely at the same time see the absurdity of at- speculative and subject to constant tributing the utter nonsense often given changes. Alone and unapproachable in forth by raps, etc. to the spirits of the dead. its majestic sweep of conception is the The quarrel of Occultism with materi- stupendous system of physical, mental, alistic science begins at the very base. and spiritual evolution, embracing the Everything is composed of indivisible cosmos, given to this age in The Secret atoms in constant motion, and Ether fills Doctrine. Blind and molelike does phys- all interstellar space, says the latter. Matter, ical science grope its way on this plane, Force, and Ether, therefore, compose the constantly mistaking effects for causes, universe from the materialist point of view, lost amidst the illusions of the senses. although science admits that it really knows In spite, however, of the general material- nothing of the constitution of either. ism of scientific men, some of the most

394 Vol. 129.10 Theosophy and the Present Age intuitional amongst them seem to be on scattered throughout Asia, Europe, and the verge of reconciling their advanced America; the architects of the huge statues views with the teachings of Occultism. of Bamian and Easter Island. The rash A mass of evidence proving this assertion attempts formerly made by so-called is given in The Secret Doctrine. As time scholars to compress the history of the goes on, it will become more and more world into some 6,000 years have now apparent that it is Theosophy alone that almost ceased; and the general public will can bridge the present chasm between soon be able to hear, without any severe religion and science, showing them both shock to their religious ideas, that the to be but parts of the One Truth. Truth great continent of Atlantis sank beneath must be always one. The spectacle, there- the waves over 4,000,000 years ago and fore, presented by this age of divorce Lemuria suffered the same fate millen- betwixt religion and science, of bitter niums before. The advance of the cycle and ceaseless controversies between the of knowledge is slow, but sure. leaders of the two schools cannot be In nothing does the conceit of some permanent. It is only the old Wisdom Occidental minds show itself more pro- Religion that can establish harmony minently than in the denial of the very and consolidate all branches of human existence of the ‘Masters of Wisdom’ by knowledge; and in so far as it prevails those who for the sake of their own credit in the future will darkness vanish and as men of capacity and intelligence, might peace and light reign. It is only, perhaps, well pause before coming to such a deci- in the cycle to come that the great debt sion. For in so doing they deliberately now due to the custodians of esoteric reject a mass of reliable evidence which knowledge will be properly recognized. would suffice, apart from prejudice, to Until then a few only will welcome it, prove the matter to the satisfaction of any the majority continue to reject. reasonable inquirer. Want of space now Before the ‘Adepts’ drew from their prevents the collection and marshalling of vast stores of archaic lore and published all these easily available proofs. It may considerable portions of human history, be affirmed, however, that no believer in what did the foremost scholars of this age the doctrine of the constant evolution really know of the remote past ? Very little and progression of the human race can of the early days of the Aryan race; consistently deny the probability of the beyond, nothing. Now, thanks to those present existence of these Elder Brethren; who know, we have the main outlines of those, in fact, who are the outcome of human history for the past 18,000,000 ages of struggles and conquests over the years. At last, we really know something lower self in human nature, and whom of the submerged continents and lost giant the not-remote future will see looked up races of old. The civilized builders of the to by ordinary men, as ideals of all that walls of Tyrius; of the Cyclopian ruins is good and true. ²

July 2008 395 The Theosophist Books of Interest

ENLIGHTENED LIVING, by Dr V. V. tumbler from a distance by merely fixing Chalam, Theosophy Prachara and Sik- a concentrated gaze on it! He quotes Dr shana Samithi, Karnataka Theosophical J. B. Rhine of Duke University, who has Federation, Bangalore, 2007, pp. 153. conducted scientific investigations for the Enlightened Living is a compilation of last few years: ‘Mind does have a force thirty articles and speeches of Dr V.V. that can affect physical matter directly.’ Chalam, a long-standing TS member The articles entitled ‘Be a Buddha’, and former Director, Institute of Tech- ‘The Buddha’s Clarion Call’, and ‘Metta nology, Banaras Hindu University. Dele- Meditation’ are based on the Buddha’s gates to the international Convention teachings, and will help remove miscon- at Adyar had the privilege of listening to ceptions. ‘Be a Buddha’ starts with the his Theosophy-Science Lectures in 1987 striking sentence: ‘Everyone can become and 1999. a Buddha’, and points out ten fetters on This compilation is valuable, for it the path of spiritual growth, including consists of articles on serious topics, personality, belief, sceptical doubts, at- such as Self-inquiry, A Meditative Life, tachment to rites and rituals, etc. Dr Moving beyond the Mind, The Art of Chalam quotes Dr Graham Howe’s Living, H. P. Blavatsky, H. S. Olcott, words: ‘To read a little Buddhism is to Annie Besant, and the basic teachings realize that the Buddhists knew 2,500 of Theosophy. The publisher should be years ago far more about the problems of congratulated for bringing out these psychology. . . . We are now rediscover- articles in a handy book. ing the Ancient Wisdom of the East.’ One can see the scientific approach of The Buddha said: ‘The world is led the author on various subjects. In the article by the mind, by the mind the world is ‘Powers Latent in Man’, when describ- drawn along, all have gone under the ing the Etheric Double, Dr Chalam states sway of the mind’, and his words, ‘make that a group of biophysicists and bio- an island of yourself; make yourself chemists at Kirov State University ex- your refuge’, are still relevant in a world perimented with the ‘etheric double’ using where the blind lead the blind. He advises: the electron microscope, and in Kirlian ‘In our quest for God, we think too much, photographs we can see the phantom theorize too much, and talk too much. limb attached to a body. The author also Instead, let us be silent. Let us con- writes about psychokinesis, which de- template. Let us drop all preconceived monstrates the power of mind over matter; notions and images.’ some persons can even break a glass K. DINAKARAN

396 Vol. 129.10 Theosophical Work around the World

Russian Fellows-at-Large Suryanarayanan, is enthusiastic about Fellows- at-Large (attached to Adyar) raising their level in life, and does her best in Moscow organized a celebration of to raise funds to help the children. the centenary of the original foundation Funds have been raised from indi- of the Theosophical Society in Russia, viduals in India and abroad, and from attracting about fifty participants. The various other sources (for instance, Asha programme included lectures on the for Education, a charity run by young history of the Society and its objects. people). Efforts continue in order to find On this occasion, many Theosophical more help for the children, who are books, including Russian translations mostly first generation learners. of C. W. Leadbeater’s The Hidden Side We are happy to announce that recent of Things and The Masters and the examination results have been more en- Path, were sold. The Russian transla- couraging than in previous years, with tion of the Bhagavadgitâ by Dr Anna very few failures. The School Leaving Kamensky is available online. Certificate was attained by 75% of the The Moscow group recently held its students, which is good by the School last meeting before the summer recess, standards. Over the years some graduates with an attendance of seventeen, includ- have done extremely well and gone on ing two visitors from Nizny Novgorod, to hold good positions. Many have re- who reported on a recent conference of tained a high sense of values. Ukranian Theosophists in Dneprope- The school functions in the south- trovsk which they had attended. eastern portion of Besant Gardens and has large grounds in which the children Olcott Memorial High School happily play and work. The School is This school was founded at the ins- improving with the attention that is given, tance of the President-Founder, Col. H. S. and many of the poor people in the sur- Olcott, who realized that certain classes rounding areas are able to take advan- of people who were called ‘untouchables’ tage of the free education offered. at the time had no educational op- The Government of Tamil Nadu pro- portunities. So he started a school to vides a free meal, and the School staff educate the children and look after them adds more vegetables and a protein sup- with money he collected. The school has plement in the form of lentils to improve grown, with over 600 boys and girls the quality of the food. A nutritious who receive education up to the tenth breakfast is also provided to all the class. The Principal, Mrs Lakshmi children by the Society. ²

July 2008 397