Text of Resolutions passed by the General Council of the Theosophical Society
Freedom of Thought As the Theosophical Society has spread far and wide over the world, and as members of all religions have become members of it without surrendering the special dogmas, teachings and beliefs of their re- spective faiths, it is thought desirable to emphasize the fact that there is no doctrine, no opinion, by whomsoever taught or held, that is in any way binding on any member of the Society, none which any member is not free to accept or reject. Approval of its three Objects is the sole condition of membership. No teacher, or writer, from H. P. Blavatsky onwards, has any authority to impose his or her teachings or opinions on members. Every member has an equal right to follow any school of thought, but has no right to force the choice on any other. Neither a candidate for any office nor any voter can be rendered ineligible to stand or to vote, because of any opinion held, or because of membership in any school of thought. Opinions or beliefs neither bestow privileges nor inflict penalties. The Members of the General Council earnestly request every member of the Theosophical Society to maintain, defend and act upon these fundamental principles of the Society, and also fearlessly to exercise the right of liberty of thought and of expression thereof, within the limits of courtesy and consideration for others. Freedom of the Society The Theosophical Society, while cooperating with all other bodies whose aims and activities make such cooperation possible, is and must remain an organization entirely independent of them, not committed to any objects save its own, and intent on developing its own work on the broadest and most inclusive lines, so as to move towards its own goal as indicated in and by the pursuit of those objects and that Divine Wisdom which in the abstract is implicit in the title ‘The Theosophical Society’. Since Universal Brotherhood and the Wisdom are undefined and unlimited, and since there is complete freedom for each and every member of the Society in thought and action, the Society seeks ever to maintain its own distinctive and unique character by remaining free of affiliation or identification with any other organization.
VOL. 138 NO... 8 MAY 2017
CCCONTENTS
Thinking about Adyar 5 Tim Boyd Theosophical Education 8 Chittaranjan Satapathy Paramitas-- : Ten Golden Keys 11 Nicholas C. Weeks What is Yoga? 20 Trân-Thi-Kim-Diêu Beyond Illusion 26 Sonal Murali What the Modern Theosophical Society is Not 31 H. P. Blavatsky Service: The Inner and Outer Paths 35 Ananya Sri Ram Rajan International Directory 40
Editor: Mr Tim Boyd
NOTE: Articles for publication in The Theosophist should be sent to:
Cover: H. P. Blavatsky (around 1876−77) co-founded the Theosophical Society along with H. S. Olcott, W. Q. Judge, and others in 1875 in New York City. She passed away on 8 May 1991 ______This journal is the official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this journal.
3 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mr Tim Boyd Vice-President: Dr Deepa Padhi Secretary: Ms Marja Artamaa Treasurer: Mr K. Narasimha Rao Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Vice-President: [email protected] Secretary: [email protected] Treasurer: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] // www.adyarbooks.com Editorial Office: [email protected], Website: http://www.ts-adyar.org
The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. They hold that Truth should be sought by study, by reflection, by purity of life, by devotion to high ideals, and they regard Truth as a prize to be striven for, not as a dogma to be imposed by authority. They consider that belief should be the result of individual study or intuition, and not its antecedent, and should rest on knowledge, not on assertion. They extend tolerance to all, even to the intolerant, not as a privilege they bestow but as a duty they perform, and they seek to remove ignorance, not punish it. They see every religion as an expression of the Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as Truth is their aim. Theosophy is the body of truths which forms the basis of all religions, and which cannot be claimed as the exclusive possession of any. It offers a philosophy which renders life intelligible, and which demonstrates the justice and the love which guide its evolution. It puts death in its rightful place, as a recurring incident in an endless life, opening the gateway to a fuller and more radiant existence. It restores to the world the Science of the Spirit, teaching man to know the Spirit as himself and the mind and body as his servants. It illuminates the scriptures and doctrines of religions by unveiling their hidden meanings, and thus justifying them at the bar of intelligence, as they are ever justified in the eyes of intuition. Members of the Theosophical Society study these truths, and theosophists endeavour to live them. Everyone willing to study, to be tolerant, to aim high, and to work perseveringly, is welcomed as a member, and it rests with the member to become a true theosophist.
4 The Theosophist Thinking about Adyar Thinking about Adyar
TIM BOYD
I would like to share some thoughts about she slept, and where she entertained com- Adyar for those readers who may not pany. My desk is ten feet from the Shrine already know. The Theosophical Society where the letters from the Mahatmas were (TS) was founded in New York City, but received. Every day I come in to the it moved to India, and in 1882 its Inter- office, turn on my computer, and check national Headquarters was established my emails. Throughout most of the day where it is now, in Adyar. Although it I am forgetful about the nature and history was founded in the US, the fact of history of the place where I sit, but from time to is that it actually began to thrive and come time I remind myself. This place has a to life in Adyar, and then the Theo- certain magnetism, and those who have sophical movement spread throughout been there are aware of it. Adyar is still India, and around the world. the center for the theosophical movement As a place, the little patch of land on in the world, the place from which it our gigantic globe that we point to as spread into the world, and toward which “Adyar”, and as our International Head- many look as an important part of this quarters, has a presence and quite a overall movement. history. Just in terms of the Theosophical No matter what it is in life, the center movement, it is the place that H. P. is something of great importance, whether Blavatsky (HPB) designated as the center an atom or a galaxy, a planet or a human for this movement to take its roots and being. It is the center from which life is go out into the world. She lived there, drawn and which determines the organ- Col Olcott lived there, Annie Besant, ism’s activities in the world. We have J. Krishnamurti, Damodar Mavalankar, such a center in Adyar. I am fortunate to and all types of people have lived, grown, connect with members around the world, and given their impetus to this move- and one thing I observe is that the mem- ment, drawing on something that they bers within the TS who have actually had found peculiar to this particular place we the opportunity to set foot in Adyar, to take call “Adyar”. in some of the experience of the place, At Adyar my office is the space where are some of our most active members in HPB used to live. It is all one big room Sections worldwide. They have linked now, but previously it was two: where themselves in an intimate way with the
May 2017 The Theosophist 5 Thinking about Adyar expression and meaning of this work. we have an opportunity to interact at Somehow the experience of this place deeper levels. But we have to make the feeds something within us. physical place hospitable for the body, Those who have gone to Adyar have and that is one of the things we are try- done so for a variety of reasons. Some ing to do. As with anything that is done go to connect with its history; we remem- on a physical level, that is the grind, the ber about the Mahatma Letters that came, more difficult process that we go through. the people that walked on this ground, and But it is all part of one process. we want to experience that. But there is In the theosophical movement there something more profound that goes on in are many different branches that have the choice of going to Adyar. As much as grown from the original impulse. For the the Adyar center is an idea, a place of last couple of years at Adyar we have history, and a geographical spot, it is also been working with members from our something more. It is an intuition of sister theosophical organizations. We are something more profound that utters it- all part of one movement. For a number self within us, an unconscious knowledge of years we had viewed ourselves as little to which we are available and able to res- islands floating separately in this tiny pond at some point during our lives. That theosophical pond. But for the last few intuition leads us in a certain direction. years we have made a point of it during There is an expression by St Augustine our Conventions, and at other times, to that “our hearts are restless until they find invite our brothers and sisters from other rest in Thee”, until we find some way of theosophical organizations. responding to that deeper voice that is A couple of years ago we invited Mr continually speaking within us. Many of Herman Vermeulen, head of the Point us have found in this Theosophical move- Loma group in the Hague. When he was ment something that speaks to our need addressing the Convention in Adyar he for a deeper level of connection. To the made the point that it was the first time in degree that we are able to lend ourselves the organization’s history that a person to that, something happens within us. who was the head of a different theo- Part of what we do is to try to bring sophical organization was speaking at ourselves into contact with that ever- a convention in Adyar! Until he said it present, deeper dimension of our being. I had not thought of it in those terms. It Like me in my office, often it is ignored, is only logical to include the entire group but this connection can fuel our work at of people working toward a common deeper levels. The kinds of things we are goal. To share Adyar, this jewel of the trying to do at Adyar are important, many theosophical world, with our fellow of which are physical. Because we bring workers and members requires no thought our physical bodies to a physical place, whatsoever. But it is going to require an the body’s needs cannot be ignored. Then ongoing investment of our energies.
6 The Theosophist Vol. 138.8 Thinking about Adyar In discussing how to invest our Because of the limitations of our own energies, Mr Pradeep Gohil, General conditioning we have underestimated our Secretary of the Indian Section, has capacity to contribute to this movement emphasized the power of our mind, of revitalization. thought, and visualization; and in talking I would ask you to do this, remember about the nature of charity and service, Adyar from time to time, but remember Mr Esteban Langlois, General Secretary it with a generosity of thought, with a of the TS in Argentina, said that in giving visual capacity that sees the growth, the money, food, or clothing, everybody will splendor, the broadening connections — have limitations. But one thing that we not just for Adyar. If it is only about can give most generously, upon which Adyar or the Theosophical Society, it is there are absolutely no limitations — not enough. This organization and move- except our own capacity and willingness ment are here for the world, for humanity, to visualize and to think — is to send our and if we do not fuel its efforts in all the goodwill toward this Theosophical mis- ways that we are able, we are the ones sion to which we already feel connected. who lose. µ
NOTICE
According to Rule 11(a) of the TS international Regulations, I nominated Dr Deepa Padhi as Vice-President on 18 March 2017. At the end of the voting period we received 28 votes in favor and 0 votes opposing from the General Council members. In view of the results confirming my nomination, Dr Padhi’s term as Vice-President will be effective from 18 April 2017. Tim Boyd President
May 2017 The Theosophist 7 Theosophical Education Theosophical Education
CHITTARANJAN SATAPATHY
FROM the early days of the modern Society, Madame Blavatsky and Colonel theosophical movement, which started H. S. Olcott, on their arrival in Sri Lanka with the establishment of the Theo- in the 1880s did a great amount of work sophical Society (TS) in 1875, its pioneers to restore traditional teaching by estab- have taken great interest in education lishing Buddhist Theosophical Schools per se and the right kind of education which within a few years grew to a in particular. In a way, a theosophist’s hundred in number. This was of great approach to education was greatly in- significance to the revival of Buddhist fluenced by two underlying consider- culture and tradition there. ations that Madame H. P. Blavatsky Col Olcott’s pioneering work for edu- voiced in The Key to Theosophy: cating the poor children from marginalized 1. When asked what she considered as sections of society is well known. The due to humanity at large, she said, “Full concept that through education the recognition of equal rights and privileges underprivileged and disadvantaged can for all, and without distinction of race, be enabled to stand on their own feet and colour, social position, or birth.” fight for what is due to them was formu- lated and given a practical shape by him 2. To a query whether it is the duty of every much before similar work was started by member [of the TS] to teach others and Mahatma Gandhi and Dr Ambedkar. preach Theosophy, she affirmed: “No fel- Several Olcott Panchama Schools were low has a right to remain idle on the excuse started in and around old Madras. The that he knows too little to teach; for he may first one that was started in 1894 by Col always be sure that he will find others who Olcott, using his own meagre financial know still less than himself. And also it is resources, continues today and has since not until a man begins to try to teach others been upgraded recently as Olcott Memorial that he discovers his own ignorance and Higher Secondary School. It was started tries to remove it.” as a free school with 45 students includ- The founders of the Theosophical ing 9 girls. Till today no fees are charged
Dr Chittaranjan Satapathy is former international Vice-President of the Theosophical Society, Adyar. Talk delivered at the National Conference on Theosophical Education in Bhubaneswar, 23 Sept. 2016.
8 The Theosophist Vol. 138.8 Theosophical Education from any of the students who go through 1913 she established the Theosophical a life-transforming experience at the Education Trust. Among other things she school. Theosophists alone rose above emphasized that education should make caste considerations to be the first lot of young Indians more religious, for she volunteer teachers at the school. believed a nation must have spirituality. One of the lesser known aspects She was clear that education must foster of Col Olcott’s work for reviving and national unity, discipline, perseverance, opening several Sanskrit schools needs and a sense that all work is honourable, to be mentioned here. This was in line and must prepare students for public life. with the emphasis that the founders of Dr Besant elucidates her views further the TS gave to traditional education and in Education in the Light of Theosophy the learning of Sanskrit, a language in (Adyar Pamphlet No.16). She says that which many ancient books of divine the fundamental teachings of Theosophy wisdom were written. Equally important have altered our views of children. They was Col Olcott’s great foresight in cannot be considered as souls fresh establishing the Adyar Library and from the hands of God, but as immortal Research Centre, and collecting over individuals taking birth amongst us after 18,000 palm-leaf and other manuscripts gathering experience from many such and 45,000 books. It was for the first time births earlier. Dr Besant says that to the that this library published the complete Theosophist each child is a study, and set of the 108 major Upanishads with instead of imposing his own will on the original texts and commentaries in child, he tries to discover through the Sanskrit and an English translation. young body the features of the in-dwelling The work of Dr Annie Besant, Col owner, who may be wiser than his elders. Olcott’s able successor, in the field of What Dr Besant says in this book was education would require several pages to put into practice when she and other be adequately recounted. A number of Theosophists educated the young schools and colleges bearing her name J. Krishnamurti, who later went on to be- stand testimony to her work in the field come a World Teacher, apart from estab- of education. The founding of the lishing many schools seeking to provide Benares Hindu University would not have a different kind of education for children. been possible but for her willingly sur- Maria Montessori, the renowned rendering the Central Hindu College in educator, lived in and worked from the 1913 (which had been earlier established TS campus in Adyar. Four of her books, by her in 1898) along with the land and The Absorbent Mind, Reconstruction in all other assets. Her work advancing the Education, Peace and Education, and cause of women’s education in the coun- The Child have been published by the try and bringing the Scouts and Guides Theosophical Publishing House, Adyar. movement to India are well known. In She recognises that children have their
May 2017 The Theosophist 9 Theosophical Education personalities and carry within them all of us are children of one life. the beauty and dignity of the creative spirit. She is of the view that the school (7) Theosophical education should should not be a prison for children, include study and exercises, whether ignoring the exigencies of their spirit physical, emotional, mental, or spirit- and soul. The emphasis should shift ual, designed to help the student tread from forcing them to fit society’s molds, the way of service, to be of a sharing ignoring their actual needs. and helpful nature. Back in July 1940, the then President If these principles have to be applied of the TS, George Arundale, published in our schools, and I have no doubt they “A Statement of Principles of Education” should be, first of all we must have regarding what he considered to be the teachers who understand these principles fundamental principles of theosophical and who are happy to imbibe and fol- education. In that statement he talked of low them. coordinating existing theosophical edu- Many of the schools supported by the cational activities in various parts of the members of The Theosophical Society world, outlining the following principles today cater to the educational needs of of theosophical education: the underprivileged which, with very few (1) True education must seek to help to exceptions, merely enables them to get encourage the growth of vital energizing some employment. Though ethical and forces of will, wisdom, and love in each moral education is part of the curriculum student. in these schools, most of them do not really provide theosophical education. (2) Students must be acquainted with We need to reflect how best the present the basic truths of unity and brotherhood generation of Theosophists can address of all life. this issue. Another issue needing our (3) Students must realize that nothing attention is what Krishnamurti writes in grows alone and that there is nothing Education as Service: external which is not related to them. It is sad that in modern days the office (4) Perfect justice and therefore perfect of a teacher has not been regarded as love rules the world. on a level with other learned professions .... But really the office of the teacher (5) There is a Great Brotherhood of is the most sacred and the most im- religions. portant to the nation, because it builds (6) There is a Great Brotherhood the characters of the boys and girls who of the nations and all humanity, and will be its future citizens. µ
10 The Theosophist Vol. 138.8 PPPâramitâsss: TT: en Golden Keyseyseys Pârrramitttâsss: Ten Golden Keys
NICHOLAS C. WEEKS
There is an old saying which reveals a have received, over many lifetimes, from good motive for living nobly: “When one the Buddhas, Masters, gods, parents, and receives a drop of kindness, one should the rest of humanity. This divine duty will repay it with a bubbling spring.” H. P. move us to tap our own bubbling spring Blavatsky’s guru mentioned the “debt of of virtues. These will flow forth from gratitude” as being “sacred”. Feeling our “fountainhead of utter wisdom”, as grateful is nice, but is not really adequate, G. de Purucker called it. especially since we are all a Unity and of If we truly wish to join in and work One Life. We must not block circulation with the “altruist army”, then we need to of the harmonious forces of compassion, recall the advice of Nâgârjuna Bodhisattva sympathy, and friendliness. “Ingratitude about the three selfless resolutions that is a crime in Occultism.”1 will certainly lead one to become a bodhisattva, who will always benefit Duty is that which is due to Humanity, all beings: especially that which we owe to all those who are poorer and more helpless than Where the Buddha has instructed one, we are ourselves. This is a debt which, in a past life or vision, to generate if left unpaid during life, leaves us spir- this resolve; itually insolvent and moral bankrupts in Where one generates resolve in order our next incarnation. Theosophy is the to protect the Dharma; quintessence of duty.2 Or where one generates resolve on Blavatsky was not explicit about why account of pity for suffering beings; we owe this debt, but I suspect it is Those possessed of at least one of the because of our indifferent attitude to the three motivations of this sort, will past drops of kindness that we accepted definitely find success.3 gladly, but did nothing to keep the kindness flowing freely. Our sacred duty Bodhichitta resolve or aspiration alone is to repay the showers of kindness we is good, but practicing bodhichitta with
Mr Nicholas C. Weeks, theosophical scholar for many years, collaborated with his wife, Dara Eklund, in assisting Boris de Zirkoff to compile and edit a few of the H. P. Blavatsky Collected Writings.
May 2017 The Theosophist 11 PPPâramitâsss: TT: en Golden Keyseyseys the pâramitâs or perfections of virtue, bodhisattvas is the most excellent among is better. Bodhichitta means Wise Mind living beings?” and refers to the aspiration to become The Buddha replied, “There are four rea- someone who works for the spiritual sons. (1) Because that birth is constructed progress of all beings, far into the future. on ultimately pure foundations of good. For maximum effectiveness bodhichitta (2) Because it is chosen intentionally, vows must be based on refuge in the with conscious discernment. (3) Because triple Jewel of Buddha, Dharma, and it is based on compassion, to liberate Sangha. Dharma is Buddha’s teaching sentient beings. (4) Because one can purify and Sangha means his bodhisattva dis- oneself and therefore remove the defile- ciples. When Franz Hartmann formally ments of others.” took refuge, (as Blavatsky and Olcott did a few years earlier), Blavatsky’s guru Avalokiteºvara also asked the Buddha, wrote him a note in 1884 saying: “Why do you say bodhisattvas carry out far-reaching vows, marvellous vows, Above all, try to find yourself, and the path excellent vows?” of knowledge will open itself before you, and this is so much the easier as you have The Buddha replied, “For four reasons: made a contact with the Light-ray of the (1) Bodhisattvas do know the bliss of Blessed One [Buddha], whose name you nirvâna very well and can quickly realize have now taken as your spiritual lode-star it, (2) yet they relinquish immediate ex- ... Receive in advance my blessings perience of the state of bliss and (3) arouse and thanks.4 a mind of great aspiration to benefit liv- ing beings, without a personal object or Blavatsky gives a deeper meaning to expectation, and (4) therefore they remain the Three Jewels in her Theosophical in the midst of many kinds of suffering Glossary: over a long time. That is why I say that The words “Buddha, Dharma, and Sangha”, bodhisattvas carry out far-reaching, mar- 6 ought to be pronounced as in the days of velous, excellent vows.” Gautama, the Lord Buddha, namely “Bodhi, Before focusing on any golden pâra- Dharma, and Sangha”, and interpreted to mitâ keys to the portals that open into mean “Wisdom, its laws, and priests”, the higher realms of consciousness, let us latter in the sense of “spiritual exponents”, recall some more fundamentals of this or Adepts.5 Path. The Mahatma Letters mention the This goal of becoming a bodhisattva is wor- basic methods, of which these three are the most important: “Chastity of thought, thy of any sacrifice, as a sutra tells us: word, and deed; government of the The Bodhisattva Avalokiteºvara asked the animal passions and impulses; and utter Buddha, “Why do you say the birth of unselfishness of intention.” 7
12 The Theosophist Vol. 138.8 PPPâramitâsss: TT: en Golden Keyseyseys Without this needed preliminary puri- jñâna, or Knowledge, expands number fication, the practice of the pâramitâs will six, prajña, or Wisdom. be feeble and fruitless. It may even lead Blavatsky speaks of the pâramitâ path to hypocrisy. The refinement of our three as “thorny” and “uphill all the way”. The poisons of greed, anger and stupidity pâramitâ heights are crossed by a path or attraction, repulsion and stagnation still steeper than that of Dhyâna, or medi- is fulfilled by using three principles. tation, for the pâramitâs require altruistic One of those rare supreme Adepts, action on the ordinary plane of life, as Je Tsongkhapa, taught them as renun- well as virtuous action in the deeper ciation of greed and animal passions; and realms of meditation. Here is some secondly, utter unselfish compassionate encouragement from a Mahâyâna sutra bodhichitta that replaces anger and irrita- aimed at ordinary lay persons: tion. The third principle is vast Wisdom, It is easy for those who have renounced instead of our normal foolishness.8 family life and become monastics to acti- One can see how the first two per- vate bodhichitta. Yet, if one who lives as fections of Giving and Virtue help to a lay person activates the bodhi mind and remove low desire and animal passions. seeks to tread the bodhisattva path, that is Then number three, unruffled Patience, truly inconceivable. Why? Because lay redeems anger, hate, and irritability. people are so entangled with many adverse Pâramitâs five and six transmute our causes and conditions. When any lay stupid, foolish minds into great Wis- person activates bodhichitta, devas from dom. Energy, the fourth one, empowers every one of the heavens are all greatly all the other five. Blavatsky’s central surprised and pleased. Then they say to pâramitâ of vairâgya (mentioned in her each other, “Now we have a future Buddha, Voice of the Silence), or Dispassion, or a teacher of devas and humans.” 10 non-attachment, pervades all the others. As the Buddha taught, vairâgya “is the Another sutra says that a single repe- best of all things”.9 Vairâgya here tition of the six syllable mantra “Om Mani means Nirvâna. Padme Hum” completes all six per- The last four pâramitâs of the ten assist fections. This completion means the seed the six. One traditional way of connecting of Buddhahood is well and sincerely the last four perfections to the first six, is planted in the fertile soil of bodhichitta as follows: The 7th pâramitâ of Skillful vows and practices, thus assuring the Means assists the first three in making future flowering as a Tathâgata. virtuous karma. The 8th perfection of Nâgârjuna Bodhisattva taught that Vows, or Aspirations, strengthens num- there are three essential elements for the ber four, Diligence. The 9th pâramitâ Mahâyâna path: (1) compassion for the of Power greatly deepens number five, suffering of all beings; (2) the altruistic Meditation, and the 10th perfection of bodhichitta resolve to fully unfold the
May 2017 The Theosophist 13 PPPâramitâsss: TT: en Golden Keyseyseys buddha nature in ourselves and help all eight of these perfections is aimed at beings to do the same; and (3) wisdom attracting or unfolding higher forces that that is all inclusive. match or resonate with the higher parts The bodhichitta vow or intent, by of this globe or higher globes. These itself, is a powerful blessing to ourselves more sacred energies will permit us to and others. It must be deeply held and visit, and eventually reside in, these finer never allowed to weaken. These two forms and realms, as well as inspire other elements of compassion and bodhichitta beings to tread the Buddha Way. The may be the work of several lifetimes. other two pâramitâs, number six, Wis- However, as Kamalaºila Bodhisattva dom, and number ten, Knowledge, will reminds u: motive alone is not enough. unfold the perfect Buddha mind. We must discipline ourselves in order to The causes and conditions associated help others to do likewise. Without our with the stages of bodhisattva practice are presence or words radiating the subtle yet endless. The pâramitâs are actually many real, higher energies that result from self- more than ten. One sutra, the Lalitavistara, discipline, people are less likely to be lists 108 perfections. But these ten per- reached. Practising the pâramitâs is fections, (or just the six) are all that are also necessary for attaining any of the required to ascend through the ten bodhi- ten grounds or stages of bodhisattvas. sattva levels leading up to Buddhahood. Je Tsongkhapa also agrees that the train- Each one of the ten bodhisattva stages ing methods to achieve Buddhahood are does include all of the pâramitâs. But the just those of the pâramitâs. first stage focuses on the first pâramitâ These ten golden keys are all that is of giving, the second ground emphasizes needed to open any portal to higher planes ethics, and so forth,through the rest. or “spheres of being”, as Purucker called Blavatsky says in The Voice of the these worlds. Mahâyâna Buddhism calls Silence that the perfections are only keys these portals Dharma Gateways into to the Seven Portals, but are not the such exalted states and realms. Thus Portals themselves. This may only mean our “thorny way” leads to a surrounding that initially the practice of the pâramitâs world we will be a part of, as well as is weak from our lack of Great Compas- having a consciousness transformed sion. While we do possess these golden by wisdom. pâramitâ keys, we lack the power, purity, This essential training is basically and skill to use them. Only later, after much twofold: the method of accruing virtuous practice, will they function as vowed keys karma, or merit, from the first five — of compassion, which open the locks to Generosity, Ethics, Patience, Diligence, the Portals. As Nâgârjuna says: “From Meditation — and secondly, gaining Wis- compassion all aims are achieved.” 11 dom. The last four of the ten assist the Great compassion is the panacea. first six. The karmic merit from practising Golden keys are personal efforts
14 The Theosophist Vol. 138.8 PPPâramitâsss: TT: en Golden Keyseyseys toward always being generous, ethical, already have the Buddha nature. [Small patient, and so on. Therefore, we practise Parinirvâna] Also, the Sutra of the Great the pâramitâs until one or more comes Parinirvâna says: As butter permeates naturally to us. When the personality is milk, likewise the Buddha potential per- purifed enough, then we may, before vades all sentient beings. And yet an- entering the first gate or portal (probably other sutra says: “Even though suchness with a guru’s help), “learn to live in the is not different for any being, one is called Eternal” and “learn to part thy body from Tathagata when it is fully purified. There- thy mind”, as The Voice of the Silence fore, all beings are of its essence.” 12 suggests. This is the meditative, esoteric As Aºvaghosha, another Mahâyâna work that is the Path leading through sage put it: Bodhisattvas who cherish their each portal. Vairâgya, the dispassionate aspiration toward Buddhahood for the central pâramitâ of non-attachment, is benefit of all beings, have had incal- required for the esoteric meditation, so culable lifetimes to ponder on and gain inner obstacles or afflictions will not be a profound understanding of the divine empowered by attachment or repulsion principle of suchness and thus enter- to what may arise in meditation. tain no attachment to their attainments It is also taught in the Mahâyâna that obtained through discipline. the impetus toward the nobler life does Knowing that the nature of Reality is not spring merely from our personal free from greed, bodhisattvas, in con- efforts, but also from our true nature or formity to Reality, devote themselves to self. As the Tibetan Bodhisattva Gampopa the pâramitâ of Charity. writes, our Buddha nature, or potential, Knowing that Reality is free from is the primary cause: defilements which originate from sensual desires, they, in conformity to Reality, We need to attain unsurpassable enlight- devote themselves to the pâramitâ of ºila, enment by freeing ourselves from the or Virtue. confused state of samsâra. But, is it pos- Knowing that Reality is free from sible for inferior persons like ourselves to suffering, anger, and anxiety, they, in achieve enlightenment even if we make the conformity to Reality, devote themselves effort? Of course it is possible! If we make to the pâramitâ of Forbearance. the effort, why doubt we would attain Bud- Knowing that the nature of Reality dhahood! All sentient beings, including does not have any distinction of body ourselves, already possess the primary and mind and is free from indolence, cause for enlightenment, the Buddha bodhisattvas, in conformity to it, devote essence. As is stated in a sutra: The es- themselves to the pâramitâ of Zeal. sence of the Buddha pervades all beings. Knowing that Reality is always calm [King of Meditative Absorption] and free from confusion, they devote Another sutra says: All sentient beings themselves to the pâramitâ of Meditation.
May 2017 The Theosophist 15 PPPâramitâsss: TT: en Golden Keyseyseys Knowing that the nature of Reality is source of peace and security. When one always characterized by knowledge and reaches the end of one’s life, one’s mind is free from ignorance, bodhisattvas, in remains free of fear. Generosity is marked conformity to Reality, devote themselves by kindness, for it is able to bring about to the pâramitâ of Wisdom.13 the rescue of everyone. It is the gateway This work of countless lifetimes seems to the accumulation of goodness and daunting, even overwhelming to many. meritorious qualities. For most of us, a slow and careful ap- Generosity destroys our poverty and proach is actually better than an over- cuts one off from wretched destinies. confident one. Otherwise we race three It is able to preserve and protect the fruit steps forward and fall back two or more. of kârmic blessings and bliss. It provides Bodhisattva Hsuan Hua gave us some the quality of freedom from a multitude good counsel: of difficulties. It is the sanctum in which the mind remains free of regret. It is the In order to cultivate all pâramitâs, we have origin of good dharmas and of one’s to choose one pâramitâ to start out with. cultivation of the Path. It is the bridge to When we successfully accomplish one the realization of the Path and entry into pâramitâ, all the pâramitâs will be accom- nirvâna. It is traversed by the Noble Ones, plished. If it were not that way, how could the great Masters, and those possessed we finish cultivating so many pâramitâs of wisdom. Generosity is that which in our limited life span? There are hundreds everyone else, including those of minor of millions of pâramitâs. If we cultivated virtue and lesser intelligence, should them one by one, when would we ever strive to emulate.15 14 finish? What approach should we take in Nâgârjuna Bodhisattva spends more cultivating these pâramitâs? Here is one time praising dâna pâramitâ than any of method: Avalokiteºvara asked the Bud- the others. He says Generosity is the dha, “How should bodhisattvas cultivate primary condition for the realization of these six perfections?” The Buddha replied: nirvâna. So generosity is a good choice They should cultivate them by five kinds for a pâramitâ to practise, and, in the of yoga practice. First is intense devotion fullness of time, to master. Generosity to the subtle, wondrous teachings for bodhi- brings all manner of benefits; here are sattvas which deal with the pâramitâs. just a few of them: Second is diligent cultivation of glorious Generosity serves as a treasure trove knowledge developed by learning, contem- which constantly stays with a person. It plating, and applying ten kinds of Dharma destroys suffering and bestows bliss on practice. Third is preserving the bodhi- people. It is a good guide showing the chitta intent in all situations. Fourth is as- way to the heavens. It is an abode of good- sociating with a guru. Fifth is constantly ness for it draws in good people. It is a working to cultivate good qualities.” 16
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The ten Dharma practices mentioned The three kinds of Discipline are the condense all the various approaches to discipline of increasingly giving up what practising and engaging in the sacred is not good, the discipline of increasingly Dharma. Although this is referring to developing what is good, and the discipline Mahâyâna doctrines, texts and practices, of increasingly benefiting sentient beings. all ten are applicable to theosophical The three kinds of Forbearance are the for- doctrines, texts, and practices. Theosophy bearance of bearing injury, the forbearance can be found in the altruistic or esoteric of serenity in suffering, and the forbear- aspect of any religion. What are these ten ance of truthful observation of realities. essential practices? They are (1) transcribing the words The three kinds of Diligence are diligence that form the basis of the sacred as armour, diligence of concerted effort to Dharma; (2) giving generously to the increasingly develop good qualities, and spread and translation of the teach- diligence of concentrated effort to help ings; (3) giving to those who teach it; sentient beings. (4) listening to the words of the Dharma; The three kinds of Meditation are meditation (5) studying Dharma texts; (6) memori- in a state of bliss without discriminating zing the words that express the Dharma; (7) explaining their meaning to others; thought, still and silent, extremely tranquil (8) chanting from memory; (9) taking the and impeccable, thus curing the pains meaning to heart; and (10) meditating on of afflictions; meditation that brings this meaning single-pointedly and in the forth virtuous qualities and powers; and correct manner. It is taught that these ten meditation that brings forth benefit for Dharma activities condense all activities sentient beings. that relate to the sacred Dharma and that The three kinds of Insight are insight each one of the ten entails an immea- focused on conventional worldly truth, surable amount of good karma.17 insight focused on ultimate truth, and There are literally volumes of teach- focused on benefiting sentient beings.18 ings on the pâramitâs in the bodhisattva collection. So here is one more source The “Ten Grounds Sutra” (chapter 26 on the three kinds of each of the six major in the Avatamsaka Sutra) is a funda- perfections: mental source on the ten pâramitâs and The Bodhisattva Avalokiteºvara asked ten bodhisattva stages of progress toward the Buddha, “How many different kinds Buddhahood. Here are a few lines on the of each of the six perfections are there?” higher four perfections: The Buddha replied: A bodhisattva’s bringing forth of countless There are three kinds. The three kinds of expressions of wisdom constitutes the Giving are giving of teaching, giving of pâramitâ of skillful means. A bodhisattva’s goods, and giving of fearlessness. aspiration to develop supreme wisdom
May 2017 The Theosophist 17 PPPâramitâsss: TT: en Golden Keyseyseys
constitutes the pâramitâ of vows. A bodhi- Good son, you should understand that sattva’s ability to remain invulnerable to there are six such [opposite vices]. obstruction or ruination by any non- The first is looking out for one’s own ad- Buddhist followers or by any demons, vantage in seeking happiness by hanker- constitutes the pâramitâ of powers. ing after pleasure, wealth, and power. A bodhisattva’s accomplishment of The second is looking out for one’s own knowing the characteristic features of advantage in indulging the pleasures all dharmas in accordance with reality of body, speech, and mind. constitutes the pâramitâ of knowledge. The third is looking out for one’s own But what makes a perfection a perfec- advantage in being impatient when tion? Buddha tells us: The Bodhisattva humiliated by others. Avalokiteºvara addressed the Buddha and said: “World-honored One, why are The fourth is looking out for one’s own these perfections called perfections?” advantage in not bestirring oneself to practice and in being attached to pleasure. The Buddha answered the Bodhisattva Avalokiteºvara and said: The fifth is looking out for one’s own Good son, there are five reasons: they are advantage in the hectic confusion and unattached, disinterested, irreproachable, wild activity of the world. non-discriminative, and fruitful. The sixth is looking out for one’s own ad- They are unattached because they are not vantage in the fabrication of what one sees, attached to the opposites of the perfections. hears, understands, knows, and says.19 They are disinterested because the thought As G. de Purucker sums up: [that accompanies them] is not bound to the maturation or reward resulting from We follow the age-old precepts of the any of the perfections. They are irreproach- Masters of wisdom and compassion, as able because such perfections have noth- they have been handed down to us from ing in common with defiled states and are immemorial time: live nobly, think nobly, apart from implementing evil methods. feel nobly, do your duty to all at all times They are non-discriminative because the and in all places, and by all men. In specific descriptions of these perfec- addition [to the Esoteric Section pledge] tions do not cling to their literal meaning. if you wish to undertake another aspect of They are fruitful because such perfec- the chela training, one which is the in- tions, when practiced and accumulated, variable practice in our own School, then turn toward and seek the result of su- follow the teaching of the ten pâramitâs of Buddhism, which are always followed preme awakening. in the true schools of esoteric training, and “World-honored One, what are the which we attempt to follow. The pâramitâs opposites of these perfections?” are ten, and the ten are for those who intend
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to devote all their life to that resigning of the world. There, in these rules, is the the lower self to the higher in service to whole path of achievement.20 µ
1. H. P. Blavatsky, Collected Writings (CW), vol. 12, p. 593. 2. ———, The Key to Theosophy, p. 229. 3. Based on On Generating the Resolve to Become a Buddha, Kalavinka Press, p. 31. 4. H. P. Blavatsky, CW, vol. 8, p. 446. 5. ———, Theosophical Glossary, p. 341. 6. Based on Buddhist Yoga (Sandhinirmochana Sutra), tr. by Thomas Cleary, p. 75. 7. A. T. Barker, The Mahatma Letters to A. P. Sinnett, 2nd ed., p. 113; or chronological ed., p. 73. 8. Tsongkhapa, Three Principles of the Path (many versions). 9. Dhammapada, verse 273. 10. Based on a Sutra of the Upasaka Precepts in the book Bodhisattva Precepts, tr. by Rulu, p. 127. 11. Ratnavali, verse 438. 12. Based on Jewel Ornament of Liberation, Snow Lion Publications, ch. 1. 13. From Awakening of Faith, tr. by Hakeda. 14. From Avatamsaka Sutra, chapter 18 comments. 15. Nagarjuna on the Six Perfections, Kalavinka Press, p. 35–37. 16. Based on Buddhist Yoga, p. 76. 17. Based on Middle Beyond Extremes, Snow Lion, p. 131–2. 18. Based on Buddhist Yoga, p. 78–9. 19. The Scripture on the Explication of Underlying Meaning, tr. by John P. Keenan, p. 87–88. 20. Based on Dialogues of G. de Purucker, vol. 3, last page.
A Few Sources on the Pâramitâs Nagarjuna on the Six Perfections, Kalavinka Press. The Six Perfections, Tadeusz Skorupski (based on Lamotte’s Nagarjuna text). Bodhicharyâvatâra by Shantideva (many translations). Buddhist Yoga, ch. 7 (Sandhinirmochana Sutra) tr. by Thomas Cleary. The Scripture on the Explication of Underlying Meaning, ch. 7 (Sandhinirmochana Sutra) tr. by John P. Keenan. The Sutra on Upasaka Precepts, tr. by Bhikshuni Heng-ching, ch. 18–19; 23; 25–28. Great Treatise on Stages of the Path, vol. 2 (Lamrim Chenmo), Snow Lion. Gampopa, Jewel Ornament, ch. 11–17 & 19 (several translations). From the Southern Tradition: A Treatise on the Paramis by Dhammapala, Buddhist Publication Society.
May 2017 The Theosophist 19 What is Yoga? What is Yoga?
TRÂN-THI-KIM-DIÊU
Preliminary Self-realization amounts to nothing. In Every human being has the duty to the Iron age (kali-yuga) time is no longer realize his divine nature and has the right for speculation. It is time for realization. to walk his own way towards the Divine. The way itself is no different from yoga, What yoga can be or religion — the reunification of self Inspiration can come from many with Oneself or the Divine. The need for sources to be used as ingredients for practising yoga, and prior to this, the one’s own spiritual growth, provided one pondering over the issue of human nature ponders over them rightly and applies and destiny is a testimony of the matura- them appropriately through one’s life, like tion of the soul. The feeling of something an experiment. Along the same lines, lacking despite occupations, the dis- yoga can be at the same time or suc- satisfaction incurred by these, together cessively — but unavoidably — all of with moments of unhappiness, prove that these following types: skill in action, knowing intellectually becomes insuf- annihilation of modifications of the mind, ficient at a certain moment. purification, comprehensive study of Practising yoga actually does not self, self-surrender to the Divine, and so necessarily mean going to one of the on. Each one of these is true and valu- numerous yoga schools. Who can do so able; each defines a form of yoga. nowadays? And would it be wise at all to Skill in action is the characteristic of do so? The exposition of the six great karma yoga. Annihilation of mental modi- philosophies (shad-darºana-s) together fications is the end of râja yoga. The latter with the explanations on the various kinds culminates with samâdhi, a state in which of yogas — from the beginners’ to the the function of the mind cannot possibly royal kind — will not be of any help if be described. Purification, comprehen- they remain on the level of theory, sive study of self, and self-surrender to because, to refer to Nâgârjuna, one of the Divine are the cornerstones of yoga. the greatest minds, all intellection without H. P. Blavatsky used to say that studying
Miss Trân-Thi-Kim-Diêu is Chairman of the European Theosophical Federation, and lectures and writes extensively on Theosophy. She is also former General Secretary of the TS in France.
20 The Theosophist Vol. 138.8 What is Yoga? occultism — through theosophical lit- nature of Mahâ-Lilâ — the divine game; erature such as The Secret Doctrine — he does not gamble, he cheats. is jnâna yoga. No doubt, this way is also Let us, all the same, imagine Krishna a valuable and long way like the other saying “Yoga is skill in action” to Karna. ones. Bhakti yoga seems to be the fittest The latter would say he does not need such for devotional disciples. As highly in- advice, he has the skill already. But his spiring as Patanjali’s Yoga Sutras are — skill serves only his ambition. The same on which Dr I. K. Taimni’s commen- applies to ªakuni; he also has skill: he taries enchant all students’ minds — wins every game over Yudhishthira, the Narada’s Bhakti Sutras bring in the king to be. But ªakuni’s skill serves a element of unconditional love-devotion wrong cause. from the aspirant towards the Divine, For the many Karnas and ªakunis on from the pupil towards the Great Ones earth, yoga must be first “related to some- who teach out of the Truth they possess. thing that purifies the skill and transcends One often reads that the way of devotion the motivation”. Krishna’s advice works is the shortest. One may assume the for the whole of humanity only when the reason: perhaps it resembles a shortcut recipient has already gone through the through the maze of existence. preliminaries. Therefore yoga is skill in Yet common to all yogas, the sine qua action only when the preliminary work non seems to be “purity of motivation”. has been done. Indeed, when Lord Krishna, as related Purifying motivation seems to be the in the Bhagavadgitâ, amidst the battle of first step of preliminary work. Learning Kurukshetra (the battle between good and intelligence in thinking is the second. evil) discloses to Arjuna the secret nature This work is so essential that in several of action, “Yoga is skill in action”, this civilizations different spiritual teachers advice is meant only for Arjuna. It would have repeatedly emphasized it. Most be unthinkable that Krishna would advise recently known to us, Alcyone (J. Krishna- the same to — let us say — Karna, the murti) in At the Feet of the Master re- ambitious (and outcast because of igno- minds us of the need for wholehearted- rance of his origin), or to ªakuni, the ness in all action and the essential role of cheater in gambling. The reason is quite discrimination. He considers wholeheart- obvious: Arjuna stands for the disciple edness as a selfless state of mind, which striving for his realization and asking for is also love-compassion. He puts at the instruction, whilst Karna is still ruled by same level the learning and applying of the lower nature, seeking success in intelligence and discrimination, which action for his own sake and driven by is the first and last step of spiritual vanity and anger; ªakuni, on the other development. Discrimination cuts and hand, does not have the right motivation carves the human diamond-soul to make and the right understanding of the true it a god.
May 2017 The Theosophist 21 What is Yoga? Remarkable is the order of the content the term “Divine” is used whenever a of this little book, pointing to an excellent sense of devotion is implied, and the term way of teaching. Indeed, the part dealing “Reality” is used when pure Reason or with right conduct (shatsampatti) — Intellect (or the higher manas) is in- which is just a chapter in the Viveka- volved. An aspirant in bhakti yoga would chudâmani — is placed between discri- prefer to refer to the Ultimate as “Divine” mination (viveka, the first and last step) instead of “Reality”, whilst an aspirant and love (mumukshatva, the qualification). of raja yoga would do the reverse. It is This means that the beginning and the easily understandable that science does end of the journey are displayed before not use the term “Divine”, but rather teaching the behaviour — that is, how to tentatively touches the concept of reality. live ethically, how to journey rightly Science is the relatively recent set of through the cycle of human experience. methodologies investigating the physical Then finally the warning comes, that all world in order to know its mechanism, moral practices would be of no value its structure, and its nature. It is recent without love. indeed, compared to the geological scale One may say that yoga is altogether of time. In the late 20th century, science, purity of motivation, intelligence in supposedly acting as our great “ally”, thinking, and skill in action. And perhaps, leads the mind to wider concepts of furthermore, it is conscious harmoni- matter, space, time and consciousness. zation of all aspects of a human being so “The crest wave of the human intellect” that eventually all of them operate under is wondering about the borders of true one will, that of the Divine. On a larger science and spirituality, daring to take the scale, this implies complete and perfect risk of being on neither one side nor the reflection of the Divine on the lower other. Doing so it makes use — with or planes of manifestation. But then what is without knowing it — the hints given by the Divine? the highly evolved teachers, the Adepts of Occultism. Those Adepts — according A tentative step further to their own words — have at the risk of Theosophy teaches that the Divine is their lives dived into the deep ocean of at the same time the primeval source from consciousness to bring to the surface which all beings originate and the ultimate pearls of Truth (The Mahatma Letters, goal to which all beings are meant to 9). It is as if the Adepts left the door of return. It is also the inexorable end of insight half open by mentioning the pos- the universal evolutionary journey. With- sibility of further knowledge on matter, out using technical terminology, one can space, time and consciousness, then identify the Divine with the ultimate science tentatively gives a push to widen Reality. Reading through most theo- the entrance, and all the rest is to be sophical literature, one may observe that investigated and accomplished by each
22 The Theosophist Vol. 138.8 What is Yoga? human individual. Thus as the door of space is this which contains all the insight is opened more widely, it con- universes, the theatre of all cosmic phe- sequently eases the passages for others nomena; it is outer objective space. Space to come. in our sharing is that which pervades all Each human being is a world of his and includes the outer objective world as or her own. This world is composed of well as the inner subjective one. Every the inner and the outer. Both are included level of consciousness has its own reality; and interpenetrated, to put it simply, by the ultimate level, the ultimate Reality, space. Less evolved humans tend to must have something to do with space. separate the inner from the outer world, The state of consciousness in samâdhi, and live with this dichotomy, either per- supposedly the direct experience of that manently or at times. The most evolved Reality, also must have consequently ones, the realized mystics, live simulta- something to do with space. neously in the two worlds, sublimated into one, and identified with space. The here What is space then? and now, most degraded by the hedonistic Space was, is, and will be. As the trend nowadays, is in fact the ultimate Proem of the Two Books of the Stanzas condition of space, where there is no of Dzyan defines it, it is that which time, but just duration. remains when all will be dissolved. The incursions of space in the human Questioned about what will remain at the individual’s consciousness provide mo- end of a great cycle of manifestation or ments of emptiness, where time is manvantara, Plato — as reported in the transcended as well as other conditions conclusion of the first volume of The of living. It dissolves the personal ego Secret Doctrine — answered: goodness. for a fraction of time and brings in a new Theosophical literature sometimes identi- insight into consciousness and the brain. fies space with âkâºa. The latter is the This may occur during an intense state ultimate cosmic substance in Vedantic of appropriate prayer — or right con- philosophy, the substratum of sound. It centration — when the whole “stream” is called elsewhere the universal solvent of the mind-substance focuses itself in and anima mundi (world soul). The a single direction, that is a deeper, wider, Advaita Vedânta system defines it as and higher (all three terms are equiva- mulaprak·ti, the root-matter, Purusha lent) level of its own environment veiled by mâyâ. In Mahâyâna Buddhist and structure, and eventually reaches teaching, it is called alaya, the primeval, the ultimate most refined state of its basic and ultimate stratum of conscious- substance — space. ness. And the Nepalese esoteric Buddhists One point needs to be clarified: space in their precincts name it svabhavat, the as defined by science is not the space we essential quality of the root-matter as are trying to convey here. For science, such, meaning the immutable essence of
May 2017 The Theosophist 23 What is Yoga? root-matter, in its eternal motion. That essential-vital contrasting to what is only which is IS Reality. Space is then both important-useful to be accomplished in the substratum and the essence behind the outer world. it, or Reality. Measured with the Unity that is space, The term svabhavat is composed of all things will appear worthless because three parts su, sva, bhava; su, meaning of their impermanence. None of them the good, perfect, beautiful, sva the any longer can have a glamour on the quality of something as it is, and bhava aspirant-disciple’s mind: wealth, sen- the quality of being. The immutable suality, and above all the sense of power. essence of the root-matter is not only in Wealth and sensuality belong to the eternal motion, it is also perfect and good. physical and astral planes. They are less This can be related to the Buddhist subtle than the sense of power, which qualification of karuna, love-compassion belongs to the mind. The mind — by its that characterizes the level of alaya, the power — can master the desire for ultimate stratum of consciousness per- wealth and sensuality, but not the desire vading all; which is to say that at the for power, because the lower mind, this beginning and the end of manifestation, earthy part of manas, invested in the per- love-compassion dwells at the root of its sonal ego, draws its power from a higher foundation, and that this love charac- power and makes use of it by derivation. terizes Reality. Just like fire cannot extinguish fire, the Consequently and consistently any mind cannot have mastery over the sense intimation to Reality awakens con- of power. sciousness to love-compassion. Likewise, Nonetheless, the lower mind can get when the defensive limits of the personal out of its own labyrinth by an act of ego dissolve themselves in the universal refusal from (or denial of) identification solvent, love-compassion appears in with a lower plane. It is an act of emptiness of the ego and testifies for the integration which sends the mind forth sense of Reality. Since space or Reality towards the principle of discrimination — where consciousness is rooted — is (buddhi). The lower mind lets itself go, eternal, living with the conscious presence and doing so constantly it allows at times of space is to live in the eternal. Yoga is incursion of space. In fact, this action to live with a growing sense of Reality. of letting go can only be done either by love or by will — but not by reason. Awareness of the substratum that It comes from the strength of will, of sustains all things âtmâ, the highest spiritual principle in an Living with a growing sense of Reality individual. Emptiness occurs when the puts everything on its own relative level. ego vanishes: emptiness of limits, real- Whilst dealing with daily occupations, the ization of the illusion of names, shapes mind keeps in its background what is and forms. That emptiness is but con-
24 The Theosophist Vol. 138.8 What is Yoga? scious presence. Awareness of the sub- have any final satisfactory answer; this stratum that sustains all things is part questioning is also part of realization. The of realization. alternation of realization and questioning In that flow of consciousness within will help to further expand the boundaries consciousness, all questions are reab- of mysteries. One after another they will sorbed and washed away. Yet, this state be unveiled. And yet there will be always also follows the rhythm of appearance, another veil behind and beyond, until development and end. When it ends, the last one, the ultimate Mystery, the essential-vital questions that were in the surpassing of which would make the background of the mind appear naturally Diamond-Soul a Dhyan-Chohan, or a again. The questioning will continue, Buddha. Yoga at that level may be called enriched with new insights but will not the yoga of theosophy. µ
Bibliography Alcyone (J. Krishnamurti), At the Feet of the Master, TPH, Adyar. Aurobindo, Sri, Essays on the Gita, Sri Aurobindo Ashram. Barker, A. T., The Mahatma Letters to A. P. Sinnett, Theosophical Publishing House (TPH), Adyar. Besant, Annie, Bhagavadgitâ, TPH, Adyar. ———, Mahabharata, TPH, Adyar. Blavatsky, H. P., How to Study Theosophy, TPH, Adyar. ———, The Secret Doctrine, TPH, Adyar. ———, The Stanzas of Dzyan, TPH, Adyar. ———, The Theosophical Glossary, TPH, Adyar. ———, The Voice of the Silence, TPH, Adyar. Nagarjuna, Lankâvatâra-Sutra, Routledge & Kegan Paul Ltd. Price, A. F. and Wong Mou-lam, The Diamond Sutra and the Sutra of Hui-neng, Shamballa. ªankarâchârya, Viveka-chudâmani, TPH, Adyar. Taimni, I. K. , The Science of Yoga, TPH, Adyar. ———, Self-Realization through Love — Narada Bhakti Sutras, TPH, Adyar.
I feel that no one can lead another to truth, because truth is infinite; it is a pathless land, and no one can tell you how to find it. No one can teach you to be an artist; another can only give you the brushes and canvas and show you the colours to use. J. Krishnamurti
May 2017 The Theosophist 25 Beyond Illusion Beyond Illusion
SONAL MURALI
IF there is one common thing that all theatre, the humidity, the lunch that I ate, of us desire it is wishing for peace and all of us sitting here, it is all very real harmony — a wholesomeness to our and it is corroborated by the fact that existence — because increasingly the everyone here too perceives it similarly. world has stopped making sense to many. As we go through our day-to-day However, any attempt at wholesome- experiences, the fundamental questions ness is being continually nullified and arise. Is there a purpose to existence? Is sabotaged by the sense of individuality there a purpose to my existence? Is the that is on the rise and importance given world out there somewhere resting on to it today. That results in a deep sense something and we are looking at it from of separateness, separateness creates the space above with ourselves as mini- divisions, divisions create in turn inse- scule beings who want to feel significant, curity — due to insecurity there is an urge or is the entire world only a subjective to be identified with dogmas, ideologies, projection of my brain? Is my reality groups, and so on. And this is the an- different than the reality of others or is tithesis of wholesomeness since there is there a reality that is unchangeable? a tendency to look outside for solutions. Why is consciousness subjective? The interaction between the self and After a traumatic event, we even use the the physical reality comprises what we expression, “my entire world was shat- call life — the interaction between the tered”. It is as if for a very brief moment inner and the outer, our existence in realizing that the premise on which the Existence itself — so we need to under- world was built in my inner reality, came stand what is happening there if we wish crashing down. to know why this wholesomeness is What is real for us is what we feel, eluding us. The world that we perceive what we see, what we experience. We seems very real to us, actually the only perceive the world through the window reality that we know of. The sunrise, the of senses. But the catch is that the window fragrance of flowers, emotions, this here is transparent, and we are not aware
Mrs Sonal Murali is a long-term member of the Theosophical Society who worked at Adyar for many years. Talk delivered at the International Convention, Adyar on 2 January 2017.
26 The Theosophist Vol. 138.8 Beyond Illusion of the window being there. We are not centre of the entire scheme of things, aware of the medium. However, we soon and not just at the centre but at the highest realize that the physical reality is not pinnacle, at the apex. the same for everyone, as it is not only There is an inherent limitation in our through the window of the senses that sensory organs since they evolved for we perceive the world, but also through reasons of survival and not to understand our emotions, our moods, languages, reality in all its completeness which is knowledge, cultures, science, through time unfathomable. So our brains generate a — identifying either with past or future. world-simulation in our minds which is Slowly we realize that we see the only an image. Then they generate an world only through our own subjective inner image of ourselves. This image reality. So then, is our collective per- includes our body, psychological states, ception of the world just an aggregate our relationships, and so on. This internal of subjective realities? That seems so, image has a cohesiveness about it and it because a scientist or an artist born at is the “self” which has a continuity and a the wrong time in the wrong place can thread. And this self-model is placed be burnt at the stake or not understood within the world-model which creates a for decades till the collective perception centre. And it is this centre that we call of the world evolves. So we are standing the “self”. So our entire conscious lives on rather shaky ground since our entire are lived in this ego tunnel. We are not in belief systems and actions are based on direct contact either with the outside conclusions derived from an understand- reality or with ourselves. ing of the world that seems to be changing Some people have interpreted the and does not have any fundamental “Heisenberg’s uncertainty principle” as solidity. Yet on the other hand, the world cohesiveness rooted at the subatomic is very real and it is there for me every level. At that level we are a completely morning when I wake up. And it is the different person than we were a few same world that I went to sleep in. My years ago. The memories that are stored family and friends also wake up to the at the cell level get passed on to the next same reality. We live our conscious lives generation. So we can be a completely dif- in a single reality. ferent person tomorrow or the day after Neuroscience demonstrates that the tomorrow. But alas, we are not! Because content of our conscious experience is we are constantly writing a script for the not only an internal construct but also an next generation of cells for our body and extremely selective way of representing mind matrix to work out. information. Moreover, it is only an We seem to be living in a simulated infinitesimal fraction of what actually world created by us — “virtual self in a exists out there. To make matters worse, virtual reality”. If a painter is painting all theological doctrines keep man at the a landscape then he cannot be in the
May 2017 The Theosophist 27 Beyond Illusion painting. So if he is in the painting then Take either the top-down approach of some other painter must be painting. And science and metaphysics or the bottom- if you want that second painter in the up approach of neuroscience and con- painting then it has to show a painter structivism, all are in agreement that the painting the landscape that the second world is not what it appears to be. Even painter is painting. And it can go on like the certainty of matter at the gross level this ad infinitum. is mysterious. Both the momentum as Metaphysics understands reality as well as the position of an electron can- “the world without spectators”, or equally not be determined theoretically even. one-sided by constructivism as “the world When we try to measure the momentum of spectators”. Both are two sides of the of an electron, it would have changed its same coin and actually the way duality position in unpredictable ways. The operates. famous physicist Fritjof Capra says, “We Recalling here Plato’s oft-quoted cannot say that an atomic particle exists Allegory of the Cave where shadows at a certain place nor can we say it does dancing on the wall are perceived as the not exist.” And this corresponds with reality, the question here would be: what what wise men across all traditions have is real and what are the shadows? Are experienced. St Augustine says: the objects behind the people, the people I beheld these others beneath Thee, and themselves, and/or the cave itself the saw that they neither altogether are, nor shadows? Does the object exist because altogether are not. An existence they have, of the spectator? because they are from Thee; and yet no And this is how the ancient wisdom existence, because they are not what Thou has described Mâyâ. The entire percep- art. For only that really is that remains un- tion of the world is only representational. changeably. ... As J. Krishnamurti has said, “the word is not the thing”. In the beautiful words of the German The world about which we think is poet Rilke: not identical with the world in which we We behold creation’s face as though think. It is this duality that seems to be reflected in a mirror the crux of the problem. Reality per- misted with our breath. ceived through the tunnel of the Ego Sometimes a speechless beast seems to be an illusion. All mystics who lifts its docile head have experienced say this: it is stated in and looks right through us. The Cloud of Unknowing that you can- This is destiny: to be opposites, not know God with words or ideas. Put always and only to face everything you know under the “cloud one another and nothing else. of forgetting”. So be careful you do not pray in your imagination. Reality is like a mantle of foam that the
28 The Theosophist Vol. 138.8 Beyond Illusion ocean clothes itself with, ever renewed strange, inexplicable and inscrutable. and never the same. And yet there is a kind of general broad This is also how Shankaracharya has view of the world, the environment, the described Mâyâ. Moreover it is to be societies that exist which we feel is inferred by one of clear intellect only common to all of us. But is it so? Is the from the effects it produces. And what is world an organic whole or is it made up the effect that Mâyâ produces? Attach- of “worlds within worlds”? ments, aversions, dreams, fears, and Take for example this Adyar Theatre. thoughts; all memories, cognitions, and There is an event and there are many mental modifications — all grounded people here, with different expectations, in Mâyâ. The melancholy of Arjuna in preferences, group dynamics, in different Mahâbhârata is a classic example of the states of mind and moods, creating their effect of Mâyâ. He lost his discriminating own world. There are also the people wisdom. And how? From the idea that who are working behind the scenes, “I am theirs and they are mine”, created watering the plants, putting chairs in their by affection and attachment, which in turn places, managing the sound systems. created sorrow and delusion, he lost his There are also innumerable insects here. viveka, his discriminating wisdom. Mâyâ There must also be invisible bacteria. At operates by deception (kapat). The Voice the subatomic level, activities such as cell of the Silence asks us to mistrust fancy’s division and hormonal fluctuations, are false suggestions. It says, “Mistrust thy taking place. How does my world overlap senses, they are false. .. . look inward.” with the world of the millipede on the leaf According to Einstein’s Theory of here? Is the millipede here aware of this Relativity, it is not even easy to state at event, and whether we are excited or what time we exist because there is no happy or reflective? But they are all single, absolute simultaneity; there is no components to this event. And the same simple now in which all events which are applies to other worlds existing in parallel occurring right “now” can be measured. in different dimensions that we are not Time itself is only a kind of illusion of aware of. Are we connected at some “moving” beings. And yet time is very level, or are these “worlds within worlds” real to us. and still part of one cohesive world — Quantum physics reveals why the one organic whole? And how limited our hidden, energetic substratum of “matter” perception of this world is through our is so difficult to pin down. In a quantum field of senses! And the perception be- world, the atom does not have a locality comes extremely limited and narrow if until it is observed. The observer is in- I were having a headache or a toothache extricably interwoven with the observed, right now. populating many “worlds within worlds”. But we do not realize this since we So the world in this sense seems most have corresponding representational
May 2017 The Theosophist 29 Beyond Illusion corroboration from other people popu- The word “Mâyâ” is derived from ma, lating the earth. And yet for each person “to measure” or “by which is measured”, the experience is only through his or her and is an illusive projection of the world ego tunnel, the inner landscape that by which the immeasurable appears as if through consciousness is blending it all measured. Name and forms are super- and giving it a cohesiveness, a centre imposed upon Brahman. As long as one which we call “self”. An eddy created in sees the duality, one is dwelling in the the stream of consciousness, as Krishna- realm of ignorance. “Shun ignorance” murti would say. The small whirlpool is and likewise “shun illusion”, we are told. our login into the collective delusion. And “Avert thy face from worldly deceptions; the script is being written by ourselves. mistrust thy senses — they are false.” What is then beyond illusion? Madame Thomas Metzinger says in his book Blavatsky introduces the concept of The Ego Tunnel that probably we are one “progressive awakenings”. As we rise in of Nature’s best inventions. We are a con- the scale of development we perceive that scious model of the organism as a whole during the stages through which we have that is activated by the brain. As a bio- passed we have mistaken shadows for logical organism, a human being can con- realities. And with the upward progress sciously conceive of itself (and others) of the Ego a series of progressive awaken- as a whole and can interact with its in- ings take place, each advance brings with ternal world as well as with the external it the idea that now, at last, we have environment in an intelligent manner. reached “reality”. But only when we shall We are unique in the sense that we can have reached the absolute Conscious- catch ourselves in the act of knowing. ness, and blended our own with it, shall The real does not die, the unreal never we be free from the delusions produced lived. Everything known is the shadow by Mâyâ [illusion]. of reality and once we agree to be guided Krishnamurti called it “stepping out of from within, life becomes a journey into the stream of consciousness”. He also the unknown. The same thing is told by asks what the original ground from which the Christian mystic, “Crush all know- all things rise is. Meditation is to come ledge and experience of all forms of upon that ground which is the origin of created things, and of yourself above all”. all things and which is free from time. The real does not die and the unreal And blessed is he who finds it, for then never lived. We have to let go of our we would have found Unity and everlast- attachment to the unreal and the real will ing Peace. We would be in the world swiftly and smoothly usher in. We are but not of it. The “self” that was constantly the source and heart of all. We need not in the throes of Mâyâ, a perceived sep- get at it, for we are it. aration, would operate from compassion The choice of change lies within us, and empathy. from moment to moment. µ
30 The Theosophist Vol. 138.8 What the Modern Theosophical Society is Not What the Modern Theosophical Society is Not
H. P. BLAVATSKY
ENQUIRER. Your teachings, then, are to the sublimest purity, sanctity, and not a revival of Buddhism, nor are they evangelical perfection; also to the at- entirely copied from the Neoplatonic tainment of divine vision, and the holy Theosophy? angelic arts, potencies, and other pre- THEOSOPHIST. They are not. But to rogatives of the regeneration”, published these questions I cannot give you a better in London in 1855. The following is the answer than by quoting from a paper read dedication of this volume: on “Theosophy” by Dr J. D. Buck, FTS, To the students of Universities, Colleges, before the last Theosophical Convention, and schools of Christendom; To Pro- in Chicago (April 1889). No living fessors of Metaphysical, Mechanical, and theosophist has better expressed and Natural Science in all its forms; To men understood the real essence of Theosophy and women of Education generally, of than our honoured friend Dr Buck: fundamental orthodox faith; To Deists, The Theosophical Society was organized Arians, Unitarians, Swedenborgians, and for the purpose of promulgating the Theo- other defective and ungrounded creeds, sophical teachings, and for the promotion rationalists, and sceptics of every kind; of the Theosophic life. The present Theo- To just-minded and enlightened Moham- sophical Society is not the first of its kind. medans, Jews, and oriental Patriarch- I have a volume entitled: “Theosophical religionists; but especially to the gospel Transactions of the Philadelphian Society”, minister and missionary, whether to the published in London in 1697; and another barbaric or intellectual peoples, this in- with the following title: “Introduction to troduction to Theosophy, or the science of Theosophy, or the Science of the Mystery the ground and mystery of all things, is of Christ; that is, of Deity, Nature, and most humbly and affectionately dedicated.” Creature, embracing the philosophy of all In the following year (1856) another the working powers of life, magical and volume was issued, royal octavo, of 600 spiritual, and forming a practical guide pages, diamond type, of “Theosophical
Extract from The Key to Theosophy, Theosophy Company (India), p. 16–21.
May 2017 The Theosophist 31 What the Modern Theosophical Society is Not
Miscellanies”. Of the last-named work pertain solely to man’s knowledge of his 500 copies only were issued, for gratuitous own nature and the higher life of the soul. distribution to libraries and universities. The present Theosophical movement has These earlier movements, of which there sometimes been declared to be an attempt were many, originated within the Church, to convert Christendom to Buddhism, with persons of great piety and earnest- which means simply that the word “heresy” ness, and of unblemished character; and has lost its terrors and relinquished its all of these writings were in orthodox form, power. Individuals in every age have more using the Christian expressions, and, like or less clearly apprehended the Theo- the writings of the eminent churchman sophical teachings and wrought them into William Law, would only be distinguished the fabric of their lives. These teachings by the ordinary reader for their great belong exclusively to no religion, and are earnestness and piety. These were one and confined to no society or time. They are all but attempts to derive and explain the the birthright of every human soul. Such a deeper meanings and original import of the thing as orthodoxy must be wrought out Christian Scriptures, and to illustrate and by each individual according to his nature unfold the Theosophic life. These works and his needs, and according to his vary- were soon forgotten, and are now gen- ing experience. This may explain why erally unknown. They sought to reform the those who have imagined Theosophy to be clergy and revive genuine piety, and were a new religion have hunted in vain for never welcomed. That one word, “heresy”, its creed and its ritual. Its creed is loyalty was sufficient to bury them in the limbo to Truth, and its ritual, “To honour every truth by use”. of all such utopias. How little this principle of Universal At the time of the Reformation John Brotherhood is understood by the masses Reuchlin made a similar attempt with the of humankind, how seldom its tran- same result, though he was the intimate scendent importance is recognized, may and trusted friend of Luther. Orthodoxy be seen in the diversity of opinion and never desired to be informed and en- fictitious interpretations regarding the lightened. These reformers were informed, Theosophical Society. This Society was as was Paul by Festus, that too much organized on this one principle, the es- learning had made them mad, and that sential Brotherhood of Humanity, as it would be dangerous to go farther. Pass- herein briefly outlined and imperfectly set ing by the verbiage, which was partly a forth. It has been assailed as Buddhistic matter of habit and education with these and anti-Christian, as though it could be writers, and partly due to religious restraint both these together, when both Buddhism through secular power, and coming to the and Christianity, as set forth by their core of the matter, these writings were inspired founders, make brotherhood the Theosophical in the strictest sense, and one essential of teaching and of life.
32 The Theosophist Vol. 138.8 What the Modern Theosophical Society is Not
Theosophy has been also regarded as Society is a philanthropic and scienti- something new under the sun, or at best as fic body for the propagation of the idea old mysticism masquerading under a new of brotherhood on practical instead of name. While it is true that many societies theoretical lines. The Fellows may be founded upon, and united to support, the Christians or Muslims, Jews or Parsi, principles of altruism, or essential brother- Buddhists or Brahmins, Spiritualists or hood, have borne various names, it is also Materialists, it does not matter; but every true that many have also been called member must be either a philanthropist, theosophic, and with principles and aims or a scholar, a searcher into Aryan and as the present society bearing that name. other old literature, or a psychic student. With these societies, one and all, the es- In short, he has to help, if he can, in the sential teaching has been the same, and all carrying out of at least one of the objects else has been incidental, though this does of the programme. Otherwise he has no not obviate the fact that many persons are reason for becoming a “Fellow”. Such attracted to the incidentals who overlook are the majority of the exoteric Society. or ignore the essentials. ... These may, or may not, become Theosophists de facto. Members they are, No better or more explicit answer — by by virtue of their having joined the a man who is one of our most esteemed Society; but the latter cannot make a and earnest Theosophists — could be Theosophist of one who has no sense for given to your questions. the divine fitness of things, or of him who ENQUIRER. Which system do you prefer understands Theosophy in his own — if or follow, in that case, besides Buddhistic the expression may be used — sectarian ethics? and egotistic way. ... Theosophist is, THEOSOPHIST. None, and all. We hold who Theosophy does. to no religion, as to no philosophy in ENQUIRER. This applies to lay mem- particular: we cull the good we find in bers, as I understand. And what of those each. But here, again, it must be stated who pursue the esoteric study of Theo- that, like all other ancient systems, sophy; are they the real Theosophists? Theosophy is divided into exoteric and THEOSOPHIST. Not necessarily, until esoteric Sections. they have proven themselves to be such. ENQUIRER. What is the difference? They have entered the inner group and THEOSOPHIST. The members of the pledged themselves to carry out, as Theosophical Society at large are free to strictly as they can, the rules of the occult profess whatever religion or philosophy body. This is a difficult undertaking, they like, or none if they so prefer, as the foremost rule of all is the entire provided they are in sympathy with, and renunciation of one’s personality — ready to carry out one or more of the that is, a pledged member has to become three objects of the Association. The a thorough altruist, never to think of
May 2017 The Theosophist 33 What the Modern Theosophical Society is Not himself, and to forget his own vanity and among the ordinary members of the TS. pride in the thought of the good of his ENQUIRER. Then what is the good of fellow-creatures, besides that of his joining the Society in that case? Where fellow-brothers in the esoteric circle. He is the incentive? has to live, if the esoteric instructions shall profit him, a life of abstinence in THEOSOPHIST. None, except the advant- everything, of self-denial and strict age of getting esoteric instructions, the morality, doing his duty by all men. The genuine teachings of the Esoteric Philoso- few real Theosophists in the TS are phy, and deriving much help from mutual among these members. This does not aid and sympathy. Union is strength and imply that outside of the TS and the inner harmony, and well-regulated simulta- circle, there are no Theosophists; for neous efforts produce wonders. This has there are, and more than people know been the secret of all associations and com- of; certainly far more than are found munities since humankind existed. µ
HPB belonged to the race of prophets and seers far ahead of their time, who speak a language that is fully intelligible only to the ear of intuition. In writing about the future of the Society in The Keyeyey to Theosophy she spelt out what qualities members must possess to lead the Society in the right direction after the death of the Founders. Selflessness, earnestness, devotion, and knowledge, which she mentions, are familiar words, whose meaning is not hard to understand, although practice is far from easy. Wisdom, which is on the list, has a subtler and deeper connotation which must be discovered by a watchful and reflective way of life. Radha Burnier Living Truth
34 The Theosophist Vol. 138.8 Service: The Inner and Outer Paths Service: The Inner and Outer Paths
ANANYA SRI RAM RAJAN
WHEN we are asked to speak or to friend who is dying and be fully present write an article, there are times when we with that person, we must go within, we look for inspiration to help us along. While must go back to the Source to connect I had the basic ideas for this talk, I did not with That which “lives in us and breathes really have a way to put the whole thing in us and walks through life with us into words. Ironically, inspiration came however barren the journey may be”, as through rather sad news. As I was writing Sister Joan Chittister states. It is only when out a few ideas, a friend messaged me that we connect with the divine intelligence he had been diagnosed with terminal that we are part of, that we can explore pancreatic cancer and was given six to ten the issues we might be unwilling to face, months to live. We messaged back and such as the suffering a dying friend may forth sharing thoughts about his im- be feeling which, in turn, leads us to think pending death, how our friendship was about our own mortality. Whether we like special to one another, and we agreed to it or not, all of us are going to die at some talk the following week. I went back to time. Most of us do not like the idea, so working on this talk, but realized I felt we ignore it. Or we make light of the uncomfortable and, in that discomfort, situation and try to brush over what is in I wanted a distraction of some kind. front of us. But to truly serve another, we Often when we are faced with difficult must face our own fears and discomfort, or unpleasant news, we want to move so we are not feeling a desire to be else- away from the feeling it causes within us. where, or have the desire to put distance But in the end, the only place we can be between ourselves and the other we are is in the present moment with whatever it serving. What we are feeling inside will is we are feeling. There is nowhere to go. reflect in our outer actions. We must practice what we have learned As the title of this talk relates, we can in our spiritual work, so we can serve the consider that there are two paths to service: outer world in the best possible way. that which lies within and that which For example, to be able to sit with a lies, in the manifested world. And as
Mrs Ananya Sri Ram Rajan is the editor of the Theosophical Order of Service (TOS) in America publications. Talk delivered at the International Convention, Adyar, on 3 January 2017.
May 2017 The Theosophist 35 Service: The Inner and Outer Paths mentioned through the example given, cognition, never asking us to change our we can see why the work within ourselves ways, never selecting only a few or a is important if we are going to serve special population for its radiant vibrancy, others. However, there is also perhaps a but giving unconditionally to all beings, more profound aspect to our need to and never wavering in its outpouring — connect to that living, breathing divinity steady, calm, all giving, all knowing, all that comes from the One and is found in loving. The One continues. None of us all beings, including ourselves. We are would be here if that divine intelligence the Theosophical Order of Service (TOS), stopped. We, you and I, are proof that and it is Theosophy that makes the dif- the One continues. The plants and animals ference in how we serve. that surround us are proof that the Truth Within the Theosophical Society (TS), exists. Even the cockroaches, snakes, and our motto is “There is no religion higher scorpions are proof that the One exists, than Truth.” It is that Truth, that Oneness, for they too, hold the divine within them. which we are all on a journey to discover One is all, all is one. in our own way. For some, their spiritual So the path within is to connect with life is an everyday practice, while for the One and to understand that our service others, it is a lukewarm event. We may to the One, and its goodness, is imperative feel discouraged in times of difficulty or to our evolution as a humanity. When we struggle, and perhaps we may wonder if are able to understand — at an experiential it makes any difference to the manifested visceral depth — how the One, the Truth, world if we, in general, are kind and is our greatest teacher, we begin to imbibe helpful to people. the qualities of that divine intelligence. We In the TOS, if we are to be “a union of begin to serve that which speaks to us in those who love, in the service of all that the silence, brings light to us during a suffers”, we must serve the path within. dark night of the soul, and gives us We must serve the One. It is from the One strength and uplifts us when we feel we that our ancient teachings have come. The cannot possibly go on. No longer do we teachings that have withstood the imper- take a lukewarm approach to our spiritual manence of humanity, the world that you work. In reality, the One is not giving us and I and every individual on this planet anything, for we are part of the One, the have created. Despite our cruelty to one Absolute and the Divine. In reality, we another, to the barbaric things the human are just connecting with our true essence, mind can create, to the petty and inhuman to that which we have always been. We actions we take against those who we feel are letting the light of inner being out- are “lesser than” our own made-up indi- shine our ego, as it is our ego that viduality, the teachings remain. The One separates us from the Real. remains continuously pouring out its Deciphering the real from the unreal goodness to us, never asking for re- within ourselves has a strong impact on
36 The Theosophist Vol. 138.8 Service: The Inner and Outer Paths our actions in the outer world, the outer how do we respond to those who are path. When we commit to serving the starving, who are being tortured, who are Truth, we commit to serving the highest marginalized by mainstream society good within ourselves and with every because they live a different lifestyle, sentient being we come into contact. The practice a different religion, or have four evolution of every creature, no matter feet instead of two? Our compassion and whether it is a microscopic organism or a altruism should not extend just to people, blue whale, becomes our concern because or just to animals, or just to plants. Can we have no choice. The choice is no we see the One in All? longer made by the human mind or ego, The suffering that exists around us but by the impulse of the heart. There is a must be looked at very carefully. We yearning in us that has only one desire: to must learn to be present with it, despite stop the suffering of others by serving the discomfort it causes us. The problems their greatest need. around us are many. It can be over- Altruism is an interesting word. whelming and cause an uneasiness Auguste Comte coined the term as an because we do not want to believe that antonym for the concept of egoism. The we are responsible for the atrocities that origin comes from the Latin word alteri take place in the world. which means “other people”. In other We like being part of the One when words, one no longer thinks about one- things are beautiful and loving, but self, but about the benefit of others — distance ourselves from the darker parts sometimes to the cost of themselves. But of humanity. Many of us will defend our in the context of this talk about our actions lifestyle and say that we buy cruelty-free being derived from the Truth or the One, products, live in a minimalistic fashion, the word “altruism” takes on a more have only one television or car, and so insightful meaning. It is All True. It is on. But defense also becomes a cushion, action that comes from the source of all a mountaintop, which we use to protect goodness, all purity and all beneficence. ourselves from doing anything more. The To act in any other way is not altruistic, minute we defend ourselves, we have and altruism is key in the TOS. stopped being present with the world In today’s world, serving the path around us. A small example of this is within seems a lot easier than serving the when someone says something to us that path outside. As the saying goes, it is very causes offense. Instead of listening to easy to practice a spiritual life when sitting what the person is saying, we are caught alone on a mountaintop. There is nothing up in our reaction to what they are saying to cause any discomfort other than the leg and how rude and wrong they are. On a cramps we may get from sitting com- greater scale, we may find ourselves muning with God. But when we leave our caught up in our reactions to the suf- meditation cushion or our mountaintop, ferings in the world, unable to bear
May 2017 The Theosophist 37 Service: The Inner and Outer Paths witness to that which lies in front of us. an open mind. Universality can only be As theosophists, we cannot afford to achieved when we recognize our unity do this. Without seeming to proselytize, in diversity. We cannot say we are doing we have chosen this life. It is no coin- theosophical work only for a select cidence that Theosophy has become part population of people, species, or cause. of our lives. It does not matter whether No different than the One that lives in one is part of the Adyar group, the ULT, every being, we must have no reservation Point Loma, or some theosophical group to the suffering. Interestingly, Nature can that is not affiliated with anyone. The core be our greatest teacher with this lesson if is Theosophy; the core is Truth. Whether we allow it to speak to us. When we do, we want to believe it or not, we chose this we will find that there is an underlying path long before any of us were given harmony to the diversity in Nature. Dif- our names in this incarnation. There is ferent trees, birds, animals, flowers, all no mistake that we are gathered here to- exist and carry on despite their differences. gether for a reason. We have been given And if watched closely, creatures do help a gift to discover who we are at the heart one another. But as humans we seem to of our being through the ancient wisdom have a huge problem with this. We are teachings. And we must use those teach- the only species that is supposedly self- ings as our tools so we may help lift conscious — or conscious of an identity. humanity’s heavy burden of karma. If someone says something we do not The path within, if taken as an agree with, dresses in a particular way, opportunity to decipher the real from the or lives a particular lifestyle, we have this unreal within ourselves and eventually the impulse to state our view because we do world around us, can be trying but also not agree with it. rewarding. It is trying because it takes Two exercises we can practice in self- discipline. It is a matter of watching our awareness are non-attachment and non- thoughts, words, and actions constantly, reaction. Too often we become fixed on of having a “constant eye to the ideal of our thoughts and opinions. We feel others human progression and perfection which should listen to us and do what we say the secret science depicts”. It also takes because we think we know better. But if patience because the change that happens we understand the teachings of reincar- within is slow and gradual. Nothing in nation and karma, we will discover that Nature happens overnight, including there are so many facets to an individual our own spiritual growth. And despite that play out in one life that to impose our our belief otherwise, we are not separate will on another does not allow the potential from Nature, but a part of her, a very of that person to unfold. It is better that small part. we focus on our own reactions and ask One tenet required of every member why we feel we know better than to force of the TOS, no different than the TS, is our viewpoints on another. We must ask
38 The Theosophist Vol. 138.8 Service: The Inner and Outer Paths ourselves “what is it within me that is Putting aside time for quiet reflection making me react this way?” The more allows the mind to calm itself. This does we ask this question, the more we will not happen right away because the nature dis-cover how little we know of of the individual mind is to flit about. The ourselves. Given this, how can we say more noise and commotion we surround we know what is better for another? ourselves with, the more difficult it is for When we are able to let go of our the mind to settle. And when the mind is attachments to events and things around unsettled, our actions in the outside world us, the mind calms down. This is why are incomplete. There is a lack of whole- non-attachment, or a letting go, and not ness to what we are doing because the reacting to things is important. When we energy from the connection to that some- stop feeling a need to control a person or thing deeper is not there. situation, we make space for ourselves This makes a great difference when to connect with something deeper. It is we take our service from within to the as though the mind relaxes and the heart outside world. When the mind is calm, opens. Instead of feeling reactionary open, and receptive, we can directly serve when someone says or does something the need of another without hesitation or contrary to ourselves, we may find an reservation. The action comes directly openness happening which allows us to from the heart, from love. And those we see the person in a different light. help know when we are present with Suddenly there is curiosity and a caring them, and when we are not. When the for what the other has to say. This is action comes from deep love, the being because we have stopped holding so we help is changed forever. Being tightly to what we believe. Instead of completely present with another means being rigid, we soften. When we soften, we are not thinking about our own needs. we are able to really communicate with Our whole being is with the other or the another, plant, animal or person, and see task that needs doing to help. Sometimes them as they are, not as we want them to service is not just about the physical be. Communication is not just about what action of helping another. It may be that we verbally say. It is about how we say way for other organizations, but for those something, our body language, the tone who serve from a theosophical back- of our voice, the tension or relaxation in ground, it must be of a much deeper our stance, and the energy we exude. nature. There must be that impulse to This is one of the reasons why medi- help, because as N. Sri Ram says, “You tation is stressed in spiritual practice. cannot do other than help.” µ
RRRegard every contact as an opportunity to help, yet know also that it is a means for self-purification. N. Sri Ram Thoughts for Aspirants, First Series
May 2017 The Theosophist 39 .gr [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] info@theosophicalsociety [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] Email address [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] gentina Ar eosófica African Theosophist eosófica Chilena est eozófia eosofi eozofija eosofía en Le Lotus Bleu Ilisos Gangleri T Adyar T T Le Lotus Bleu Selección T Revista T T Theosofi Newsletter The Theosophical Light The Indian Theosophist Magazine Sophia The Light Bearer The South African Theosophist The W Theosophy in Australia Theosofie Adyar … … … … … … … … … … … … … … … … … … … … … … … 2194 hlkreis . ü Alto) s (1405) Aire 09, indsor E W Abajo, W aranasi 221 010 V estlands, ve., , Apartado 23 00926 02/ R A W T ironkatu 7 C 2, Fin 00170, , BC t., 106 71-Athens V , 2 Cuadras A Accra, Ghana Arcos no. 43, Entrada Principal Agueda 1652 Les Chalet Col venue, No. 03-04 ancouver venue Centre, Singapore 387 603 A V . 39, 93138 Lappersdorf A ška ulica 24, 10000 Zagreb oukourestiou S Theosophical Society V Helsinki San Juan Puerto Rico Estacion Central, Santiago Bagmari Road, Kolkata 700 054 UK BT52 1T Desa Purwodadi, Kecamatan 67163 Pasuruan, Jawa Timur CEP 70200-630 Brasilia (DF) North 1 Cuadra al Sur 1 Cuadra al Sur, Distrito 2, Managua, Nicaragua Sims Nairobi, Kenya eosofinen Seura, 4 Square Rapp, 75007 Paris Hauptstr PO Box 1257 Ingolfsstraeti 22, 121 Reykjavik T 25 50 Gloucester Place, London W1U 8EA H-1085 Budapest, Horánszky u. 27. fsz. 10 Calle Santa Apartado de Correos 6365, La Habana 10600 Carrera 6, # 56-40, Bogotá (Chapinero Apartado 8-6710-1000, San José Kraji Place des Gueux 8, B1000 Brussels Casilla 11 Sucursal Paseo Estacion, Pje. Florencio Balcarce 71, Buenos 97 Mountsandel Road, Coleraine, SGAS Quadra 603, N. 20, Dsn. Parelegi no. 21, R PO Box 14525. 00800, 540 Sims B/4-3, Iswarchandra Nibas, 68/1, Pasaje Jauregui No. 2255, La Paz The # 12-1475 Deep Cove Rd. Address Reparto Los PO Box 720, Level 2, 162 Goulburn St., Surry Hills, NSW 2010 9 Ronean, 38 Princesses Oberbaumgarten 25, 4204 Haibach im M … … … … … … … … … … … … … … … … … … … … … … … … … … … … … I N T E R A O L D C Y I N T E R A O L D C Y I N T E R A O L D C Y I N T E R A O L D C Y I N T E R A O L D C Y
Sandoval de , etc. Rios š an Osta epe A. Fariñas Piña V T Guillermina Antonio Martinez Pradeep H. Gohil Albert Schichl Mrs Jeannine (Nano) Leguay Mrs Manuela Kaulich Mr Kristinn Ágúst Fridfinnsson Mrs Mirva Jaatinen Mrs Eirini Kefaloudi Mr Mrs Jenny Baker Mr Szabari Janos Mrs Magaly Polanco Ms Barbara Mr Ms Maria Orlich Mrs Nada Mrs Sabine Mr Cesar Ortega Ortiz Mrs Marie Harkness Mr Marcos L. B. de Resende Mr Widyatmoko Mr Narendra M. Shah Mr Chong Sanne Mr B. L. Bhattacharya Mrs Mrs Maryse DeCoste General Secretary Mrs Ligia Gutierrez Simpson Mr Esteban Langlois Mr John Osmond Boakye Mrs Linda Oliveira Mr Jack Hartmann Mr … … … … … … … … … … … … … … … … … … … … … … … … … … … … … est p W Central * Central France Germany Iceland Finland Greece India England Hungary † Dominican Rep. † Croatia Cuba Colombia † Costa Rica † Belgium Chile * Ireland * Brazil Indonesia Section Africa, East and Asia, East and Bangladesh † Bolivia Canada * America, Argentina Southeast † Africa, Australia Africa, South Austria * ate 1899 1902 1921 1907 1928 1891 1888 1907 1987 2007 1905 1937 1997 1911 1920 1919 1920 1912 D 1947 1920 1990 2013 1965 1924 1929 1956 1895 1909 1912
40 The Theosophist Vol. 138.8 .in.ua .org.nz [email protected] np@theosophy [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] [email protected] org@theosophy [email protected] [email protected] [email protected] [email protected] [email protected] imbr [email protected] enie har eosofia [email protected] pr eosófico isdom Africa. Email: idlös V eosoficheskoe Obozr eozofska Misel TheoSophia Theosofia (The Theosophical Review) The Sri Lanka Theosophist T Sophia Sophia Heraldo T The Karachi Theosophist T Osiris Circles T The Lotus Svitoch The Quest Or Rivista Italiana di T The Philippine Theosophist Búsqueda 70200-630 – Brazil. Email: Australia Email: … … … … . … … … … … … … … … … … … … … … . Lodge attached to Adyar p , CEP , indsor E 2194, South 1018 W treets, Örebro Auckland 1022 , 14 A. Jinnah Road, abacalera T venue, Amsterdam Asunción . 06030 A Adeta region VM o, 10 B, 1150-202 Lisboa eyseer Services Company 76, ã ve. Orlando, Florida, treet, Concord, 2137, Sydney T v fica de Portugal, A , 48, S-702 29 treet, Epsom, ê ó Abidjan 23 Amorín 1085, ., BP äg , Manila , 85-87 alldoreix(Spain) ork , LL61 6NX UK eos Est , Moscow ficer Apto. 122 – Caracas .T icenza Presidential Agency , 572, 1621, V Y é T † V . Florentino and Iba S . 3924, Adda, Brynsiencyn, Llanfairpwll, A.R.T all d’or Miss Trân-Thi-Kim-Diêu, 67 Rue des Pommiers, F-45000 Orleans, France. Email: .O. Box 2431, Doha V Mytischi Anglesey P San Juan, Puerto Rico 00936-1766 B. P Piso 12, Casilla de Correos 1553, Montevideo 08197 - Maththegoda Slomškova 35, 1000 Ljubljana 36100 Rua Jos Genève . iale Quintino Sella, 83/E, v Republica de Portugal 152, Breña, Lima 5 opougon, 23 Rue Princesse olsraat 154, 1074 eozofsko Društvo v Sloveniji, 18, Belvedere S T Ignacio Mariscal 126, Col. Bryn Mexicana, Mexico, D.F 2-C/60, Maththegoda Housing Scheme, Sociedade 159-52, Novomytischinsky prospekt, Y N-6873-Marifjora Romualda a Socarrás, Edif. de Oro Apartado 36-1766 Correo General. Crewing Of Av Kalle Posts v 32803-1838, USA Quezon City Jamshed Memorial Hall, M. opp. Radio Pakistan, Karachi 28 Great King Street, Edinburgh, EH3 6QH T 17 Chemin de la Côte, CH -1282 Dardagny Office 3, 7-A Zhylianska St., Kiev 01033 PO Box 270, Wheaton, IL 60187-0270 PO Box 9114, Ramat-Gan, Israel 5219002 1606 New Javier Barrios S.O., V A Carandayty Corner P … … … … … … … … … … … . … … … … … … … … … … … … … … … Chairman: ocieties: Mrs Isis M. B. Resende, SGAS 603 conj. E s/n. Brasilia-DF Mr Jack Hartmann, 9 Ronean, 38 Princess Mr Gerard Brennan, 42 Melbourne S Regional Association orra Buron * esident: T orstermans Pr esident: V Pr Chairman: Angels Ana Maria Coelho de Sousa
Alexey Besputin Antonio Castillo Abraham Oron Antonio Girardi Mr John Mr Wim Leys Mr Enrique Sanchez Mrs Julie Cunningham Mr M. B. Dassanayake Mrs Mr Mr Pierre-Magloire Kouahoh Dr Saleh Noshie Mrs Nelly Nouel Mr Lijo Joseph Mrs Magaly Polanco Mrs Ing-Britt Wiklund Mrs Mr Stuart Trotter Mrs Blanka Blaj Borštnar Mrs Eliane Gaillard Mrs Svitlana Gavrylenko Mr Tim Boyd Mr Mr Carl Metzger Mrs Ema Ma. de Souza Leal Mr Kouma Dakey Mr Mr Julio Pomar Calderón Mr Mr Rosel Doval-Santos … … … … … … … … … … ……… … … … … … … … … … … … … … … … … p p Theosophical Federation: p p Theosophical Federation: Theosophical Federation: to the date of formation ales * enezuela † ogo * New Zealand Netherlands, The Mexico W Sri Lanka † Portugal Russia † Ivory Coast * Norway * V Pakistan † Puerto Rico † Sweden Spain Paraguay Israel Orlando Qatar Scotland * Slovenia * Switzerland † Ukraine * USA T Uruguay * Italy Peru † Philippines, The -American ate refers Indo-Pacific Inter The Council of the European Federation National S Pan-African D 1896 1897 1919 1922 1926 1921 2013 1997 1913 1925 1948 1925 1895 1921 1925 1954 1935 2012 1910 1992 1910 2013 1886 1997 1925 1902 1924 1933
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42 The Theosophist Vol. 138.8 BOOKS ON BUDDHISM
THE LIGHT OF ASIA or The Great Renunciation — Being the Life and Teaching of Gautama Sir Edwin Arnold An inspiring poetical rendering of the life, character, and philosophy of the Buddha, illustrated with photographs. The mark of Gautama’s sublime teaching is stamped upon the most characteristic convictions of Hindus.
BUDDHISM Annie Besant ‘. . . a system of wonderful ethics, couched in beautiful poetic language; . . . moral teachings coupled with rare liberality of thought, with constant appeal to reason, and an attempt to render intelligible the foundations on which the morals are built . . .’
THE NOBLE EIGHTFOLD PATH Annie Besant and C. W. Leadbeater This book points out the logical sequence in the steps on the Eightfold Path and stresses, by means of easily understandable examples, how they can be applied to daily life.
THE OPENING OF THE WISDOM-EYE H. H. the Dalai Lama Contains the fundamental tenets of Tibetan Buddhism — Dharma, Rebirth, the Path, the nature of the Buddha, and so on — with an introduction outlining the development of Buddhism in Tibet.
For catalogue, enquiries and orders, write to: THE THEOSOPHICAL PUBLISHING HOUSE 1, Besant Avenue, Adyar, Chennai - 600 020, India Tel: (+91-44) 2491-1338; Book Shop: (+91-44) 2446-3442 Twitter: twitter.com/tphindia // E-mail: [email protected] Websites: www.ts-adyar.org & www.adyarbooks.com Online Bookstore: Amazon.in: Seller - TPH Adyar Facebook: www.facebook.com/tphadyar // WhatsApp: (+91) 86103-65836
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