THE THEOSOPHIST VOL. 134 NO. 7 APRIL 2013 CONTENTS On the Watch-Tower 3 Radha Burnier Make Theosophy a Living Power 6 N. Sri Ram The Past, Present and the Future 7 Manju Sundaram Confirmation of the Existence of an Ancient Worldwide Wisdom Religion 14 Ray Walder and Edi Bilimoria The Making of The Secret Doctrine 20 Michael Gomes Time — Some Reflections 30 D. P. Sabnis How Can Ancient Wisdom Heal the Earth? 34 Kusum Galada Theosophical Work around the World 36 International Directory 40 Editor: Mrs Radha Burnier NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: An evening sky in Adyar — J. Suresh Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. 1 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mrs Radha Burnier Vice-President: Mr M. P. Singhal Secretary: Mrs Kusum Satapathy Treasurer: Mr T. S. Jambunathan Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Secretary: [email protected] Treasury: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 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. 2 On the Watch-Tower On the Watch-Tower RADHA BURNIER Ahimsâ — Civilized and Uncivilized great example of ahimsâ was the saint Some people are believers in the Rabia, shown in a picture of her sitting practice of ahimsâ, but much depends on quietly with many animals, big and small, what one means by the word. Is it merely normally dangerous but at other times a question of doing fairly well in the atti- surrounding her. This example was attri- tude and treatment of other human beings, buted to many of the persons who re- or is it something more than that? This is mained calm in what we may consider as an important question, to be answered provoking circumstances. Such people do correctly. The word ‘ahimsâ’ must be used not exist now; and they lived separately properly, both in understanding the mean- because they cannot attribute virtues ing, and the way it is used. There is a which they cherish, to others who do not great deal of difference between the two, value them. because when the word is used only in It is difficult to follow the same path. respect of other human beings it is in- In these days, products are becoming complete, and becomes uncivilized when more numerous, and all kinds of names it reaches a point where we do not include are given to them although they may be other creatures. For those who have very merely forms of materials we know. Real little care and consciousness there is names are not used for so many products little meaning to be practising ahimsâ as — perfumes, soaps, creams, etc., about a virtue. which we know nothing. Are they all We must realize that himsâ or doing harmless or are they the result of harmful harm in one way or another, is common, practices hidden from us — as many of even among those whom we consider as these things are, that are put on the mar- good people. The ancient view was that ket today. ahimsâ applies to our relations with all For example, we use medicines the things. Many people familiar with ancient provenance of which is of a variable thought know that ahimsâ is mentioned nature. Usually there are better substitutes, as a high duty (ahimsâ paramo dharmah). but the average person does not think it Of course, we do not have a suitable trans- matters. He wants only to have something lation of dharma because it has a wide which smells nice, appears good and is significance and role. It is said that the claimed to be the best. April 2013 3 The Theosophist Dr I. K. Taimni says ahimsâ really applies to the treatment of all creatures. stands for the highest degree of harm- As the Bhagavadgitâ says, one may ab- lessness, which means that when a thing stain from harming a Brâhmana who is appears to be harmful, a person who really full of knowledge and fine character, but cares must abstain, because causing harm he is not different from pandit-s or other to living beings under all circumstances people. Even a dog or cow or an outcaste must be avoided. There are some actions needs to be treated with humility and good which seem to be even murder, because will. So we must in this direction be really people do not care what they do when Theosophists, referring to all alive, not producing something, and harm may be only all human beings, even if they do done of a very dire kind or consequence. not appear to us to be loving. Love is To counteract this one must have a dyna- something which exists not only towards mic sort of compassion. Anything which some people, but in itself. It can be known is out of harmony in practising the Law by all alike, and a cow, an elephant and a of Love puts us out of harmony with the dog are equal in value, says the Bhagavad- Law of Nature; for example, the cutting gitâ, which is considered to have very of vast forests, as they have done in high merit, at least by Indians. Brazil, Indonesia, etc. Avoiding doing harm indirectly by our way of life is Hints of the Future important so that harm in any form is There are a number of ways in which avoided. They discovered recently one to rise above the ordinary level to a higher island in Indonesia where animals are and higher extent, with a perception. It is not afraid because they have never been said ‘the prime and constant qualifications misused and their innocence never is a calm, even contemplative state of taken advantage of. Humans have rarely mind’. If we are ambitious, at the level we gone there. are trying to enter, it is itself an obstacle. Love is a positive action. The story There is always the I-ness behind the about Angulimâlâ who went to Buddha ambition which comes in the way and with violent intentions is a matter of in- therefore it should be seen and dropped. terest. The worst vibrations can be coun- Unimportant things must come to be teracted by love and kindness. Angulimâlâ known for what they are. We have to go was a violent man, but Buddha was at all so far that when we read and listen to times so full of love and kindness that he inspiring things — not exciting things — could influence even the worst charac- it helps, while the exciting by the very ters. This kind of attitude must pervade nature of the emotion becomes an everywhere. obstacle. Perhaps this is the reason they We are at present in a world where say that ºama must be learnt from the very killing is considered shocking only when beginning, because in an excitable body it affects other human beings, but ahimsâ everything gets somewhat distorted. The 4 Vol. 134.7 On the Watch-Tower measure of distortion may vary when the the individual self open itself to being distortion is in the way.