Theosophy

[This article appeared in the July 2013 issue of The Theosophical Movement. For more articles published in this excellent magazine follow this link: http://www.ultindia.org/previous_issues.html ]

According to World Health Organization figures, more than a million people commit suicide each year worldwide. There is a rising trend in youth suicide. Recently, a young actress of Indian cinema committed suicide because life seemed hopeless, as she was depressed over her career and her love life, making people wonder if suicide was the only remedy for pain.

If death obliterates pain, it also obliterates hope. If she had remembered to look over the hill she would have seen the rising sun just waiting to break through the dark clouds. It is only when things cannot get any worse that they start getting better. She forgot that time is a great healer, and if given a chance, it would work a great wonder. “They say there is no greater sin than that of suicide because you are kicking god’s gift of life in the face and proving you are not worth it. If you believe in afterlife and rebirth, books on the subject suggest that people who quit life voluntarily without learning their life lessons are bound to be born to such lives again and again till the lesson is learnt. Life is not always easy and it is the duty of parents to ground their children and instill values that will help them deal with the tougher moments. And, it is our duty to ourselves that we learn to accept the brickbats with the bouquets, that we learn to deal with difficulties just as we learn to enjoy the benefits of life and living. There is no greater cowardice than enjoying your spot in the sun and quitting the stage the moment life gets a little rough,” writes Vinita Dawra Nangia.

Some of the reasons for increase in suicide rates are breakdown in traditional family system, financial insecurity and unemployment—with the young, it is pressure to perform, and to prove themselves repeatedly. Nothing is worth ending your life for, and hence a person contemplating suicide would do well to remember that “when the going gets tough, the tough get going.” Try to think of those who are less fortunate than you. “Look at life in its entirety and understand the smallness of your present depression. Never take a drastic step in the darkest moment. Things will look better soon,” advises Vinita Nangia. (Times Life! [SundayTimes of India], June 16, 2013)

Ramu Sudarsan – India

[This talk was given during 15^th Annual International Theosophy Conference held in August 2013 in New York. The theme title of the conference was “How to Awaken Compassion? - H. P. Blavatsky and the Eternal Secret Doctrine”]

Yoga means attuning, literally. Attuning can be to any state of being. Fundamentally, each one of us is a being and there is a state of being. Yoga of Compassion is attuning to a compassionate state-of-being.

What is Compassion?

Compassion is keen awareness of, and sensitivity to, the suffering one witnesses coupled with a deep yearning to see it relieved. Compassion literally means “to suffer with,” which implies a basic mutuality in the experience of suffering. Compassion is loving kindness, expressed in the context of suffering.

Loving Kindness

Our attempts to awaken compassion have to be through sensitizing people to the suffering of others.

Buddha means the ‘awakened one’. He was awakened to compassion when he was sensitized to the suffering he witnessed.

“Compassion is not a relationship between the giver and the recipient. It's a relationship between equals. Compassion becomes real when we recognize our shared humanity.”  - Pema Chödrön

Compassion is not mere display of kindness or sympathy to someone in distress. It calls for complete identification with the suffering experienced by another and relieving that suffering as a means of relieving the agony experienced by himself. (Not possible without the realization of oneness of life.)

H. P. Blavatsky

H. P. Blavatsky

[This article was published in Lucifer 2.8 (April, 1888): 150-154, and reprinted in Collected Writings 9:155-162.]

important to students

As some of the letters in the Correspondence of this month show, there are many people who are looking for practical instruction in Occultism. It becomes necessary therefore, to state once for all:—

(a) The essential difference between theoretical and practical Occultism; or what is generally known as Theosophy on the one hand, and Occult science on the other, and:—

(b) The nature of the difficulties involved in the study of the latter.

It is easy to become a Theosophist. Any person of average intellectual capacities, and a leaning toward the meta-physical; of pure, unselfish life, who finds more joy in helping his neighbour than in receiving help himself; one who is ever ready to sacrifice his own pleasures for the sake of other people; and who loves Truth, Goodness and Wisdom for their own sake, not for the benefit they may confer — is a Theosophist.

But it is quite another matter to put oneself upon the path which leads to the knowledge of what is good to do, as to the right discrimination of good from evil; a path which also leads a man to that power through which he can do the good he desires, often without even apparently lifting a finger.

Alvin Ochanda – Kenya

[This article was a talk by Alvin Ochanda, at the Nairobi Lodge in Kenya, on July 24, 2013. Here it has been edited for style and coherence.]

Good evening ladies and gentlemen, [Keep silent for five minutes.]

That has been some silence. But have we really been silent? We were not talking, no one made a sound, and scientifically silence is the absence of sound, or relatively very low vibrations of sound. So, were we really silent? Superficially, yes, but when we look at that silence more closely, we realize that there was a lot going on in and outside us, so much so that what we have just experienced as silence was not silence in a deep sense. So what was going on? What is the purpose of noise on the outside?

Maybe, in our minds, we traveled home to attend to some chore, or maybe we even traveled great distances to the other side of this earth. Looking into someone’s eyes immediately starts a conversation, talking without making a sound. Is that what silence is?

Silence can at times be more disturbing than noise, probably even irritating or scary, because it reveals the complicated mechanisms of our thought patterns. Only through silence are we able to realize how our mind jumps from one thought to another, not being able to settle on one thought for a long period of time. That jumping about reveals the restlessness of the mind. It brings to surface our weakness in concentration. Therefore silence is a good thing because it is the great gate through which we are able to see our true behavior of mind, and thereby to hold the mind still so that it’s able to dwell on one thought for a longer while, whatever other thoughts may arise. Mental stillness gives us power because, when we are able to dwell on one thought for a long time, then we are able to understand completely the subject of that thought, thoroughly covering the subject of the thought and thereby mastering it. This is the quality of concentration.

Boris de Zirkoff – USA

In the crisis of our age is heralded the birth of a new civilization. Out of the ashes rises, Phoenix-like, the shape of things to come. The temporary dissolution of ethical standards, the wide-spread suppression of Truth, and the suicidal gospel of brute force and opportunism, are here neither denied nor disregarded. But to the eyes of a deeper observer they are only the scum rising to the surface of the boiling cauldron wherein is enacted the alchemical process of racial transmutation, a spiritual regeneration of the vital streams of Humanity.

That which seems to be the debasement of many a lofty ideal, or the stormy overthrow of once noble traditions, is but the clearing of the ground upon which nobler ideals and more enduring traditions will be erected in the course of cycling years. The psychical and intellectual conflagration which dissipates into impalpable ashes what some had mistaken for unshakable edifices of Thought and Conduct releases at the same time the pent-up flood of a new spiritual vigor with which to build a brighter future for all men. And while, in the dismal gloom of a temporary spiritual blackout, we see ancient and familiar lights going out one by one, greater and more effulgent Beacons already now pierce the enfolding darkness with their shafts of redeeming light.

The crisis we are in must be faced and overcome. None can seclude himself behind an imaginary wall of intellectual isolation. Humanity is one and indivisible. Every man or woman is an integral part of the Karman of the race, and has contributed his constructive or disruptive part towards the shaping of this or any other crisis. The appalling misery of today is our own handiwork. The World of Tomorrow will not be built for us by some Gracious divinities descending into our midst from a modern Olympus. If it is ever to become an actuality, it will have to be erected, stone by stone, through our own self-devised efforts and under the guidance of our own spiritual manhood. There is no other way!

John Algeo – USA

Silence

Fragment II of The Voice of the Silence is entitled “The Two Paths,” and that title identifies its dominant metaphor: a road that branches into two paths, between which a choice must be made. Neither path is wrong; and ultimately both lead to the same place, but they pass through different landscapes on the way. However, the choice between the two paths is not an inconsequential one, and the Fragment is clearly urging us to choose a particular one of the two.

The importance of choice in our lives cannot be overstressed. The doctrine of karma tells us that every action has an inevitable consequence. But karma does not determine what action we will take. When faced with the need to act, we, like Arjuna in the Gita, must choose what we will do. And our choice determines what follows; it also determines our own natures, for by choosing, we create or discover ourselves. In a fantasy story that is very popular around the world, a wizard guru tells a young boy who is in the process of discovering who and what he is, “It is our choices, Harry, that show what we truly are, far more than our abilities” (Harry Potter and the Chamber of Secrets, p. 245). That statement is neither fiction nor fantasy but plain and sober truth. It is what Fragment II is about.

A. Verses [101-111].

One of the great teachers said, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you” (Matt. 7.7). So the candidates ask the teacher for instruction about how to proceed, just as Arjuna asks Krishna in the Gita, and the teacher tells them about the two paths:

Daniel Caldwell – USA

H.P. Blavatsky (1831-1891) was the first person in modern times to claim contact with the Theosophical Adepts, especially the Masters Morya and Koot Hoomi. She affirmed that in her writings she was giving out the teachings of the Adept Brotherhood.

In 1877 in Volume I of Isis Unveiled, Madame Blavatsky told her readers about these Adepts and her role in giving out the fundamentals of the Esoteric Science:

". . .we came into contact with certain men, endowed with such mysterious powers and such profound knowledge that we may truly designate them as the sages of the Orient. To their instructions we lent a ready ear." p. vi

"The work now submitted to public judgment is the fruit of a somewhat intimate acquaintance with Eastern adepts and study of their science." p. v

But in The Key to Theosophy published in 1889, H.P.B. pointed out that various people had made bogus claims to being in contact with her own Masters K.H. and M.:

John Algeo – USA

Silence

The final verses of the first fragment seek to describe the state of samadhi. The word samadhi has two main parts: sam “together” and dhi “put.” It is the state in which we finally have put it all together. And that is the goal of yoga. It is a state in which we realize our complete identity with everything else in the universe.

J. J. van der Leeuw – The Netherlands

Preface by Jerry Hejka-Ekins – USA

As part of regular discussion in the Theosophy list on the Internet, it was suggested that I might recommend a book or article that we might focus upon.

In response to this suggestion, I uploaded the scanned text of a very scarce Theosophical pamphlet written by J.J. van der Leeuw and published in 1930. The subject concerns the conflict between revelation and realization that has existed in the Theosophical Society since the beginning, which van der Leeuw (and I) believe is at the root of the failure of the Theosophical Society. For those who are part of the ULT and Point Loma traditions, I would suggest that the issues in this pamphlet also apply to these organizations, though he is only addressing Adyar theosophical history here.

To give a little background, the Adyar Theosophical Society was undergoing a crisis at the time this pamphlet was published. Krishnamurti had been for some time contradicting the Master's revelations and orders as given through Annie Besant and C. W. Leadbeater, and by the end of 1929 Krishnamurti ordered the dissolution of the Order of the Star and resigned from the Theosophical Society. The text I am posting was originally a talk given by J.J. van der Leeuw, where he analyzes the Theosophical Society in order to discover what went wrong. Though this pamphlet is over sixty years old, (in 1995) I believe that van de Leeuw's insights continue to be as relevant today as they were then, because the underlying problems that plagued the TS in 1930 are the same today.

Stephan A. Hoeller

Stephan A. Hoeller – USA

[Stephan A. Hoeller is associate professor of comparative religions at the College of Oriental Studies in Los Angeles. The author of two Quest books, The Royal Road and The Gnostic Jung, he has lectured for the Theosophical Society on three continents. Dr. Hoeller is director of studies for the Gnostic Society, a member of the lecturing faculty of the Philosophical Research Society founded by Manly P. Hall, and a bishop of the Ecclesia Gnostica, a church of Gnostic descent. This article was published in the American Theosophist, special spring issue, 1988. Changes have been made in accordance with Theosophy Forward style.]

[This article appeared in the March 2013 issue of The Theosophical Movement. For more articles published in this excellent magazine follow this link: http://www.ultindia.org/previous_issues.html ]

“Where has my mommy gone, grandmother? “Arthur’s lip trembled as he asked the question. For days he had not been allowed to go into his mother’s room. “Hush! Your mother is sleeping” or “Mother isn’t feeling well; you must be quiet.” Or, after school, he would be told to run down the street and play. That very morning a neighbor who had a car had taken Arthur for an all-day outing, it being Saturday, when there was no school, down to the sea, where he had always loved to go. He had waded and picked up shells and eaten sandwiches and fruit and little cakes. He had slipped a little pink-frosted cake into his pocket, to take home to his mother. They had waited to see the sunset before she had brought him home and he had run into the quiet house and been overjoyed to see the door of his mother’s room, kept closed all these days, standing open. Puzzled not to find her, he had run to his grandmother, who had come to live with them not very long before. She drew him to her when he asked his question. “You know your dear mother had been very sick, Arthur. She left her love for you but she has had to go away to rest.”

Boris de Zirkoff – USA

[THEOSOPHIA-A Living Philosophy for Humanity -Volume XXVIII No. 4 (130) - Spring 1972]

The spread of Theosophy in the world and the strength of the Theosophy Movement depend primarily upon unremitting and intelligent work.

Wherever, among students there burns the holy flame of spiritual enthusiasm for the dissemination of the ancient wisdom, there the work flourishes and Theosophy becomes known.

H. P. Blavatsky

This painting is exhibited in the H. P. B. museum in Dnepropetrovsk in Ukraine. It portraits Helena as a young girl with her mother and was received as a gift from one of the heirs of her family. The name of the artist is not known and some have doubts about the painting’s authenticity, while others ascribe it to H. P. B. herself.

From Lucifer 7.39 (November 1890): 177-185; Collected Writings 12.

“. . . . The knowledge of the past, present, and future, is embodied in Kshetrajna (the ‘Self’).” — Occult Axioms.

. . . memory has no seat, no special organ of its own in the human brain, but that it has seats in every organ of the body.
. . .
The seat of memory, then, is assuredly neither here nor there, but everywhere throughout the human body. To locate its organ in the brain is to limit and dwarf the Universal Mind and its countless Rays (the Manasaputra) which inform every rational mortal. As we write for Theosophists, first of all, we care little for the psychophobian prejudices of the Materialists who may read this and sniff contemptuously at the mention of “Universal Mind,” and the Higher noetic souls of men. But, what is memory, we ask? “Both presentation of sense and image of memory, are transitory phases of consciousness,” we are answered. But what is Consciousness itself? — we ask again.

John Algeo – USA

Silence

In its final verses, the first fragment returns explicitly to the theme of the eight stages of Yoga (as set forth, for example, in the Yoga Sutras of Patanjali). The second verse referred to the necessity of learning the nature of dharana (concentration) if one wishes to hear the Voice of the Silence. Now in verse 87, we arrive at dharana, thus rounding out the first fragment of The Voice. The remaining verses of the first chapter treat the last two stages of the yogic process, dhyana and samadhi.

James Santucci – USA

[Dr. James A. Santucci is a Professor of Comparative Religion at California State University, Fullerton. He received his Ph.D. degree from the Australian National University (Canberra, Australia) in Asian Civilization with an emphasis on the Veda. He is the editor of Theosophical History and Theosophical History Occasional Papers and the author of La società teosofica and An Outline of Vedic Literature, articles and book chapters appearing, among others, in the Dictionary of Gnosis and Western Esotericism, Nova Religio, Alternative Christs, and The Cambridge Companion to New Religious Movements. He is also a contributor (the Sanskrit language) to the Intercontinental Dictionary Series (Max Planck Institute for Evolutionary Anthropology, Leipzig).

[This article appeared in the December 2012 issue of The Theosophical Movement. For more articles published in this excellent magazine follow this link: http://www.ultindia.org/previous_issues.html ]

PAKISTANI terrorist Ajmal Kasab, the lone surviving gunman, was convicted in May 2010 by a special judge in Mumbai city (India) for murdering seven people directly and 65 others in common intent with a fellow terrorist. On November 22, 2012 the nation woke up to the news of Kasab being hanged after the President of India rejected Kasab’s clemency petition. The general reaction of people was that hanging had brought closure to the trauma of terrorist attack on November 26, 2008. There were many and varied reactions to the execution. Some felt that at last, justice had been done, or that the homage was paid to the dead heroes. There were stray instances of people expressing pity and sympathy for the executed terrorist.

H. P. Blavatsky

Kama (Sk.) Evil desire, lust, volition; the cleaving to existence. Kama is generally identified with Mara, the tempter.

Kamadeva (Sk.). In the popular notions the god of love, a Visvadeva, in the Hindu Pantheon. As the Eros of Hesiod, degraded into Cupid by exoteric law, and still more degraded by a later popular sense attributed to the term, so is Kama a most mysterious and metaphysical subject. The earlier Vedic description of Kama alone gives the key-note to what he emblematizes. Kama is the first conscious, all embracing desire for universal good, love, and for all that lives and feels, needs help and kindness; the first feeling of infinite tender compassion and mercy that arose in the consciousness of the creative ONE FORCE, as soon as it came into life and being as a ray from the ABSOLUTE. Says the Rig Veda, “Desire first arose in IT, which was the primal germ of mind, and which Sages, searching with their intellect, have discovered in their heart to be the bond which connects Entity with non-Entity”, or Manas with pure Atma-Buddhi. There is no idea of sexual love in the conception. Kama is pre-eminently the divine desire of creating happiness and love; and it is only ages later, as mankind began to materialize by anthropomorphization its grandest ideals into cut and dried dogmas, that Kama became the power that gratifies desire on the animal plane. This is shown by what every Veda and some Brahmanas say. In the Atharva Veda, Kama is represented as the Supreme Deity and Creator. In the Tailarîya Brahmana, he is the child of Dharma, the god of Law and Justice, of Sraddha and faith. In another account he springs from the heart of Brahmâ. Others show him born from water, i.e., from primordial chaos, or the “Deep”. Hence one of his many names, Irâ-ja, “the water-born”; and Aja, “unborn”; and Atmabhu or “Self-existent”. Because of the sign of Makara (Capricornus) on his banner, he is also called “Makara Ketu”. The allegory about Siva, the “Great Yogin”, reducing Kama to ashes by the fire from his central (or third) Eye, for inspiring the Mahadeva with thoughts of his wife, while he was at his devotions--is very suggestive, as it is said that he thereby reduced Kama to his primeval spiritual form.

Joseph E. Ross – USA

[This article was published in the American Theosophist, special spring issue, 1988. Changes have been made in accordance with Theosophy Forward style.]

Who was HPB? Many veils hide the secret — "the well-hidden party," as she herself termed it — even today. Her bizarre inscription in her book The Voice of the Silence, which reads: "HPB to H. P. Blavatsky, with no kind regards," is a tantalizing paradox with deep implications. The inscription is written on the flyleaf of a presentation copy of the book, preserved in the Archives at Adyar. In an introduction to the 1939 edition, Arya Asanga (A. J. Hamerster) wrote of the "HPB to H. P. Blavatsky" inscription: "the latter [was] the outer form, which served the former as a vehicle." It is impossible to understand HPB, and they who knew her best were they who were most hopelessly puzzled. The larger the knowledge, the greater the perplexity. HPB must always remain the insoluble riddle.

Boris de Zirkoff – USA

[This article appeared in Theosophia, Volume XIII, No 3 (69) Winter 1956-57]

We had dreamt of a better world ... We had been told by figures prominent on the stage of current history that the chances for peace and good-will among men were greater than ever ... With eager thought and hopeful heart, we had pictured ourselves a global family of nations bent upon a common task - the building of a new commonwealth of the people, dedicated to the arts of peace and progress. The harnessing of the atom for the good of all men, the development of science and research across all boundary lines and racial discrimination, the recognition of the simple right of all men to unfold their own particular lines of growth and culture ... all these, and many other noble ideals were floating in the ambient air, seeking for embodiment.

H. P. Blavatsky

[This article was published in Lucifer 1.2 (October, 1887): 120-22, and reprinted in Collected Writings 8: “The authorship of this article is somewhat uncertain. Some of its sentences and expressions do not seem to be in H.P.B.’s style, yet the ‘atmosphere’ is her own. Bertram Keightley, closely associated with her on the editorial work connected with Lucifer, definitely states in his Reminiscenses of H. P. Blavatsky (Adyar: Theosophical Publishing House, 1931) that besides writing her own editorials, H.P.B. also wrote ‘many other articles under more than one nom de plume,’ and the one of ‘Faust,’ appended at the end of the present article, may have been one of them.—Compiler.”]

Paradox would seem to be the natural language of occultism. Nay more, it would seem to penetrate deep into the heart of things, and thus to be inseparable from any attempt to put into words the truth, the reality which underlies the outward shows of life.

And the paradox is one not in words only, but in action, in the very conduct of life. The paradoxes of occultism must be lived, not uttered only. Herein lies a great danger, for it is only too easy to become lost in the intellectual contemplation of the path, and so to forget that the road can only be known by treading it.

John Algeo – USA

The last group of verses considered in this series ended with an assertion that, to walk the Path, we have to become the Path, an apparently paradoxical statement. But a paradox has been defined as a Truth standing on its head, so that assertion is also a Truth. In addition, it is said that the opposite of a little truth is a falsehood, but the opposite of a Great Truth is another Great Truth. This assertion is a Great Truth.

The verses continue by explaining what walking the path involves: “[59] Let thy soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. [60] Let not the fierce sun dry one tear of pain before thyself hast wiped it from the sufferer’s eye. [61] But let each burning human tear drop on thy heart and there remain, nor ever brush it off, until the pain that caused it is removed. [62] These tears, O thou of heart most merciful, these are the streams that irrigate the fields of charity immortal. ’Tis on such soil that grows the midnight blossom of Buddha33 more difficult to find, more rare to view than is the flower of the Vogay tree. It is the seed of freedom from rebirth. It isolates the Arhat both from strife and lust, it leads him through the fields of being unto the peace and bliss known only in the land of silence and non-being.”

WE ALL WANT PEACE, SO WHY ARE WE DIVIDED?

Edi Bilimoria – the UK

Introduction by Jan Nicolaas Kind

The article you are about to read is an important one. It doesn’t pretend to promulgate any definite truths; instead it places question marks and encourages the reader to continue the investigative journey we all are on. Theosophy Forward offers a podium for many different Theosophical approaches and that is why we ask your attention for this significant piece. Edi Bilimoria, a regular Theosophy Forward contributor, now living in the UK, has been an investigative and positive critical member of the Adyar-based worldwide Theosophical movement for many years. His articles are published in several Theosophical periodicals.