Theosophy

John Algeo - USA

[Published in Supplement to Brahmavidya: The Adyar Library Bulletin, 2013 (Adyar Library and Research Centre, Adyar, Chennai 20, India), pp. 141-149.]

Some books are to be tasted, others to be swallowed, and some few to be chewed and digested: that is, some books are to be read only in parts, others to be read, but not curiously, and some few to be read wholly, and with diligence and attention. — Sir Francis Bacon

The Secret Doctrine, H. P. Blavatsky’s master work, is a remarkable and marvelous book. Like all works that come to us through human hands, it is not free from error. It is not a sacred text nor infallible, but it is certainly a book worth reading “wholly, and with diligence and attention” because it is the foundation of modern Theosophy. In this book (2:443), H.P.B. quotes Francis Bacon as saying, “In contemplation, … if a man begin with certainties, he shall end in doubts; but if he will be content to begin with doubts, he shall end in certainties.” That observation echoes the motto of the Theosophical Society, “There is no religion higher than truth.” Religious faith begins with certainties; the search for truth must begin with doubts.

John Algeo – USA

The immediately preceding verses dealt with two paths: the Open (or exoteric) and the Secret (or esoteric). The Open Path leads the pilgrim out of this world to freedom from all worldly limitationsand sorrows. The Secret Path leads the pilgrim to renounce the liberation that is the goal of the Open Path and to remain instead in this world to serve it and all the otherevolving souls in it. Verses 182 to 195 summarize this theme and complete the second fragment of TheVoice of the Silence on “The Two Paths.”

Silence

A. Verses [182-195].

[182] Thus, the first Path is Liberation.

John Algeo – USA

To understand Baum’s connection with Theosophy, in addition to being aware of the Theosophical Society and its founders, one must obviously also be cognizant of what the Society stands for, that is, of what Theosophy is.

L. Frank Baum, picture taken in 1911

The Theosophical Society has no requirement of belief other than sympathy with its three objects: (1) to form a nucleus of the universal brotherhood of humanity, without distinction of race, creed, sex, caste, or color; (2) to encourage the study of comparative religion, philosophy, and science; and (3) to investigate unexplained laws of nature and the powers latent in man. Those objects rest on certain assumptions, namely that (1) a single ultimate reality underlies all existence, including all of us; (2) we attempt to understand that reality by our various modes of knowing, namely religion, philosophy, and science; and (3) the aim of human life is to form an understanding of the world around us and of ourselves and our place in the world. The last rests on the assumption that we have greater potential abilities and powers than we are normally aware of.

John Algeo – USA

John Algeo

[A paper for the International Theosophy Conference, August 15-18, 2014, at the International Theosophical Centre, Naarden – The Netherlands.]

International Theosophy Conferences Inc.

The theme of this sixteenth annual meeting, “Theosophy, Unity, and Helping the World — where do we go from here?” is central to both the Theosophical spiritual tradition and the raison d’être of the Theosophical Society. The theme of Unity is basic to the Society’s first Object: “To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste or color.” The theme of Helping the World is implicit in the Society’s third Object: “To investigate unexplained laws of Nature and the powers latent in man.” And the Conference theme’s final question of “where do we go from here?” is answered by the Society’s second Object: “To encourage the study of Comparative Religion, Philosophy and Science.” Theosophy is a spiritual tradition. Every great spiritual tradition has both a theory and a practice. And so does Theosophy.

Regeneration and the Objects of the T.S

Radha Burnier – India

[Recognizing regeneration as the kernel of all Theosophical work, the International Theosophical Centre at Naarden, The Netherlands, jointly with the Federation of Theosophical Societies in Europe, organized two seminars in July 1990, with a number of office-bearers, workers and members of the Society from different countries as participants. The proceedings of the seminar were published as a book under the title Human Regeneration.]

From a Student

[Originally printed in Vidya, a magazine edited by associates of the United Lodge of Theosophists in Santa Barbara, CA, in its autumn 2013 issue, and posted on the Website www.theosophysb.org/site/publications.html ]

“There is no Religion higher than Truth” (Motto of the Maharajah of Benares).

John Algeo – USA

Silence

The preceding group of verses, 150-160, dealt with the Path as a communal experience, a band of servers who, life after life, unselfishly devote themselves to the welfare of others. The next dozen verses focus on the individual’s inner self. They treat the theme of Wisdom and humbleness, and in the process play with the concept of opposites, which are not always what they seem.

A. Verses [161-172].

[161] Be humble, if thou wouldst attain to Wisdom.

[From Lucifer 1 (January 1888): 344-346; reprinted in H. P. Blavatsky’s Collected Writings 7:173-175.]

It is divine philosophy alone, the spiritual and psychic blending of man with nature, which, by revealing the fundamental truths that lie hidden under the objects of sense and perception, can promote a spirit of unity and harmony in spite of the great diversities of conflicting creeds. Theosophy, therefore, expects and demands from the Fellows of the Society a great mutual toleration and charity for each other’s shortcomings, ungrudging mutual help in the search for truths in every department of nature — moral and physical. And this ethical standard must be unflinchingly applied to daily life.

John Algeo – USA

After the arrival in India of the two Founders of the Theosophical Society, that land became the center of Theosophical activity and has remained so ever since, at least in the sentiments of Theosophists around the world. In fact, other countries have developed more innovative methods of disseminating Theosophy than the traditional lecture-discussion format that characterizes the meetings of most Theosophical Lodges. However, the ambience of the Theosophical Society is intimately linked with India, in no small measure because of the activities of the two Founders in that land.

Jim Colbert – USA

[This essay was first published in the spring 2014 issue of International Theosophy Magazine. It is reproduced here in a slightly revised form.]

Introduction:

The article you are about to read does not portend to touch the depth and scope of all Theosophical traditions. It is meant to provide a platform for comparison and understanding. It is said by some that the act of recognizing the similarities and differences between traditions can help one to gain a firmer understanding of their own tradition. It is our hope that it will bring forth comments from all traditions with challenges and agreements. We will give focus to the Theosophical Society Point Loma, the Theosophical Society Adyar, and the United Lodge of Theosophists. We are aware there is a significant tradition associated with the Theosophical Society Pasadena. Although they possess an extensive Theosophical library, they do not seem responsive towards the possibility of a greater Theosophical unity at this time. There is also the Alice Baily tradition, Rudolf Steiner’s anthroposophy and the Liberal Catholic Church. However, rightly or wrongly from our perspective, these traditions appear to have blended with Christianity and it is hoped a separate article should give focus to these traditions. Possibly we will be challenged on this view. Finally, there are multiple other smaller traditions plus “independent Theosophists” that are deserving of recognition. We plan to offer a forum in the future for these views.

John Algeo – USA

Silence

The metaphor of the “three vestures,” introduced in verses 140 and 141, is continued in the following verses.

A. Verses [142-149].

[142] The Shangna robe, ’tis true, can purchase light eternal. The Shangna robe alone gives the Nirvāna of destruction; it stops rebirth, but, O lanoo, it also kills compassion. No longer can the perfect Buddhas, who don the Dharmakaya glory, help man’s salvation. Alas! shall Selves be sacrificed to Self; mankind, unto the weal of units?

[The text here is that from The Mahatma Letters to A. P. Sinnett from the Mahatmas M. and K.H, transcribed and compiled by A. T. Barker, arranged and edited by Vicente Hao Chin, Jr. (Manila: Theosophical Publishing House, 1993).]

Letter Number 120 Received January 1884

[Introduction:] This letter is . . . one of the most important letters in the book so far as the Theosophical Society — especially in the West — is concerned.

The Mahatma has just ordered two telegrams to be sent, one to Mrs. Kingsford and one to Mr. Sinnett, to notify both that Mrs. Kingsford should continue as President of the London Lodge. The telegram to Sinnett is short and to the point: “Kingsford must remain president.”

From a student

“The Gita Class” and the Heart of Study

[This talk was given during 15th 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”.]

The students at the Wednesday afternoon Bhagavad-Gita Class at the United Lodge of Theosophists (ULT) in Los Angeles are links in a long chain. Started over 85 years ago, in this class there are no experts, authorities or leaders - only fellow students who consider the text together. How does this work? What is its value? Welcome to the Gita Class!

John Algeo – USA

The term “theosophy” or “Theosophy” has two meanings, identified in Merriam-Webster’s 11th Collegiate Dictionary as “1: teaching about God and the world based on mystical insight [and] 2 often capitalized: the teachings of a modern movement originating in the United States in 1875 and following chiefly Buddhist and Brahmanic theories especially of pantheistic evolution and reincarnation.” Theosophists certainly accept the historical part of the second definition and generally subscribe to all three concepts of pantheism, evolution, and reincarnation. However, they generally regard Theosophical teachings, including the three specifically mentioned as by no means limited to Buddhism and Brahmanism, but rather as the common property of the more general sense of “theosophy,” that is, spiritual teachings about the divine and the mundane that can be found in diverse traditions all over the globe.

The Nature of the Change

Radha Burnier – India

[Recognizing regeneration as the kernel of all Theosophical work, the International Theosophical Centre at Naarden, The Netherlands, jointly with the Federation of Theosophical Societies in Europe, organized two seminars in July 1990, with a number of office-bearers, workers and members of the Society from different countries as participants. The proceedings of the seminar were published as a book under the title Human Regeneration.]

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

Eyes are the windows to the soul; they indicate the real you. Self-help gurus encourage us to look deeply into our own eyes. But looking deep into our own eyes, or of another’s can be uncomfortable experience because not all of us are prepared to face the truths revealed, writes Vinita Dawra Nangia. Eyes reveal the emotional state of the person at a particular time. The author writes that sometimes her eyes reveal the presence of a peaceful soul, at other times she saw a cynical old person with a world weary look, or a youthful person full of enthusiasm. She writes that it was like seeing a new person every time she looked into the mirror. The one who peeped from her eyes every morning gave an indication ofwhat she was really thinking and feeling behind the social mask.

Keith Pritsker – USA

[This talk was given during 15th 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”]

Why does [government] always crucify Christ, and excommunicate Copericus and Luther, and pronounce Washington and Franklin rebels?

Henry David Thoreau, in Civil Disobedience

Heroic efforts can be contagious. Dr. Leander Starr Jameson led a raid against the Boars in South Africa’s Transvaal in 1896. The raid was covertly supported by the British Government only to be condemned publicly when it failed. Jameson was imprisoned for 15 months. Nevertheless he returned to South Africa after his release and became Prime Minister of the Cape Colony in 1904. An Indian born writer met him, was inspired by his example, and wrote about the personal qualities that made him unique.

John Algeo – USA

[This article was first published in the Friend’s Review of March 1992.]

She was the woman with the magic eyes. Piercingly blue, those eyes looked, not just at, but completely through, anyone she fixed upon. She seemed to see through the surface persona right to the innermost secrets of heart and soul.

Helena Petrovna Blavatsky

Those magic eyes were set in a puffy face crowned with frizzy hair, atop the corpulent body of Helena Petrovna Blavatsky, perhaps the most remarkable and influential woman of the last century. Descended on her maternal side from Russian nobility, she had a grandmother who was famous as a natural scientist and a novel-writing mother who was called the George Sand of Russia.

T.S. Work and the Fundamental Change in Man and Society

Radha Burnier – India

Radha Burnier

[Recognizing regeneration as the kernel of all Theosophical work, the International Theosophical Centre at Naarden, The Netherlands, jointly with the Federation of Theosophical Societies in Europe, organized two seminars in July 1990, with a number of office-bearers, workers and members of the Society from different countries as participants. The proceedings of the seminar were published as a book under the title Human Regeneration .]

The Voice of the Silence 10 (Verses 123-141)

John Algeo – USA

Continuing an exploration of “The Two Paths,” that is, the Path of self-perfection and the Path of service to others, verses 123 to 134 explore a theme that HPB made central to Theosophy: altruism — the willingness to live, not for oneself alone, but for others. This theme is central to the entire second fragment of the book, but is developed in these passages with special clarity.

From a student

[The magazine Vidya, http://www.theosophysb.org/site/publications.html , edited by associates of the United Lodge of Theosophists in Santa Barbara, USA, published in its summer 2013 issue the following article].

Saith the pupil: O Teacher, what shall I do to reach Wisdom?

O Wise one, what, to gain perfection?

Search for the Paths. But, O Lanoo, be of clean heart before thou startest on thy journey. Before thou takest thy first step, learn to discern the real from the false, the ever-fleeting from the everlasting. Learn above all to separate Head-learning from Soul-wisdom, the "Eye" from the "Heart" doctrine

from The Voice of the Silence

To a pupil seeking knowledge of the path to wisdom and perfection, the teacher responds with a distinction between Head-learning and Soul-wisdom and emphasizes the importance of cleansing or purifying the "heart". This distinction, central to the teaching in the sacred text, The Voice of the Silence, is expressed in the metaphorical terms of "the eye doctrine" and "the heart doctrine". Explanations of the two terms can be made at several levels of human development ranging from the highest choices of an enlightened being to the ordinary approaches to learning and the duties of human life.

John Algeo – USA

[Originally printed in the Quest 89.2 (March-April 2001): 44-50; here revised.]

Reincarnation has become as American as apple pie, the Super Bowl, and the American conviction that anybody can grow up to be president. In the 1980s, several Gallup Polls established that about a quarter of Americans believe in reincarnation. In early 2001, one of the main e-commerce booksellers listed 649 books for the keyword “reincarnation,” and another listed 836. The widespread interest in reincarnation is a result — to a large extent indirectly to be sure — of its promulgation by the Theosophical Society.

A book on “alternative” or “new” religious movements in this country (Philip Jenkins, Mystics and Messiahs, Oxford University Press, 2000) pointed out the disproportionate effect our small organization has had on general thought: “Though the U.S. Census in 1926 found fewer than seven thousand declared Theosophists in the entire nation, that movement had already succeeded in making its views a familiar component of religious thought” (p. 10). “We might for instance observe the spread of ideas of reincarnation and karma, together with associated traditions like meditation and yoga. In the early twentieth century, all of these were associated with Theosophy . . . [but now] the theories have entered the religious mainstream (p. 230).