Articles

Magazine Article: The American Theosophist, July 1974

“The trouble with the three fundamental propositions is that they are way up there in the blue somewhere. They don’t answer any of my problems. Why should I bother to study them?”

How often do we hear this complaint, not only about the three fundamental propositions, but about The Secret Doctrine as a whole? The concepts are too abstract, too vast, too impossible to comprehend. “Anyhow, it’s all speculative, and I’ve got to earn my bread and butter, look after my family, carry on my business. I haven’t got time for something I can’t use.”

If The Secret Doctrine did nothing more than lift our minds “way up there in the blue” it would have served some purpose; we would have a wider perspective; we would be able to see our problems as a whole and perhaps stop running around on our little squirrel-wheels of doubt and speculation. For it is at the “daily problem” level that we really speculate: “Is this right? Is that right? Should I do this? Should I do that? There must be an answer somewhere!”

Pure logic would give us answers, but we are seldom capable of pure logic at the “daily problem” level. It comes from a much higher octave of our beings and can scarcely get a wedge into the tangle of doubts, fears, angers, panic, and other often uncontrollable emotions that beset us when we are in the midst of situations which seem to pull us in several directions at once – in short, when we must make a choice between this or that or some other action, or remain paralyzed in inaction. In an extremity we may even wonder why the Masters do not help us, show us what to do, give us some direction.

I. K. Taimni

Originally published in The Theosophist, February 1967

The discussion about the nature of Samadhi in the first chapter of the Yoga-Sutras of Patanjali and the subtle mental processes which are involved in it might well give the impression that the technique of Yoga is not meant for the ordinary man and he can at best make only a theoretical study of the subject and must postpone its practical application to his own life for some future incarnation when the conditions are more favourable and his mental and spiritual faculties have developed more fully. This impression, though natural, is based upon a misconception.

Those who formulated the philosophy of Yoga and devised its elaborate technique were not so ignorant of the weaknesses of human nature and the limitations and illusions under which an ordinary man lives. They could not point out the necessity and urgency of man’s freeing himself from these limitations, and then place before him a method of achieving this object which seemed to be beyond his capacity.

They knew the difficulties which were involved, but they also knew that these difficulties could be overcome by adopting a graduated course of training which is scientific and in accordance with the laws of human growth and evolution. Even in achieving any worthwhile worldly object a person has to proceed systematically and be prepared for a prolonged and strenuous effort.

If he wants to become a great mathematician he begins with the four rules of arithmetic and gradually works his way up from one stage to another until he masters the science. He does not start by attending courses of lectures on differential and integral calculus in a university. He is prepared for the long course of training but also knows that his final success is assured if he does not give up the effort.

This article was originally published in The Theosophist, the international journal of the TS, October 1982.

It is important to grasp, not merely as a concept, but as a fact, that the Path is oneself. The Voice of the Silence states that one cannot travel on the Path until one has become the Path itself. The Path is the qualitative change which takes place in one’s consciousness and in the vehicles through which consciousness functions.

It is said that consciousness, in its absolute form, is ever pure and that no change can, or needs to, take place in it. But ‘consciousness’ is an ambiguous term. The Sanskrit chaitanya is more accurate and indicates the ever pure, ever free, unlimited consciousness which does not change. Eastern philosophy speaks of two kinds of truth: one is paramarthika satya, absolute truth; the other is vyavaharika satya, relative truth. From the absolute point of view, consciousness cannot change, but, from the relative point of view, change must take place. Consciousness is identified with and entrammelled by the material vehicles through which it acts and, practically speaking, works in ways which are not natural to itself. It is unable to express its natural purity and freedom so long as these vehicles are not made into perfect instruments able to respond to its every vibration.

Theosophical studies show that all the bodies—physical, emotional and mental—have their own consciousness. In fact, every particle in every body, as a living unit, has its own consciousness, for life, functioning at its own level and in an appropriate manner, is found in all matter. The aggregate which is the body—whether it is the physical, emotional or mental aggregate—also has a consciousness of its own. There is also a further aggregate which is the physical-astral-mental body consciousness, and which is the ‘personality’ of man in Theosophy.

Being extracts from the notes of personal teachings given by H. P. Blavatsky to private pupils during the years 1888 to 1891, included in a large manuscript volume left to me by my father, who was one of the pupils

- P.G. Bowen

 

 



Another Chapter of Theosophical History Clarified

by Frank Reitemeyer

Since the split up of the Theosophical Society into various lineages after the death of Helena P. Blavatsky, foundress of the Aryan Theosophical Society at New York in 1875 and Head of its Esoteric School there is quarrel until today about the if, how, why and to whom of HPB’s occult successorship, beginning with the 1894 controversy between TS co-founder William Q. Judge and Annie Besant about the leadership. [1]

According to Gottfried de Purucker, who was regarded as the fourth messenger of the Masters of Wisdom in serial order since Blavatsky [2], the split of the TS was a “plan B” of the Masters to save as much as was possible after the deadly karmic shakings were culminating into a final spiritual destruction of organized Theosophy. In a private instruction, given in his Katherine Tingley Memorial Group, which continued Blavatsky’s Inner Group, on meeting 18, dated August 12, 1930 he explains:

Geoffrey Hodson - His Occult Life of Research

Geoffrey Hodson developed these powers to a remarkable degree and all his talents were devoted to helping forward humanity at large. At no time did he seek monetary compensation for any of his clairvoyant work in healing or research. By working with accredited scientists, he not only provided valuable insights and knowledge but to a large extent validated the faculty of clairvoyance as a legitimate tool of investigation which could have positive connotations for the future. The validation given by scientists provides credence to his research in areas where scientists cannot go.

Geoffrey Hosdon was a highly trained clairvoyant in many of its forms (e.g. in time, space and magnification) and could use this faculty under conscious control. Here are some of the results of his work in occult research.

He was a researcher in a great variety of disciplines such as Astronomy, Bacteriology, Health, Chemistry, Physics, Music, Religion, Ceremonial and Life after Death to name a few. He also used his psychic and spiritual powers to study the Fairy and Angelic Kingdoms.

As an occultist and clairvoyant Mr. Hodson devoted all his talents to helping forward humanity at large.

Health and the Angelic Kingdom

Geoffrey Hodson Story

His Life Story

GEOFFREY HODSON was born on the 12th of March 1886 at Wainfleet, Lincolnshire, England at 6:55 am. He was the eldest of five children, three boys and two girls.

His occult experiences began when he was about five or six years old. He had dream experiences in the half waking state and this seemed to be connected with Kundalini. Here are Mr Hodson’s words describing that event.

‘It seemed that from within the sun a huge birdlike figure of fire, with a long tail shaped like that of a lyre bird, descended and entered my whole body through the crown of my head almost setting up a blazing fire within me.’

Kundalini is the power of life, one of the great forces. It is also known as the Serpent Fire.

Edited by C. Jinarajadasa

Copyright

The American Theosophical Society

1923


 

 

Contents

Section

 

1

The Planetary Chain

2

Conditions After Death

3

 Races and Sub-Races

4

Cosmic Origins

5

Science

Article by Pablo Sender.

In an article by Cristian Conen, published in The Theosophist in December 2014, he began to examine the work of the Theosophical Society (TS) based on ideas expressed by the late International President, Radha Burnier. Continuing this inquiry, particularly in connection with work in the field of spiritual education, we may ask: what kind of public programmes should TS offer in order to help the spiritual growth of humanity?

TWO EXTREMES

My work for the Society has provided the opportunity to present programmes in different countries and cities, interacting with members from many Theosophical branches. In doing so, I have seen a variety of approaches to TS work and different ways in which members are responding to the challenges they encounter. To illustrate, there are two attitudes representing the opposite ends of the spectrum of responses I have observed. Different groups tend to lean towards one direction or the other, some of them actually getting quite close to either of the extremes. When we are too close to an extreme, we are in danger of getting too far off-track, thus losing our way. If we are going to accomplish the aims of our organisation, it is important to strive to find the highly desired, though equally elusive, middle path.

In a letter, Dorothy Bell shares thoughts on the power of a theosophical worldview to unravel a universal problem.

A letter to my Sister in India…  On the Equality of Men and Women

Namaste, dear Sister Deepa,

Thank you for the invitation to pen some thoughts ‘On the Equality of Men and Women’ a theme that, as the words unfold, may unexpectedly evoke a sense of balance and wholeness like the wings of a bird in flight. Perhaps it has something to do with the longing of the soul. Anyhow, this will be explored later, as there is a need to acknowledge that the theme has been prompted by events in both our countries.

INEQUALITY, IMBALANCE… AND A THEOSOPHICAL WORLDVIEW1

As you are well aware, in recent times the increase in reporting of domestic violence, rape and murder of women has shaped headlines in many countries, including New Zealand, Africa, as well as Australia and India. Your exceptional TOS work in raising community awareness of the issues involved is most needed and really inspires others.

Media attention to particular incidents of brutal sexual violence has highlighted the importance of understanding the nature-nurture explanation of human behaviour: that it comes from the interaction of genetic and social conditioning. The minds of children from their earliest experiences are constantly shaped with beliefs and attitudes. Parents, family, school, science, media, and especially religion, shape perceptions of gender roles and status – and perceptions produce actions and reactions. Inequality of status has cultivated domination, discrimination and abuse and in the eyes of a theosophist it has dishonoured the magnificent true nature of a human being.

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  3. To investigate unexplained laws of nature and the powers latent in humanity.

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