11 January 2017

Pluto: A Struggle of Two Thousand Years

In Capricorn Until 2023, Pluto Dismantles
Routines and Brings Wisdom to Mankind  


Carlos Cardoso Aveline


 
Pluto and its main Moon, Charon



“… A new covenant, not of the letter but of
the Spirit; for the letter kills, but the Spirit gives life.”

( 2 Corinthians, 3:6 )



How can one better understand the changes our humanity has been undergoing on the psychological, social and planetary levels of life? The first step may be to critically observe the point of view from which we look at reality.

In “The Voice of the Silence”, H. P. Blavatsky shows the difference between the “doctrine of the eye”, that sees appearances, and the “doctrine of the heart”, that shows the essence and the occult wisdom. In every phase of human history, there has always been a struggle between form and contents, outer shell and inner life, exoteric perception and esoteric understanding.

A constant conflict between appearance and reality can be observed in the history of philosophical and religious thought. The paradox is present in great events as well as in small ones. Form and contents get combined and mixed up in each one’s consciousness and also collectively. The theosophical and esoteric associations are no exceptions to the rule.

The Theosophy of Jesus

Many of those who follow the work of our e-groups and associated websites know that there are points in common between the non-bureaucratic sectors of the theosophical movement and the ancient and primitive Christianity.

The Christians of the first centuries had no bureaucracy or formal institutions. The Vatican built its imperial and ritualistic forms of Christianism during the Middle Ages. Something similar took place in the history of the theosophical movement: it was after the first decades of pioneering action that the process of “authority” and blind faith took place, especially from Adyar; yet some sectors of the movement have kept the original proposal alive. Among them one can see the Independent Lodge of Theosophists.  

In the Middle East, the relation between Jesus and the priestly bureaucracies of his time was one of confrontation. In the 19th century, Helena P. Blavatsky challenged in similar ways the main ecclesiastical corporations and was persecuted by them.

According to esoteric philosophy, the real life of Jesus was quite different from the symbolical narrative one can find in the Gospels.

With regard to the true or historical Jehoshua, theosophy brings us data and information from the Jewish Talmud. In her work “Isis Unveiled”, H. P. Blavatsky shows that the persecution of Jesus (promoted not by all of the people, but by the sect of the Pharisees) was a reaction against his theosophical philosophy of universalism and inter-religiousness. Mentioning sources as the Sepher Toldos of the Talmud and Eliphas Levi, HPB writes:

“…The same Talmudist says, in substance, the following: Jesus was thrown in prison, and kept there forty days; then flogged as a seditious rebel; then stoned as a blasphemer in a place called Lud, and finally allowed to expire upon a cross. ‘All this’, explains Levi, ‘because he revealed to the people the truths which they (the Pharisees) wished to bury for their own use. He had divined the occult theology of Israel, had compared it with the wisdom of Egypt, and found thereby the reason for a universal religious synthesis’.” [1]

These facts make it clear that the universal wisdom does not obey to priesthood and religious bureaucracy. It has kept away from conventional sacerdotal castes which present themselves as the owners of divine knowledge and as the “intermediaries” between sacred wisdom and the uninformed population.

True theosophy has, therefore, essential characteristics in common with primitive Christianity, and with the inner wisdom of the other religions and philosophies. In the same way, corporative and ritualistic forms of pseudo-theosophy, as those developed in the Adyar Theosophical Society and elsewhere, have much in common with the conventional Christianity of the Vatican and with the bureaucratic shells of the other religions.

Pluto in Capricorn Until 2023

In the present planetary transition, human karma has been changing in deep and quick ways. There is now in the astral light a subtle energy which is favourable to the destruction of false shells and of structures which resist truthfulness.  This is especially perceptible since 2008 and will proceed until the year of 2023, because in this period the planet Pluto is in transit in the sign of Capricorn. The fact provokes a purification that paves the way to the renewed times of pure and clean mental consciousness, the wide, bright and elevated awareness of the Aquarius Age.

When was the last time Pluto crossed the heavenly territory of Capricorn?   It occurred on the eve of the American Revolution of 1776 and the French Revolution (1789-1793). That was the moment of the Universal Declaration of Human Rights and the starting point of the transition to Aquarius Age.  The midpoint of the transition was the year of 1900, as indicated by H.P. Blavatsky. The completion of the transit from the Pisces Age into the Aquarius Age took place in 2007-2008. [2] 

The transition or “twilight” between the two eras takes 215 years, which corresponds to ten per cent of the duration of an age. There are 215 years between 1793 and 2007-2008, and the year of 1900 is their “axial” point.

Pluto’s task until the year 2023 is one of the factors that help complete another phase in the transition into and dawn of a new consciousness.

Since the Age transition (1793-2008) is closed, it is the time for “putting the house in order”. The agenda includes changing the geological and ecological relation of our humanity with its planet. Pluto is associated to the Karma of the past, to transmutation, to the death and destruction of old useless things.

Astrologically, this small planet is the regent of the subterranean levels of our Earth. Pluto is related, therefore, to the earthquakes and to the excess of CO2 in the atmosphere, provoked by the unnatural use of fossil fuels. On the physical as well as the psychological and spiritual realms, this mysterious planet provokes a sudden and total transmutation of life, not without violence on the lower dimensions of reality. Pluto brings us creative and surprising transitions towards the greater Life.  It naturally works according to our accumulated Karma as humans. His influence is closely associated with those of the other “galactical” planets of our solar system, its “brothers” Neptune, the co-regent of Pisces, the recently closed age, and Uranus, the  co-regent of Aquarius, the age that has already started. [3]

Pluto also brings us healing and rebirth.

From the point of view of the theosophical movement, the period until 2023-2025 is a unique opportunity to get rid of the illegitimate bureaucratic shells built on the basis of illusion and blind belief. 

The same takes place in the life of every individual: this is a time when one must renew himself and be born again every day.  It is unfeasible to remain innerly changeless. On the other hand, it is possible to establish “a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life”. (2 Corinthians, 3:6) Thus the Aquarian Wisdom will be able to emerge and bring us the time when the Piscean dream of universal brotherhood becomes part of our concrete reality.

NOTES:

[1] See page 202, volume II, “Isis Unveiled”, by H. P. Blavatsky, Theosophy Co., Los Angeles.

[2] See chapter 22 in the book “The Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline (The Aquarian Theosophist, 2013, 255 pp.). The chapter is entitled “The Theosophical Movement, 1875-2075, the Hundred-Year Cycle and the Dawning of the Aquarius Age”. 

[3] There is a curiously harmonious mathematical relation among the cycles of these three planets, which bring us the energy of the galaxy to our solar system and complement the role played by the Sun.   

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The above text is a translation from the Portuguese language article “Plutão: Dois Mil Anos de Luta Até 2023, which is available at our associated websites.

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Readers might like to see the articles “The Bright Side of Saturn”, “A Few Words on Uranus”, “Neptune, a Mystery In Front of Us”, by Carlos Cardoso Aveline, and “The History of a Planet: Venus”, by Helena Blavatsky.  All of them are available at our associated websites.

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In September 2016, after a careful analysis of the state of the esoteric movement worldwide, a group of students decided to form the Independent Lodge of Theosophists, whose priorities include the building of a better future in the different dimensions of life.  

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E-Theosophy e-group offers a regular study of the classic, intercultural theosophy taught by Helena P. Blavatsky (photo).

  
Those who want to join E-Theosophy e-group at YahooGroups can do that by visiting https://groups.yahoo.com/neo/groups/E-Theosophy/info.

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First Letters of a Master to Sinnett

A Study in Two Texts From Immortal Sages

N. C. Ramanujachary



Front cover of the “The Mahatma Letters”, TUP edition, and a photo of Alfred P. Sinnett



Mr. A. P. Sinnett was an earlier member of the Theosophical Movement and played a very vital part in the expansion of the activities both in India and in England. He was the editor of a daily newspaper “The Pioneer” and also the writer of the books “The Occult World”, “Esoteric Buddhism”, etc.

Madame Blavatsky pleaded with her spiritual Teachers that they should enter into correspondence with A.P. Sinnett and A.O. Hume; and the result was there was some correspondence between them. The Letters were not permitted by Them to be published as such, but the information supplied could be used to make books. But, on passing away of the recipient, viz. Sinnett they became the property of the Trustees and were published for the first time in 1923. The Original letters are now held in deposit with The British Museum, London.

Each of the Letters is pregnant with philosophic pointers. For the present essay, the first two letters are taken as they lay the foundation for study and for understanding the nature of the Masters and Their work with the world. The letters were written and received in October 1880.

A Master of the Wisdom (or Mahatma as is popularly mentioned in India), is, in the words of Madame Blavatsky, “a personage who, by special training and education, has evolved those higher faculties and has attained that spiritual knowledge which ordinary humanity will acquire after passing through numberless series of incarnations during the process of cosmic evolution, provided, of course, that they do not go, in the meanwhile, against the purposes of Nature.”

A Master is beyond the need of a “name and form”, but for the purposes of correspondence a name was chosen.  

Wisdom is an innate characteristic of Manifestation/Nature. The place of a Master of the Wisdom in the whole life of a spiritual aspirant is to be conceived well. The letters help for this, as also to elevate the public mind regarding the study of Occult Science. Reading and re-reading the Letters is necessary as each new reading is done at a more advanced level of understanding, and other meanings and interpretations occur.

The letters contain (1) Contextual advice on matters of current importance, (2) Instructions for enlightenment and (3) Rules of master-Disciple relationship along with the cosmological Laws.

The Letters make a welcome “introduction” to the very nature of a Master.

The First Letter:

Mr. A. P. Sinnett suggests to the Masters that They produce the London newspaper and the Simla daily simultaneously at Simla and London respectively, so that such working “would close the mouths of the skeptics”. The reasons afforded by the Master for such non-doing are as below:

(1) The world is yet in its first stage of disenthralment if not development, hence - unprepared.

(2) The Masters work by natural - not supernatural - means and laws.

(3) The success of an attempt of such a kind (bringing out the same edition from different parts of the globe that are one month apart by all means of communication) must be calculated and based upon a thorough knowledge of the people around. It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind ­ the deific powers in man and the possibilities contained in nature.

The Master makes some passing reference about the state of mind of the scientists of the day. They are “less anxious to suggest a physical connexion of facts which might unlock for them many an occult force in nature, than to provide a convenient ‘classification of scientific experiments’; so that the most essential quality of an hypothesis is not that it should be true but only plausible ­ in their opinion.”   The experimental knowledge, for them, dates from 1662 when a society was founded for that. But, “an innate longing for the hidden, a passionate love for and the study of nature had led men in every generation to try and fathom her secrets deeper than her neighbours did.”

Similarly, a reference is made as to the state of human nature in general. “It is the same now as it was a million of years ago: Prejudice based upon selfishness; a general unwillingness to give up an established order of things for new modes of life and thought; pride and stubborn resistance to truth if it but upset their previous notions of things.”

The Master is emphatic that They know, out of experience of ages, something of human nature. “So long as science has nothing to learn, and a shadow of religious dogmatism lingers in the hearts of the multitudes, the world’s prejudices have to be conquered step by step, not at a rush.”

The arguments and suggestions that are perfect from the standpoint of exoteric wisdom will not work when it comes to “esotericism”, “with its laws based upon mathematically correct calculations of the future”. The acts and words of the Masters would seem often “unwise, if not actually foolish” to the uninitiated. He refers to the Aryan goddess SARASWATI and the rewards of Wisdom that would accompany the devoted and faithful serving.

Winning over the public mind, is not to happen through the working of miracles and phenomena, they unambiguously state.  Sinnett is advised to work on the material available with him. The “further evidences” he needs will be supplied at the appropriate time. Science shall be able to account for phenomena when it acquires a knowledge of Akas, its combinations and properties.

When we look at the present stage of scientific and technological advance, the concurrent production of a newspaper at different centers of the globe is no longer impossible in 2012. The “human nature” is also trying to decode itself and get out of the bounds of  “selfishness”. There is not a very speedy and highly striking change in the area of religion but tolerance is being built up. There is accommodation for the other man’s point of view and a decided attempt to reach a common understanding. But as the Master said, things will have to improve “step by step” and not in a “rush”.

The Second Letter:

The points made out in the second letter are still deeper.

(1) Occult Science has “its own methods of research as fixed and arbitrary as the methods of its antithesis physical sciences are in their way”.

(2) The aspirant to Occult science must be willing and practically do “change his/her mode of life”. The inner motive of the aspirant is more a matter of concern if instruction has to continue.

(3) The racial prejudice, among others, must first die down. The Theosophical Movement is not intended to be a factory for the production of “adepts”. It is rather the intention to bring together men and women of the world in a common pursuit of Wisdom. The universal brotherhood of humanity is the hard base for the human progression and perfection.

Mr. A. O. Hume and Mr. A. P. Sinnett thought they should not identify themselves with the “Asiatics”, could form a separate and independent branch not attached to the Parent Society (Adyar) but directly connected with the Adepts. The master tells here that this is not possible at all and they must form a branch under the Parent Society and be prepared to follow the discipline of the aspirants, if at all they are interested in pursuing the Occult studies. “The first and chief consideration in determining us to accept your offer lies in the inner-motive which propels you to seek our instruction - our guidance.”  The Master analyses their motives thus:

(1) The desire to receive positive and unimpeachable proofs that there really are forces in nature of which science knows nothing.

(2) The hope to appropriate those forces at the earliest and demonstrate them before the chosen western minds, to contemplate an objective reality built upon the rock of knowledge and not upon faith, to finally come to know the reality of the existence of the Masters. These motives, the Master very boldly says are founded upon no other quality than “selfishness”.  Here, the Master asserts that the Theosophical Society is not for “gratifying the individual aspirations” but to serve fellow men. The ideal of Universal Brotherhood is of paramount importance to the Society and its work, and the TS cannot be remodeled “as a college for the special study of occultism”.

The Master of Wisdom declares that the doors of learning are always open for those aspirants who knock in the appointed way. The newcomer is invariably received, but “he has to come to us”, and must have also reached “a point in the path of occultism from which return is impossible”.

The most popular phrase in the theosophical literature on the path is: “Leave your world and come to ours.” The devotion and dedication to the cause as expressed by Col. H. S. Olcott and Madame Blavatsky receives commendation here of the Master. The matter of phenomena and the part played by Blavatsky therein is clearly depicted.

The basic fact the Master wanted known here is that “the mysteries never were, never can be, put within the reach of the general public”. This can happen only when “our religious philosophy becomes Universal” and not until then, asserts the Master. In the “important field of theosophical effort”, there shall be results commensurate, as “ingratitude is not among the vices of the Teachers.”

The place given to the Theosophical Movement and its philosophy, working through the branches, in the matter of acquiring knowledge/Wisdom is to be candidly grasped here. The society and its philosophy is the “instrument” for the flow of the Wisdom. Here mention can also be made of a statement coming from Sri T. Subba Row.  The Masters have directed their earlier students (those who were with Them even before the Society was established) to join the Society and approach Them only through that, if they wanted a continuity of Teaching. The relationship among the Teacher and the student would be under strain if the latter chooses not to join the Society.


Conclusions:

The rules of discipline or the conditions of training in occult studies shall not be changed. The aspirant will have to change his/her mode of life.

The Theosophical Movement is not meant to be a college for manufacturing occultists or adepts. It is not for gratifying the personal and individual aspirations of the members but to inculcate among men and women of the world a sense of Universal Brotherhood of Humanity and in the process doing away with all prejudices of race, selfish motives etc.

The newcomer is always welcome to the ranks of discipleship but one must properly prepare oneself rightly. Communication will continue only if there is communion of thought.

Science is the friend so far as the communication of new ideas to the world is concerned. The doors of discovery are not closed to anyone. The scientist must think in terms of public benefit rather than in any other perspective.

The statement appearing in yet another letter as to the possible cooperation between a scientist and a philosopher; the enormous patience with which the sage waits in his cave of learning can also be relevant here for a proper understanding of the situation.

If for generations we have “shut out the world from the Knowledge of our Knowledge”, … “it is on account of its absolute unfitness; and if, notwithstanding proofs given, it still refuses yielding to evidence, then will we at the end of this cycle retire into solitude and our kingdom of silence once more.  ….. We have offered to exhume the primeval strata of man’s being, his basic nature, and lay bare the wonderful complications of his inner Self something never to be achieved by physiology or even psychology in its ultimate expression ­ and demonstrate it scientifically. It matters not to them, if the excavations be so deep, the rocks so rough and sharp, that in diving into that, to them, fathomless ocean, most of us perish in the dangerous exploration; for it is we who were the divers and the pioneers, and the men of science have but to reap what we have sown.  It is our mission to plunge and bring the pearls of Truth to the surface; theirs ­ to clean and set them into scientific jewels. And, if they refuse to touch the ill-shapen oyster-shell, insisting that there is [not], nor cannot be any precious pearl inside it, then shall we once more wash our hands of any responsibility before human-kind. For countless generations hath the adept builded a fane of imperishable rocks, a giant’s Tower of  INFINITE THOUGHT, wherein the Titan dwelt, and will yet, if need be , dwell alone, emerging from it but at the end of every cycle, to invite the elect of mankind to co-operate with him and helping his turn enlighten superstitious man. And we will go on in our periodical work of ours; we will not allow ourselves to be baffled in our philanthropic attempts until that day when the foundations of new continent of thought are so firmly built that no amount of opposition and ignorant malice guided by the Brethren of the Shadow will be found to prevail.”  [See p. 68, “The M.L. to APS”, Chronological edition; or the closing paragraphs of Letter 9 or IX, in the non-chronological editions. ]

The matter of Learning the secrets of Nature, acquiring the Wisdom needed for living a True and Real life, the place of the theosophical philosophy and the Movement in the total process are amply suggested here. For a total advantage there can be no substitute to the earnest study of the Letters in their full form.   

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The above text is reproduced from “The Aquarian Theosophist”, April 2012 edition, pp. 09-13.

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In September 2016, after a careful analysis of the state of the esoteric movement worldwide, a group of students decided to form the Independent Lodge of Theosophists, whose priorities include the building of a better future in the different dimensions of life.  

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E-Theosophy e-group offers a regular study of the classic, intercultural theosophy taught by Helena P. Blavatsky (photo).

  
Those who want to join E-Theosophy e-group at YahooGroups can do that by visiting https://groups.yahoo.com/neo/groups/E-Theosophy/info.

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3 January 2017

VISUALIZING THE FUTURE OF MANKIND

A Few Reasons to Form a Healthy Mental
Image of the Next Steps in Human Evolution


Carlos Cardoso Aveline
  


Right thought leads to right action




Is it correct for students of esoteric philosophy to consciously visualize and think of a sane future for mankind, for the countries where they live, and their cities?

The practice is relatively new and has been proposed in a 2013 book and in a number of articles. [1]

A few theosophists raised questions about it, and risked two opinions. One is that such a practice seems to belong to the New Age movement; and anything belonging to such a movement should be automatically considered wrong from a theosophical perspective. The other opinion is that thinking good of mankind’s future would be a wrong use of psychic powers.  

Let’s then try to examine the two points, while avoiding repetition of what has been already said in the book “The Fire and Light of Theosophical Literature” and elsewhere. 

1. Theosophy and the New Age Movement

First, one should investigate what is the actual relationship between the original teachings of theosophy and the concept of New Age.  

A few theosophists may experience a pleasant feeling of intellectual and spiritual superiority as they think of the “New Age” movement.  “Theosophy”, they think, “is far above all these groups”. They are wrong. Theosophy is at the very heart of the New Age idea. The authentic teachings of esoteric philosophy constitute the source and center of the New Age movement. The book “Helena Blavatsky”, by Sylvia Cranston, provides an overwhelming amount of evidences about that.  Chapter 10 of Part 7 in Cranston’s book demonstrates that Helena Blavatsky can be correctly called “the mother of the New Age”.

The phrase New Age fully coincides with the concept of “New Cycle”, which was constantly used by HPB in her writings. The original teachings of theosophy are the main writings regarding the new cycle or age. The foundation of the theosophical movement in 1875 gave a new impulse to the transition, which had started in previous centuries. Although there  are many naïve groups dealing in superficial ways with the birth of a new age,  it would be wrong to say that the center of a circle has nothing to do with its circumference, or that the essence of something is separated from its outward aspects.

As to the intellectual pride which a few theosophists may have, we should be able to examine the way we look at other sectors of the esoteric movement. A severe frankness is always good, and it is recommended and taught  by Saturn, the stern co-regent of the new Age of Aquarius.

However, one should beware of intellectual pedantry, which is the child of blind belief and mental laziness. Pedantry is no part of Saturn’s,  or Uranus’, influence and inspiration towards the new age.

No one can be in the presence of an authentic wisdom and still experience a feeling of intellectual or spiritual “superiority”. The fact of being anywhere near wisdom destroys the sense of separateness necessary to the twin illusions of superiority and inferiority.

Impulsive criticism and automatic skepticism are but disguised forms of blind belief. Skeptics are eyeless believers: they believe in negativity.

Pride, which feeds skepticism, does not exist in the life of a truth-seeker. He whom studies hard for decades attains the Socratic knowledge that he actually knows next to nothing in his lower self, and is therefore utterly humble in his heart. One can partake of the nature of wisdom: one can never possess anything of it.

2. On Visualizing a Correct Future

As we look around, and talk to fellow-citizens, the fact emerges that current ideas about human future are both false and inaccurate. The power of thought is being misused, and this is a mistake which must be corrected.

On TV and cinemas, science fiction movies make poor adaptations of Far-West bang-bang stories to the cosmic environment of our Milky Way and beyond.

In every country, populations are bombarded day and night by images of possible planetary disasters to happen in the future, from comets coming to destroy the Earth in seconds to an ecological Armageddon, not to mention nuclear warfare or political dystopias under buffoon-dictators  like Mussolini or Hitler. Financial apocalypse is announced from time to time.  Wrongly understood biblical prophecies float in our cultural atmosphere, feeding the poison of constant negative emotions and thoughts.

Some of these dangers to be faced by our mankind are real. They must be addressed from the correct point of view, which is a confidence in life, a confidence in human beings, and a confidence in the Law.

However, the general trend now regarding human future is still to accept negative feelings and destructive thoughts as if they were realistic. In many scientific circles, obedience to negative feeling is the rule. Present society has depressive thoughts about its future, and these ideas are fundamentally wrong. They constitute a bad dream, and their inaccuracy can be easily seen by the student of Theosophy.

Both mankind and our planet are evolving in peace, and this fact does not exclude the end of  materialistic civilizations when the time has come for them to end.

Regardless of any crisis we may have to face in the near future, humanity is fundamentally OK, and so is its evolution. The means to perceive and see this fundamental fact are available in the teachings of theosophy. Spreading this teaching and demonstrating it is a duty of the theosophical movement. Positive feelings stem from the higher self and lead to a decisive action. They are long-term and realistic. They must be put in motion with a gradually increasing strength.

3. Right Thought Leads to Correct Mental Images

That ideas have an immense creative power is a fact discussed and explained in “The Mahatma Letters” and all over classical theosophy, including “Isis Unveiled”, the book by H.P. Blavatsky.

Right thought is one of the items taught by Lord Buddha in the Noble Eightfold Path of Buddhism.

Questionable forms of imagination or image-making must be removed. They ought to be replaced by accurate, sane and healthy thoughts, which result from a sense of responsibility for the future and a perception that the victory of wisdom is the natural thing to happen along life. 

Thus the Yoga Aphorisms of Patanjali recommend:

“In order to exclude from the mind questionable things, the mental calling up of those things that are opposite is efficacious for their removal.”

And also:

“Questionable things, whether done, caused to be done, or approved of; whether resulting from covetousness, anger, or delusion; whether slight, or of intermediate character, or beyond measure, are productive of very many fruits in the shape of pain and ignorance; hence, the ‘calling up of those things that are opposite’ is in every way  advisable.” [2]

4. Visualizing a Correct Future

To visualize, say the dictionaries, is “to make visual or visible; to form a mental image of; to make perceptible to the mind or imagination”.

By visualizing a sane future for our mankind regardless of short term events, we practice right thought and replace inaccurate, depressive ideas of our culture by correct ones.

The effort to form a nucleus of universal brotherhood, which corresponds to the first object of the theosophical movement, implies not only a vision of human future, but also a daily work to express such a vision in practical terms.  H.P. Blavatsky herself did not refrain from supporting a popular exercise of visualization of the sane future now waiting for our mankind. She wrote on Edward Bellamy’s optimist utopia of future times entitled “Looking Backwards”:

“In order to awaken brotherly feeling among nations we have to assist in the international exchange of useful arts and products, by advice, information, and co-operation with all worthy individuals and associations (….). For instance, to take a practical illustration. The organization of Society, depicted by Edward Bellamy in his magnificent work ‘Looking Backwards’, admirably represents the Theosophical idea of what should be the first great step towards the full realization of universal brotherhood. The state of things he depicts falls short of perfection, because selfishness still exists and operates in the hearts of men. But in the main, selfishness and individualism have been overcome by the feeling of solidarity and mutual brotherhood; and the scheme of life there described reduces the causes tending to create and foster selfishness to a minimum.”[3]

In HPB’s time, Bellamy’s description of a future civilization based on brotherhood was an effective form of visualizing a healthy future.  In the 21st century, new forms may emerge.

It is bibliographically documented that students of esoteric philosophy must keep day and night their evolutionary goal in front of their mind’s eye. This is stated in the Golden Stairs which guide and inspire aspirants to discipleship since the creation of Blavatsky’s Esoteric School in 1888. One of the last and culminating steps in those Stairs is:  “A constant eye to the ideal of human progression and perfection which the Secret Science (Gupta Vidya) depicts.” [4]

However, that ideal cannot be individualistic or selfish.  The legitimate aim for pilgrims along the theosophical path is the good of mankind.

Human progression is both collective and individual, and thinking of the future according to the plan of evolution depicted in classical theosophy is the best foundation for correct action in the short term. Study of the secret doctrine will provide peace of mind and a clear vision. Those who work for the good of mankind and of their countries must use the creative power of thought in an altruistic way, and replace self-defeating ideas with the correct view of universal brotherhood as the practical Law that guides all beings.  

NOTES:

[1] See Part Three in the book “The Fire and Light of Theosophical Literature” (The Aquarian Theosophist, 2013,  255 pp.). Among the articles available online one can find in our associated websites “Meditating on Peace in the Middle East”, “Meditation on the Awakening of Mankind” and “The Future of Mankind is Bright” approach the same question. The article “Humanity is in the Making” (this one by S. Radhakrishnan) should also be mentioned. All of these articles can be found in www.TheosophyOnline.com ,  www.Esoteric-Philosophy.com and www.HelenaBlavatsky.org . Many other related articles will be found in several languages in our websites which are not mentioned in the lines above. In Portuguese, see for instance the partial compilation “28 Textos Sobre o Despertar” (“28 Texts on the Awakening”), which refers to the articles available in our websites.

[2] From “The Yoga Aphorisms of Patanjali”, An Interpretation, by W.Q. Judge, Theosophy Co., India, 1984, 74 pp., see Book II, Aphorisms 33 and 34.

[3] “The Key to Theosophy”, Helena Blavatsky, Theosophy Co., Los Angeles, 1987, 307 pp., see p. 44.

[4] See item 13 in the text “Commentaries to the Golden Stairs”, by Carlos Cardoso Aveline.  The article is available at www.TheosophyOnline.com and its associated websites.

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On the role of the esoteric movement in the ethical awakening of mankind during the 21st century, see the book “The Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline.  


Published in 2013 by The Aquarian Theosophist, the volume has 255 pages and can be obtained through Amazon Books.

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In order to have access to a daily study of theosophy, visit the page of  E-Theosophy e-group in YahooGroups and join it directly from there.

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