23 October 2016

The Aquarian Theosophist, October 2016


The opening thought of the October edition says:      

There is no joy like the joy of having fulfilled one’s duty.

On page one, the note “A Clean Life, a Pure Heart” discusses a kind of cleanliness that is not physical.

Page two presents “The Wisdom of a Turtle”, on the importance of being “slow” in our age of anxiety; and the note “A Nameless, Timeless Soul”, on the alternation of quietness and struggle.

The Source of Serendipity” is on page three. On pages four and five, “Abandoning Voluntary Blindness: The Philosophical Value of Democracy”. 

An essential topic concerning the future of mankind - how to build a theosophical lodge - is examined in a letter written by an Eastern immortal sage whose normal consciousness is beyond the karma of our mankind. Most of the letter is published on pages six and seven.

On page eight, we have a note by Indian author N. C. Ramanujachary entitled “Serious or Curious?”.

These are other topics in the October 2016 edition of the “Aquarian”:  

* Judah Abravanel, Fragments From Neoplatonic Judaism;

* The Chain of Action and Reaction; 

* A Few Socratic Questions;

* The Ecology of the Soul, or the Birth of Devotion;

* The Occult Life of Sentences;

* Thoughts Along the Road; 

* Helena Blavatsky, on the Eiffel Tower; and

* Preventing the Insanity of Atomic War.

The 17 pp. edition includes the List of New Texts in our associated websites.


You can find the entire collection of The Aquarian”  at our associated websites.


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.


18 October 2016

The Emperor’s New Suit

Fairy Tale Reveals How Political
Consensus is Fabricated, Sometimes

Hans Christian Andersen


A 2016 Editorial Note:

Hans Christian Andersen (1805-1885) makes
a study in the hypocrisy of modern politics and
rules of courtesy as practiced in society and circles
of friends, in parliaments, political parties, media,
governments and pseudo-theosophical associations.
Political correctness puts good manners above
truth or sincerity; and good manners usually mean
blind obedience to power. By the end of the story,
Andersen shows that one must have the heart of a
child to speak the truth and transcend organized deceit.

(Carlos Cardoso Aveline)


Many, many years ago lived an emperor, who thought so much of new clothes that he spent all his money in order to obtain them; his only ambition was to be always well dressed. He did not care for his soldiers, and the theatre did not amuse him; the only thing, in fact, he thought anything of was to drive out and show a new suit of clothes. He had a coat for every hour of the day; and as one would say of a king “He is in his cabinet”, so one could say of him, “The emperor is in his dressing-room.” 

The great city where he resided was very gay; every day many strangers from all parts of the globe arrived. One day two swindlers came to this city; they made people believe that they were weavers, and declared they could manufacture the finest cloth to be imagined. Their colours and patterns, they said, were not only exceptionally beautiful, but the clothes made of their material possessed the wonderful quality of being invisible to any man who was unfit for his office or unpardonably stupid.

“That must be wonderful cloth”, thought the emperor. “If I were to be dressed in a suit made of this cloth I should be able to find out which men in my empire were unfit for their places, and I could distinguish the clever from the stupid. I must have this cloth woven for me without delay.” And he gave a large sum of money to the swindlers, in advance, that they should set to work without any loss of time. They set up two looms, and pretended to be very hard at work, but they did nothing whatever on the looms. They asked for the finest silk and the most precious gold-cloth; all they got they did away with, and worked at the empty looms till late at night.

“I should very much like to know how they are getting on with the cloth”, thought the emperor. But he felt rather uneasy when he remembered that he who was not fit for his office could not see it. Personally, he was of opinion that he had nothing to fear, yet he thought it advisable to send somebody else first to see how matters stood. Everybody in the town knew what a remarkable quality the stuff possessed, and all were anxious to see how bad or stupid their neighbours were.

“I shall send my honest old minister to the weavers”, thought the emperor. “He can judge best how the stuff looks, for he is intelligent, and nobody understands his office better than he.”

The good old minister went into the room where the swindlers sat before the empty looms. “Heaven preserve us!” he thought, and opened his eyes wide, “I cannot see anything at all”, but he did not say so. Both swindlers requested him to come near, and asked him if he did not admire the exquisite pattern and the beautiful colours, pointing to the empty looms. The poor old minister tried his very best, but he could see nothing, for there was nothing to be seen. “Oh dear”, he thought, “can I be so stupid? I should never have thought so, and nobody must know it! Is it possible that I am not fit for my office? No, no, I cannot say that I was unable to see the cloth.”

“Now, have you got nothing to say?” said one of the swindlers, while he pretended to be busily weaving.

“Oh, it is very pretty, exceedingly beautiful”, replied the old minister looking through his glasses. “What a beautiful pattern, what brilliant colours! I shall tell the emperor that I like the cloth very much.”

“We are pleased to hear that”, said the two weavers, and described to him the colours and explained the curious pattern. The old minister listened attentively, that he might relate to the emperor what they said; and so he did.

Now the swindlers asked for more money, silk and gold-cloth, which they required for weaving. They kept everything for themselves, and not a thread came near the loom, but they continued, as hitherto, to work at the empty looms.

Soon afterwards the emperor sent another honest courtier to the weavers to see how they were getting on, and if the cloth was nearly finished. Like the old mister, he looked and looked but could see nothing, as there was nothing to be seen.

“Is it not a beautiful piece of cloth?” asked the two swindles, showing and explaining the magnificent pattern, which, however, did not exist.

“I am not stupid”, said the man. “It is therefore my good appointment for which I am not fit. It is very strange, but I must not let anyone know it;” and he praised the cloth, which he did not see, and expressed his joy at the beautiful colours and the fine pattern. “It is very excellent”,   he said to the emperor.

Everybody in the whole town talked about the precious cloth. At last the emperor wished to see it himself, while it was still on the loom. With a number of courtiers, including the two who had already been there, he went to the two clever swindlers, who now worked as hard as they could, but without using any thread.

“Is it not magnificent?” said the two old statesmen who had been there before. “Your Majesty must admire the colours and the pattern.” And then they pointed to the empty looms, for they imagined the others could see the cloth.

“What is this?” thought the emperor, “I do not see anything at all. That is terrible! Am I stupid? Am I unfit to be emperor? That would indeed be the most dreadful thing that could happen to me.”

“Really”, he said, turning to the weavers, “your cloth has our most gracious approval”; and nodding contentedly he looked at the empty loom, for he did not like to say that he saw nothing. All his attendants, who were with him, looked and looked, and although they could not see anything more than the others, they said, like the emperor, “It is very beautiful.” And all advised him to wear the new magnificent clothes at a great procession which was soon to take place. “It is magnificent, beautiful, excellent”, one heard them say; everybody seemed to be delighted, and the emperor appointed the two swindlers “Imperial Court weavers”.

The whole night previous to the day on which the procession was to take place, the swindlers pretended to work, and burned more than sixteen candles. People should see that they were busy to finish the emperor’s new suit. They pretended to take the cloth from the loom, and worked about in the air with big scissors, and sewed with needles without thread, and said at last: “The emperor’s new suit is ready now.”

The emperor and all his barons then came to the hall; the swindlers held their arms up as if they held something in their hands and said: “These are the trousers!” “This is the coat!” and “Here is the cloak!” and so on. “They are all as light as a cobweb, and one must feel as if one had nothing at all upon the body; but that is just the beauty of them.”

“Indeed!” said all the courtiers; but they could not see anything, for there was nothing to be seen.

“Does it please your Majesty now to graciously undress”, said the swindlers, “that we may assist your Majesty in putting on the new suit before the large looking-glass?”

The emperor undressed, and the swindlers pretended to put the new suit upon him, one piece after another; and the emperor looked at himself in the glass from every side.

“How well they look! How well they fit!” said all. “What a beautiful pattern! What fine colours! That is a magnificent suit of clothes!”

The master of the ceremonies announced that the bearers of the canopy, which was to be carried in the procession, were ready.

“I am ready”, said the emperor. “Does not my suit fit me marvellously?” Then he turned once more to the looking-glass, that people should think he admired his garments.

The chamberlains, who were to carry the train, stretched their hands to the ground as if they lifted up a train, and pretended to hold something in their hands; they did not like people to know that they could not see anything.

The emperor marched in the procession under the beautiful canopy, and all who saw him in the street and out of the windows exclaimed: “Indeed, the emperor’s new suite is incomparable! What a long train he has! How well it fits him!” Nobody wished to let others know he saw nothing, for then he would have been unfit for his office or too stupid. Never emperor’s clothes were more admired.

“But he has nothing on at all”, said a little child at last. “Good heavens! listen to the voice of an innocent child”, said the father, and one whispered to the other what the child had said. “But he has nothing on at all”, cried at last the whole people. That made a deep impression upon the emperor, for it seemed to him that they were right; but he thought to himself, “Now I must bear up to the end.” And the chamberlains walked with still greater dignity, as if they carried the train which did not exist.


The above story is reproduced from the book “The Complete Hans Christian Andersen Fairy Tales”, edited by Lily Owens, Avenel Books, New York, 1981, 803 pages, pp. 438-441.


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.


17 October 2016

Cómo Construir una Logia Teosófica

Carta de un Mahatma Enseña a  
Trabajar Por el Futuro de la Humanidad

Un Maestro de la Sabiduría

Una casa y una logia teosófica pueden transformarse en fuertes centros magnéticos


Nota Editorial:

Reproducimos a continuación lo mejor de la Carta 4
de la primera serie de “Letters from the Masters of
the Wisdom” (Cartas de los Maestros de Sabiduría) [1].
Dejamos aparte los fragmentos que son específicos de la ciudad
de Londres en los años 1880. Conservamos las frases de la Carta
que tienen valor universal. En su esencia, la carta puede leerse
como si hubiera sido escrita para la Logia Independiente de
Teósofos y para toda asociación de estudiantes sinceros de la
filosofía esotérica original. Como documento histórico, la carta
está dirigida a Francesca Arundale. Los fragmentos omitidos están
indicados por puntos suspensivos. En algunas frases, hemos puesto
palabras en cursiva entre corchetes para  facilitar la comprensión.

(Carlos Cardoso Aveline)


Usted es una dirigente de [su Logia] y como tal tiene un deber y una oportunidad especiales.

No es suficiente que dé el ejemplo de una vida pura y virtuosa y de un espíritu tolerante; esas no son más que cualidades negativas completamente insuficientes para un Chela. Usted debería, como simple miembro y con mucha más razón como dirigente, saber que usted puede enseñar, adquirir los conocimientos espirituales y la fuerza, a fin de que los débiles puedan apoyarse en usted y que en su tristeza, las víctimas de la ignorancia aprendan de usted la causa y el remedio de sus sufrimientos. Si usted toma la decisión, podrá hacer de su casa uno de los centros más importantes del mundo por su influencia inspiradora.[2]

 La “fuerza” está ahora concentrada en ella y allí quedará -si usted no la debilita ni la rechaza, como una bendición y una ventaja para usted. Usted realizará una acción correcta si estimular visitas de sus compañeros [del movimiento teosófico] y de buscadores, a través de reuniones con los que tenga más afinidad para el estudio y la instrucción. Usted debería hacer que otros, de otros sectores, sigan el ejemplo. Busque sin cesar con sus colegas del consejo la manera de hacer interesantes las reuniones generales de la Logia. Los miembros nuevos desde su entrada deberán tener la orientación de los más antiguos - especialmente seleccionados e indicados para recibir una tarea particular, a fin de que sean instruidos a fondo en las materias que ustedes hayan aprendido anteriormente - para que se vuelvan capaces de participar inteligentemente en las reuniones periódicas.

Existe una tendencia marcada por acortar la ceremonia de “iniciación”, hasta el punto de no hacer más ninguna impresión seria en el candidato. El método de la Sociedad Madre [en la India] puede no estar conforme con los prejuicios ingleses, pero el extremo opuesto, con su precipitación y su falta de dignidad, es cien veces peor. Sus métodos de iniciación son un insulto permanente a todos los Chelas regulares: sus “Maestros” están descontentos. Para nosotros este es un acto sagrado. ¿Por qué ha de ser de otro modo para ustedes? Si cada miembro tomara como lema las sabias palabras de un muy joven, pero ardiente teósofo y repitiera con Bertram K.: “Soy teósofo antes que ser inglés”, nunca ningún adversario destruiría su Sociedad. Sin embargo, los candidatos deben aprender y los antiguos miembros recordar siempre que la Sociedad ha emprendido una tarea muy seria y que desde el principio, deben trabajar también muy seriamente, volviendo teosóficas sus propias vidas.

(…) Usted ha aceptado la dirección de un servicio importante - la agencia financiera- ; lo ha hecho bien. Este género de ayuda era bien necesario. Si los miembros europeos se interesan por la Sociedad Madre, deben hacer circular sus publicaciones, y cuando sean dignas, traducirlas a otros idiomas. Usted puede decir a sus compañeros de la Logia que las intenciones y las palabras amables cuentan poco para nosotros. Lo que queremos y exigimos son acciones. En relación a eso, L.C.H., pobre niña, ha hecho más en dos meses que el mejor de sus miembros en cinco años.

Los miembros de la Logia (…) disponen de una ocasión que raramente se presenta a seres humanos. Están encargados de un movimiento destinado a servir un mundo donde reina la lengua inglesa; si cumplen todo su deber, los progresos del materialismo, los de una inmoralidad peligrosa, en fin, la tendencia al suicidio espiritual, podrán ser suprimidos. La teoría de la salvación vicaria [por los méritos de otros] ha provocado su reacción inevitable, y sólo un conocimiento del Karma puede neutralizarla. El péndulo ha pasado del extremo de la fe ciega al extremo del escepticismo materialista; nada lo parará, salvo la Teosofía. ¿No es un objetivo digno de sus esfuerzos el impedir que esas naciones tengan la suerte que les prepara su ignorancia?

¿Creen que la verdad les ha sido enseñada para su  exclusivo provecho? ¿Que hayamos roto nuestro silencio de siglos en provecho de un puñado de soñadores? Las líneas convergentes de su Karma les han conducido a todos a esta Sociedad como a un foco común, de manera que cada uno pueda alcanzar los objetivos de los esfuerzos comenzados en la encarnación anterior.

Ninguno de ustedes puede estar tan ciego al punto de suponer que este es su primer contacto con la Teosofía. Deben comprender, ciertamente, que esto sería lo mismo que decir que hay efectos sin causas. Sepan, pues, que depende de cada uno de ustedes si tendrán de luchar desde ahora solitariamente por la sabiduría espiritual en esta encarnación y en la próxima, o si lo harán en compañía de sus colegas de hoy y fuertemente ayudados por sus simpatías y aspiraciones comunes. Bendiciones para todos aquellos que las merezcan.



[1] “Letters from the Masters of the Wisdom”, 1870-1900,  first series, transcribed and edited by C. Jinarajadasa, TPH, India, 1973, Carta 4,  páginas 16 a 20.

[2] Nota de C. Jinarajadasa: “77 Elgin Crescent, Notting Hill, Londres, W., donde H.P.B. fue huésped de la Sra. Arundale y de la Srta. Arundale.”


Juan Pedro Bercial cumplió un papel central en el trabajo de los editores con el textoCómo Construir una Logia Teosófica”.


En septiembre de 2016, luego de un cuidadoso análisis de la situación del movimiento esotérico internacional, un grupo de estudiantes decidió crear la Logia Independiente de Teósofos, que tiene como una de sus prioridades la construcción de un futuro mejor en las diversas dimensiones de la vida.


El e-grupo E-Theosophy  ofrece un estudio regular de la clásica, intercultural teosofía enseñada por Helena P. Blavatsky (foto).

Aquellos que deseen unirse al e-grupo E-Theosophy en YahooGroups lo pueden hacer visitando https://groups.yahoo.com/neo/groups/E-Theosophy/info.