29 May 2015

REEXAMINING THE WHITE LOTUS DAY

Or How Treason Can Hide Behind a Homage

Carlos Cardoso Aveline


H.P. Blavatsky in her office in London, 1887



Disloyal politicians often pay ceremonial homage to the very ideals they betray.

Soon after the death of Helena P. Blavatsky on 8 May 1891, Henry S. Olcott was getting ready to start his struggle for power against those who were loyal to her, when he created the “White Lotus Day”, which should be celebrated every 8 of May as a homage to the founder of the modern esoteric movement.[1]

Olcott was deluded. He had poor discernment. He should know the “homage” which Helena Blavatsky expected was no personal adulation.

She wanted people to have ethics and loyalty towards the Teachings of the Mahatmas, instead. And that was something Olcott and his political partner Annie Besant did not have: their main goal was largely to obtain institutional power.

There is one aspect, however, in which the name “White Lotus Day” makes sense for the date when the Adyar Society “pays tribute” to HPB.  The phrase chosen by H. S. Olcott coincides with the title of a classic book by Mabel Collins, “The Idyll of the White Lotus”, actually a novel narrating the sad story of high treason in an esoteric organization.[2]

The lust for power can sometimes hide behind a homage. In spite of short term appearances, however, every form of disloyalty is self-defeating. In due time, ethics and love for truth win the day, and that takes place in strict accordance to the One Law.

The right way to express admiration for Helena Blavatsky’s mission remains the same. It has never changed. It consists of showing respect for her Masters and Their teachings, and of leading an ethical life.

In order to do that, one must be truthful to one’s own conscience in the first place.

NOTES:

[1] On what happened in political terms immediately after HPB died in May 1891, see the well-documented article “The Wills of Helena P. Blavatsky”, by Ernest Pelletier. The text is available in our websites.

[2] “The Idyll of the White Lotus”, by Mabel Collins. Subtitle: “A Mystical Novel”. Published by Quest Books, TPH in the USA, 1974, 142 pp.  Although the book contains some points of theosophical teaching, it dwells too much on treason and negative thinking; in a way it anticipates the trajectory of Mabel Collins, who betrayed ethical precepts and abandoned the theosophical movement soon after it was published. Mr. T. Subba Row, who made a vehement defense of “The Idyll”, also had not a loyal or happy ending in his short career as a theosophist. As to how Mabel Collins abandoned ethics and the theosophical movement, see Letters 45-A and 45-B  in “Letters From the Masters of the Wisdom”, edited by C. Jinarajadasa, First Series, TPH, India, 183 pp., 1973, pp. 96-98. On Letter 45-A, a Master warns HPB that M.C. has chosen falsity.

000

The above text was first published at the May 2015 edition of “The Aquarian Theosophist”.

See also the article “The Full Moon of May”, which is available in our associated websites.

00000000000000

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.

On Facebook, see the pages The Aquarian Theosophist,   Helena Blavatsky and  E-Theosophy.



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.

The link to the e-group is - https://groups.yahoo.com/neo/groups/E-Theosophy/info. You can also write to   lutbr@terra.com.br and ask for information on E-Theosophy

00000000000000000000000000000000000000

28 May 2015

ON WHAT IS THEOSOPHY

The Many Dimensions of a Sacred Word

A Paramahansa of the Himalayas [1]



0000000000000000000000000000000000000000000

 An Editorial Note:

 The following text can be seen as a
meditational exercise showing that theosophy
transcends the dead letter point of view and
cannot be fully described by conventional
definitions. The article was first published at
The Theosophist”, Adyar, India, August, 1882,
pp. 273-274. Original title: “What Is Theosophy?
The magazine was then edited by Helena P.
Blavatsky: various Adepts and Initiates wrote for
the “Theosophist” in the early 1880s. One of the
meanings ascribed to the word “Paramahansa” is “he
whom achieved the fourth and last phase of the way”.

(C.C.A.)

0000000000000000000000000000000000000000000000000000000



1) Theosophy is that branch of human perfection, by which one may establish himself with the eternal cause of invisible nature; to which this physical effect is a visible bubble.

2) Theosophy is that knowledge which leads one from animalism to Divinity.

3) Theosophy is that branch of human philosophy, which theoretically teaches one what he really is beyond mind and personal individuality (Ego).

4) Theosophy is that branch of chemistry, by which one begets IMMORTALITY.

5) Theosophy is that branch of painting (one’s self) which Time cannot efface.

6) Theosophy is that branch of husbandry (agriculture) by which one may preserve the seed without rearing the tree.

7) Theosophy is that branch of optics, which magnifies one’s view to see beyond physical nature.

8) Theosophy is that branch of human surgery, which separates physical nature from the spiritual.

9) Theosophy is that branch of Masonry, which shows the universe in an egg.

10) Theosophy is that branch of music, which harmonises physical nature with spirit.

11) Theosophy is that part of gardening, which teaches one how to rear trees out of charcoal.

12) Theosophy is that branch of sanitation, which teaches one how to purify nature by means of cause and effect.

13) Theosophy is that branch of engineering, which bridges the gulf between life and death.

14) Theosophy is that warlike art, which teaches one how to subdue (subjugate) time and death, the two mightiest foes of man.

15) Theosophy is that food, which enables one to taste the most exquisite sweetness in his own self.

16) Theosophy is that branch of navigation, which teaches one the starting point and the final goal of human life.

17) Theosophy is that branch of commerce, which makes one fit to select unerringly the commodities for both lives.

18) Theosophy is that branch of politics, which unites past and future into one present, and establishes peace with the most tumultuous off-shoots of debased nature.

19) Theosophy is that branch of mineralogy, by which one may discover the source of eternal wealth, combining life, knowledge and eternal joy into one.

20) Theosophy is that branch of astronomy, which proves that spirit is the only fixed star which sets not throughout the revolutions of nature.

21) Theosophy is that branch of gymnastics, which invigorates the mind, expands the intellect, unites the thoughts with the tie of breath [2], removes the heat of lust, and produces a balmy calmness, which is the heart’s eye, to penetrate the mysteries of nature.

22) Theosophy is that branch of mental philosophy, by which one may know the exact centre of his individual Self and its identity with the entity of the second principle of the Vedantists, or the seventh one of the present Theosophists [3], or what is commonly known by the name, God.

23) Theosophy is that branch of medicine by which one may rid himself of his sins from time immemorial.

24) Theosophy is that branch of natural philosophy, by which one may watch and witness nature in her birth - chastity - adultery and the present old age.

25) Theosophy is that occult branch of the Christian church, on which the ground-work of that church was originally planned, - i.e., the essential non-difference of God with the individual witness.

26) Theosophy is that branch of Christianity, which eliminates the spiritual Christ from the corporeal one of the orthodox generation.

27) Theosophy is that part of the Christian theology, which shows that the present churches of the West are abusing the Bible by misinterpretations.

28) Theosophy is that part of the Aryan independence, by which one may exist without the help of nature.

29) Theosophy (to be brief) is the sum total of the wisdom of the Aryan Brahma - the happiness eternal - and the life everlasting. It is Theosophy which taught the Aryans how to soar far beyond the region of Shakti and to be in perpetual joy - (the play-ground of Shakti). In short, it is the basis of all the knowledge that exists in the eternity.

A Paramahansa.

NOTES:

[1] Paramahansas are the order of the highest Yogi-Sannyasis, who alone are allowed to throw off the yoke of the Hindu caste superstitions. While all the others have to perform, more or less, the daily exoteric ceremonies of their respective Ashrams or orders, no rules of action can be assigned to these. (Note by Helena Blavatsky)

[2] This relates to occult practices. (Note by Helena Blavatsky)

[3] Jivatma, in the sense of the Vedantin, is the Soul of all life, and in that of the Theosophists it is Jiva, - vital principle. (Note by Helena Blavatsky)

00000

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.

On Facebook, see the pages The Aquarian Theosophist,   Helena Blavatsky and  E-Theosophy.



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.

The link to the e-group is - https://groups.yahoo.com/neo/groups/E-Theosophy/info. You can also write to   lutbr@terra.com.br and ask for information on E-Theosophy

00000000000000000000000000000000000000

25 May 2015

HOW TO FIND THE MASTER

Useful Information For an Effective Search

Carlos Cardoso Aveline



Since time immemorial, the topic of searching for the Master is seen as sacred in Eastern traditions. In the West, too, every student of mystical traditions looks for a guide, a teacher, a safe guiding system.

In that regard, the timeless Pedagogy of classical theosophy says that one should calmly examine in the first place the following question:

“What exactly is the Master to be looked for?”

In practical terms, for every student who possesses a reasonable amount of common sense, the Master is fundamentally his or her own higher self, the immortal soul.

If the student can’t find the light in his own consciousness, it will be a loss of time to search for it in the outside world. To follow this or that personality is almost certainly worse than useless.

On the other hand, the truth-seeker who has adopted the right method acknowledges all beings as his masters. If the student knows how to learn, he takes lessons from everything and every situation, and does not get too dependent on any external source of knowledge.

The true teacher, on his turn, teaches the student how to learn. He helps his disciple to acquire knowledge in conscious and independent ways, by observing his interaction with all beings, including the ones who are not his friends.

The real master is, therefore, transcendent. He acts in every aspect of life. The most effective teacher is the voice of the silence, the center of peace and source of ethics situated in the heart of one’s soul.

The role of the Masters of the Wisdom which inspire the theosophical movement is to give helpful elements for each student to autonomously activate his own higher levels of intelligence and gradually transfer to them his main focus.

Taking into consideration these basic points, we can better observe and understand the following fragment from the Buddhist literature:

“Make a parchment with your abraded skin,
Make a pen with your bones,
Make your blood become ink
And write the teaching of the Master”. [1]

The image means that, in order to tread the path to wisdom, the pilgrim must leave aside the indulgence and love for comfort that are often present in the lower self. Thus one can express on the physical plane the substance of spiritual soul.

NOTE:

[1] From the book “Le Bouddha et le Bouddhisme”, by Maurice Percheron, Éditions du Seuil,  France, 1956,192 pp., see p. 67. Brazilian edition: “Buda e o Budismo”, Maurice Percheron, Editora Agir, RJ, third edition, 1994, see p. 77.

00000

The above article was first published in Portuguese language under the title “Como Encontrar o Mestre”.  It also appeared in English in the April 2015 edition of “The Aquarian Theosophist”.

000000

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.

On Facebook, see the pages The Aquarian Theosophist,   Helena Blavatsky and  E-Theosophy.



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.

The link to the e-group is - https://groups.yahoo.com/neo/groups/E-Theosophy/info. You can also write to lutbr@terra.com.br and ask for information on E-Theosophy

00000000000000000000000000000000000000

24 May 2015

VIEIRA, THE SEVENTEENTH CENTURY PIONEER

The Portuguese-Brazilian Thinker Who
Was a Friend of Jews, Indians, and Black People

Encyclopaedia Britannica 

A portrait of António Vieira‏



An Editorial Note:

Every modern nation has fore-runners and pioneers who anticipated centuries ago the theosophical spirit of universal wisdom and unlimited brotherhood.

António Vieira (1608-1697) is an example of that in the Portuguese-Brazilian world. A fierce polemist who raised many ethical questions and taught deep tenets of universal wisdom under the outer language of Christianity, Vieira was formally a Jesuit, but not in spirit

By 1650 the highest Jesuitic authority in Rome persecuted him and would have had Vieira expelled from that Order - which at the time might mean torture and Death -, had not the Portuguese king defended him.  One decade later Vieira was put into prison by the Inquisition in Portugal, under charges of heresy.  Several years passed before he was released from jail, again due to Karma.   

Vieira defended peace. He proclaimed the rights of Brazilian Indians to Life and Liberty, and advocated the rights of Jews. He died on July 18, 1697, almost 90 years old and having left for posterity an amazing amount of writings which are now published and make dozens of volumes. Among many other topics, he has a unique and enlightening approach to the process of psychological Pain, which the Buddhists call Dukkha, Affliction, and say that it is the “First Noble Truth” regarding life.  (In “Sermões”, A. Vieira, 1957 ed., volume XXII.)

Vieira was a prophet of the creative synthesis between celestial and terrestrial forms of consciousness, that must emerge in our mankind’s future. Using the Christian and prophetic language of his time, he anticipated the impulse for the better future which is present at the core of the modern theosophical effort. 

The messianic naiveté with which he looks at many an aspect of life was a weakness of his time and culture and does not cancel the great depth of his vision. His book “The History of Future” is a classic.

We reproduce below his biography as published in the Encyclopaedia Britannica, 1967 edition.

(Carlos Cardoso Aveline)

Vieira, António (1608-1697)

Portuguese Jesuit, diplomat, writer and orator, a great master of classical Portuguese prose. Born at Lisbon on Feb. 6, 1608, his life span coincided with a critical period in the history of Portugal and Brazil, and he played an active and at times a leading role on both sides of the Atlantic.

His sermons, letters and state papers form the best collective source for the understanding of the climate of opinion in 17th-century Portugal and Brazil. In an age when the pulpit had great power in forming public opinion, Vieira’s sermons were among the most famous and influential, “being bought up as fast as they are printed, and sent for out of all parts of Spain, Italy and France”, as a contemporary Englishman noted.

He was a prolific letter writer, and his correspondence is the more valuable in that he was a well-placed, intelligent and critical observer who frequently wrote at white heat and without reserve. His state papers on such varied subjects as diplomatic negotiations with the Dutch, Portugal’s economic ills and their remedies, toleration for the crypto-Jews, or “New Christians”, and freedom for the Indians of Brazil are models of clear and incisive reasoning and exercised great influence in the councils of the crown. A great historical and literary figure, Vieira may be considered the most remarkable man in 17th century Luso-Brazilian world.

Vieira went with his parents to Brazil in 1614. He was educated by the Jesuits at Bahia and entered the Society in 1623, being ordained as a priest in 1634. He became the most popular and influential preacher in the colony. Many of his sermons were calls to battle against the Dutch invaders who occupied northeast Brazil from 1630 to 1654, and others contained devastating criticisms of the colonial authorities. He also worked among the Amerinds and the Negro slaves, though he was not allowed by his superiors to devote his whole life to ministering to them as he had hoped to do. He returned to Portugal in 1641, as a member of a Brazilian mission sent to congratulate King John IV on his accession. The king fell under the spell of Vieira’s self-assured and magnetic personality, and soon came to regard the tall, lean, dynamic Jesuit as “the greatest man with the world”. Vieira repaid him with a passionate devotion which, after John’s death (1656), became a hallucination that he would rise from the dead to inaugurate the fifth biblical universal monarchy under Portuguese leadership.

Between 1646 and 1650, Vieira was employed on confidential diplomatic missions to Holland, France and Italy, but none of them was successful, and he made himself unpopular with many Portuguese by his outspoken advocacy of toleration for the persecuted crypto-Jews and of peace at any price with the Dutch.

The Jesuit general at Rome, embarrassed by Vieira’s multifarious activities, resolved to dismiss him from the Society, but the king intervened and the matter was dropped. At the end of 1652 he was sent to the Maranhão and the Amazon delta mission fields [in Brazil], where he remained for the next nine years, except for a brief visit to Portugal (1654-55). During this time he displayed as much energy and ardour in work among the savages of the South American rivers and jungles, as he had shown in his political activities in the European capitals and courts. He learned several of the local languages of the Amazon delta, in addition to the Tupi-Guarani, or lingua franca, of the Brazilian littoral and the Kimbundu of the Negro slaves from Angola.

His caustic criticism of the colonists’ enslavement of the Indians led to his expulsion and deportation to Portugal in Sept. 1661. He was first received sympathetically by the court, but a palace revolution in June 1662 brought his enemies to power, and the Inquisition, which had long disliked him, arrested and tried him for his messianic beliefs concerning the future of Portugal and the resurrection of King John IV. Luckily for him, his sentence coincided with another palace revolution which brought the prince regent Dom Pedro and his own friends to power, and he was released in 1668. But his old influence at court was gone, and he spent the years from 1669 to 1675 at Rome trying to secure the annulment of his sentence and a degree of toleration for the crypto-Jews. He did secure the partial revision of his sentence, and a papal brief exempting him from any further molestation by the Portuguese Inquisition, but he ultimately failed to attain his second object, though securing the suspension of the Inquisition’s anti-Jewish activities for five years (1676-81).

He returned to Bahia in 1681 with the intention of ending his days in Brazil, and there he died on July 18, 1697, a paralyzed physical wreck, but mentally active and a fighter for the freedom of the Indians to the last.

Bibliography - The standard biography is by J. L. d’Azevedo,  Historia de António Vieira, 2 vol. (1918-20). He has also edited the best edition of correspondence, Cartas do Padre António Vieira, 3 vol. (1925-28). For a definitive bibliography of works by and on Vieira, see Serafim Leite, S.J., História da Companhia de Jesus no Brasil, 10 vol., vol. ix, pp. 192-363 (1938-50). See also Padre António Vieira. Obras Escolhidas, ed. by António Sérgio and Hêrnani Cidade, 12 vol. (1951-54); C. R. Boxer, A Great Luso-Brazilian Figure. Padre António Vieira S.J. (1957).    (Cs. R.B.)

000

The above text is reproduced from the June 2013 edition of “The Aquarian Theosophist”. The editorial note has been revised.

000000

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.

On Facebook, see the pages The Aquarian Theosophist,   Helena Blavatsky and  E-Theosophy.



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.

The link to the e-group is - https://groups.yahoo.com/neo/groups/E-Theosophy/info. You can also write to lutbr@terra.com.br and ask for information on E-Theosophy

00000000000000000000000000000000000000

23 May 2015

THE AQUARIAN THEOSOPHIST, MAY 2015

 

The opening thought says:      

“Moral strength comes from concentrating the mind on one’s duty.”

On page one, the reader finds the note “Confronting Criticism and Ridicule: Theosophical Action Must Destroy Routine”. On page two, “Reexamining The White Lotus Day: Treason Can Sometimes Hide Behind a Homage”.

Page four brings “How Kindness Defeats Aggression: Theosophy and Humanist Psychology Unmask the Disease of Negative Thoughts”.

Respect for One’s Fellow-Pilgrims” is published on page six, and page seven has “Cycle of Right Action Includes Time for Rest”.

Other topics in the May edition of the “Aquarian” include:

* No Separation Between The Divine and the Worldly;

* The Esoteric Side of Beagle Boys;

* Thoughts Along the Road: Observing the Sacredness of Daily Life;

* Two Fragments from Jean-Jacques Rousseau;

* “On Praise and Blame”, an article by John Garrigues; and

* Truthfulness and Patience in Judaism: a Few Ethical Principles.

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



0000

You can find the entire collection of The Aquarian Theosophist” at  www.TheosophyOnline.com.

00000000000000


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.

On Facebook, see the pages The Aquarian Theosophist,   Helena Blavatsky and  E-Theosophy.



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.

The link to the e-group is - https://groups.yahoo.com/neo/groups/E-Theosophy/info. You can also write to   lutbr@terra.com.br and ask for information on E-Theosophy

00000000000000000000000000000000000000