12 April 2014

CAN FEMALES BECOME ADEPTS?

The Eastern Tradition About Women Initiates

Damodar K. Mavalankar




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The word “Adept” is often used in esoteric
philosophy to mean a high Initiate who has attained
Nirvana and does not need to reincarnate any longer, but
may do so as an act of pure compassion for our mankind.
“Chelas” are disciples of the Eastern Adepts or Mahatmas.

(C.C.A.)

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Question:

Will you kindly let me know whether females can attain to adeptship, and whether female adepts exist at all?

Answer:

It is difficult to see any good reason why females should not become Adepts. None of us, Chelas, are aware of any physical or other defect which might entirely incapacitate them from undertaking the dreary ordeal.

It may be more difficult, more dangerous for them than it is for men, still not impossible.

The Hindu sacred books and traditions mention such cases, and since the laws of Nature are immutable, what was possible some thousand years ago must be possible now.

If our correspondent had referred to the Editorial Notes, page 148, Vol. III, (Article, “Re-Incarnations in Tibet”) [1], he would have found the existence of a female Adept hinted at - the pious Chinese Princess who, after living for ten years a married life, renounced it with her husband’s consent and became a Gelung-ma, or Ani, i.e., a nun.

She is believed to be still re-incarnating herself “in a succession of female Lamas.” The late Tde-shoo [2] Lama’s sister is said to be one of such re-incarnations. From this lady-Adept, the Superior of the Nunnery on the Palte-Lake - a Tibetan pedlar of Darjeeling acknowledged to some Bengal Theosophists, who visited that place last year, to have received a talisman. That pedlar is now supposed to be dead; but those Theosophists who heard repeatedly his statement can testify to the fact. In Nepaul, we all know, there is a high female Adept. And in Southern India, flourished at a recent date, another great female Initiate named Ouvaiyar. Her mysterious work in Tamil on Occultism is still extant. It is styled Kural, and is said to be very enigmatically written, and consequently inexplicable. In Benares too, lives a certain lady, unsuspected and unknown but to the very few, to whom reference has been made in The Theosophist in the article “Swami Dayanand’s Views about Yoga” (page 47, Vol. II). Further information about these few already mentioned or any other female Adepts we may know of, we do not feel at liberty to give. If our numerous correspondents would carefully go over the back Numbers of this journal, they would find many of their questions already anticipated and answered; and thus, they would save us an unnecessary travelling over the same line.

NOTES:

[1] See “The Complete Works of H. P. Blavatsky”, Vol. III, p. 272, footnote. (Sven Eek)

[2] “Tde-shoo Lama”: Teshu Lama or Tashi Lama (C.C.A.)

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The above article was first published at “The Theosophist”, Vol. V, October 1883, p. 23. It is here reproduced from the book “Damodar and the Pioneers of The Theosophical Movement”, compiled and annotated by Sven Eek, The Theosophical Publishing House, Adyar, India, 1978, 720 pp., pp. 320-321. No changes in the wording of the text by Damodar were made: this is a verbatim reproduction of his words, with minor editorial adjustments  in the paragraph that precedes them.  

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See also the book “Seven Taoist Immortals”, by Eva Wong (Shambhala Classics). It is the translation of a folk Chinese novel containing the story of a woman who attained Adeptship.

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On the dharma and duty of the theosophical movement 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  and  E-Theosophy.

Always visit www.Esoteric-Philosophy.com , 

  
If you want to have access to a daily study of the original teachings of Theosophy, write to lutbr@terra.com.br and ask for information on the e-group E-Theosophy.

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6 April 2014

MASONIC RITES AND ESOTERIC FRAUD

A Letter Examines the Relation of the 
Theosophical Movement to Masonic Orders 

Robert Crosbie



 Mrs. Annie Besant, wearing her fancy masonic clothes, and Mr. Robert Crosbie, of the ULT


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A 2014 EDITORIAL NOTE

Robert Crosbie (1849-1919) founded the
United Lodge of Theosophists, U.L.T., in 1909.
In the letter reproduced below, he examines the
masonic fraud from which the Adyar Society must
liberate itself in the present century, in order to recover
common sense and connect once more to true theosophy.

The “co-masonic” aspect of Mrs. Besant’s frauds relates to
imaginary information regarding the Count of St. Germain.

As a way to show respect for the true Mahatmas and Masters
of the Wisdom, Adyar must first renounce its fake  masters and 
rites.  It is a gross form of ingratitude for the real Teachers, to adhere
to the parodies of Adepts fabricated in the first decades of 20th century.

(Carlos Cardoso Aveline)

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The statement made to you by an “Old Theosophist” that “The Theosophical Society (meaning Mrs. Besant’s society, in the opinion of this old Theosophist) and Masonry are the two channels in which the Masters are working in this century -  hence Co-Masonry,” calls for some comments.

The natural question is, “Who says so, and why does he say it?” This brings the one making the statement, and anyone who may consider it, right back to a consideration of what it is upon which he is relying.

Is there anything in the records left by the Messengers of the Masters that would give a clear indication that the fact is as stated by “old Theosophist”? If not, then reliance is placed upon the say-so of some person - in this case, Mrs. Besant - and is based upon belief only, not knowledge, and can only be classed as an opinion. There are many opinions and they differ from each other widely. Mrs. Besant’s declarations of “knowledge” and opinions are often self-contradictory, as shown by her published writings. In any case they either do or do not agree with the principles of Theosophy, and the recorded statements of the Messengers. If there were no well-defined principles and applications left by the Messengers to guide those who would follow the Path They showed, then we are all certainly in the dark without a landmark visible, and have to flounder about in the sea of opinions, clutching at whatever promises support.

But if it is true that H. P. B. was the Direct Agent of the Lodge - and this is explicitly stated to be the fact by the Master K. H., however Col. Olcott, Mrs. Besant or others, may twist and interpret H. P. B. and Her teachings - then we must go to the records left by Her and Her Colleague, W. Q. Judge, for direction in all matters pertaining to the Theosophical Movement, regardless of the “opinions” of  “old Theosophist” or any other student. For to do otherwise would be equivalent to saying that those Great Beings, the real Founders of the Movement, had left no guidance for the generations to come, and that humanity was left the prey to any and all claimants that might arise.

But it is not true that humanity has been left a prey to mistaken or designing persons; the records left by the Messengers are a sure, consistent guide, and if they are well studied and applied, will show a straight, even and self-evident Path. It is lack of study that leaves so many in ignorance, and ready to pursue every will-o’-the-wisp they see. You will also find that those who rely upon such statements and opinions are the most dogmatic and certain in their assurance. Those who point to facts and records, with basic principles to rely on, are not troubled by all these “opinions”, by whomsoever expressed.

There is another thing that sincere students of H. P. B. have to bear in mind, even if they do not speak much about it. It has been stated by both H. P. B. and W. Q. J., and also by the Master K. H. in his letters to Mr. Sinnett, that every effort by the White Lodge opens a door to the Black Magicians - those whose very existence depends upon keeping humanity where it is, in a state of ignorance, bewilderment, and running after false gods and those who cry lo here, and lo there. In this statement we ought to see why the White Lodge dare not give out more than humanity can put to use.

Every effort has been and is being made by the Dark side to impair and deflect the efforts of the White Lodge. And where else can the Dark Forces work so effectively as on and through the personal weaknesses of Theosophists, especially on all those who become in any way prominent - individuals who in their turn affect many. All the many crises in the old Theosophical Society, all the attacks on H. P. B. and W. Q. J., showed a virulence that could not have arisen from mere personal opinion or interest.

Time and again have warnings been given, but few have heeded them; or, if heeded at all, the facts stated have been used against any opposed, without making sure that those who so used them were themselves right.

The defection of Mrs. Besant from loyalty to the Path shown, and to H. P. B. and W. Q. J., was due to such Dark side efforts. In her last message to students, H. P. B. said, “Never is the danger greater than when ambition, and a desire to lead, dresses itself up in the peacock feathers of altruism.” She knew; and in that last Message are many prophecies, some of which have already been fulfilled. She said that the Brahmins are the Jesuits of India. Mrs. Besant fell under the influence of Brahmins and the Brahminical lines, and their influence can be clearly seen in her evolution and in all the developments in her society. The Dark Ones could not destroy or pervert all the efforts of the White Lodge, but they could, did, and do minimize and corrupt them. In a consideration of all this may be found the explanation of many things that might otherwise be a puzzle. All those who do not follow the lines laid down by the Messengers are certain to be misled. Yet the way is clear; the pity of it is that otherwise sincere and devoted persons will not heed the warnings given; will not study, think, and apply what was recorded for them and their guidance.

There has never been anything said that I know of by either of the two Messengers [1] about Co-masonry.  W. Q. J. is the only one who has spoken specifically in regard to Masonry as “a great and important part of the Theosophical Movement”. And the context of his article, “The Theosophical Movement”, as well as the circumstances of its publication, will give a true idea as to the part Masonry has played in the past in the work of the Theosophical Movement.

The Theosophical Movement includes all efforts that lead to human freedom and enlightenment. Masonry has played and is still playing an important part in the world. For first, its main idea is the Brotherhood of Man, even though in a limited and restricted sense; second, Masonry debars from its lodges all considerations of politics or religions, recognizing those to be the greatest provocatives of dissensions; third, it is the implacable enemy of religious intolerance, and is at the present day engaged in a death struggle with the Catholic church of Mexico and South America. It was through Masonry and Masons that the United States of America was made possible.

So Masonry was and is a great and important part of the Theosophical Movement. Yet there are more important things than Masonry. If it had been sufficient for the needs of humanity, there would have been no need for Theosophy.

But what has either Masonry or Theosophy to do with “Co”-masonry? Each must answer that question for himself.

As ever, R. C.


NOTE:

[1] “Two Messengers”: out of the three main founders of the theosophical movement in 1875,  two remained loyal to the original teachings until the close of their incarnations:  H. P. Blavatsky and W. Q. Judge.  (C.C.A.)

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The above letter was published in the book “The Friendly Philosopher”, by Robert Crosbie, Theosophy Co., Los Angeles, pp. 33-36. It is reproduced here from “The Aquarian Theosophist”, April 2012 edition.

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On the dharma and duty of the theosophical movement 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  and  E-Theosophy.
  


 
 
If you want to have access to a daily study of the original teachings of Theosophy, write to  lutbr@terra.com.br  and ask for information on the e-group  E-Theosophy.

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3 April 2014

THE PEDAGOGY OF CONFIDENCE

Positive Feelings and Actions Emerge
From a Wider Notion of Space and Time


Carlos Cardoso Aveline






The theosophical movement is a pedagogical effort. In it, researching, learning and teaching are three inseparable phases of one single process extending over millennia.  

A direct experience of the theosophical effort in the last few decades and the study of  its historical evolution since 1875 can demonstrate that  the theosophical effort  must include that Optimism and that  Confidence which inevitably accompany pioneer actions.

Less than 200 years old, the movement is yet too young to show all its fruits. Being a forerunner, its effort requires a lasting determination from those who understand and share its purpose.

A Broader and More Confident Look at Life

Confidence in life emerges from contact with that which is true, good and enduring.  Lack of confidence as such is limited to the unenlightened and fleeting portions of one’s lower self.

One must be severe with mistakes, for otherwise there is no learning. At the same time, one must be kind to the persons who make mistakes, and that includes ourselves. 

The viewpoint from which to look at life must be that of the knowledge of everyone’s sacred potentialities, and of their natural process of germination, which we must strive to help and stimulate, not to hinder. It is always useful to observe our inner thoughts and feelings while we look at the progress made by our brothers and sisters along the way.  Are we happy to see them learning well? Envy would be a symptom that one’s Antahkarana is momentarily asleep, or even on some sort of vacation.  

The theosophical movement must constantly build itself as an environment which leads to the better development of individual Antahkaranas.  For this, in the next decades, the theosophical movement and mankind in general should obtain a clearer notion of their own divine potentialities and destiny. 

“The Secret Doctrine” and other theosophical classics are not ambiguous about that. Confidence in oneself, in life and in the future is taught everywhere in esoteric philosophy.

A generous view of life must fight falsehood, insincerity and ethical decay; and from its victory each new civilization must emerge. Our central task includes the need to develop efficient actions to evoke the next planetary civilization; to help it emanate from “above”; to stimulate the three hypostases leading to its objective appearance.

For such action to take place, a few millennia must be considered short-term. 

The purpose of studying “The Secret Doctrine” or “The Mahatma Letters” includes an understanding of the fact that the goal of earnest students is not to be attained early next week. Twenty thousand years, which may mean but a few incarnations, should not be seen as a long time.

The optimism that looks at life from a wider perspective has a closer relation with one’s  spiritual soul and is in harmony with it. 

The study of esoteric philosophy expands one’s existential and psychological sense of space and time. Those portions of our lower self which are in line with our spiritual soul look at a period of a few millennia with a deep sense of joy, happiness, and freedom.

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The above text was first published in the May 2012 edition of “The Aquarian Theosophist”.

On the role of the theosophical movement in the ethical awakening of mankind, read 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  and  E-Theosophy.
  


 
If you want to have access to a daily study of the original teachings of Theosophy, write to  lutbr@terra.com.br  and ask for information on the e-group  E-Theosophy.

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29 March 2014

OUTER PRECARIOUSNESS & INNER COMPASSION

Theosophy May Be a Branch
Of the Universal Music of the Spheres


Carlos Cardoso Aveline



 The Pythagorean Music of the Spheres


  


“… In our sight an honest boot-black [ is ] as
good as an honest king, and an immoral sweeper far
higher and more excusable than an immoral Emperor…”

(A Master, in “Mahatma Letters”)



For someone who worked for a long time with public policies regarding law enforcement in environmental issues, the degree of institutional precariousness everyone can see in the modern theosophical movement, since 1875, is not irrelevant. 

One may ask oneself: “Is there a direct relationship between altruism and lack of organizational skills?  Is the policy of the heart impossible to harmonize with the policy of institutions?”  The question may also emerge: “What is the degree of impersonality people need, in order to effectively manage an institution whose goal is universal brotherhood?” 

And someone might say that as long as there is generosity, ethics is present and one is guided by a universal view of life, flexibility should be our rule in bureaucratic issues. The policy of inflexibility leads to failure: the destruction of esoteric poperies is welcome.  The institutional life of the theosophical movement must be flexible for it is probationary and subject to a variety of karmic tests.

Groups and individuals should carefully calculate their forces in every aspect of life, and have clear priorities.  Prudence is as necessary as courage. Independent action is the best method. Each individual and group must be responsible for what he or it does. Compassion can be combined with rigor: severity is most important for ourselves, and compassion, mainly for others. It is the mark of an idiot to look for personal and formal positions of power. One should look for self-improvement, instead, and a Mahatma of the Himalayas wrote:

“… In our sight an honest boot-black [ is ] as good as an honest king, and an immoral sweeper far higher and more excusable than an immoral Emperor…” [1]

The theosophical movement is about understanding the laws of the universe.  It is about research and sharing.  It evolves by learning from its mistakes. Theosophists should be encouraged to talk about the lessons they need to learn as a movement, and as individuals. Outer diversity is part of their strength. Unity is inner and non-bureaucratic.  

The use of common sense is as necessary as the practice of listening to one’s own individual conscience.

The individual world is not separate from collective life. It is possible to act in unison as a group, preserving due respect for individualities. The very concept of unison, in music, combines diversity and harmony, and someone might say that modern Theosophy is an earthly branch of the universal music of the spheres.

NOTE:

[1] “The Mahatma Letters”, TUP, p. 223.

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An initial version of the above text was published in the May 2012 edition of “The Aquarian Theosophist”.

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

If you want to have access to a daily study of the original teachings of Theosophy, write to  lutbr@terra.com.br  and ask for information on the e-group  E-Theosophy.

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24 March 2014

The Aquarian Theosophist, March 2014





Volume XIV, Number 5


The opening sentence of “The Aquarian” says:     

“Humbleness is the guarantee and the honor of all virtues.”

On the front cover we have a note on the fact that  the feeling of goodwill is  
the keystone in human relations.

On p. 2 a note entitles “The Transcendent Beauty of Truth”. Then follow the  texts “To Enter the Path”, “Karma and Bliss”, and “On Asking Ourselves ‘Why’, a Recurrent Issue on Universal Cycles”.

Other topics in the March edition are:

*On Action and Quietness;
*The Magic of the Moon;
*The Instantaneous and the Eternal;
*Theosophical Action on Facebook;
*A Time for Awakening;
*Vigilance, Peace and Concentration;
*One’s Way to Look at Problems Must Contain the Seeds of Their Solution;
*Eisenhower Denounces The Industrial Military Complex;
*A Time to Contemplate the Oneness: Justice to Judge in 2014;
*The Legacy of William Q. Judge, by Steven H. Levy, M.D.;
*Silence and Bliss in Life;
*A Page in The Secret Doctrine: The Advice That HPB Did Not Follow;
*Radha Burnier:  Obstacles and Bliss;
*HPB, On Following a Noble Ideal;

The 19 pp. edition includes the List of New Texts in  www.TheosophyOnline.com  and its associated websites.




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


If you want to have access to a daily study of the original teachings of Theosophy, write to  lutbr@terra.com.br and ask for information on the e-group  E-Theosophy.

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