26 November 2014

SONG OF MAN

The Long Life of a Spiritual Soul


Kahlil Gibran
  




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An Editorial Note:

The following poem by Kahlil Gibran
can be read as a commentary to the first
noble truth of Buddhism, Dukkha. It teaches
that living implies  suffering, or afflictions.

In theosophy, the “Song of Man” could
well be called “The Memories of a Monad” or
“Autobiography of a Spiritual Soul”. On the other
hand, it is also a story of mankind's spiritual evolution.  

The poem is reproduced from pp. 63-64 of “Tears
and Laughter”, by Gibran,  The Wisdom Library /
The Philosophical Library, New York, 1949, 94 pages.

(Carlos Cardoso Aveline)


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I was here from the moment of the
Beginning, and here I am still. And
I shall remain here until the end
Of the world, for there is no
Ending to my grief-stricken being.

I  roamed the infinite sky, and
Soared the ideal world, and
Floated through the firmament. But
Here I am, prisoner of measurement.

I heard the teachings of Confucius;
I listened to Brahma’s wisdom;
I sat by Buddha under the Tree of Knowledge.
Yet here I am, existing with ignorance
And heresy.

I was on Sinai when Jehovah approached Moses;
I saw the Nazarene’s miracles at the Jordan;
I was in Medina when Mohamed visited.
Yet here I am, prisoner of bewilderment.

Then I witnessed the might of Babylon;
I learned of the glory of Egypt;
I viewed the warring greatness of Rome.
Yet my earlier teachings showed the
Weakness and sorrow of those achievements.

I conversed with the magicians of Ain Dour;
I debated with the priests of Assyria;
I gleaned depth from the prophets of Palestine.
Yet, I am still seeking the truth.

I gathered wisdom from quiet India;
I probed the antiquity of Arabia;
I heard all that can be heard.
Yet, my heart is deaf and blind. 

I suffered at the hands of despotic rules;
I suffered slavery under insane invaders;
I suffered hunger imposed by tyranny;
Yet, I still possess some inner power
With which I struggle to greet each day.

My mind is filled, but my heart is empty;
My body is old, but my heart is an infant.
Perhaps in youth my heart will grow, but I
Pray to grow old and reach the moment of
My return to God. [1] Only then will my heart fill!

I was here from the moment of the
Beginning, and here I am still. And
I shall remain here until the end
Of the world, for there is no
Ending to my grief-stricken being.


NOTE:

[1] Since there is no monotheistic “god” in the universe or outside of it, such a word can only mean one’s own higher self and spiritual soul, also known as Atma-Buddhi, the Monad;  or the higher levels of consciousness inhabited by one’s spiritual being. (CCA)

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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.

On Facebook, see the pages The Aquarian Theosophist  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

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23 November 2014

THE AQUARIAN THEOSOPHIST, NOVEMBER 2014

 


This is the opening sentence in the present edition:      

“The higher self or spiritual soul has unlimited resources on its own plane.

On page 1 the reader sees a note on the karma and dharma of Western civilization: “Preserving the Center of the Aura”. On p. 2, “The Dialogue Between Centre and Circumference”. Then, “A Ladder Between Earth and Sky”.

On p. 4,  the edition brings a poem by Kahlil Gibran entitled “Song of the Flower”.  

The Art of Avoiding Traps” is on p. 5. “The Jewish Esoteric Tradition” shows the natural affinity between Judaism and Theosophy.  On p. 8, “Thoughts Along the Road”.

These are other topics in the “Aquarian” for November:

* The real significance of our efforts;

* Concentration provokes a revolution;

* The creative action of the past;

* The process of an event: awakening next year;

* The right time to act; and

* Building a brighter future.

The 18 pp. edition includes the  List of New Texts in our websites.



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

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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.

On Facebook, see the pages The Aquarian Theosophist  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

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20 November 2014

W. Q. JUDGE AND HIS EXAMPLE

To Be Restrained, To Be Liberal, To
Be Merciful, This Eliminates Selfishness


Steven H. Levy, M.D.


 William Q. Judge (1851-1896)


  

“It is not thought that Utopia can be
established in a day; but through the
spreading of the idea of Universal Brotherhood,
the truth in all things may be discovered.”

(WQJ)



Regardless of one’s race, creed, sex, condition, or affiliation, Theosophical or otherwise, a Theosophist is engaged in the true service of humanity. What is the true service of humanity?

Fortunately, we do not have to rely on any external authority to know what is the right service of humanity. Such reliance would only result in dissention and differences of individual opinion.

The best sources of inspiration may emerge in the study of Theosophical teachings and literature. A fine example of a Theosophist engaged in the true service of humanity is to be found in the life and work of William Q. Judge (W.Q.J.).

In her first message to the American Theosophists in 1888, H. P. Blavatsky credits the existence for the Theosophical Society in America chiefly, if not entirely, on the sustained efforts of W.Q.J., and suggests that the policy followed would be an admirable example for all. She wrote:

“Theosophy has lately taken a new start in America which marks the commencement of a new Cycle in the affairs of the Society in the West. And the policy you are now following is admirably adapted to give scope for the widest expansion of the movement, and to establish on a firm basis an organization which, while promoting feelings of fraternal sympathy, social unity, and solidarity, will leave ample room for individual freedom and exertion in the common cause - that of helping mankind.” [1]

The policy followed by W.Q.J., that would establish the keynote for Theosophical work in America, was sounded in his editorial in the first issue of “Path”, published in 1886. The magazine’s founders, he said -

“…have resolved to try on the one hand to point out to their fellows a Path in which they have found hope for man, and on the other to investigate all systems of ethics and philosophy claiming to lead directly to such a path, regardless of the possibility that the highway may, after all, be in another direction from the one in which they are looking. From their present standpoint it appears to them that the true path lies in the way pointed out by our Aryan forefathers, philosophers, and sages, whose light is still shining brightly, albeit that this is now Kali Yuga, or the age of darkness ....”

And W.Q.J. added:

“The very first step in true mysticism and true occultism is to try to apprehend the meaning of Universal Brotherhood, without which the very highest progress in the practice of magic turns to ashes in the mouth ....”

“We appeal, therefore, to all who wish to raise themselves and their fellow creatures - man and beast - out of the thoughtless jog trot of selfish everyday life. It is not thought that Utopia can be established in a day; but through the spreading of the idea of Universal Brotherhood, the truth in all things may be discovered. Certainly, if we all say that it is useless, that such highly-strung, sentimental notions cannot obtain currency, nothing will ever be done. A beginning must be made, and it has been, by the Theosophical Society. Although philanthropic institutions and schemes are constantly being brought forward by good and noble men and women, vice, selfishness, brutality, and the resulting misery, seem to grow no less. Riches are accumulating in the hands of the few, while the poor are ground harder every day as they increase in number. Prisons, asylums for the outcast and the magdalen, can be filled much faster than it is possible to erect them. All this points unerringly to the existence of a vital error somewhere. It shows that merely healing the outside by hanging a murderer or providing asylums and prisons will never reduce the number of criminals nor the hordes of children born and growing up in hot-beds of vice. What is wanted is true knowledge of the spiritual condition of man, his aim and destiny. This is offered to a reasonable certainty in the Aryan literature, and those who must begin the reform are those who are so fortunate as to be placed in the world where they can see and think out the problems all are endeavoring to so he, even if they know that the great day may not come until after their death. Such a study leads us to accept the utterance of Prajapati to his sons: ‘Be restrained, be liberal, be merciful’; it is the death of selfishness.” [2]

What can we learn from this editorial by W.Q.J about the true service of humanity?

The true service is to offer a path of hope to humanity. If philanthropic efforts and greater distribution of wealth were the answer, there would not exist today so much selfishness, vice, brutality and suffering. All these noble plans have failed because they intend to improve the outer condition of humanity. However, hope is an attitude of mind that is based on faith, will, and knowledge, all of which are qualities of the inner man. Although that path of hope may be most clearly pointed out to some in eastern philosophical and religious literature, the true servant of humanity investigates all systems of ethics and philosophy that claim to offer hope to mankind.

The truths in all religions and philosophies that offer light and hope for humanity are those that reveal the fact and meaning of universal brotherhood. Faith in the progress of the human condition and the will to work for a brighter future are dependent on knowledge that we are not isolated and alone. Universal brotherhood means that the effort of the individual influences the welfare of others and the progress of others lifts the individual by degrees through the fact of our unity and interdependence. Hope is not a sentimental feeling. It is recognition and conviction that universal brotherhood is a fundamental law of nature.

What needs to be gathered from all philosophies and religions are those truths that provide a better understanding of the spiritual condition of man. This is the key to self-knowledge and a truer realization of the Self. Once a human being understands that he is essentially a spiritual being, one’s purpose and destiny become clear. The clearer our vision of the future, the more hope and aspiration one has to reach the end in view.

NOTES:

[1] “Five Messages from H. P. Blavatsky to the American Theosophists”, Theosophy Company, Los Angeles, First Message, 1888.

[2] “Theosophical Articles”, W. Q. Judge, Theosophy Co., Los Angeles, Vol. II, pp.569-572.

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The above text was first published in the March 2012 edition of “The Aquarian Theosophist”. Steven H. Levy, M. D., is an Associate of the United Lodge of Theosophists, ULT, in the United States.

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  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

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MESSAGES OF HELENA BLAVATSKY

H.P.B. Was the Thread Linking the
Ancient Eastern Wisdom to the Outer World
                                                            

N. C. Ramanujachary



H.P. Blavatsky

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Mr. N. C. Ramanujachary is the author
of various books, including “A Lonely
Disciple – Monograph on T. Subba Row”.
He is a long-standing member of the Adyar
Theosophical Society, and lives in Chennai, India.

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Helena P. Blavatsky (1831-1891) was directed by her spiritual Teachers “to establish a philosophic-religious Society.” This she did with the earnest cooperation of Col. H. S. Olcott and others, named the Society “The Theosophical Society” with the sole object “to collect and diffuse a knowledge of the laws which govern the universe.”

While this happened in America, she travelled along with a small party to India and stayed here between 1879 and 1884. She left India in 1885 and settled herself in Europe for the rest of her life. Her work, these years, became more intensified in writing “The Secret Doctrine”, founding the Esoteric School for the earnest students, establishing “Lucifer[1] - a monthly magazine, steering the work of the Society and overseeing it in general.

She said, in a message sent in 1890, she would not return to India and explained very elaborately, her reasons for that:

“It is, therefore, my duty to explain why I do not return to India and my attitude with regard to the new leaf turned in the history of the T.S. by my being formally placed at the head of the Theosophical Movement in Europe. For it is not solely on account of bad health that I do not return to India. Those who have saved me from death at Adyar, and twice since then, could easily keep me alive there as They do me here. There is a far more serious reason. A line of conduct has been traced for me here, and I have found among the English and Americans what I have so far vainly sought for in India. In Europe and America, during the last three years, I have met with hundreds of men and women who have the courage to avow their conviction of the real existence of the Masters, and who are working for Theosophy on Their lines and under Their guidance, given through my humble self. In India, on the other hand, ever since my departure, the true spirit of devotion to the Masters the courage to avow it has steadily dwindled away. At Adyar itself, increasing strife and conflict has raged between personalities; uncalled for and utterly undeserved animosity - almost hatred - has been shown towards me by several members of the staff. There seems to have been something strange and uncanny going on at Adyar, during these last years. No sooner does a European, most Theosophically inclined, most devoted to the Cause, and the personal friend of myself or the President, set his foot in Headquarters, than he becomes forthwith a personal enemy to one or other of us, and what is worse, ends by injuring and deserting the Cause. Let it be understood at once that I accuse no one. Knowing what I do of the activity of the forces of Kali Yuga, at work to impede and ruin the Theosophical Movement, I do not regard those who have become, one after the other, my enemies - and that without any fault of my own - as I might regard them, were it otherwise. One of the chief factors in the reawakening of Aryavarta [2] which has been part of the work of the Theosophical Society, was the ideal of the Masters. But owing to want of judgment, discretion, and discrimination, and the liberties taken with Their names and Personalities, great misconception arose concerning Them. I was under the most solemn oath and pledge never to reveal the whole truth to anyone, excepting to those who, like Damodar, had been finally selected and called by Them. All that I was then permitted to reveal was, that there existed somewhere such great men; that some of Them were Hindus; that They were learned as none others in all the ancient wisdom of Gupta Vidya, and had acquired all the Siddhis; not as these are represented in tradition and the ‘blinds’ of ancient writings, but as they are in fact and nature; and also that I was a Chela of one of Them.”

She continues in the same message her advice to the members in India thus:

“The only claim, therefore, which India could ever have upon me would be strong only in proportion to the activity of the Fellows there for Theosophy and their loyalty to the Masters. You should not need my presence among you to convince you of the truth of Theosophy, any more than your American brothers need it. A conviction that wanes when any particular personality is absent is no conviction at all. Know, moreover, that any further proof and teaching I can give only to the Esoteric Section, and this for the following reason: its members are the only ones whom I have the right to expel for open disloyalty to their pledge (not to me, H.P.B., but to their Higher Self and the Mahatmic aspect of the Masters), a privilege 1 cannot exercise with F.T.S.’s [3] at large, yet one which is the only means of cutting off a diseased limb from the healthy body of the Tree, and thus save it from infection. I can care only for those who cannot be swayed by every breath of calumny, and every sneer, suspicion, or criticism, whoever it may emanate from.”

“Thenceforth let it be clearly understood that the rest of my life is devoted only to those who believe in the Masters, and are willing to work for Theosophy as They understand it, and for the T.S. on the lines upon which They originally established it.”

“If, then, my Hindu brothers really and earnestly desire to bring about the regeneration of India, if they wish to ever bring back the days when the Masters, in the ages of India's ancient glory, came freely among them, guiding and teaching the people; then let them cast aside all fear and hesitation, and turn a new leaf in the history of the Theosophical Movement. Let them bravely rally around the President-Founder, whether I am in India or not, as around those few true Theosophists who have remained loyal throughout, and bid defiance to all calumniators and ambitious malcontent - both without and within the Theosophical Society.”

This message, though sent in 1890, came to public notice only in 1922, when published in The Theosophist, January, 1922. [4]

Her writings were always pregnant with meaning and purpose. Among other things, her messages to the American Conventions (1888-91) have many pleadings not only for Americans but to the entire theosophical world and they cannot become dated any time. She explains, in those messages, the working system of the Society, inspires and exhorts the members on various facets.

In the first message she says, “although theosophical ideas have entered into every development or form which awakening spirituality has assumed, yet Theosophy pure and simple has still a severe battle to fight for recognition”. The most important mission of the Society is “to unite firmly a body of men of all nations in brotherly love and bent on a pure altruistic work, not on a labor with selfish motives.” She asserts that the Society was not founded “as a nursery for forcing a supply of Occultists – as a factory for the manufactory of Adepts.” Stemming the current of materialism, spiritual phenomenalism and worship of the Dead, it should guide the spiritual awakening; “for the essence of Theosophy is the perfect harmonizing of the divine with the human in man, the adjustment of his god-like qualities and aspirations.” Amelioration of the condition of mankind being the general purpose of the Society, we are friends to all movements in the world, intellectual or practical. “But as Theosophists we have a larger, more important, and much more difficult work to do.” Our function is “to open men’s hearts and understandings to charity, justice, and generosity.” The branches of the Society are far and wide in the world over, but “there can be no local theosophists.”[5] All belong to all.

The Society, through its literature and contacts with reckonable men of intellect during these years (1875-1888), made an indelible impact on the world and the basic concept of ‘Universal Brotherhood of Humanity’ without any distinction whatsoever, gained currency and as well intellectual acceptance. Her main focus was upon unification of the world for a betterment achievable based upon the common source, though unseen and concealed, of origination, manifestation and evolution. The spiritual regeneration of mankind emanated as the common agenda and this could be accomplished through understanding, adaption of the universal ethics leading to altruism. Theoretical explanations and elucidations were provided for the emanation and evolution of the worlds, yet they were couched to enable men and women of the world to lead a life befitting and onward progressing. Fellows of the society were constantly made to reflect upon the processes of Life and Living.

“The Ethics of Theosophy are even more necessary to mankind than the scientific aspects of the psychic facts of nature and man,” asserts Helena Blavatsky while imploring the members “to lift high the torch of the liberty of the Soul of Truth that all may see it and benefit by its light.” The study of basic theosophy is very much necessary, “so that we do not convert a noble philosophy into a den for disgusting immorality, greediness for selfish power, and money-making under the cloak of Theosophy.” She catalogues the chief enemies of our missions as: 1. Public prejudice and crass obstinacy from a materialistic world, 2. Strong “Personality” of some of our own members, 3. Falsification of our aims and name by money-loving charlatans, and 4. Desertion of previously devoted friends who have now become our bitterest enemies.

She epitomizes certain statements coming from the Masters of the Wisdom, because they are the embodiment of the highest practical Theosophy, thus:

“Let not the fruit of good Karma be your motive; for your Karma, good or bad, being one and the common property of all mankind, nothing good or bad can happen to you that is not shared by many others. Hence, your motive, being selfish, can only generate a double effect, good and bad, and will either nullify your good action, or turn it to another man’s profit. - There is no happiness for one who is ever thinking of self and forgetting all other Selves. - The Universe groans under the weight of such action (Karma), and none other than self-sacrificial Karma relieves it. - Do as the gods when incarnated do. Feel yourselves the vehicles of the whole humanity, mankind as part of yourselves, and act accordingly.”

For the fourth convention in 1890, she could not write her message as “she has been too sick”, but conveyed her ideas through Bertram Keightley. In this message she refers to the “new cycle” that was evoked by the Society’s establishment. People were working to change their lives “from selfishness to altruism”. She refers to the Nationalist movements as a practical means to further their ideal of universal brotherhood. The divulgement of psychic laws and facts “relate only to the material and evanescent part of the septenary man, but the Ethics sink into and take hold of the real man - the reincarnating Ego.” The members should “learn the doctrines of Karma and Reincarnation, and teach, practice, promulgate that system of life and thought which alone can save the coming races. Do not work merely for the Theosophical society, but through it for Humanity. As a humble co-worker and fellow member, she exhorts that “Theosophy may grow more and more a living power in the lives of each one of our members.”

Her message for the fifth convention in 1891 is more foreseeing of the failings of members. “Self-watchfulness is never more necessary than when a personal wish to lead, and wounded vanity, dress themselves in the peacock’s feathers of devotion and altruistic work; but at the present crisis of the Society a lack of self-control and watchfulness may become fatal in every case. But these diabolical attempts of our powerful enemies - the irreconcilable foes of the truths now being given out and practically asserted - may be frustrated. If every fellow of the Society were content to be an impersonal force for good, careless of praise or blame so long as he subserved the purpose of Brotherhood, the progress made would astonish the world and place the Ark of the T.S. out of danger.” She advises that psychic capacities held perfectly under control, checked and directed by the Manasic principle, are valuable aids for in development. “Watch therefore carefully this development, inevitable in your race and evolution-period, so that it may finally work for good and not for evil; and receive, in advance, the sincere and potent blessings of Those whose goodwill will never fail you, if you do not fail yourselves.”

“Be Theosophists, Work for Theosophy” was to her “the never dormant wish of my heart.” She further exhorts, “my own span of life may not be long, and if any of you have learned aught from my teachings, or have gained by my help a glimpse of the True Light, I ask you in return, to strengthen the cause by the triumph of which, that True Light, made still brighter and more glorious through your individual and collective efforts, will lighten the World.”

Her parting words may be reckoned to be those in the article, she wrote ten days  before her departure, “My Books” (published posthumously in  Lucifer magazine for May 15, 1891) where she traces the way she wrote:

“Nothing of that I have invented, but simply given it out as I have been taught; or as quoted by me in the Secret Doctrine from Montaigne: ‘I have made only a nosegay of culled (Eastern) flowers, and have brought nothing of my own but the string that ties them’.”

A few days before her passing away, she exhorted her students:

“Keep the link unbroken. Do not let my last incarnation be a failure.”
     
She was, decidedly, the thread (Sutratma) of the Ancient Eastern Wisdom to the World and her work needs to be continued untarnished and undistorted. She was a facet of the attempts made by the Masters of the Wisdom, century after century, for the upheaval of Spirituality among humanity. The Wisdom made available to us, though a part of the whole, needs assimilation so that we become eligible to receive the further lessons.

NOTES:

[1] The word “Lucifer” is an ancient term for the Planet Venus and it means “the light-bringer”. The word has been distorted since the Middle Ages by ill-informed theologians. (Ed.)

[2] Aryavarta: ancient name of present-day India. (Ed.)

[4] The complete text of her message, entitled “Why I Do Not Return to India”, can be found through the List of Texts in Alphabetical Order, at www.TheosophyOnline.com . (Ed.)

[3] F.T.S.’ s  - Fellows of the Theosophical Society. (Ed.)

[5] See “Five Messages to American Theosophists”. H. P. Blavatsky, Theosophy Co., Los Angeles, 1922, 32 pages, or “H.P. Blavatsky to the American Conventions, 1888-1891”, Theosophical University Press, Pasadena, California, USA, 70 pp. (Ed.)

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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.

On Facebook, see the pages The Aquarian Theosophist  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

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18 November 2014

THE DUTY OF THE ESOTERIC MOVEMENT

A Few Socratic Questions On
The Future of Human Civilization


Carlos Cardoso Aveline

  

Has our present humanity attained already - in its fifth root- level of development - the zenith and glory of its physical intellectuality? Has it developed its highest form of civilization? Is it unable, then, to go any higher in its own cycle?

These questions are important, for if the answers would be in affirmative, we would be in this first half of 21st century on the eve of - or perhaps actually in the beginnings of - major cataclysmic, ecological and geological changes.

A Master of the Wisdom wrote, and his lay disciple Alfred Sinnett quoted in his book “Esoteric Buddhism”:

“The approach of every new obscuration is always signalled by cataclysms of either fire or water. But, apart from this, every root race has to be cut in two, so to say, by either one or the other. Thus, having reached the apex of its development and glory, the fourth race - the Atlanteans - were destroyed by water; you find now but their degenerate fallen remnants, whose sub-races, nevertheless, each of them, has its palmy days of glory and relative greatness. What they are now, you will be some day, the law of cycles being one and immutable. When your race, the fifth, will have reached its zenith of physical intellectuality, and developed its highest civilization (remember the difference we make between material and spiritual civilizations), unable to go any higher in its own cycle, its progress towards absolute evil will be arrested (as its predecessors, the Lemurians and the Atlanteans, the men of the third and fourth races, were arrested in their progress towards the same) by one of such cataclysmic changes, its great civilization destroyed, and all the sub-races of that race will be found going down their respective cycles, after a short period of glory and learning. See the remnants of the Atlanteans, the old Greeks and Romans (the modern belong to the fifth race). See how great and how short, how evanescent were their days of fame and glory. For they were but sub-races of the seven offshoots of the root race. No mother race, any more than her sub-races and offshoots, is allowed by the one reigning law to trespass upon the prerogatives of the race or sub-race that will follow it; least of all to encroach upon the knowledge and powers in store for its successor.” [1]

To this, A.P. Sinnett adds: 

“The ‘progress towards absolute evil’, arrested by the cataclysms of each race in turn, sets in with the acquisition, by means of ordinary intellectual research and scientific advancement, of those powers over Nature which accrue even now in adeptship from the premature development of higher faculties than those we ordinarily employ. I have spoken slightly of these powers in a preceding chapter, when endeavouring to describe our esoteric teachers; to describe them minutely would lead me into a long digression on occult phenomena. It is enough to say that they are such as cannot but be dangerous to society generally, and provocative of all manner of crimes which would utterly defy detection, if possessed by persons capable of regarding them as anything else but a profoundly sacred trust. Now some of these powers are simply the practical application of obscure forces of Nature, susceptible of discovery in the course of ordinary scientific progress. Such progress had been accomplished by the Atlanteans.” [2]

At this point in the paragraph, and writing in the 1880s, Sinnett mentions the Atlantean equivalent to nuclear energy and atomic bombs

He writes:

“The worldly men of science in that race had learned the secrets of the disintegration and reintegration of matter, which few but practical spiritualists as yet know to be possible, and of control over the elementals, by means of which that and other even more portentous phenomena can be produced. Such powers in the hands of persons willing to use them for merely selfish and unscrupulous ends must not only be productive of social disaster, but also for the persons who hold them, of progress in the direction of that evilly spiritual exaltation which is a far more terrible result than suffering and inconvenience in this world. Thus it is, when physical intellect, unguarded by elevated morality, runs over into the proper region of spiritual advancement,  that the natural law provides for its violent repression.” [3]

After reading these lines one should examine:  is the present “scientific”, materialistic, consummerist, morally debasing, nuclear-weapon-based, technocratic, nature-destroying, TV-controlled society and civilization - ethical enough from the point of view of Karmic Law?  

Has it arrived to its highest point in material intellectuality? 

One might ask oneself also whether the theosophical movement is fulfilling its duty regarding the subject of “Science”. 

Perhaps theosophists are not showing clearly enough to present-day scientists “the real crux of the matter” as to their “ethics-free” and “duty-free”, money-centered, pseudo-scientific activities.   

One might conclude that the present materialistic civilization is “outdated”.  Yet the esoteric movement is far from being angelically separated from such a Karma.   Theosophy does not believe in the angels of imaginative exoteric religions.  Therefore these may be some interesting issues to examine:

1) Does the esoteric movement have a real sense of responsibility for the future? 

2) Does such a sense of duty cause an intense action, in research and in teaching true Theosophy as a means to understand where we are and where we want and need to go?     
           
Readers who have a interest in these questions are invited to write to  lutbr@terra.com.br .

NOTES:

[1] “Esoteric Buddhism”, by Alfred P. Sinnett, Wizards Bookshelf, Secret Doctrine Reference Series, San Diego, California, USA, 2003, 254 pp., see pp. 71-72.

[2] “Esoteric Buddhism”, by A.P. Sinnett, p. 72.

[3] “Esoteric Buddhism”, by A.P. Sinnett, pp. 72-73.

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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.

On Facebook, see the pages The Aquarian Theosophist  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

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