22 March 2017

The Need to Rebuild Ourselves

How Spiritual Will Renews One’s Life

Helena P. Blavatsky

Pride, where wit fails, steps in to our defence
And fills up all the mighty void of sense….

Pope [1]

But why should the operations of nature
be changed? There may be a deeper philosophy
than we dream of - a philosophy that discovers
the secrets of nature, but does not alter, by
penetrating them, its course.

Bulwer [2]

Is it enough for man to know that he exists? Is it enough to be formed a human being to enable him to deserve the appellation of MAN?

It is our decided impression and conviction, that to become a genuine spiritual entity, which that designation implies, man must first create himself anew, so to speak - i.e., thoroughly eliminate from his mind and spirit, not only the dominating influence of selfishness and other impurity, but also the infection of superstition and prejudice.

The latter is far different from what we commonly term antipathy or sympathy. We are at first irresistibly or unwittingly drawn within its dark circle by that peculiar influence, that powerful current of magnetism which emanates from ideas as well as from physical bodies. By this we are surrounded, and finally prevented through moral cowardice - fear of public opinion - from stepping out of it.

It is rare that men regard a thing in either its true or false light, accepting the conclusion by the free action of their own judgment. Quite the reverse. The conclusion is more commonly reached by blindly adopting the opinion current at the hour among those with whom they associate.

A church member will not pay an absurdly high price for his pew any more than a materialist will go twice to listen to Mr. Huxley’s talk on evolution, because they think that it is right to do so; but merely because Mr. and Mrs. So-and-so have done it, and these personages are the S ____  and  S____’s.

The same holds good with everything else. If psychology had had its Darwin, the descent of man as regards moral qualities might have been found inseparably linked with that of his physical form. Society in its servile condition suggests to the intelligent observer of its mimicry a kinship between the Simia and human beings even more striking than is exhibited in the external marks pointed out by the great anthropologist. The many varieties of the ape - “mocking presentments of ourselves” - appear to have been evolved on purpose to supply a certain class of expensively-dressed persons with the material for genealogical trees.

Science is daily and rapidly moving toward the great discoveries in chemistry and physics, organology, and anthropology. Learned men ought to be free from preconceptions and prejudices of every kind; yet, although thought and opinion are now free, scientists are still the same men as of old. An Utopian dreamer is he who thinks that man ever changes with the evolution and development of new ideas. The soil may be well fertilized and made to yield with every year a greater and better variety of fruit; but, dig a little deeper than the stratum required for the crop, and the same earth will be found in the subsoil as was there before the first furrow was turned.


[1] “Essay on Man”, by Alexander Pope. (CCA, in 2017)

[2] “Zanoni”, by Edward Bulwer Lytton. (CCA, in 2017)


Reproduced from “Isis Unveiled”, by Helena P. Blavatsky, Theosophy Co., Los Angeles. vol. I, pp. 39-40. Most of the above text was published at the October 2014 edition of “The Aquarian Theosophist”, under the same title “The Need to Rebuild Ourselves” (p. 5).


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


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 March 2017

The Light and Power of Jupiter

Confidence, Optimism and Universality

Carlos Cardoso Aveline


There is in the sky a gigantic source of faith in ourselves, travelling above us since ages untold. The powerful planet Jupiter, the master of optimism, spends one year in each sign of the zodiac and has a direct relation to philosophy.

The energy coming from the collective intelligences of this celestial giant expands one’s view of things and stimulates positive action. It spreads that feeling of universal friendship towards all beings that was taught in the ancient Pythagorean School, and which constitutes the primary goal of modern theosophical movement.

Fifth planet from the Sun, Jupiter is much more evolved than our Earth, according to theosophy. However, Helena Blavatsky writes:

“If, for instance, the Esoteric Philosophy teaches that the ‘Spirit’ (collectively again) of Jupiter is far superior to the Terrestrial Spirit, it is not because Jupiter is so many times larger than our earth, but because its substance and texture are so much finer than, and superior to, that of the earth.” [1]

The ruler of Sagittarius and co-regent of Pisces, Jupiter takes 12 years to complete its rotational cycle around the Sun. Its astrological influence over individuals and communities stimulates the ability to build new structures. The planet protects those who believe in themselves and in universal wisdom.  Of course problems emerge as its divine influence gets to the present level of Karma of our humanity. The main challenging aspect is the need to avoid indulgence and keep away from exaggeration. One must have the proper amount of moderation and self-restraint.   

Stephen Arroyo says:    

“Historically, Jupiter has been associated with the king, the patriarch, and the chief god in various pantheons. It has also been associated with the principle of divine preservation and bountiful increase, being known as the ‘greater fortune’, or the ‘greater benefic’ planet, as distinguished from the ‘lesser benefic’ Venus. It has long been regarded as the patron of philosophers, theologians, moral leaders and crusaders, and speculative thinkers of all kinds.The grandeur of ancient people’s vision of Jupiter is hard to us to imagine today, and it is probably impossible for us to feel the awe with which such a cosmic force (or deity) was experienced.” [2]

Referring to antiquity, H. P. Blavatsky makes this comparative view of planets:

“… If Mars has been shown (…) to have been regarded by the [ancient pagan astrologers] simply as the personified strength of the one highest impersonal Deity, Mercury [is] personified as its omniscience, Jupiter as its omnipotency, and so on”. [3]

A comparison with Saturn is also helpful. 

While Jupiter is the planet of Dharma and potentiality, Saturn is the master of Karma and responsibility. Jove talks to us about the building of the future; the lord of the rings shows us lessons from the past. 

Saturn, Jupiter and the Solomon Seal

Jupiter gives us confidence in Life; Saturn transmits prudence and perseverance. One invites transcendence; the other one demands respect for order and structures, and lets us know how best to build on firm soil. The two teachers work in unison with the rest of the solar system: our celestial village is an esoteric school - a school of souls.

The Omnipotency of Jupiter helps human beings become conscious of their unity with the universe. Yet ethics is as important as optimism. Blavatsky quotes these words from Eliphas Levi:  

“In theological symbolism ….. Jupiter [the Sun] is the risen and glorious Savior, and Saturn, God the Father, or the Jehovah of Moses.” (‘Dogme et Rituel’, ii)   

Helena Blavatsky highlights the fact that Son and Father, Jupiter and Saturn, “are thus one”.[4] In his 1996 book on Jupiter,  Stephen Arroyo reminds us that the Saturn’s symbol is “essentially that of Jupiter upside down”. [5]

Saturn looks downwards with severity, and Jupiter looks upward with optimism.

The sacred polarity corresponds to the two interlaced triangles of the Solomon Seal or Sri Yantra of Hindu tradition, one pointing optimistically to the sky, the other sternly indicating the Law on the Earth.

A Mahatma of the Himalayas explains:

“….The double triangle viewed by the Jewish Kabalists as Solomon’s Seal, is, as many of you doubtless know the Sri-Yantra of the archaic Aryan Temple, the ‘mystery of Mysteries’, a geometrical synthesis of the whole occult doctrine.”

And the Eastern sage adds:

“The interlaced triangles - the upper pointing one - is Wisdom concealed, and the downward pointing one - Wisdom revealed (in the phenomenal world). (….) Each triangle is a Trinity because presenting a triple aspect.” [6]

In order to have a lasting Optimism as taught by Jupiter, one must study and learn the lessons of realism and self-responsibility, whose teacher is Saturn. There is no bliss (Jupiter) unless we deserve it (Saturn).  Jupiter gives enthusiasm to Saturn in one’s own soul, just as Saturn helps Jupiter in our lives, giving it prudence and method.

Stephen Arroyo writes:

“In contemplating the profound qualities and aspirations that Jupiter represents in astrology, I cannot help but feel that Jupiter’s bigness and broad vision is inextricably linked to the perennial human search for a larger truth and for an experience of oneness with the universe. In perhaps no other planet (and in no other sign than Jupiter-ruled Sagittarius) do we find such a natural, spontaneous, and obvious intermixing of the physical and the non-physical; the material aspiration to improve one’s situation is combined with a redemptive preoccupation with uplifting dreams, ideals, inspirations, and ethical causes.” [7]

Jupiter, the Saviour, helps bring about a blessing synthesis between earth and sky.

It combines material existence with spiritual transcendence, and improves spontaneous action as long as there is also self-restraint. When the lessons of Jupiter are correctly associated with those of Saturn and other teachers in the solar system, people begin to practice a generous renunciation to material covetousness and exaggeration, while expanding wisdom and contentment in the unlimited realm of souls.

The Road to Contentment

From the point of view of esoteric philosophy it is wrong to think, as Stephen Arroyo seems to do, that the influence of planet Mercury represents the lower mind, while Jupiter’s energies express universal intelligence.[8]

Dane Rudyard and other significant astrologers also link Mercury to the “analytical mind”. This may be good enough for the short term psychology of personalities. It is not accurate in the context of a theosophical view of Astrology, for theosophists cannot deny or forget that every celestial body is septenary.   

In esoteric philosophy, each planet is complete with all levels of consciousness. Mercury, the divine messenger of the gods, is a fully enlightened planet, although it also inspires an ambiguous, fragmented vision of life, whenever the focus of the soul is on the lower realms of perception.

Mercury is in no way limited to the lower mind, just as Jupiter is not limited to higher levels of perception. The Sun, the Moon and all planets in our system influence both Buddhi-Manas (universal mind) and Kama-Manas (animal mind). Of course they also produce effects on the physical aspects of existence.

However, Arroyo is right in seeing a strong influence from Jupiter on the elevated levels of human thought. 

He writes:

“An especially important feature of Jupiter’s nature in mythology, as well as in the interpretation of Jupiter in astrology, is the link between Jupiter and what was often traditionally called ‘higher mind’.”  And Arroyo clarifies that Jupiter’s “higher mind” is not irrational; it is a form of reason, but inspired reason. [9]

The influences irradiated by the planet have much in common with modern theosophy. Donna Cunningham uses the following key-words to describe Jupiterian action:  

“Where we seek truth; philosophy, religion; knowledge, wisdom; the higher mind; the teacher.” [10]

Mythology is closely connected with astrological insights, and Isabelle Pagan wrote in the  book “Signs of the Zodiac Analysed”:

“Jupiter is thus the ruling representative of the ‘Divine Mind’ in the mythology of classic times, and is consequently hailed as ‘Optimus Maximus’. His Greek counterpart is spoken of with equal reverence; for the Zeus of Homer is the Greatest and the Best, and the most to be revered of all the deities; the God of Light, of Justice, and of Truth; the Father of Gods and of men. He dominates all the planes, because his thought comprehends all things. One vibration of his mighty will makes the whole universe tremble.” [11]

Thought comes before actual facts. It paves the way to them. It prepares actions. Clouds of right thought will “rain” sooner or later as facts over the soil of outward reality.

If ideas precede events, it must be safe to say that optimism plants the seeds of happiness.  

Jupiter, the planet of the future, transmits a philosophical confidence in Life. It invites mankind to tread the road to contentment while learning the lessons of the other teachers in the sky.  

Redeeming the Blissful Aspects of Jupiter

In order to improve its Karma, humanity must improve its interaction with the subtle dimension of our solar system.

The way our civilization relates to the astrological influences coming from planets, and the manner we as individuals generally look at the “teachers in the sky” are both wrong. Jupiter is an example of that.

Stephen Arroyo writes:

“Many of the most positive expressions of Jupiter are out of fashion in this era, for Jupiter’s concerns are in many ways the opposite of Mercury’s rationalistic, analytical interests and detailed approach to life.”

We have seen above that as a matter of facts Mercury is not in any way limited to an “analytical approach”, except when seen from the point of view of the lower mental plane. In the same manner as the higher influences from the various planets are blocked by the Karma of human ignorance, also Mercury is ignored and distorted in its higher aspects.

Arroyo makes a vigorous defence of the noble aspects of our biggest planet:  

“Such [Jupiterian] subjects and qualities as ethics, nobility, forthrightness, altruism, and high-mindedness have in fact almost a quaint, old-fashioned ring to them today, so thoroughly has the media, along with the educational establishment, buried such lofty concerns in scorn and derided them as irrelevant to our ‘scientific’, individualistic (i.e., egocentric) age.”

Unable to see Jupiter in its truer and higher aspect, our civilization interacts with it in unfortunate ways.

Arroyo adds in a footnote:

“Many of Jupiter’s most negative manifestations, however, are emphasized, idealized and even promoted in the world today: self-righteous, intolerant religious beliefs; greed and ‘lifestyles of the rich and famous’, the cult of celebrity as a treasured goal in itself; an over-extended, wasteful lifestyle that constantly pulls one away from one’s center and from one’s duties toward such ‘trivialities’ as children; excessive growth and development, at the expense of the living atmosphere, the architectural heritage, and the environment, etc. One might even say that the negative expression of Jupiter is exemplified in Western society today.” [12]

Social improvements depend on individual regeneration. The spiritual rebirth of one citizen helps prepare the spiritual rebirth of all.

In our constant dialogue with the planets of our solar system, it is the duty of each one to redeem and expand the sacred aspects of his interaction with the cosmos.   


[1] H.P. Blavatsky, “Collected Writings”, TPH, Vol. X, p. 342, or “Transactions of the Blavatsky Lodge”, Theosophy Co., Los Angeles, p. 50.

[2] Reproduced from the book “Exploring Jupiter”, by Stephen Arroyo, CRCS Publications, Sebastopol, CA, USA, copyright 1996, 300 pp., see p. 9.

[3] “Souls of the Stars - Universal Heliolatry”, “Collected Writings” of H.P. Blavatsky, TPH, USA, volume XIV, see p. 335.

[4] “Collected Writings”, H. P. Blavatsky, TPH, volume XIV, p. 339, text entitled “Souls of the Stars - Universal Heliolatry”.

[5] “Exploring Jupiter”, by Stephen Arroyo, CRCS Publications, Sebastopol, CA, USA, copyright 1996, 300 pp., see p. 15.

[6] “The Mahatma Letters”, Chronological edition, TPH, Philippines, Letter 111. See also “The Mahatma Letters”, non-chronological edtion, TUP, Pasadena, Letter LIX, pp. 345-346, with the original spelling “Sri-antara”. The non-chronological edition of “The Mahatma Letters” (1926) is available in PDF in our associated websites: see pp. 345-346.

[7] “Exploring Jupiter”, by Stephen Arroyo, CRCS Publications, see p. 10.

[8] “Exploring Jupiter”, by Stephen Arroyo, CRCS Publications, Sebastopol, CA, USA, copyright 1996, 300 pp., see pp. 16-28.

[9] “Exploring Jupiter”, by Stephen Arroyo, p. 14.

[10] “How to Read Your Astrological Chart”, Donna Cunningham, Samuel Weiser, Inc., York Beach, Maine, 1999, 204 pp., see p. 123.

[11] Quoted in “Exploring Jupiter”, same p. 14.

[12] “Exploring Jupiter”, by Stephen Arroyo, CRCS Publications, Sebastopol, CA, USA, copyright 1996, 300 pp., see p. 01.


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


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.


13 March 2017

On Seeing the Mistakes of Others

Spiritual Discrimination Can Only
Exist in the Presence of Good Will

Carlos Cardoso Aveline

Along the path to universal wisdom, we get to be able to find a growing number of mistakes in those who surround us. This is due to the fact that one’s way of looking at life becomes sharper.

By observing life as it is now and looking at it from the point of view of human potentiality for perfection, we realize that there is a long path ahead of us all. One must not delude oneself with the dream of quick progress: humbleness is important. The other extreme should also be avoided. It is too easy to get impressed by someone else’s mistakes, instead of struggling to improve our own wisdom. Criticism of the mistakes of others must be made with detachment. We must ask ourselves:

“Am I stimulating the good in the other people? Do I have optimistic thoughts about them?” 

Preserving Generosity in One’s Heart

One should not be gullible. Criticism, once it is based on realism and common sense, is most important. Encouraging the best in people includes a degree of severity. Yet we also must not exaggerate in criticism or anger, and groundless suspicions have to be avoided.  

A systematic lack of confidence in others results from a lack of confidence in ourselves. It may also derive from personal pride. True self-confidence allows us to have a bright view of Life.   

Wisdom avoids both credulous acceptance and automatic rejection. While this is not an easy principle to live by, we can always keep this idea in mind and learn from observing the results of our attempts.     

Mere Knowledge Does Not Heal Suspicion

A  Mahatma wrote these words on the process of groundless suspicions: 

“We are not permitted - come what may to offer [occult knowledge] as a remedy against, or to cure people from suspicion. They have to earn it for themselves, and he who will not find our truths in his soul and within himself - has poor chances of success in Occultism.   It is certainly not suspicion that will mend the situation for it is - ‘….. a heavy armour, and with its own weight  impedes more than it protects’.” [1]

In another letter, the Master says:

“Beware then, of an uncharitable spirit, for it will rise up like a hungry wolf in your path, and devour the better  qualities of your nature which have been springing into life. Broaden instead of narrowing your sympathies; try to identify yourself with your fellows, rather than to contract your circle of affinity.”  [2]

The student of esoteric philosophy must transcend blind belief while avoiding the opposite trap of thoughtless skepticism or automatic denial.  

The pilgrim gets rather alone in his lower self in the same proportion as he attains a consciousness of his unity with all Life on the higher levels of consciousness. He has to preserve a respectful detachment with regard to people. Detachment means no rejection and no attachment. It results from a love of the Absolute and an identity with the Cosmos.

It is wise to admit that everyone makes mistakes, and learn our own lessons. Time, the great Teacher, leads us along the road to wisdom.  We expand our attention as we listen to the invisible Master and spiritual discrimination can only exist in the presence of good will. The theosophical movement is not a community of people who know: it is a community of people who learn.


[1] “The Mahatma Letters”, 1926 edition, published by T. Fisher Unwin Ltd., in London, UK, 493 pp., see Letter LXII, p. 355.  The book is available in PDF at our associated websites. The page is the same in the TUP edition of 1992.

[2] “The Mahatma Letters”, see Letter LXVI, p. 367.


An initial version of the above text was first published at the October 2015 edition of “The Aquarian Theosophist”, pp. 14-15. It had no indication as to the name of the author.


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


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.


8 March 2017

The Place of Miracles

A Talmudic Tale Examines the
Significance of Outer Phenomena


A Karoub or Carob tree

Editorial Note:

The word “Lucifer” literally means “Light-Bringer” and is the ancient name of the planet Venus. The term has been distorted since the Middle Ages.

The following text is reproduced from Lucifer” magazine, London, January 1890 edition, p. 490.[1] The story illustrates the Buddhist, Platonic and Theosophical principle of individual independence of each learner. It exemplifies the fact that free debate must exist among truth-seekers, while hypocrisy looks for unanimity.

Finally, this Talmudic tale shows that occult phenomena and psychic powers have no spiritual importance in themselves, and clearly belong to the lower levels of reality.

In the following transcription, we open smaller paragraphs in order to make a contemplative reading easier.

(Carlos Cardoso Aveline)


The Place of Miracles


On a certain day, Rabbi Eliezer Ben Orcanaz replied to the questions proposed to him, concerning his teaching; but his arguments being found to be inferior to his pretensions the doctors present refused to admit his conclusions.

Then Rabbi Eliezer said, “My doctrine is true, and this Karoub tree, which is near us, shall demonstrate the infallibility of my teaching.”

Immediately the Karoub tree, obeying the voice of Eliezer, arose out of the ground and planted itself a hundred cubits farther off.

But the Rabbis shook their heads, and answered:

“The Karoub tree proves nothing.”

“What”, cried Eliezer, “you resist so great a miracle? Then let this rivulet flow backwards, and attest the truth of my doctrine.”

Immediately the rivulet, obeying the command of Eliezer, flowed backwards towards its source. But again the Rabbis shook their heads and said, “The rivulet proves nothing. We must understand before we can believe.”

“Will you believe me”, said Rabbi Eliezer, “if the walls of this house wherein we sit should fall down?” And the walls, obeying him, began to fall, until Rabbi Joshua exclaimed:

“By what right do the walls interfere in our debates?”

Then the walls stopped in their fall out of respect to Rabbi Joshua, but remained leaning out of respect for Rabbi Eliezer, and remain leaning until this day. But Eliezer, mad with rage, cried out:

“Then in order to confound you, and since you compel me to it, let a voice from Heaven be heard!”  And immediately the Bath-Kol or Voice from Heaven was heard at a great height in the air, and it said:  

“What are all the opinions of the Rabbis compared to the opinion of Rabbi Eliezer? When he has spoken his opinion ought to prevail.”

Hereupon Rabbi Joshua rose and said:

“It is written, ‘The law is not in Heaven; it is in your mouth and in your heart.’ It is in your reason; for again it is written, ‘I have left you free to choose between life and death, and good and evil.’ And it is in your conscience, for ‘If ye love the Lord, and obey His voice within you, you will find happiness and truth.’ Wherefore then does Rabbi Eliezer bring in a Karoub tree, a rivulet, a wall, and a voice to settle questions of doctrine.  And what is the only conclusion that can be drawn from such miracles, but that they who have expounded the laws of nature have not wholly understood them, and that we must now admit that in certain cases a tree can unroot itself, a rivulet flow backwards, walls obey instructions, and voices sound in the air? But what connection is there between these observations and the teaching of Rabbi Eliezer? No doubt these miracles were very extraordinary and they have filled us with astonishment; but to amaze is not to argue, and it is argument, not phenomena, that we require. When therefore, Rabbi Eliezer shall have proved to us that Karoub trees, rivulets, walls, and unknown voices afford us, by unusual manifestations, reasonings equal in value and weight to that reason which God has placed within us to guide our judgment, then alone will we make use of such testimonies and estimate them as Eliezer requires.”

[The Talmud]


[1] The text was also published in the July 2013 edition of  “The Aquarian Theosophist”,  pp. 5-6.


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


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.