Theosophical Encyclopedia

The term “aura” is often used to describe the flow of energy from an object or living thing. Subtle bodies or vehicles comprising any living thing may extend their influence beyond the limit of the physical form and be seen by clairvoyants. Clairvoyants claim to see up to five of these around a human form. Of these the so-called “health-aura” is said to be the most dense. In some cases this is probably PRANA, or life-energy. Some clairvoyants claim to be able to determine the emotional and health condition of a person by the appearance of their aura.

From earliest times the belief in the immortality of the “soul” has been widespread, both among primitive societies and the more sophisticated. This issue can be found debated in the Katha UPANISAD, “This doubt that arises, consequent on the death of a man — some saying, ‘It exists,’ and others saying, ‘It does not exist’ — I would know this, under your instruction.” (I.i. 20) PLATO took the view that since the soul exists, its nature must be indestructible and therefore immortality is a fact in Nature.

The objects of the Theosophical Society (TS) underwent several revisions since its founding. At a meeting of the newly formed society in New York, October 30, 1875, the following statement was made:

The title of the Theosophical Society explains the objects and desires of its founders: they “seek to obtain knowledge of the nature and attributes of the Supreme Power, and of the higher spirits by the aid of physical processes.” In other words they hope, by going deeper than modern science has hitherto done, into the esoteric philosophies of ancient times they may be enabled to obtain for themselves and other investigators, proof of the existence of an “Unseen Universe,” the nature of its inhabitants if such there be, and the laws which govern them and their relations with mankind. Whatever may be the private opinions of its members, the society has no dogma to enforce, no creed to disseminate. It is formed neither as a Spiritualistic schism, nor to serve as the foe or friend of any sectarian or philosophic body. Its only axiom is the omnipotence of truth, its only creed a profession of unqualified devotion to its discovery and propaganda. In considering the qualifications of applicants for membership, it knows neither race, sex, color, country nor creed. (J. Ransom, Short History of the TS)

Radha Burnier (née Radha Sri Ram) (November 15, 1923 – October 31, 2013) was the seventh international president of the Theosophical Society (Adyar). Having taken office in 1980, she was the longest standing president of the organization (33 years).

Early life and education

Radha S. Burnier, respectfully called "Radhaji", was born in Adyar, Chennai, India, on the grounds of the Theosophical Society (Adyar) on November 15 , 1923, into a Theosophical family. She was the daughter of Mr. Nilakanta Sri Ram, who was the fifth international president of the organization, and Srimati Bhagirathi, who was also an active member of the Society. Although she was born a Brahmin, her family did not follow the exclusivist customs attached to their caste but adhered to the Theosophical ideal of universal brotherhood.

John Patrick Deveney – USA

Lydia Paschkoff (Countess Lydia Alexandrovna de Pashkov)

One of the most intriguing keys to unlocking the murky history of H. P. Blavatsky in the years before she appeared in New York in 1873 is provided by those who knew her in the early years and then came forward to vouch for her, as Albert Leighton Rawson did, (1) or condemn her, as Emma Coulomb did. We can learn from both sides. Lydia Paschkoff is one of these witnesses who “knew H.P.B. when” and contributes several threads to the confused tapestry of the early history of H.P. Blavatsky and the Theosophical Society. H.P.B. herself tells us (in Letter 78 to A. P. Sinnett) that Paschkoff was the kind soul who notified her that Agardi Metrovitch had fallen ill near Alexandria, Egypt, poisoned (as H.P.B. suspected) by villainous Catholic monks. (2) He died, as Master Hilarion had predicted, on April 19, 1872 (as H.P.B. believed) (3) —a date which, as we shall see, is almost certainly wrong.

WELCOME TO THE SURENDRA NARAYAN ARCHIVES

Rukmini Devi Arundale (1904-1986) was an Indian Theosophist best known as a dancer and educator, and as wife of George S. Arundale, President of the Theosophical Society based in Adyar, Chennai, India. At the beginning of her career in the Society, she expressed her purpose in these words:

To encourage the living of beautiful lives, of lives so refined and so artistic, so gracious and so compassionate, so true and so noble, so wise and so understanding, that everywhere the beautiful is extolled and ugliness fades away

Rukmini Devi was born on February 29, 1904, into a Brahmin family in the city of Madurai, South India. Her father, Sr, A. Nilakanta Sastri of Thiruvisanellur, was an engineer and a respected Sanskrit scholar. His wife, Srimati Seshammal, came from a very cultured family of Thiruvaiyar. They were "strongly influenced by theosophical ideas to which they had been introduced in 1901. When her father retired, he settled in Chennai close to the headquarters of the Theosophical Society.”

On April 27, 1920 she married Dr. George S. Arundale, a 44-year-old Englishman who was a Theosophist prominent in Indian education at Central Hindu College.

Arni Narendran – India

The Life and Altruism of Wanda Dynowska – Uma Devi –Tenzin Chodon 

(30 June 1888 – 20 March 1971) 

The Mystic Journey of a Polish Theosophist

Wanda Dynowska

In the sacred mountains of Arunachala, the abode of Lord Shiva, near the holy town of Thiruvannamalai, in South India, lived a sage by the name of Ramana Maharishi. One morning, after sitting in silence with the sage amongst many other Truth seekers, a young Polish lady approached the sage with a question about her dream in which she had a vision of Shiva. She asked the sage how she could retain her blissful vision for eternity. The Maharishi told her that a vision can never be eternal, therefore she should ask herself, who am I? One cannot see God and still retain once individuality. The seer and the seen unite into one being. There is no cogniser, no cognition nor the cognized. All merge into one Supreme Shiv. This was the sage whom Carl Jung described as the whitest patch in a white cloth of spirituality.