Theosophy

Kenneth Small – USA

Insights and Cautionary Guidance from the Theosophical Teachings of Gottfried de Purucker

1. Organic Living Theosophy versus Book Worship, Bibliolatry and Creeds

De Purucker clearly critiqued^[i] a tendency among some students of theosophy^[ii] who followed a literalist understanding of theosophy. He used a specific term for those students of theosophy who had become, what he termed ‘bibliolaters’ or ‘worshippers of the book’ or ‘true believers’. This tendency, rather surprisingly, fairly often occurred in some students studying the teachings and writings of Helena Blavatsky, in spite of Blavatsky’s cautions against this kind of literal surface level approach. Here, we will outline his ideas about literalism, spiritual authority and freedom of thought in theosophy. The context of Purucker’s more process oriented view of the ‘approach to truth’ in Theosophy is that all words are limited when attempting to describe metaphysical and ineffable realities. He makes clear that within each person’s spiritual journey, one needs to strive to understand these essential ideas based on their own inner experience. Purucker viewed the Masters, Blavatsky and his predecessors with great devotion and reverence, yet he simultaneously cautioned that a genuine understanding of Theosophy as an ‘inner reality’ goes beyond memorizing diagrams, quoting from a book, repeating the words of a great past Master or Teacher or mere belief in an idea, merely because of who authored it.^[iii] De Purucker when understood correctly makes this pitfall on the path of inner awakening very clear and enunciates its solution. It is through awakening our inner capacity for direct intuition and cultivating wisdom and compassion that the teachings and practice of theosophy become alive. He further invites us to see the Theosophical Society (s) as living, organic, evolving entity and not a static mere organization.

Pablo Sender – USA

In the religious world, there are basically two models to explain our actions and their effects. One is that of a God who judges our deeds. Good actions are rewarded, while bad ones (sins) entail a punishment. This God that judges and administers punishments and rewards, however, can pardon sins if there is repentance in the doer or for other more inscrutable reasons.

H. P. Blavatsky (HPB), however, argued that the teaching of remission of sins takes away the idea of personal responsibility:

We believe neither in vicarious atonement, nor in the possibility of the remission of the smallest sin by any god, not even by a “personal Absolute” or “Infinite”, if such a thing could have any existence. What we believe in, is strict and impartial justice. (The Key to Theosophy, Sec. 11, “Periodical Rebirths”)

Barbara Hebert – USA

Radha Burnier opens chapter three of her book Human Regeneration with the following statement:

Although the Theosophical Society has three objects, it surely has only a single purpose, which is to uplift humanity from the moral and spiritual point of view.

This work, the upliftment of humanity, is the spiritual path which we are hoping/working to tread. Many have written or discussed the meaning of walking the spiritual path from a theosophical perspective. Summing up many of those writings, it becomes clear that walking this path leads us to an inner awareness–not just a theory, but a real Knowing–of the Oneness of all life. This then leads us to the further realization that we must live in such a way that we are serving all Life. 

David M. Grossman – USA

It is kind of ironic that Thomas William Rhys Davids, an English scholar of the Pāli language and founder of the Pāli Text Society, is associated with the modern “mindfulness movement” due to his translation of a particular word into English. Rupert Gethin, Professor of Buddhist Studies at the University of Bristol and president of the Pāli Text Society, tells us, that in 1881 “It appears to have been T. W. Rhys Davids who first translated the Buddhist technical term sati (in its Pāli form) or smrti (in its Sanskrit form) by the English word ‘mindfulness’.”

William Quan Judge – USA

Although I am an American citizen, the place of my birth was in Ireland, and in what I am about to say I cannot be accused of Columbiamania, for no matter how long might be my life I could never be an American. For that perhaps it is right, since it is compulsory, to wait for some distant incarnation.

Now, either H.P.B. was right or she was wrong in what she says in The Secret Doctrine about the future of America. If wrong, then all this may be dismissed as idle speculation. But, if right, then all thoughtful Theosophists must take heed, weigh well, mentally appropriate and always remember what are her words as well as the conclusions to which they lead.

Tim Boyd – USA, India

Tim Boyd, International President of the Theosophical Society

AS international President of the Theosophical Society (TS) I had a special interest in the Young Theosophists (YT) gathering in June of this year at the International Theosophical Centre in Naarden, the Netherlands. Having witnessed the recent resurgence of the YT movement, I looked forward to meeting and sharing with this group. Of the 31 who attended I had met a few over my years of TS travels. Coming from 16 different countries they were a diverse group with a variety of interests and experiences. It was fascinating to watch this group come together, each with their own unique background, with the Ageless Wisdom and its application as the binding factor.

[This article appeared in the August 2022 issue of The Theosophical Movement. For more articles published in this excellent magazine follow this link:  https://www.ultindia.org/current_issues.html]

The Sanskrit term Dharma, among many others in the philosophical tradition of ancient India, has been variously understood and interpreted in the popular discourse, while the true significance of it remains elusive because of the vast scope of its many meanings and applications, encompassing the cosmic order, and its innumerable specific applications to everything and every being, from an atom and an infusoria to the Sun. The many specific microcosmic applications of it in specific environment ever gravitate towards and subserves the macrocosmic order and purpose. Mr. Judge in his “Letters” has given a meditative and vivid but concise word picture of the Cosmic order and purpose, which will give us an idea of vast scope and meaning of the term Dharma:

David M. Grossman – USA

The author

Science and philosophy, religion and history are various pathways toward knowledge in our lives. We have excluded mythology for the most part and all that comes with it: gods, rituals, symbolism, and unexplained phenomena that is the heritage of every culture going back into the night of time, as fairytale and overheated imagination. Mythology can illuminate truths found in and through these various disciplines, giving them context and added meaning in what, deep down, concerns all of us; an underlying purpose and meaning to life.

H.P. Blavatsky

[Note from Boris de Zirkoff, Editor – Theosophia, Summer 1980: We publish below a faithful English translation of certain passages from H.P.B.'s powerful article originally written in French and printed in the first issue of La Revue Theosophique of Paris, March 21, 1889. Today, almost an entire century later, we witness all around us the signposts and developments of precisely that which she had in mind when writing this important pronouncement. We call for close attention to her words on the part of all readers.]

The principal aim of our organization, which we are laboring to make a real brotherhood, is fully expressed in the motto of The Theosophical Society and all of its official organs: "There is no religion higher than Truth." As an impersonal Society, we must seize the truth wherever we find it, without permitting ourselves more partiality for one belief than for another. This leads directly to a very logical conclusion: if we acclaim and receive with open arms all sincere truth seekers, there can be no place in our ranks for the vehement sectarian, the bigot or the hypocrite, enclosed in Chinese Walls of dogma, each stone beating the words: "No admission!" What place indeed could such fanatics occupy amongst us, fanatics whose religion forbids all inquiry and does not admit any argument possible, when the mother-idea, the very root whence springs the beautiful plant we call Theosophy is known to be - absolute and unfettered liberty to investigate all the mysteries of Nature, human or divine.

Tim Boyd – USA

Whenever there is a speaker and an audience, there is a transaction that takes place. The audience is paying something. Often it is simply paying attention to the speaker. Hopefully, the speaker has something to say that is worth the payment. The ideas and communication expressed are usually fresh to those who are hearing them. But the speakers have been there, they have thought it through, put it together, and then present what to them is “yesterday’s news”. While it can be something that is uplifting or meaningful, or informative, to those who are hearing it, the process of the presentation excludes, in part, the speakers themselves. The creativity and exploration has already occurred prior to the presentation.

Nilakanta Sri Ram -- India 

[An Address Delivered to the Australian Section Convention in March 1970]

Perhaps the most useful subject to discuss at a Convention like this would be the real work of the Theosophical Society, especially in relation to the present times. The Society was not founded as a movement to teach people to be good in the conventional sense—that is, not rob, murder, deceive, or perpetrate such patently injurious acts as unfortunately are very prevalent in these days. Nor was this Society meant to be a school of occultism. A letter from one of the Mahatmas makes that very clear. He says: “Rather perish the T. S. with both its hapless Founders than that we should permit it to become  no better than an academy of magic, a hall of occultism.” These are striking and ringing words. Nor is the Society meant merely to satisfy intellectual curiosity or provide a forum to amuse ourselves when we feel bored by discussing various intellectual themes. It was founded with the exalted purpose of promoting the spiritual regeneration of man. But then we have to understand what this regeneration means and how it is to take place. 

Taken from Henry Steel Olcott's - Old Diary Leaves :

October 1896 :

At this same time the Tingley Crusaders reached Bombay on their voyage around the world and opened their proposed Indian campaign with a public meeting at the Town Hall of Bombay. In the report of this event and in the handbill which was distributed at Bombay, we see the same display of boastfulness and recklessness of statement which had been noticed in the remarks upon their doings at Paris.

 Henry Steel Olcott

H.S.O.

[written at Adyar, India, January 8, 1891]

Buddhists are taught to show the same tolerance, forbearance, and brotherly love to all men, without distinction; and an unswerving kindness toward the members of the animal kingdom.

The Universe was evolved, not created. It functions according to law, not according to the caprice of any God.

Barbara Hebert – USA

The Ancient Wisdom as expressed through Theosophy is complex and multifaceted. Conversations about the Ancient Wisdom range from the Unmanifest through spiritual evolution to the lives we live on this physical plane. What, one might ask, is at the center of this great teaching? Is there one important component upon which we could focus? Possibly the answers to these questions is quite simply: Love. Can we even imagine a world filled with love? Can we imagine a world in which individuals care for one another with compassion and understanding? Can we imagine a world in which everyone works together for peace and harmony? Yet, we know that love, compassion, understanding, peace, and harmony are hallmarks of the inner realms of existence. Love beyond all measure for humanity may be the one thing that is at the center of the Ancient Wisdom, the one important component upon which we can focus.

This article appeared in the July 2022 issue of The Theosophical Movement. For more articles published in this excellent magazine follow this link:  https://www.ultindia.org/current_issues.html

Do you really love others? Or only your own self? It appears that our love for people and things is mere delusion. We claim to love our near and dear ones, our friends, and our pets. We are ready to do anything for them so long as they bring us happiness. But the moment any of them behaves against our wish, stops caring for us, or fights with us over property and makes us miserable, then will we still love them as we did before? The same applies to our possessions. We love our car when it is new and works well. We are too ready to discard it when it begins to require frequent repairs. We erroneously believe that we love money. The fact is that we love what money is able to get for us, comfort and luxury. The same money feels troublesome when we get life threats from a gangster or when Income Tax authorities raid our house.

Boris de Zirkoff - USA 

[Original cover Open-Air Greek Theatre, Point Loma, California.]

The essential key-note of the Theosophical Movement throughout all ages has been its Universality. By the very nature of its message, its objectives, and its ideals, it can never be confined to any single group of human beings, to any single ethnic grouping of humanity, or any single department of human thought and endeavor. Everything that is genuinely Theosophical, is unconditionally universal in meaning and application, in theory and practice. Conversely, anything that is in the least dogmatic, intolerant, sectarian and constricted, can never be genuinely Theosophical, no matter what may be the painted lapel, or the honeyed words, under which it is offered and presented.

 Kenneth Small -- USA 

Insights and Cautionary Guidance from the Esoteric Teachings of Gottfried de Purucker

When Gottfried de Purucker became the Leader of the Theosophical Society (Point Loma) in 1929, he immediately set in motion changes to the society’s constitution; he renamed Katherine Tingley’s ‘Universal Brotherhood and Theosophical Society’ to ‘The Theosophical Society, Point Loma’, eliminated or reduced autocratic elements in the constitution and set out on his mission to give emphasis on the study of the core teachings within Blavatsky’s view of theosophy in her “Secret Doctrine” interlinked with the ethical teachings from The Voice of the Silence. Purucker’s expansive knowledge of Theosophy, infused by his classical knowledge of Sanskrit, Greek, Latin and Hebrew, emphasis on ethics, Mahayana Buddhism, the symbolic essence of teachings from inner Christianity, created within the PLTS a spiritual/intellectual renaissance during his brief 13 years of teaching. Retrospectively, Theosophical students today (2022) have on occasion over looked Purucker’s view and approach to the study and understanding of these Teachings. This has produced some tendency to even dogmatize or codify these teachings as THE truth. In the notes that follow, I will outline, with a few examples, Purucker’s universal VIEW and his cautionary comments on the need to move beyond crystallized thinking in our approach to the study of the Ancient Wisdom.

Sri Raghavan Iyer – USA

The Wisdom-Religion is everywhere, it assumes strange and manifold guises, but it is always sacrificial. Self-reliance is not to be thrown at others like a weapon, but rather, to be gently exemplified through love. Appeals to lesser authorities are mutually destructive, cancelled by the boundless authority of the universe, with which every man is directly linked without need of intermediary. Every man has his own access to God, as was known by the Puritans who spoke of the civil war within the breast of every human being. When we think of the very idea of God, we know that we have to negate and negate. We must negate until we begin to recognize the relevance of No-thing to everything. To see this in nature with the mind's eye takes time, but once seen, it is the Golden Thread. It shows itself in human affairs as partial representations of the mighty workings of the great wheel of the Law, which is no protector of the illusions of classes, groups, or nations, but which, as the Founding Fathers of the American Republic sensed, can ultimately be understood by all.

Ananya Sri Ram Rajan – USA

Ignore what they are thinking of you because they are not thinking of you.

                                                                                                --Unknown

Scott Barry Kaufman (www.scottbarrykaufman.com ) is a Humanistic psychologist whose research on Abraham Maslow led him to write Transcendence: The Science of Self-Actualization. For those unfamiliar with Humanistic psychology, the field approaches the individual as a “whole person” rather than from just a cognitive or behaviorist perspective. It adopts the belief in self-exploration, human potential, and acknowledges spiritual aspiration as a part of the human psyche. One could say Transpersonal psychology emerged from the Humanistic field.

No doubt, these are very difficult times. Many of us are terribly confused, in pain and disappointed, realizing that our world is at present enduring a dangerous and downward spiral. There is no “easy” fix for what we are confronted with. As your editor I have tried to offer a way of looking at our situation based on what old teachings point to. As theosophists we are familiar with Buddha’s (Noble) Eightfold Path, a clear and concise guideline to lead us from darkness into the Light. I guess that as a nucleus we ought to do everything to stick together, embracing our bonds, whilst radiating love and compassion for all that lives. [JNK]

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The Eightfold Path of Buddhism is the means by which enlightenment may be realized. The historical Buddha first explained the Eightfold Path in his first sermon after his enlightenment.

Most of the Buddha's teachings deal with some part of the Path. You might think of it as an outline that pulls together all the Buddha's teachings.

[From the Buddhist Dharma Chakra Pravarttana Sutra; circa B.C. 300.]

Translation by Charles Johnston, Oriental Department Papers, October, 1895

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I.

There are two extremes, Brothers, that he who has renounced should shun.

On the one side, the constant following after things that appeal to lust and sensuality,—a low, bestial way, unworthy, unprofitable, fit only for the profane;

And, on the other side, the constant following after penance that is painful, unworthy, unprofitable.

There is a middle path, Brothers, that shuns these two extremes; a path found out by him who has come as others came before; a path that opens the eyes and gives understanding; a path that brings restfulness of mind, supreme wisdom, full enlightenment, Nirvana.

What then is this middle path, Brothers, that shuns these two extremes; the path found out by him who has come as others came before; the path that opens the eyes and gives understanding; the path that brings restfulness of mind, supreme wisdom, full enlightenment, Nirvana?

It is, verily, the Noble Eightfold Path; it is this:

Right seeing, right willing, right speaking, right behaving, right living, right striving, right concentrating, right meditating.

This is the middle path, Brothers, that shuns the two extremes; the path found out by him who has come as others came before; the path that opens the eyes and gives understanding; the path that brings restfulness of mind, supreme wisdom full enlightenment, Nirvana.

This, Brothers, is the noble truth about sorrow:

Birth is full of sorrow, decay is full of sorrow, sickness is full of sorrow, death is full of sorrow.

Contact with the pleasant is full of sorrow, separation from the unpleasant is full of sorrow, unsatisfied longing is full of sorrow. In a word the five groups of grasping are full of sorrow.

This, Brothers, is the noble truth about sorrow.

And this, Brothers, is the noble truths about the cause of sorrow:

It is, verily, the thirst that causes outward existence, accompanied by sensual enjoyment, seeking gratification now here, now there; it is the thirst for the gratification of desire, the thirst for outward existence, the thirst for present existence.

This, Brothers, is the noble truth about the cause of sorrow.

And this, Brothers, is the noble truth about the ceasing of sorrow:

It is, verily, the destroying, without any remnant of lust, of that same thirst; the putting away of, the getting rid of, the being free from, the ceasing to entertain this thirst.

This, Brothers, is the noble truth about the ceasing of sorrow.

And this, Brothers, is the noble truth about the path that leads to the ceasing of sorrow. It is, verily, the Noble Eightfold Path; it is this:

Right seeing, right willing, right speaking, right behaving, right living, right striving, right concentrating, right meditating.

This, Brothers, is the noble truth about the destroying of sorrow.

Charles Webster Leadbeater

[A lecture delivered through an interpreter to the Burmese Ladies at Moulmein, Burma (now Myanmar), in March,1914.]

You ask me to tell you the way to Nirvana; the way to Nirvana is to follow the teachings of our Lord Buddha. It is not enough only to talk about following the Precepts, it is not enough to go to the Temples, to take Pancha Sila and offer flowers. The great thing is to live your lives as the Lord Buddha wished you to live. He has given certain Precepts which we are to follow. Each morning many Buddhists repeat those Precepts, but often they immediately forget all about them, and do not think about them until next morning. That is useless, because the Lord Buddha when He gave these Precepts meant people to carry them out day by day. He gave you, for example, the Noble Eightfold Path. Now I suppose every one of you has heard from childhood all about the Noble Eightfold Path. You may repeat its steps in a moment, but the question is not to be able to repeat them, but to carry them out; because, unless you carry them out, they are useless to you. You know the first Step in that Noble Eightfold Path is Right Belief. Now what are the things that we ought to believe and those that we ought not to believe? The first thing is to believe in the Law of Karma. That is, that whatever you do brings corresponding results. If you do good things, good will come; if you do bad things, evil will come. We should all say that that was so, if anyone asked us, but the question is, do you live all the time as though it were true?  Sometimes people say they believe things, but they do not behave accordingly. In such cases their belief is only form. There are some things you do believe. You believe fire will burn you, so you are careful not to put your hand in the fire, lest it might get hurt. You know that if you fall from a height your arms or legs may be broken, so you are careful in walking up a dangerously steep hill. Also if you believe that for every evil thought or word or act, evil will come to you, you will be careful. But if you say that you believe in that, and still sometimes speak evil of another person, then you do not believe that really.