May 23, 2018

The Aquarian Theosophist, May 2018

The May edition begins with the article “The Seven Principles and the Consciousness of the Initiates”, by H.P. Blavatsky.

The Production of Justice and Good Sense” is on page three.

Then we have “Eleven Chapters From The Book of Tao” - in the English language version of the Tao The Ching prepared by Lin Yutang.

On pages 11-13 we present “The Writings of an Eastern Master - 14”. The compilation of the Letters of Blavatsky’s Teacher proceeds with three short letters.

After that, the opening paragraphs of the article “Divine Ethics”, by Mr. B. P. Wadia.

The 15-pp. edition includes a List of the New Items recently published in the associated websites and an invitation to visit and Like our new Facebook page in Spanish language, “Teosofía en Español”.


The entire collection of The Aquarian” is available at our associated websites.


E-Theosophy e-group offers a regular study of the classic, intercultural theosophy taught by Helena P. Blavatsky (photo).

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May 18, 2018

Thoughts Along the Road - 18

Voluntary Austerity Helps
Us Adopt a Wise View of Life

Carlos Cardoso Aveline

* All things are surrounded by peace, space and silence. It is helpful to remember that. To each existing being there is a corresponding atmosphere which both contains and transcends it. The spatial term “Emptiness” corresponds to the acoustical concept of Silence. In voidness, loss and detachment one finds wisdom, the meaning of things, and the purpose and harmony of every effort.

* The Jesus of the New Testament, as Helena Blavatsky clarified, is the symbolical voice of everyone’s spiritual soul. And such a voice says: “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul?” (Matthew 16: 24-26)

* It is by “dying” to material things or “accepting the void” that one can live indeed, and do so in a lasting way. The lower self has to “face the absolute nothingness of its life” for the higher self to flourish in anyone’s existence.

* Mental and emotional silence liberates us from automatic chains of thought. By noiseless and alert, the pilgrim’s mind is able to contemplate truth from the point of view of that freedom which he obtains by transcending short-term thought.

* One of the paradoxes in life is in the fact that you need constant self-preparation, in order to be able to forget yourself. Thanks to self-respect, self-knowledge and self-control, one can leave his personal “self” aside and deal with more important issues.

* Each time one’s consciousness transcends in waking state the process of perceiving physical and psychological objects, one discovers the hidden bliss dwelling in the “void” level of mental Space. Then one attains to wide horizons and elevated levels of life perception, and every noise of individual consciousness gives way to the music of silence.

* Altruism needs efficiency. However noble, a vague or groundless desire makes it more difficult to attain one’s object.

* Five people who know what they want and who patiently work for the good of mankind are more influential on an essential plane than five hundred misinformed individuals, or five thousand confused minds.

* If the tasks one is supposed to perform each day grow in number and multiply, then an unconditional calm must be evoked, so as to keep the necessary peace and order in one’s inner world.

* Good results emerging from one’s work and efforts may be highly probationary if one’s sense of mission is attached to outward duties. Detachment protects one from a mechanistic view of his own task. The priority is always listening to the still, small voice of the conscience.

* It is no use adopting a form of spirituality which denies or runs away from the difficulties of life. The original teachings of theosophy agree with that. Universal wisdom can only be grasped in one’s daily existence, and an integrated view of the world is necessary.

* In the cycle of 24 hours, one meets failure, ignorance and fear. True philosophy enlightens and transcends every feeling and hope in human soul. Learning to be a theosophist means looking at everything from the point of view of that level of consciousness, in one’s heart, which does not die, and is not born.

* The balanced pilgrim who seeks for truth must have the audacity of those who are personally ambitious, combined with the self-forgetfulness of him who does not want anything for himself.

* Appearances deceive most people. The firmness and the detachment of a pilgrim will shine in different moments, and they may be invisible to all around him. Generous courage is often seen as arrogance, and humbleness, as absence of value.

* True wisdom has no owners and is not easily detected. Divine knowledge is like the air one breathes: invisible to the many. And only the wisdom in oneself can see wisdom in others and remain free from blind faith.

* It is the power of discernment that allows us to transfer the focus of consciousness from the manifested world to the unmanifested realm of inner unity. And the other way around: when one wants to make the transition back from the world of inner unity to the world of outer diversity and contrast, discernment is again the door, the key, and the decisive tool.

* Superficiality often expresses itself through a feeling of hurry and a sense that there is not enough time to do what must be done. A deep standpoint shows the needlessness and uselessness of anxiety.

* An attempt to artificially accelerate outward events indicates that the pilgrim did not grasp the true rhythm of life and is not in harmony with it. A careless acceleration of events produces loss of time and energy. On the other hand, the wise use of time avoids both procrastination and haste.

* Concentration is the ability to establish one’s whole consciousness in the heart, and this can be done while paying attention to one’s active duty. Thoroughly fulfilling our duty means performing it with no expectations of personal rewards. Right action can be as quick as light, and as firm as a rocky mountain facing gentle winds.

* The practice of voluntary austerity, or “tapas” in Sanskrit, helps those who try to adopt a wise view of life. As the student of theosophy develops a higher sensibility, he must consolidate stable and healthy habits on the outer layers of existence. While his central focus shifts from the outward aspects of life towards subtler rates of vibration, he has to establish himself in sane patterns of vibration so as to be protected by the good karma of his present and past actions. The building of such rhythms in life will combine with the unfolding of his new and finer perception. The pilgrim is protected from Illusion by Tapas.

* As long as anyone’s contact with his immortal soul is alive and strong enough, he has the courage to see the facts of life in a severe way, and at the same time he maintains a positive attitude towards the future. Others may then consider him an optimistic. If however one gets negative regarding his future as a soul, or pessimistic as to the future of mankind (or his country), he should re-examine his relation to his own higher levels of consciousness. He ought to expand that contact. Our view of the world is a mirror to the state of our soul.


The above article was published as an independent text on 18 May 2018. An initial version of it, with no indication as to the name of the author, is included in the January 2016 edition of “The Aquarian Theosophist”.


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


May 12, 2018

Death of Montoliú in Spain, 1892

The Short, Inspiring Life of a Great
Pioneer of Theosophy in Spanish Language

Henry S. Olcott

Henry S. Olcott (left), and Francisco Montoliú

A 2018 Editorial Note:

Francisco Montoliú, the great pioneer of the theosophical movement in the Spanish-speaking world, was 31 years old when he passed away on 10 May 1892.

One month before his death, Montoliú had a letter published by Henry S. Olcott in “The Theosophist”, in which he said:

“I wish our Indian brothers to know that in Spain we give our greatest attention to spreading a knowledge of Theosophy broadcast rather than to organizing Branches. In a country like ours, which is more Oriental than Occidental in character, the very few individuals who are active and devoted to the Great Work, would find themselves hindered rather than helped in their activity by local organizations; if they formed them under the delusive hope of making them as perfect as they should be, they would find themselves confronted by two formidable foes. Indolence and Violence - two extremes which may be said to dominate the Spanish temperament.” 

“The two Theosophical centres, Madrid and Barcelona, are alone formed, by natural affinity - one might say Karmically - yet they are very solidly established. At Corunna the influence is beginning to come to a focus, and one sees the germs of future Branches showing themselves in other places. Here (at Barcelona) our Theosophical lectures are well attended, but I am afraid that if many like to listen, few seem ready to work or to train their memory to retain what is said. As regards our publications I need not speak, since they have already been noticed in the Theosophist”.[1]

To this, Olcott added a commentary:

“If one would estimate the enormous obstacles that our Spanish brothers are daily opposed by, let him read the religious history of Spain and the observations of contemporary travellers upon the condition of the Spanish Church and churchmen. They are in reality heroes of a Theosophical Forlorn Hope, and have already earned the respect and gratitude of all their fellow-members by their gallant assault upon national prejudice and conservatism. O.”

Life is cyclic, and it demands courage.

In the 21st century, the theosophical movement may undergo another beginning when people around the world awaken to universal wisdom and reject religious bureaucracies. The new generations of theosophists will have reasons to cherish the inspiring life-examples left by Francisco Montoliú and other pilgrims.   

(Carlos Cardoso Aveline)


Death of Montoliú in Spain, 1892

Henry S. Olcott [2]

Our cause in Spain has just suffered a most serious loss in the untimely death of Señor Don Francisco de Montoliu y de Tagores, F.T.S. of Barcelona. So far as our propaganda in Spanish-speaking countries is concerned, the blow is of only less severity than the departure of H.P.B. to the whole Society.

Thanks to his rare genius, industry and self-sacrifice, our literature was beginning to be spread and be welcomed throughout Spain, Mexico, Cuba, Central and South America, the Philippines and the West Indies. He had translated into classical Spanish “Isis Unveiled” and other important theosophical works and was publishing the former by subscription in monthly numbers.

From his aristocratic and bigoted Roman Catholic family he met with angry opposition and yet threw himself into the arduous work of our Society with generous self-abandonment and quenchless zeal. Every one of his letters to me breathed the holy influence of unselfishness and a courage not to be daunted by opposition.

Looking throughout the whole Society, I could pick out no one more devoted to conscience, more ardently loving for mankind, more free from local and sectarian narrowness. His death was entirely unexpected. An unanswered letter of his was lying on my writing-table when the touching official and personal notice of the calamity came to me from our beloved friend, his colleague Señor Don José Xifré. The circumstances of his death-bed were mournfully tragic.

He left us on the 10th May after a week’s illness, caused by catching a cold on his chest which turned into typhoid fever - the result, I fear, of nervous exhaustion from overwork. Señors Xifré, Roveratta, Bosch and Das were present to the end at the wish of our dying Brother, in spite of the insults heaped upon them and him by the family and the Jesuit priests.

“The death” - says Señor Xifré - “was admirable, an example which none of us can ever forget.” Despite all the dictates of propriety and deference to the wishes of the dying Theosophist, the priests made a sectarian ceremonial, which seems to me to have been, under the circumstances, nothing better than a profanation of true religious feeling, and then spread the cruel falsehood that the victim had been “converted”: the usual dodge of the clergy to cover defeat in the case of nearly every freethinker. Our watchful Fellows with difficulty managed to save the more important among Montoliu’s T.S. Documents; the priests - poor, blind fools who have learnt nothing from history! - seized the rest and burnt them to ashes.

Far from sitting idle in blank despair, our surviving Spanish comrades have instantly taken up the torch as it dropped from dear Montoliu’s dead hand, and I have received a circular requesting that all correspondence concerning the Theosophical Society may be addressed as follows: Redacción y administración de los Estudios Teosóficos, Calle Tallers, 66, Barcelona, Spain.



[1] “The Theosophist”, Adyar, India, April 1892, page 452.

[2] The following article is reproduced from “The Theosophist”, July 1892, p. 599. Original title: “Death of Montoliu”.


The article “Death of Montoliú in Spain, 1892” was published in our associated websites on 12 May 2018.


On 14 September 2016, a group of students decided to found the Independent Lodge of Theosophists. Two of the priorities adopted by the ILT are learning from the past and building a better future.  


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


May 8, 2018

The People of the Blue Mountains

In PDF, the 1930 Edition of a
Little-Known Book, First Published in Russian

Helena P. Blavatsky

“Unique, inspiring, nice
to read and most valuable”

A 2018 Editorial Note:

This book presents unsolved bibliographical questions.  

The present online edition reproduces the 1930 volume of 227 pages published by “Theosophical Press” in Wheaton, Illinois, USA.

First published in Russian, the work is also entitled “Enigmatical Tribes”. Boris de Zirkoff writes:

“The Russian text of the ‘Enigmatical Tribes’ together with ‘The Durbar at Lahore’ were both published in book form by Gubinsky at St. Petersburg in 1898. Madame Vera P. de Zhelihovsky, H.P.B.’s sister, contributed to this edition a biographical sketch of the author. It contains, as frontispiece, a little-known portrait of H.P.B.  This edition was republished by Olga Dyakova & Co. at Berlin in 1925.”

Zirkoff proceeds:

“A rather faulty and incomplete English translation of the ‘Enigmatical Tribes’ appeared in The Theosophist (April, 1909 - November, 1910) under the title of ‘Mysterious Tribes’. It is supposed to have been a translation from a German version published by Arthur Weber at Leipzig in 1908. It was published in book form by the Theosophical Press, Wheaton, Ill., in 1930, under the title of The People of the Blue Mountains.”

However, contrary to what Boris suggests, this 1930 edition is not the same text published in “The Theosophist” in 1909-1910: the differences between them are profound and easy to see.[1]

In 2018, the 1930 edition of “The People of the Blue Mountains” is a rare volume and difficult to obtain in paper, except for its photocopies sold as books by Kessinger Publishing Co.  The present online version reproduces the only edition in book form in English of the work by Helena Blavatsky.

While the outward text of the present translation may be imperfect, “The People of the Blue Mountains” is certainly unique, inspiring, nice to read and most valuable. It has a significant place in esoteric literature and deserves the thoughtful reading of every student of theosophy.

(Carlos Cardoso Aveline)


[1] Zirkoff goes on to say:

“A better, but still somewhat faulty, translation by Vera Johnston, entitled The Magicians of the Blue Hills, exists in the form of page-proofs; it bears the date of New York, 1897, but does not seem to have actually appeared in print. A French translation of Mark Semenoff entitled Au Pays des Montagnes Bleues (255 pages), was published at Paris in 1926 by the Editions du Monde Moderne. There is some indication that this French rendering was re-translated into English at a later date. A German translation by Arthur Weber entitled Rätsel-hafte Volkstämme appeared at Leipzig in 1908. A new edition of it was published by J. J. Couvreur at The Hague, Holland, 1970 (xii, 255 pp.).”

(From the article “The Writings of H.P. Blavatsky in Russian”, by Boris de Zirkoff, which opens the book “From the Caves and Jungles of Hindostan”, by H. P. Blavatsky, TPH, USA, 720 pages, p. xxxviii.)


The book “The People of the Blue Mountains” was published in our associated websites on 8 May 2018.


See the article “Blavatsky and the Blue Mountains”, by Joana Maria Pinho.


On 14 September 2016, a group of students decided to found the Independent Lodge of Theosophists. Two of the priorities adopted by the ILT are learning from the past and building a better future.  


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


May 3, 2018

Thoughts Along the Road - 17

Right Action Makes Us Deserve Real Wisdom

Carlos Cardoso Aveline

* The acceptance of a void psychological space liberates the soul. “Emptiness” is blessed. The pure intelligence of no-thing contains the manifested universe: all numbers are present in the zero, and every sound will be found in silence.

* Perhaps it is because souls have no physical weight, that the path to heaven is made of Void Space. By “having nothing”, id est., by honestly acknowledging the fact that we ultimately “possess” nothing, we can get to be consciously one with the Cosmos and its Law.

* Eternity is here and now. Where does the here-and-now flow? It exists in eternity.

* Still, it is not correct to leave for tomorrow what we can do today. Balance and equilibrium are necessary in everything.

* One must not leave for others to do that which one can do by oneself.  Love includes severity, friendship needs frankness, and dialogue is about listening as much as about talking - perhaps even more.  

* A sense of peace comes from simplicity of heart. An open mind results from perceiving life’s unity. A strong intellect needs purity of emotions, and true blessings can be received by those whose souls are like the soul of a child.

* There is an invisible equilibrium between the earth and the sky. The more one acquires, the more one must give up or renounce. There is no such thing as obtaining something - especially on the spiritual plane - without leaving aside something symmetrically opposed to that.

* Self-renewal needs perseverance. Mental dispersion does not stimulate real change: innovation requires a stable focus. Creativity results from effort and concentration.

* Confidence in the future must be associated with a respect for the past and an ability to learn from it.

* A courageous dialogue prevents war. The most diverse nations, cultures and systems of thought will learn from each other during a long-standing debate. Contrast is culturally and spiritually enriching. The best remedies to ignorance and hypocrisy are an open mind, frankness and tolerance regarding the paradoxes and conflicts between different views.

* The quality of detachment or independence from routine and circumstances allows the pilgrim to know better than obeying to mere outward forms of mechanistic discipline.

* While a daily effort is necessary to expand one’s identity with the law of the universe, it must be a creative and living effort, not a frozen repetition of blind actions.

* Our daily practice will become a natural process if we have a clear sense of duty towards mankind, and to Those who work for its deliverance from unnecessary pain.

* Peace of mind expands little by little as a result of continuous right intention, correct action, and detachment regarding circumstances.

* One must remember that a noble project will have to challenge and will be challenged by increasingly large circles of ignorance or negative karma. The blessing is mainly internal.

* The evolutionary purpose of facing renewed challenges is to attain higher levels of understanding. While obstacles are temporary, the lessons learned endure.

* Every Life is a combination of different cycles, and human beings exist in many interlaced lines of karma and of time, often contrasting with one another.

* There is a chain of interdependent causes, a virtuous circle that leads students to a perception of universal truth. Such Nidanas of spiritual path can be described in various ways, the following being one of them: “1) The right point of view deepens the effectiveness of attention; 2) The right kind of attention produces understanding; 3) The right understanding leads one to freedom from blind attachment or rejection; 4) Freedom from blind attachment or rejection expands one’s affinity with wisdom; and 5) The affinity with wisdom provides the pilgrim with a point of view regarding life that improves and expands all the time.”

* The student of esoteric philosophy learns how to plan and develop actions that have harmonious effects in the higher dimensions of space and time.

* Planning is part of life, and a higher planning results from a wider knowledge of time and space.

* There is a Plan of Evolution. The Universe does not move by chance.  One’s actions and point of view must transcend the blind routines of superficial space and short-term time.

* While esoteric philosophy uses words, it cannot be grasped or transmitted at their level only. In theosophy, concepts and phrases are the outer vehicles for true understanding.

* Words are the messengers of truth, unless they are its jailers. Ideas and sentences can point to facts; they can’t replace them. Utter sincerity is needed in actual communication. It is by being one with the object of understanding that we can learn about it.

* The Yoga of Patanjali teaches that one’s mind and soul take the form of whatever they focus or concentrate upon. A narrow mind is that which gravitates around narrow subjects. A wise mind is so because it is focused in universal realities and law. As a result, the calm study of classical theosophical books has powerful practical effects in one’s life. Its revolutionary consequences are not necessarily visible in the short term.

* There are challenging aspects in studying the theosophy of cosmos and the long-term evolution of our mankind. The very substance of one’s mind must gradually change during study. Some universal ideas can only be grasped by a mind that is simultaneously broad and finely tuned.   

* The ethical tenets of theosophy liberate a student from illusory points of view and allow him to fully understand esoteric philosophy. As the pilgrim studies, his view of the world broadens little by little; his life gets simpler, and he begins to learn the true alphabet of mystical perception.  

* Creativeness in theosophy implies a degree of indifference regarding all things material, and determination to open a path where there is no visible path yet. Creative action is not an obvious process to see. It means accepting routine insofar as it is harmless to the process of life-renewing. A creative individual is unconditionally patient in healthy situations, not because he loves sameness in itself, but because he has a deep relation with Time, and with Detachment.

* Duration has its own cornerstones. A student who knows where he is going is able to provoke sudden change, provided that 1) the karma of a situation demands it, 2) the timing is appropriate, and 3) the change will lead to an enduring improvement of life.

* It does not make a great difference how much “knowledge” one thinks one has. The meaning of knowing is in what we do with whatever knowledge we may have.

* Spiritual awareness is non-verbal. It can only be obtained by those who deserve it, and as long as they do so. Others are limited to the wording of spirituality, and often to wrong and distorted wording. 

* Right action makes us deserve real wisdom. As we use our knowledge in the proper way, out of right intention, it expands.

* Reading is not a merely physical, formal or “logical” event. It is potentially a septenary process; something that unfolds simultaneously on seven levels of consciousness. Through reading texts written by great sages, one can get in tune, as much as one’s soul is entitled to, with the vibrational patterns of Universal Knowledge.

* The tuning in with the inner aspect of texts which convey spiritual perception often occurs during the silence between one idea and the next. In such a silence, the understanding brings about unity between the observer and the truth being observed. Yet there is another silence which takes place all the time, above the logical succession of the reading. This higher and uninterrupted level of silence can also be part of one’s conscious experience.

* A countdown is ticking. As announced by Helena Blavatsky in the 19th century, humanity is fast developing new mental abilities. However, consciousness of the process is still scarce. The amount of spontaneous telepathy among people expands. The conscious use of the power of thought quickly spreads. Lower kinds of intuition emerge. Citizens are getting more and more sensitive to the astral world, and their worldview is still materialistic and selfish, if not increasingly so. This might be a recipe for disaster, unless Ethics emerges as a healing factor and the souls realize that people must peacefully sow whatever they wish to harvest later. In this, the daily practice of each citizen makes the difference.

* There is a higher form of pleasure in studying the book “The Secret Doctrine” and understanding little by little the way the Universe works, and the manner Life unfolds in one’s soul and the soul of everything. Something in us starts to die, and something starts to live. An awareness is born of our essential immortality, as we understand that we partake of the essence of every star and of limitless cosmic Space.


The above article was published as an independent text on 3 May 2018.  An initial version of it, with no indication as to the name of the author, is included in the December 2015 edition of “The Aquarian Theosophist”.


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