Mar 8, 2024

The Aquarian Theosophist, March 2024

 




Dear reader, 

The Aquarian for March starts with the article “The Comedy of Mutual Accusations”, by H.P. Blavatsky. The question is: can we humans get rid of envy and aggression?

Jambunada’s Wedding Feast”, the story of a spiritual marriage in ancient India, is on page three.

Dalai Lama Worked With the CIA”, acknowledges the article on pages four and five.  The subtitle explains: “Yet the Use of the So-Called Tibetan Buddhism by the CIA Should Be No Surprise”.

Other topics:

* “Our Oneness With Infinite Life, by O.S. Marden. In Spite of Our Failures and Blunders, The Nations Are Coming Closer Together.

* A link to the articleBerdyaev and the Search for Truth”. 

* Akasha and Astral Light - Two Basic Terms in Esoteric Philosophy, by Helena P. Blavatsky.

* Preparing the Omega Point.

* Power of Will - A Statement of General Principles, by Frank Channing Haddock.

* A 3,000 Years Esoteric School - The Advanced Levels of the Search for Wisdom.

* Thoughts Along the Road - Stable Peace in Dangerous Times.

With 22 pages, the edition includes the List of New Items in our websites.  



000

The above edition of The Aquarian was published on 08 March 2024. The entire collection of the journal is available HERE.

Give your friends a practical tool to better understand themselves, and better understand the world. Invite them to join the study-group E-Theosophy in Google Groups.

000



Helena Blavatsky (photo) wrote these words: “Deserve, then desire”.

000


Feb 27, 2024

Obstacle, a Precondition of Willpower

 
What to Do When Worries
And Problems Block Your Road
 
 
Jean des Vignes Rouges
 
 



More trouble coming my way!” you exclaim with a feeling of frustration. 

Don’t complain about it! Problems give you a great opportunity to strengthen your willpower. You must acknowledge, in fact, that it is the obstacle blocking your path that creates this phenomenon called an act of will. If your life always had a smooth track and never faced contradictions, you would soon become an amorphous, viscous, pasty being, a “noodle”!

Look around you and observe those who are called “tough fighters”. Their lives are strewn with countless difficulties. This is the source and foundation of their strong will.

But why do they have to face so many obstacles?

It is because they threw themselves vigorously forward, eager to grasp reality, and want to give it a form according to their vow and their desire.

So much so that we arrive at this observation: the need to overcome the obstacle creates the will. But, on the other hand, the will itself makes the obstacle emerge.

See a proof of this fact in the idiots who have no will. What is the problem with them? To avoid getting into trouble, they stop wanting. They suppress their desires by limiting themselves to grunting. Yet, by rejecting worries, they reject themselves.

We can see then that willpower and obstacle generate each other. They are inseparable. By wanting, you inevitably create difficulties, since the intention is to force reality to adapt to your will. By fighting to obtain such a submission on the part of reality, you develop your willpower.

Conclusion: whenever worries, problems and challenges block your path, accept them cheerfully and say:

“How lucky! Here is, finally, the possibility offered to me to overcome myself; in other words, to jump over this obstacle. Let us go!”

Thus the very dissatisfaction of seeing your path interrupted by an obstacle becomes the cause of the creation of yourself, by yourself.

000

The article “Obstacle, a Precondition of Willpower” is available on the websites of the Independent Lodge since 27 February 2024.  It is also part of the January 2024 edition of the Aquarian Theosophist. It consists of a translation - made by CCA - of “Obstacle, Condition de la Volonté”. The original text was first published in 1945 in the book «Dictionnaire de la Volonté», by Jean des Vignes Rouges, Éditions J. Oliven, Paris, 320 pp., pp. 213-214.

Jean des Vignes Rouges is the pen name of French military officer and writer Jean Taboureau (1879-1970). 

000

Read more:

* The Notebook of Willpower, by Jean des Vignes Rouges.

* How to Strengthen One’s Will, by Helena Petrovna Blavatsky.


000



Helena Blavatsky (photo) wrote these revealing words: “Deserve, then desire”.

000

Feb 23, 2024

Alexandre Dumas and Social Conflicts

 
Let Us Not Confuse Prudence
With Cowardice; Prudence Is a Virtue
  
Carlos Cardoso Aveline
 
D’Artagnan protects a lady: a classical drawing
by Maurice Leroy. [Image from Wikipedia in French]



In the works of Alexandre Dumas (father), social conflicts seem to make no sense. A feeling of humanism and respect for Life permeates his writings, ignoring ideological divisions and differences of social class.

The heroes in Dumas’ novels are on both sides of large-scale political conflicts. There are honest idealistic people in the different fields of opinion, and they are placed here and there by the apparently blind waves of fate and circumstances. While they perform their external duties loyally, the real conflict takes place in their soul: it is the struggle between goodwill and selfishness; between loyalty and fear or ambition.

The external dynamics of social and military conflicts is largely governed by a constant change of tides. At the same time, a deeper, quieter struggle takes place in the consciousness of individuals. It is not easy to perfectly harmonize the conflicting levels of duties they must fulfill, or the commitments to which they have to be loyal.

Everything human has contradictory aspects. Mutual respect often occurs between fierce adversaries. On the other hand, a disguised treason among allies and friends can also take place. It all depends on the silent strength of ethics and honesty in the soul. Unfortunately, not every human group is capable of understanding the stern Law that requires Loyalty among those who wish to attain any degree of lasting contentment. The following thesis seems to be implicitly stated in Alexandre Dumas, through the facts that take place in his novels:

“Mankind is still in its infancy. Stable systems of organized hatred result from human ignorance. However, every well-informed soul is more or less aware of the central principle of Eastern philosophy that says: hatred is not extinguished by hatred; hatred is extinguished by impersonal respect and good will.”

On the other hand, no rational agreement is possible with psychotic aggressors: think of Milady de Winter in “The Three Musketeers”, or Mordaunt in “Twenty Years After”.

The Philosophy of the Musketeers

Alexandre Dumas stands for traditional ethics in his novels, but he does so in a broad intelligent way, through narratives calculated to elevate the lives of the readers as a whole. Dumas accepts human contradictions as basic facts. He takes practical spiritual lessons from the imperfections of our humanity, which he often describes with a compassionate, brotherly sense of humor.  

“The Three Musketeers”, “Twenty Years After” and “The Vicomte of Bragelonne” make a fascinating description of a struggle: the battle between the old moral values of the medieval society - let us think of the Knight Templars for instance - and the new absence of ethics, in the money-centered society of modern centuries, whose theology of egotism was established up to a large extent by the Jesuits. 

While facing the modern world, Dumas moderately defends the old Code of Honor and ethics of the cavaliers; however, he is not necessarily a conservative, and does not defend the social order of the Middle Ages as such. The boundless compassion he has been sharing since the 1840s with his readers around the world promotes social solidarity and mutual help. 

Paradox is part of life. Just as Helena Blavatsky, Dumas was a friend of Giuseppe Garibaldi, and a true friend of peace. According to Dumas, war and violence are unfortunate actions. Blavatsky thought the same. Yet there is no easy way to avoid wars, or spiritual ignorance.

The long-standing struggle between traditional ethics and modern selfishness permeates Dumas’ novels. The fight between honor and comfort occurs fundamentally within human mind. Secondarily, it makes noise in the drama of organized nations. Human soul and human society are one.

In the following paragraphs we translate and comment philosophical sentences selected from “The Three Musketeers” and its sequel “Twenty Years After”.[1]

From ‘The Three Musketeers’

* Let us not confuse prudence with cowardice; prudence is a virtue. (Maxi-Poche, p. 260)

By training his discernment the pilgrim will be able to see the difference between the two.

* [A certain King], like all weak hearts, lacked generosity. (Maxi-Poche, p. 686)

In other words, moral weakness provokes a lack of generosity. And the other way around: moral courage is associated with a generous purpose.  

* A gentleman possesses nothing except his word. (Maxi-Poche, p. 269)

Sincerity to one’s fellow creature emerges from honesty to oneself. Truthfulness is like the Sun: it sends its light in every direction inevitably. However, discernment is unavoidable: actions speak louder than words, and silence is often wise.

* As I am not a gentleman, I am free to lie. (Maxi-Poche, p. 275)

This comes from a historical novel set in the seventeenth century. Since the twentieth century, nobility is not a social convention any longer. It is now an attribute of the soul and only visible to those who have the eyes to see.

Moral nobility is more important than social status. On the other hand, a rascal can only see appearances and therefore concentrates his efforts on deceit. The first step of the fool in preparing his own karmic punishment consists in believing he is quite clever - and more intelligent than others.   

* Behind each form of happiness in the present, a future fear is hidden. (Maxi-Poche, p. 427)

An important tenet in esoteric philosophy. “The Voice of the Silence” says: “… Thy Soul will find the blossoms of life, but under every flower a serpent coiled”.[2]

Self-delusion must be avoided: the price to pay for self-indulgence is too high. 

* Time brings opportunity; opportunity is the lottery or gambling system of a man: the more you commit yourself to your goal, the more you gain, if you know how to wait. (Maxi-Poche, p. 463)

Being able to wait for a long unforeseeable amount of time is as important as acting with the speed of a lightening. Total patience allows you to have unlimited intensity.

* An excessive worry can only be fought by extreme indifference. (Maxi-Poche, p. 442)

There are times when humbleness, detachment and indifference to non-essential factors help the pilgrim avoid anxiety with regard to outward events.  

From ‘Twenty Years After’

* Pythagoras made his disciples keep silent for five years to teach them to be quiet.  (Éditions Robert Laffont, p. 598)

Silence makes it easier to listen to your conscience and spiritual soul.

* A good deed is never lost. (Éd. Robert Laffont, p. 618)

Everything is part of karma: even a thought has practical results. During situations when it is impossible to perform a correct outward action, honest good intention produces good karmic results according to its intensity.

* Blood calls for blood. (Éd. Robert Laffont, p. 674)

One act of violence stimulates another, and one military conflict leads to another, until the karmic reaction emerges and harmony is restored. There are vast chains of actions that aim at creating conflict and provoking pain, while other chains of causation produce justice, equilibrium, inner learning, a stability of the soul, contentment and peace. One must choose the right one, and act in accordance with it.

* There is nothing more convincing than a great conviction; even skeptical people are influenced by it. (Éd. Robert Laffont, p. 690)

Actions and ideas are spread by example, and through the natural power of their living magnetism. But there is a time to sow and a different time to harvest.

* A habit of twelve or fifteen years has become second nature. (Éd. Robert Laffont, p. 703)

However, if you have an old habit that is an obstacle to your spiritual learning, remember one thing well: no one is ever too old to correct his limitations. Laziness can always be defeated by calm persevering action, and by an intense determination to correct oneself. Pythagorean tradition recommends: “do that which is right, and in time it will become pleasant for you.”

* It is in human nature to seek perfection in pastries as in other things. (Éd. Robert Laffont, pp. 712-713)

Yet do not waste your energy in trifles, for some things are important, and others are not.  Absolute perfection is not easy to attain, but everything can make some progress in the right direction. Improve yourself in the first place, and the whole world will get better in time.

* Sleep is a very capricious divinity, and it is precisely when we invoke it that it makes us wait. (Éd. Robert Laffont, pp. 719)

There is something sacred about the transition to sleep. An invisible door is passed and new dimensions open before you according to the present state of your soul.

* I see ingratitude not as a fault or a crime, but as a vice, which is much worse. (Éd. Robert Laffont, p. 729)

The feeling of gratitude means that our soul is alive. Reciprocity is part of the Law of Symmetry that regulates life.

* The appearance of external objects is a mysterious conductor, which corresponds to the fibers of memory and will sometimes awaken them in spite of us; once this thread is awakened, like that of Ariadne, it leads into a labyrinth of thoughts where we get lost following that shadow of the past that we call memory. (Éd Robert Laffont, pp. 811-812)

And the past must be cherished, for it is an unlimited source of helpful lessons for the present and inspiration for the future.

* [A son says to his father:] Your heart is so generous that you understood everything that was happening in mine. (Éd. Robert Laffont, p. 813)

Affinity makes feelings and thoughts transparent. A selfless view of life does not want and does not need to distort facts. By understanding the law of unity of all that exists, one can look at facts without the lens offered by egotism. However, a severe discernment is unavoidable.

One must remember that cowards and traitors know nothing about mutual respect. Unfortunately, one can only be generous with those who deserve it. People who obey to blind hate will see generosity as a mere sign of weakness and take advantage of it to attack you in treacherous ways.   

* It is with small armies that we win big battles. (Éd. Robert Laffont, p. 849)

Large corporations usually have no soul, or cannot listen to it. Complex bureaucracies are often unintelligent. A few good-willing people make the difference. Therefore Moses Maimonides wrote: “When I have a difficult subject before me - when I find the road narrow, and can see no other way of teaching a well-established truth except by pleasing one intelligent man and displeasing ten thousand fools - I prefer to address myself to the one man, and take no notice whatever of the condemnation of the multitude.” [3] Wisdom emerges from calm independent thought, not from large scale propaganda.  

* Regarding one’s superiors, and especially when one’s superiors are princes, the supreme politeness is to obey without delay and without reasoning. (Éd. Robert Laffont, pp. 849-850)

If you happen to interact with someone who is wiser than you and is doing good, seize this privilege. Help such a person whole-heartedly, with no cavil or delay. Follow your conscience. Try to learn true wisdom from him and from everything in life.

* Athos, like all noble natures, did not transmit to others the sorrowful impressions felt by him; but, on the contrary, he always absorbed them into himself and returned hopes and consolations in their place. It was as if his personal pains came out of his soul transformed into joys for others. (Éd. Robert Laffont, p. 890)

It is in human nature to share with others whatever one is. Honest persons improve everything that comes to them, and can’t help but work to build a decent world.   

NOTES:

[1] The Three Musketeers: “Les Trois Mousquetaires”, Maxi-Poche Classiques, Maxi-Livres, 1997, 696 pages. Copyright 1994, Bookking International Paris. Twenty Years After: “Vingt Ans Après”, in “Les Trois Mousquetaires, Vingt Ans Après”, Les Grands Romans d’Alexandre Dumas, Éditions Robert Laffont, S.A., Paris, 1991, edited and annotated by Claude Schopp, 1388 pages. See also the second sequel to “The Three Musketeers”, “Le Vicomte de Bragelonne”, en cinq volumes, Paris, Nelson Éditeurs, 1955.

[2] This refers to the Hall of Learning. See “The Voice of the Silence”, by Helena P. Blavatsky (Ed.), Fragment I, page 6. On the severe karmic balance between happiness and suffering, read the article “The Law of Symmetry”.

[3] The Guide for the Perplexed”, Moses Maimonides, Dover Publications, Inc., New York, 414 pp., see “Introduction”, p. 9.

000

The article “Alexandre Dumas and Social Conflicts” is available at the websites of the Independent Lodge of Theosophists since 23 February 2024. On 14 January 2024, the text was published in the theosophical blog at The Times of Israel. An initial version of it can also be seen, signed “CCA”, on pp. 12-17 of the January 2024 edition of “The Aquarian Theosophist”. 

000

Read more: 





000

Feb 21, 2024

H.P. Blavatsky’s Signet Ring

 
The Annotated Story of a Ring Shows
the Need for Honesty Among Theosophists
  
Radha Burnier
(International President of the Adyar TS from 1980 until 2013)
  
Radha Burnier (1923-2013) and the image engraved in HPB’s signet ring


During my travels and often at the time of the International Convention [of the Theosophical Society of Adyar] someone or other enquires about “HPB’s ring” and whether it can be seen. The story of HPB’s signet ring [1] has been related by former President [of the Adyar TS] C. Jinarajadasa, who heard it from Miss Francesca Arundale. It was published in the “HPB Centenary Number” (August 1931), a special issue of The Theosophist.

When HPB was staying with Miss Arundale and her mother in 1884, as she wanted a signet ring made according to her own design, Miss Arundale got it made. It was of dark green, almost black agate [2], engraved with the double triangle incorporated in the TS emblem and the word sat in Devanagari characters. Sat means “Truth” in Sanskrit. At the same time, with HPB’s permission, Miss Arundale got a similar ring made for herself. But there was a difference: HPB’s seal was set on a heavy gold ring and was mounted on an oval frame with a hinge, which formed the lid for a shallow locket. Miss Arundale’s copy of the ring was lighter and without locket or hinge. Jinarajadasa says HPB wore her ring from 1884 to the day of her death, after which it was passed on, in accordance with her wish, to Annie Besant. Dr. Besant always wore the ring - on the index finger of her right hand.

Miss Arundale too always wore her ring and at her death, we are told, it passed to her nephew, G.S. Arundale [3], who presented it to the Esoteric School Archives. It was that ring that Brother Jinarajadasa placed on the finger of N. Sri Ram at the inaugural meeting after the latter was elected President. Many members are familiar with the photograph depicting the occasion. The ring was passed on to John Coats when he became president [of the Adyar Theosophical Society] and is now with me. It would therefore be more correct to call it the President’s ring rather than to speak of it as the HPB ring.

When Annie Besant died, George Arundale, who was her residuary legatee and became the TS President, acquired HPB’s ring. On his death, Rukmini Devi came into possession of all his assets and affairs, and it is not known what happened to HPB’s ring and to whom it was transferred on the demise of Rukmini Devi.

Strangely, two rings particularly associated with HPB have disappeared from the memorabilia of the [Adyar] Theosophical Society.  

The origin of the other ring, called the “Rose Ring”, is described by Col. Olcott in his Old Diary Leaves [TPH, First Series, pp. 93-97], and we summarize his account here. After a visit to Mrs. Mary Baker Thayer of Boston, known as the “Flower Medium” because in her presence flowers rained down, Col. Olcott handed to HPB a beautiful, half-opened rose sent by Mrs. Thayer “as a gift of the spirits”. As HPB held the rose in her hand and smelt the perfume, she had the faraway look associated with phenomena. At that moment, her host, Mr. Charles Houghton, a lawyer, entered and asked to have a look at the rose. On HPB’s handing it over to him, he suddenly said, “How heavy it is! I never saw a flower like this. See, its weight actually makes it bend towards the stalk!” When he gave the flower to Olcott to see, HPB exclaimed:

“Take care, don’t break it!”

A point of light appeared in the heart of the rose and a heavy, plain gold ring leaped out, and the rose immediately straightened up. One evening a year and a half later, Mrs. W.H. Mitchell, the sister of Olcott, came for a visit and wanted to see the ring. After looking at it, she held it out towards HPB in the palm of her hand in order to return it. Instead of taking the ring, H.P. Blavatsky briefly closed Mrs. Mitchell’s fingers on the ring. On opening her hand, Mrs. Mitchell and everyone present saw that three small diamonds were set in a triangle on what had been a plain gold ring. This ring was lost around 1979. [4]

At a meeting of the Executive Committee held on 12 October 1979, with Mr. John Coats, President of the Theosophical Society, in the chair, it was reported:

“Two items had been stolen from the cupboard in Dr. Annie Besant’s Room, used to house certain historical items associated with Madame Blavatsky. Between two and three years previously, the Subba Row Medal given to Madame Blavatsky had disappeared. Approximately two weeks before the Executive Committee meeting, it had been discovered that the Rose Ring had also disappeared. As the cupboard had not been opened for over a year, it was not known exactly when the ring had been taken. The matter had been reported to the police and investigation was proceeding. Since then, all other items from the cupboard had been removed to a Godrej (steel) almira in the Archives Department.”

In the minutes of a later Executive Committee meeting held on 20 November 1979, also with President John Coats in the Chair, it was reported:

“... The police are checking the pawnbrokers’ records for the Rose Ring. The General Manager is to confirm that a photograph of the ring has been published in the police gazette. A facsimile of the Subba Row Medal which had been presented to HPB would be made at the headquarters of the TS in America, Wheaton, where several blank medals are being kept, and the facsimile would be brought to Adyar.”

Apparently the Society was not destined to retain either one of these special objects, or the real HPB ring with the locket. [5]

THE 2024 NOTES BY CCA:

[1] Used for thousands of years by kings and spiritual leaders, the signet ring is a symbol of the holder’s position of power, and, in addition to being worn on a finger, it also functions as a small stamp to sign or authenticate signatures - and to seal written messages in their envelopes - with a special red wax where the image of the ring gets impressed. (CCA)
                            
[2] These are a few slices of green agate stones, similar to the ones belonging to the library of the Independent Lodge of Theosophists:



Agate stones have several occult properties, and they are said to protect honest people who have them. In “Isis Unveiled, volume II”, pp. 600-601, HPB reveals that she used a special talisman which consisted of “a simple agate or carnelian”. One of the historical names of carnelian is precisely “carnelian agate”. The talisman had a triangle engraved upon it, within which were contained a few mystical words. Seeing the talisman was enough for some distinguished mystics to immediately decide to help HPB in whatever she needed. However, that “agate or carnelian” talisman was not the green agate ring here discussed by Radha Burnier. (CCA)

[3] George S. Arundale was elected and took over the international presidency of the Adyar Society in 1934. (CCA)

[4] This is a photo of the “flower ring”:



It was first published by H.S. Olcott on p. 96 of “Old Diary Leaves”, first series. (CCA)

[5] The final sentence of the article is significant. Such thefts of sacred objects in the Headquarters of the Adyar Society further deprived it from the feeling of sacredness and mutual confidence necessary to real theosophical work. In this as in other issues, Radha Burnier was frank and honest enough. The word SAT, TRUTH, engraved in HPB’s ring, is there for a reason. It refers to an unavoidable obligation. And it is not about absolute truth only. It states the need for absolute sincerity and good will in all things, in theosophical life.  The distancing between Ethics and Adyar started during HPB’s life. HPB was sadly expelled from Adyar in the 1880s and had to start her work again from England. Since 1891, the distance between real theosophy and Adyar Society has slowly but constantly grown, with some exceptions here and there. In her article “Why I Do Not Return to India”, Blavatsky admitted: “… Nor can I, if I would be true to my life-pledge and vows, now live at the Headquarters from which the Masters and Their spirit are virtually banished. The presence of Their portraits will not help; They are a dead letter.” HPB knew that the Law of Karma can never be cancelled. Every mistake is thoroughly corrected, and compensated, in due time. (CCA)

000

Born in 1923, Radha Burnier was the international president of the Adyar Theosophical Society for 33 years, from 1980 until 2013.

Interesting information on HPB’s rings is to be found in the book “The Judge Case”, by Ernest E. Pelletier, Edmonton Theosophical Society, Canada, Part I, p. 323 (the occult influence of the ring helps William Judge), and Part II, pp. 115 through 119.

Henry Cornelius Agrippa discusses the topic of magic rings in “Three Books of Occult Philosophy”, Kessinger Publishing Co., USA, 288 pp., Chapter XLVII, pp. 141-143.

000

The article “H.P. Blavatsky’s Signet Ring” was published as an independent item in the websites of the Independent Lodge of Theosophists on 21 February 2024. It is also part of the February 2024 edition of “The Aquarian Theosophist” (pp. 1-4). Its first publication, however, occurred at “The Theosophist” magazine, Adyar, India, June 2001 edition, pp. 368-369, as part of the Editorial Section “On the Watch-Tower”. Notes have been added in 2024.

000

Read more:


* The 2007-2008 Events in Adyar (by Pedro Oliveira).




000



Helena Blavatsky (photo) wrote these words: “Deserve, then desire”.

000

Feb 9, 2024

The Aquarian Theosophist, February 2024

 




Our February 2024 edition starts with an article by Radha Burnier, “H.P. Blavatsky’s Signet Ring”, to which we added this subtitle: The Annotated Story of a Ring Shows the Need for Honesty Among Theosophists.

On page five, The Invisible Power of the Sapphire: Hindu Legend Says the First Sapphire Was the Tear of a God.

Page six presents the classic essay “Hypnotism, And its Relations to Other Modes of Fascination”.

Further topics:

* The Universal Rule.

* Cahagnet’s Wife Gets to a High Level of Consciousness, by H. S. Olcott.

* Thoughts Along the Road: The Right State of Mind Produces Health for the Body.

* The Ethics of Theosophy on Facebook.

* An Independent Effort (a Poem) - by Olga Attovna Fedorova.

* The Surprising Editorial Policy of the 19th Century ‘Theosophist’, by HPB.

* Peace is Better than War - And People Are Opening Their Eyes. In a visit to Moscow, Tucker Carlson brings us to an honest conversation with the president of Russia.

With 23 pages, the edition includes the List of New Items in our websites.  



000

The above edition of The Aquarian was published on 09 February 2024. The entire collection of the journal is available HERE.

Give your friends a practical tool to better understand themselves, and better understand the world. Invite them to join the study-group E-Theosophy in Google Groups.

000



Helena Blavatsky (photo) wrote these words: “Deserve, then desire”.

000