Jul 10, 2020

The Aquarian Theosophist, July 2020

These are the main topics of the July 2020 edition of the Aquarian:

* A Call to Action: Expanding the Magnetic Field of Positive Energies - p. 01.

* The Goal of Life According to Paul Carton - p. 02.

* Our Thoughts Are Our Servants, by O. S. Marden - p. 03.

* Arthur Schopenhauer: Three Fragments on a Wise Life - p. 04.

* Gibran’s Confession: How I Became a Madman - p. 05.

* Unmasking the ‘Progressive’ Movements Whose Aim is Destruction - p. 06.

* Thoughts Along the Road: the Duty of the Theosophical Movement Is To Help Start Another Historical Cycle - p. 08.

* Passages From Blavatsky that Refer to Mesmer and Mesmerism, Part 5 - p. 10.

* A Healing Process is Now Taking Place - p. 14.

The edition has 15 pages and includes the List of New Items in the associated websites.  


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

If you want to help spread theosophy and ethics in today’s world, send the Aquarian to your friends; invite them to write to the editors making a free subscription of the journal.  


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.


Jul 7, 2020

Thoughts Along the Road - 47

Victory Must Be Seen With Humbleness

Carlos Cardoso Aveline

* Whenever the obstacles before you seem to be too many or too challenging, confirm in the first place whether you have enough detachment regarding short-term events. Then, expand your inner connection with the unlimited source of peace in your soul.

* Suppose the stimuli coming from the external world multiply. What should we do if constantly changing circumstances make it harder to listen to our conscience? The answer is in strengthening our priorities. A focussed mind grants us liberty, and self-discipline is a profound blessing.

* Perhaps it sounds like boring to remember it every day, but controlling oneself is better than controlling others. The first step to improve the world is in improving oneself.  One’s example is a stronger teaching than one’s words, and true peace can only be found within.

* “Deserve, then desire”, wrote Helena Blavatsky. Before making the harvest, one must sow that which one desires. True results come after the causes are set into motion - not before - and victory must be looked at humbly.

* That which cannot be expressed in a few words often does not deserve to be said at all. The brevity of speech preserves one’s connection to silence, and silence expands the meaning of the words said. 

Socratic Questions to Oneself

* At any moment a pilgrim can expand his horizon while avoiding attachment to automatic and blind action. It is useful to ask himself a few questions: Do I act in accordance with my highest ideal and decisions? Am I using my vital energies in the best way I can? Do I humbly listen to my conscience?

* As we concentrate on our duty, it is wise to keep external events at a reasonable distance emotionally.  One’s average interaction with the world ought to be moderate. “And how exactly can one do that?” Each pilgrim must follow his own discernment.  

* From the point of view of the pilgrim who wants to learn theosophy and ethics from every situation, there is an evolutionary value in having to face excessive noise, physical or mental. Confusing circumstances force us to become innerly stronger before life. One’s will gets firmer by facing consistent obstacles.  

* While confronting unfavourable conditions, we expand our determination to tread the path. Easy victories are easy to dismantle: hard-won progress can endure a long time. On the other hand, real victories are often invisible to the eyes of the many.


Thoughts Along the Road - 47was published as an independent text on 07 July 2020.  An initial version of it, with no indication as to the name of the author, is included in “The Aquarian Theosophist”, April 2019 edition, p. 13. (There was no “Thoughts Along the Road” in the February 2019 and March 2019 editions.)

The note “Socratic Questions to Oneself”, on p. 04 of the Aquarian, April 2019 edition, was also written by CCA and is now included in the present article.


See other writings of Carlos Cardoso Aveline.


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.


Jul 2, 2020

Blavatsky Students in the Adyar Society

Why the Legitimate Theosophical
Associations Need to Be Independent

Carlos Cardoso Aveline

Helena Blavatsky’s office in London, 1887-1888.
Partial view of a drawing by William Quan Judge.

As the main authors of pseudo-theosophical books lose readers and are gradually forgotten worldwide, the feeling slowly spreads among members of the Adyar Theosophical Society that “one must study Helena Blavatsky”.

Do Blavatsky students have a future in the Adyar movement?

Merely verbal study of Blavatsky (and the Mahatma Letters) within the Adyar TS promotes a superficial embellishment, and projects an idea of legitimacy over that which is illegitimate, as if it were enough to read the words of a wise author to change one’s objective reality. It takes a lot more than that. It is necessary to draw practical lessons from the teachings of the wise.

The Adyar approach to theosophy has always tolerated those who study Blavatsky, but it has also rejected and continues to reject effective action based on Blavatsky’s teachings. This separation between what is thought and what is done is one of the gravest pitfalls created by the Besantian “clairvoyants”, and which students of real theosophy must face.

If something is to be improved in the movement controlled by Adyar, it is necessary for its members and leaders to regain a historical consciousness and learn from the mistakes made since 1891. Words and actions must be connected again.

The present power structure itself must be abandoned, since it is based on old pseudo-masonic illusions and false esotericism. Its foundations include the worship of portraits representing imaginary masters and an attitude regarding the teaching according to which “reciting its words” is enough.

H.P. Blavatsky herself wrote in “Why I Do Not Return to India”:

“..… Nor can I, if I would be true to my life-pledge and vows, now live at the  Headquarters [of the Theosophical Society in Adyar] from which the Masters and Their spirit are virtually banished. The presence of Their portraits will not help; They are a dead letter.”[1]

And things got worse since she wrote these words.

Starting in the beginning of 20th century, the worn-out argument of “liberty of thought” has been used as a political excuse to keep senseless forms of ritualism in the center of the power-structure, and as a reason to deny the necessary relation between knowledge and action.

Besantian consensus consists in immediately labelling as “intolerant” and “unbrotherly” any idea of eliminating those forms of blind belief that belong to the 1900-1934 period of false clairvoyance.[2]

From such a perspective, the works of Helena Blavatsky are seen as perfectly acceptable for memorizing and repeating in words. It is also useful as a marketing tool as it provides an air of classicism and legitimacy. Anyone adopting the true teachings as a guide for action, however, is automatically deemed “a dangerous radical”.

“Each one thinks whatever he likes”, says the politically correct mantra. And a commitment to accept the facts, to search for truth, to actively research and to reject obvious falsities is silently forbidden, although this is done with the appearance of a brotherly attitude, and in the sacred name of mutual friendship.

No one takes responsibility for the veracity of the “teachings”. They must not be taken too seriously. Acting upon them is seen as unbrotherly, and Ethics has no central place in such a “theosophy”. 

In the realm of mental superficiality, reading Blavatsky is a matter of curiosity and must be restricted to the level of words.

If the Besantian frauds are abandoned, however, a blissful long-term change may take place.

Until this occurs, the next springtime and the rebirth of real vitality will have to be prepared in independent circles and in associations that are free from bureaucratic or institutional interests. The associated websites interpret the growing number of their readers among members of the Adyar Society as a true sign of the times. The first half of the present century seems to be a correct occasion to get rid of nonsense and build a more legitimate theosophical movement.


[1] From the article “Why I Do Not Return to India”, by Helena Blavatsky.


The above article was published on the associated websites on 02 July 2020.


These are some of the associated websites edited by the Independent Lodge of Theosophists: 


Click to read the article “Paracelsus and the Book of Nature”, by CCA, and the short story “The Rose of Paracelsus”, by Jorge Luis Borges. 


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.


Jun 25, 2020

Jules Verne on the Ethics of Knowledge

A Slow Life is a Source of Blessings, While the
Fever of Selfishness Makes Everyone Unhappy 

Carlos Cardoso Aveline

Two of the editions of the story, one of them in French

The short story “Doctor Ox’s Experiment”, by Jules Verne, is one of the many stories written by the French writer which have a theosophical meaning and spiritual importance.

The small city of Quiquendone, in Flanders, exists “in spite of geographies”. No one will find it in any map, ancient or modern. Yet it is there, says Jules Verne. And time has no hurry to flow in Quiquendone.

Everyone leads a slow life and the people are happy because of this. There is but one policeman, who has nothing to do in such a role. The burgomaster spends long years making no administrative decision regarding the city, and all citizens live in peace.[1]

One day, however, someone arrives to Quiquendone who brings a great technological innovation. Progress and comfort are coming. The new technology is spectacular. The city changes. Everything becomes accelerated. The atmosphere gets tense, and hatred emerges. There is no calm or quietness any longer.

Born on the 8 of February, Jules Verne is a master in the literature of all time. With an ironical language, he makes an irreverent satire of the false technocratic progress, which destroys the basis of social harmony and makes it hard to preserve respectful cooperation among people.

The story “Doctor Ox’s Experiment” shows that there is a direct relation between the slow moderation in talking and acting and a deep, durable feeling of happiness.

A visionary prophet, a pioneer of science-fiction, Jules Verne (1828-1905) denounces that material progress - if seen as a goal in itself - is carried away by blind feelings like anxiety and personal ambition. Once this takes place, the fever of selfishness provokes unnecessary levels of conflict and fear and makes everyone unhappy.

The lesson of a simple life is taught by theosophy and the higher wisdom present in the different religions.

In the 21st century, it will be necessary to reclaim the principle of slowness and the idea of long term in human affairs. To live slowly is the blessing. A calm voluntary simplicity stimulates one’s ability to understand life and allows us to see the fact that the main progress to be sought is the progress of the soul. 


[1] This is an important tenet of the Taoist tradition, as we can see in classical works like “Wen-Tzu” and “Tao Teh Ching”.  


See in our websites the book “Dr. Ox’s Experiment, and Other Stories”, by Jules Verne.  It’s the classical 1875 edition published in Boston by James R. Osgood and Company, with 332 pages.


The above article was published in the associated websites on 25 June 2020.  It is reproduced from March 2019 edition of “The Aquarian Theosophist”, pp. 4-5, where it will be read under the title of “The Ethics of Modern Knowledge”.


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.


Jun 20, 2020

The Lesson of the Sun in Gemini

Finding Balance in the Complex
Relation Between Earth and Sky

Carlos Cardoso Aveline

Mercury rules the flexible and malleable
sign of Gemini, whose element is the Air

The sign of Gemini begins around May 21 and reinforces versatility, kindness, and a certain cunning in human beings.

A thousand paths open in this region of the zodiac. Ideas multiply. The soul wishes to move in every direction at the same time. Gemini is the sign of active mind and unceasing speech.

Throughout the nations of the northern hemisphere, it is in the malleable atmosphere of Gemini that spring gives way to summer. The conservative state of mind of previous weeks, which make the territory of Taurus, is now replaced by a general relaxation regarding form; by the will to learn; by curiosity and the pleasure of adapting to present circumstances so as to better achieve one’s goals.

An alliance emerges between human soul and the immediate moment. Its object is to make sure life unfolds in relative peace from the point of view of the short term.

In every sign of the zodiac, the efficiency of human action depends on the quantity and quality of the experience gathered by the soul in its various incarnations. With each round of the energy of life through the zodiacal circle, some aspects are improved.

Aries inaugurates the annual cycle of action and effort. Taurus, the second sign, gives persistence to whatever you do. Gemini expands the speed and mutability of form. At the same time it teaches the ability to see each specific thing while keeping an open mind to the others.

Ruled by the planet Mercury, Gemini liberates life. It makes it relax and grow in many directions at the same time. [1] In mythology, Mercury is the messenger of the gods. He transmits the news, and Gemini is the sign of interaction, dialogue, communication.

Among other great thinkers, Ralph Waldo Emerson (1803-1882), Alexandre Pushkin (1799-1837) and O. S. Marden (1848-1924) were born when the Sun was in Gemini.

Many astrological writings qualify Gemini as a sign limited to superficial mind and selfish points of view. Each astrologer tunes into what he can see. The truth is that the different regions of the zodiac are stairs to heaven. They all offer opportunities for spiritual learning.

From a philosophical perspective, Gemini is a classroom of souls in which divine knowledge is imparted. In this sign there is a sacred renunciation and a spiritual transcendence occurs towards the heavenly world. The living, collective spirit of the planet Mercury is a protector of our mankind. This celestial body - the closest to the Sun - is esoterically  associated with  the Buddha and eternal wisdom.[2]

In the current cosmic cycle, the beginning of the sign of Gemini is under the influence of the yearly blessing that comes from the Pleiades. The fact is easier to see for earnest seekers of the path to wisdom.

The days of synthesis and transition between the stability of Taurus and Gemini’s flexibility bring a natural experience of bliss. The passage through this door of time and karma coincides with the sacred dimension of the high point in the northern hemisphere spring; and also with the renunciation made by the soul during the height of autumn, in the southern hemisphere.

Castor and Pollux

Gemini is a dual sign, and the legends narrating it refer to the two identical brothers in the world of gods and demigods.

In “The Secret Doctrine”, Helena Blavatsky reveals the hidden side of the Gemini lesson. According to book XI of the Odyssey, Leda gives birth to two twin sons “with a brave heart”. Their names are Castor and Pollux.

Blavatsky writes:

“Jupiter endows them with a marvellous gift and privilege. They are semi-immortal; they live and die, each in turn, and every alternate day. As the Tyndaridae, the twin brothers are an astronomical symbol, and stand for Day and Night; their two wives, Phoebe and Hilaeira (…) personifying the Dawn and the Twilight.”

In another mythological narrative - explains Blavatsky -, Castor and Pollux represent the dual man in his inferior (mortal), and superior, or immortal aspects. Each of them needs to “die” in turn for the other to live.

Human life is an intermittent combination of divine intelligence and terrestrial intelligence. In a moment, the focus of consciousness is on celestial intelligence; the next moment, the focus is established in the realm of terrestrial intelligence.

The mutation of form is a mystery taught by Gemini.

On the other hand, according to Blavatsky the duality of the brothers represents the evolutionary transition from the animal-man stage to the higher level of divine man, who, while being innerly divine, also has an animal physical body.

Castor is a mortal warrior. He represents the lower self. Pollux is immortal, symbolizing the spiritual soul.

One day Castor is seriously injured in combat. As Pollux sees his brother dying, he asks Zeus to make him die, too, so that he can remain side by side with his brother.

Zeus says that Pollux cannot die, for he is immortal. But he offers him a choice. Blavatsky narrates:

“Pollux will either remain immortal, living eternally in Olympus; or, if he would share his brother’s fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. This semi-immortality, which is also to be shared by Castor, is accepted by Pollux. And thus the twin brothers live alternately, one during the day, and the other during the night.” [3]

This is an allegory of reincarnation. During physical existence, the mortal brother, Castor, commands life. As the spiritual existence starts in the dawn of Devachan - the enlightened period of time between two material lives - Pollux, the immortal brother, takes the helm. The life of each twin brother decides upon and complements the life of the other. 

The legend of the two brothers transmits a lesson of fraternal devotion, and shows the way cooperation takes place between heaven and earth. In Gemini, as in every sign of the Zodiac, it becomes clear that one can only understand the lessons of sky if one sees the diversity and unity of the various levels of human consciousness. [4]

The spiritual soul and the earthly soul are united by Antahkarana, the bridge and the synthesis between heaven and earth. The two souls learn from each other. They are partners in evolution. They are two, yet each one is made in the image of the other.

Consistency and the Spirits of Air

While discussing the relationship of signs to elements, Stephen Arroyo quotes Paracelsus. The nature spirits that correspond to the element Air are the sylphs, and they can be controlled through the practice of constancy.

Arroyo clarifies:

“… A definite, consistent approach to life is something that the air signs could well cultivate. Making a commitment with determined resolution is difficult for the air signs [Gemini, Libra and Aquarius], but it is an important step in their evolution.” [5]

When seen from the point of view of eternal wisdom, the energy of Gemini expresses the creative contrast between the terrestrial atmosphere and the celestial realm, between the animal soul and immortal spirit. In order to understand the mystery of life, the pilgrim must know both sides of the equation. There has to be a deep sense of self-discipline.

As long as it is protected by sound Ethics, the energy of Gemini accelerates the learning of the soul.

The flexibility of this Air sign must be associated with a firmness of moral principles and a stability of action in the pursuit of elevated goals. Once this is granted, the fact that it is malleable offers us a useful tool for learning, and allows the pilgrim to move with less difficulty towards the victory of wisdom in his own soul.


[2] See Isis Unveiled”, by H. P. Blavatsky, volume II, p. 132.

[3]The Secret Doctrine”, volume II, pp. 121-123. See also volume I, p. 366.  In the sentence that refers to the wives of the twin brothers, Boris de Zirkoff establishes in his edition of the work the correct name of the twilight’s personification: Hilaeira. The 1888 edition has it “Hilasira”.

[4] A study about the different levels of human action and perception is presented in “The Seven Principles of Consciousness”.  The connection between mortal soul and spiritual soul is discussed in the article “Antahkarana, the Bridge to Sky”.

[5] From the book “Astrology, Psychology and the Four Elements”, by Stephen Arroyo, M.A. The subtitle of the volume is “An Energy Approach to Astrology & Its Use in the Counseling Arts”. CRCS Publications, California, EUA, 191 pp., 1975, p. 107.


The article “The Lesson of the Sun in Gemini” was published on the associated websites on 20 June 2020.

Read more on the dialogue between the sky and the earth:

* “The Light of Stars”, a poem by Longfellow on the planet Mars.


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.