The
Autobiographical
Notes of an
Indian Theosophist
N. C.
Ramanujachary
N. C. Ramanujachary
0000000000000000000000000000000000 Editorial
Note:
The following article was firstpublished at the July 2013 edition of“The
Aquarian Theosophist”, pp. 12-14.It was updated in February 2022. (CCA) 000000000000000000000000000000000000000000
Dr. N. C. Ramanujachary (1935-2022) was a
National Lecturer of the Adyar Theosophical Society in India from 1984 till
2000, when he was designated as Joint General Secretary. He continued in this
capacity till 2013 (except for a year in between). Ramanujachary was the
Director of Studies for the Indian National Section of the T.S. during the same
period, 2000-2013.
Born at VIJAYAWADA in the Krishna district of
Andhrapradesy on 14th February 1935, he received formal education in Madras
University area, as also from Bhagalpur ‘Varsity in Bihar state of North India.
He was especially trained in the
“Organization and Methods” and “Vigilance” branches of Management studies.
A member of the T.S. since 1958, Ramanujachary was
a keen student of theosophical history & philosophy. His particular areas
of study were H. P. Blavatsky, T. Subba Row and J. Krishnamurti. He presided
over the Theosophical History Conference at London in 1989, and conducted a
number of Seminars and Workshops in India and Singapore. His doctoral thesis was
on “Nine-fold Relationship between Humanity and Divinity, according to Madame
Blavatsky and Sri Pilla Lokacharya (A Visishtadwaita exponent)”. He later brought out a series of seven books
under the caption “Theosophy: Approach Books”. His book “The Lonely Disciple”
and several of his articles can be found at our associated websites.
Looking Into Oneself
N. C. Ramanujachary
It appears to be peculiar, and the same time
significant, to look into oneself after a long time of one’s life, as to the
experiences and effective impressions that were gathered over in course of
periods passed.
I am now [2013] in the seventy-eighth year of my
present life. How I got into the theosophical movement and how the literary
genre of ‘short-fiction’ came into my being seems too natural for me.
Born into a traditionally oriented (cannot
call it orthodox) family and perceiving the world around, the behavioral patterns
of people and variants therein, the mind and the thinking pattern dovetailed
into these two areas of working: (1)
theosophical philosophy and (2)
creative literature that would portray the philosophy of life (Meta-fiction).
During the early years, I had the opportunity
of reading through the basic literature of theosophy, both in English and the
regional language Telugu, not in its immediate grasp but the seeds deeply
taking root in the being. As this happened in the course of elementary and
secondary levels of schooling, the intensive study and adaptation became easier
and effortless as I grew into the collegiate and career parts of life.
The philosophical systems - in a conventional
notion - available in India are mainly two-fold. The first says that the “World
is unreal, Absolute alone is real” and achievable; and the second proclaims the
“World with its sentient and insentient beings is the Form of the Creator” and
so not ignorable; the second view-point appealed to me well.
The reason and rationale of both the points
could be gathered only after deeper study of texts and nature. Dream and its
relative reality, continuity of consciousness at all levels of living, meaning
of death and the transformations it brings in quicker - all these and similar
concepts appeared not mere “ideas/ideations” or “man-made speculations” but
true in themselves, after series of impressions obtained consequent to the
deeper study and understanding.
The theosophical “fundamental propositions”
of Helena P. Blavatsky, already notionally available in the basic structure of
any philosophy as such, got struck to the mind. The presence of Principle, its
periodical manifestation and the Identity of Individual soul with the Over-soul
which invariably leads to the “obligatory journey”; and the need to “surrender”
to that Jnanatma (Wisdom that is eternal) are very familiar statements in
Sacred Scriptures.
The rational presentation of these concepts
to a scientific (rational) mind and the way Blavatsky expounded them to
reawaken the “Aryavarta” appealed marvelously awe-inspiring. When I took up to
study the traditional text in my language, in this background, the first text
provided to me was the “Catechism on Visishtadwaita Philosophy” by a Sanskrit
scholar. More than the text, what amazed me was that this book was commissioned
to be authored by Col. H S Olcott, the President-Founder of The Theosophical
Society in the series of Comparative Religions in India. That was the factor
which brought to my mind the splendid work the Society undertook in bringing the “essential unity of all
religions” to the westernized Indian generation of the day. Then on, I decided
to devote all the available time for literature and philosophy, at the cost of
career.
A resolve to voluntarily retire from active
service at an age of 45, wherever I am; and to devote the rest of life in
service to Humanity through the Theosophical Society and its work was taken at
my 25th year of age. The nature did provide me the fulfillment of this
resolve.
Employing my literary skills, I began writing
and speaking on the philosophical texts and topics, the same time gaining more
and more understanding in Life.
Besides Helena P. Blavatsky, in the course of
studies, T. Subba Row and J.
Krishnamurti have given me great impetus. Whatever be the seeming different
points of view among them, for me they stand singular in promoting the
universally Ancient Wisdom-Religion. Suitable, sometimes even inconvenient,
opportunities too came my way. To the extent that my ability and understanding
helped me, I was and am able to render periodical articles, essays, book-lets,
pamphlets and books both in English and Telugu; all this with a sense of
humility and to assist the needy readers and public.
To popularize the Blavatskian thought and to
focus the point of her supplying the basic structure to the “main-stream
philosophy” in the modern age - is the approach adopted by me. Her statement
“Keep the link unbroken” is the watchword for me.
That literature is for the portrayal of
philosophical ideas among the public, is my belief. Besides the explanation of
abstract ideas through narration and essay, I chose the literary genre of short fiction for my work. Writing both
in English and Telugu for the past fifty and more years, I wrote a number of
pieces for journals and periodicals. Besides writing fiction (which I call meta-fiction), I have developed the art
of literary criticism on the genre. My short-stories in Telugu run to a series
of 12 as yet, besides a book on “history and evolution of Telugu Short-story
over a century” which happened to receive an award from a University. The
reviews on books, which I do occasionally, are read in relish by readers. I do
translations too into English, and from English into Telugu for the National
Academies. My books are translated into other Indian languages. As an
accomplished writer I do realize the social responsibility and sociological
relevance of such work.
Theosophical Movement, which is a historical
necessity provided by Nature, has a great role to play in the outer world, and
its perpetual need is dedicated men and women for the endeavor. Its work is
never ending and everlasting. Endowed with the Wisdom that is beyond time and
space, and with an understanding of all levels, it grows from strength to
strength making humanity advance to its natural splendor and glory. The more
the general public takes to this seriously, the nearer will be the fulfillment.
Chennai (India), 25 June 2013
Dr. N. C. Ramanujachary [SRIVIRINCHI]
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On the role of the esoteric movement in the ethical
awakening of mankind during the 21st century, see the book “The Fire
and Light of Theosophical Literature”, by Carlos Cardoso Aveline.
Published in 2013 by The Aquarian
Theosophist, the volume has 255 pages and can be obtained through Amazon
Books.
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