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THEOSOPHY WORLD -------------------------------------- June, 1998
An Internet Magazine Dedicated to the Theosophical Philosophy
And its Practical Application in the Modern World
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(Please note that the materials presented in THEOSOPHY WORLD are
the intellectual property of their respective authors and may not
be reposted or otherwise republished without prior permission.)
"Blavatsky Conference Outline"
"The Necessity of Fraternization" by Herman C. Vermeulen
"On the Importance of Religious Thought" by Eldon Tucker
"June Blavatsky Net Update" by Reed Carson
"Questions on the Sacred Seasons" by L. Gordon Plummer
"Summary of the 'Secret Doctrine' Symposium" by Arden Strycker
"The Ultimate is not Bipolar" by Eldon Tucker
"Recommended Web Sites" by Theos-talk Readers
"Universal Evolution" by Dallas TenBroeck
"Regarding the Need for Meaning" by Pam Giese
"Facts About H.P.B.'s Occult Ring" by Mrs. Harry Benjamin
"Powers of Meditation" by Harold Merry
"Lost Souls and Spiritual Evil" by G. de Purucker
"Two Types of Evil" by Eldon Tucker
Nirvana: A state of utter bliss and of perfect illuminated
consciousness which is co-vibrational and co-extensive with the
Universe; a state of absorption in pure Kosmic Being attained by
the highest Initiates; a personal-individual at-one-ness with the
HIGHEST SELF. The word NIRVANA is a compound of the preposition
NIR -- out, and VANA -- blown; but that which is 'blown out'
refers only to the lower principles of man.
-- SANSKRIT KEYS TO THE WISDOM RELIGION by Judith Tyberg, p. 36.
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BLAVATSKY CONFERENCE OUTLINE
Following is an outline of papers to be presented at the upcoming
conference on "The Work and Influence of H. P. Blavatsky."
Following the July 3 to 5 conference, on Sunday, an Open House
will be held at Edmonton T.S. headquarters. Transportation will
be arranged for those requiring same. Pot-luck supper will be
supplied by the members of ETS.
EDITING HPB by Michael Gomes (attending)
[How HPB's original writings have been altered/edited and the
misinterpretations and confusion which have resulted.]
HPB AND 'SPIRIT ART' by John Patrick Deveney (attending)
[To quote Pat: One of the staples of spiritualism from the late
1850s on was "Spirit Art:, the production of art directly by or
with the assistance of the 'spirits' ... [and] the related
phenomenon of "spirit photography" ... From 1875 and continuing
through 1883 at least, the phenomenal production of artistic
works by HPB, with the assistance of "John King: or the Mahatmas,
was regularly used by HPB as a demonstration of her own or of her
Masters' occult powers and as an incentive to join in her work.]
THE INFLUENCE OF THEOSOPHY ON W. B. YEATS by Jerry Hejka-Ekins
Jerry presented a paper on Yeats and the Esoteric Section of the
Theosophical Society at the American Academy of Religion meeting
in San Francisco in November 1997. This is the subject of his
Graduate Thesis and he has done extensive research on this topic.
"A MATERIAL BODY WHICH SUFFOCATES THE SOUL:" H. P. BLAVATSKY'S
ATTITUDE TO RITUAL by Ted G. Davy, of Calgary, Alberta
LAUREN HARRIS AND EMILY CARR by Dr. Ann Davis, Director of The
Nickle Arts Museum, University of Calgary (attending)
To quote from Dr. Davis: "Harris was an active Theosophist while
Carr was an uncertain dabbler. I will show some contemporary
slides of each painter's work, and indicate some influences
Theosophical thought might have had on their paintings."
HPB'S LEGACY TO THE TWENTIETH CENTURY by R. Bruce MacDonald
[In summary: How HPB re-presented the spiritual wisdom of the
past in order to give the 20th century a choice between the
spiritual teachings of Theosophy and the earthly wisdom as
practised and taught by the Jesuits.]
THEOSOPHY'S APPEAL FOR HARMONY WITH NATURE by Dara Eklund (may
[A theosophical perspective on concerns regarding Earth's
HPB'S VISIONARY PRESENTATION: WITH SPECIAL REFERENCE TO SCIENCE
AND TO TODAY'S SOCIETAL DILEMMA by Anna Friefeld Lemkow
To quote from Ms. Lemkow's synopsis: "Science in the 20th
century has unfolded in a revolutionary way. Its emergent vision
at the close of the century is nothing short of revelatory in its
metaphysical and spiritual implications. Not a few of the
emergent theories remarkably resemble esoteric notions found in
ON "THE SECRET DOCTRINE" by David Reigle. (may attend)/P>
ON "THE VOICE OF THE SILENCE" by Nancy Reigle. (may attend)
David's and Nancy's research centers around Blavatsky's original
sources for these two HPB books. David concentrates on the "Book
of Dzyan" and Nancy concentrates on the "Book of the Golden
THE MEDITATION DIAGRAM OF HPB by Sharon Ormerod (not attending)
Meditation is a subject which is of interest to most people;
Sharon will be detailing the information and hints provided by
HPB in her famous 'meditation diagram'.
THE INFLUENCE OF HPB ON A. L. CLEATHER AND THE HPB LIBRARY,
WHICH A. L. C. ESTABLISHED by Joan Sutcliffe (not attending)
THE INFLUENCE OF H. P. BLAVATSKYA UPON RUSSIA by Dr. Yuri
Gorbunov, Ph.D, Professor of Oriental History at the Simferopol
State University in Crimea, Ukraine (not attending)
The paper is divided into four parts: (1) before 1891, (2) 1891
to 1917, (3) 1917 to 1991, and (4) after 1991.
THE LINEAGE OF H. P. BLAVATSKY
A collection of slides obtained by the Edmonton T.S. some years
ago. Will be presented Friday evening if time permits.
THE NECESSITY OF FRATERNIZATION
by Herman C. Vermeulen
[This letter, dated July 7, 1986, appeared in the December 1986
issue of the THEOSOPHICAL NETWORK NEWSLETTER. Its editor, Rick
Nurrie-Stearns, says that Vermeulen was "... recently chosen as
the Leader of the Theosophical Society (Point-Loma/Covina) ...
Since what he writes deals with the possibilities and principles
of the overall networking effort, these selected extracts should
be of general theosophical interest."]
... The necessity of fraternization and cooperation is of
course not a matter of discussion. The need in the world are too
great to doubt about that. Therefore we are very glad of your
initiative, and you can count on our support.
Firstly -- perhaps superfluously -- I want to give you my opinion
on the motives of any fraternization-effort. Theosophy learns
that the first and only motive can be: to serve mankind by
promulgating Theosophy in a better, more effective way than we do
now. If on the other hand the groups, then (and we have seen it
time and time again) all sorts of concessions are made,
especially as to Theosophical principles. And although in such
cases Theosophical groups come to a certain cooperation, the
message they bring is crippled, so in fact that effort is a
... We both know of the obstacles that hindered co-operation
during the past 100 years. To understand each other, let's
analyze these obstacles. Roughly divided, there are two kinds,
which we may call spiritual obstacles and emotional obstacles.
As to the spiritual ones: The question whether groups diverge
from the fundamental Theosophical principles as defined by the
Masters and H.P. B. any co-operation is possible or impossible.
And this is particularly true for the initiator(s) of such a
co-operation. From my last letter you know the attitude of our
Society towards this point and the emphasis we lay on it. An
attitude which, I think is logical and acceptable for every
Theosophist. So, frankly speaking, I expect that this never has
to be an unsurmountable obstacle for co-operation. It must be
possible for all groups to come to real understanding, based on
these fundamental principles. After which a practical co-
operation will follow as a natural consequence. In that case,
problems from the past can be talked about and recognized, and
lessons can be drawn from them, which will contribute to an even
Now the second kind of obstacles: the emotional ones. Your
concern in your letter mainly deals with the greatest emotional
obstacle in the Theosophical Movement, described in your
sentence: "Each group has its own separate succession of leaders,
and each one of these groups or members believe their leader to
be in the true succession of leaders". As to the first part of
this sentence: Yes, each group has indeed its own separate
succession of leaders. That is an inevitable, undeniable
historical fact -- whether or not that leaders call themselves so.
Denying this fact is denying the hierarchical structure of the
universe. Read what G. de P. writes about leadership in his
15th General Letter. G. de P.'s words speak for themselves. If
you make a serious effort to inventory all groups and to build up
a clear picture of their interrelation, then the historical
background of each group is a normal, unemotional, useful
information, and it is a normal thing to mention it in your
What then is the emotional trouble? It is found in the second
part of your sentence: "... and each one of these groups or
members believe their own leader to be in the true succession of
leaders". Not the mentioning their own leader as leader is
wrong, but to claim that leader to be the one, exclusive, only,
true leader, is wrong. That gross, untheosophical form of
separateness is a menace, an attack on the right existence of
other groups. These other groups usually return this attack in
the same personal way, and so the vicious circle of personal
animosity and irritation and mutual suspicion is created, which
has determined the atmosphere within the Theosophical Movement
during the past 1OO years, and still determines it.
The question now is, Rick how you intend to overcome this
emotional obstacle. Several fraternization-efforts taught me
this: the only truly subtle approach is a cautious but open and
honest approach. When you start your effort, omitting the
valuable information of the historical backgrounds of the groups
out of consideration for any personal irritation, you give people
the impression that there is some worth in their feelings of
animosity. You can never get around this obstacle by not
mentioning things. For then it is still there and will come out
the first moment you start with the practical realization of your
plans. You will only postpone your failure to a later moment.
The only way to overcome this obstacle is a l00% Impersonal
attitude: by not allowing these personal irritations to enter
your Network at all. By making clear to all beforehand, that No
Theosophical group or individual has the right to impose his
personal (approving or disapproving) ideas on leadership upon the
other groups, and that any group's judgement of other groups can
only be based on the way these groups respect the leader. Then
you build up an atmosphere where every group can feel itself
secure against any open or hidden aggression of others, and can
feel your Network as a safe place to share in.
My sincere opinion is that nobody has to recognize any particular
leader if he does not want to. There must be perfect freedom as
to this. And further: that no leader, president, etc., of any
group has the right to derive any authority from his position, or
from the historical background of his position. Let's never
forget that the Great Lodge always has served Humanity through
more than one channel; and it is up to them to choose the best
channels for their work. So it is the work we do, the extend to
which we are a useful instrument for the Lodge, which shows who
are the true leaders. I think I am clear enough."
> It is easy to become a Theosophist. Any person of average
> intellectual capacities, and a leaning toward the meta-physical;
> of pure, unselfish life, who finds more joy in helping his
> neighbor than in receiving help himself; one who is ever ready to
> sacrifice his own pleasures for the sake of other people; and;
> who loves Truth, Goodness and Wisdom for their own sake, not for
> the benefit they may confer is a Theosophist.
> But it is quite another matter to put oneself upon the path
> which leads to the knowledge of what is good to do, as to the
> right discrimination of good from evil; a path which also leads a
> man to that power through which he can do the good he desires,
> often without even apparently lifting his finger.
ON THE IMPORTANCE OF RELIGIOUS THOUGHT
by Eldon Tucker
[based upon a September 27, 1994 posting to email@example.com.]
There are complaints at times against preaching and sermonizing,
against writings that sound like we are putting ourselves above
others. Is this really what is happening? Is this our intent? (I
say "we" and "our" because I'm not putting myself into an
exclusive class in this regard.)
In western writings, we are used to being provided information,
but there is a hard-and-fast dividing line between science and
philosophy, on one hand, and religion on the other. It is
considered poor science to allow anything religious to creep into
scientific writings. It is considered biased philosophy, under
some form of thought control, if the religious enters into play.
All this is because our primary source of religion is from
organized western religions. The truly-religious has been
misrepresented to us, and we want nothing to do with it.
This bias is even to be found in our theosophical studies. We
may want to hear of reincarnation and karma, and look at it from
the scientific standpoint of its mechanism, the actual timings,
the workings of karma in the events of personal life, etc. From
the philosophical standpoint, we may seek to understand how it
works in a more direct and generalized manner. But when an
religious element enters the discussion, we recall Baptist
sermons and our feathers are ruffled! How dare someone tell us
what is right, or what to do!
We learn in Theosophy, though, that the religious side is an
important part of life, and cannot be divorced from the rest.
And the religious side has no more to do with what we find in
western churches than the deeper philosophy has to do with
popular thought. It goes far deeper. It is an inseparable part
of our learning. We even have, as an alternate name for
Theosophy, the Wisdom-Religion.
What is involved in adding the religious side to our studies?
First, ethics, a sense of right-and-wrong, a deeply-felt
appreciation for the affect of our lives on others, becomes
inseparable from how we think about and view things. No one
should find it objectionable when we incorporating this in our
writings. Each of us, writing from his understanding, may say
"this is good, this is right, this is what we should do," just as
much as "this is true, this is the way things work, this is the
best description." We can make statements of right and wrong just
as much as we can of philosophical truth. When I positively
state an idea, no one is forced to accept it. The same is true
of a positively stated value or ethic -- again, no one is forced
to accept it just because it has been stated.
The reaction against words like "should" is really against
organized western religion, and not Religion itself, nor the
religious consciousness. But we need to be careful lest our
reaction blind us to what is good and valid. Writing of
Theosophy without ethical content is incomplete, if not wrong (my
ethical judgment). We need more *flexible* religious thought,
not the banishment of all sense of religion. Let's go for
wholeness in our understanding of the Philosophy, rather than
continue to react to things in western society that we don't
JUNE BLAVATSKY NET UPDATE
by Reed Carson, President of Blavatsky Net Foundation
[For more information, go to:
on the web.]
1. Before reporting on progress, there is a special "benefit" of
membership attached. More than a decade ago I was given the
papers of a dedicated student of Theosophy, named George Wenner,
who had died some years before that. The papers included
detailed agendas for study classes that were given from 1941-1952
at ULT in NYC. So, attached is the first half of a syllabus on
the Secret Doctrine given in 1945 and prepared by Mr. Wenner.
(The second half will come later.) We hope this will be valuable
either as an individual study program or to facilitate and
encourage anyone who may be thinking of starting a study class.
(In practice those classes in 1945 consisted of two students who
gave "assignments" of not more than 10 minutes each on the two
sections, followed by two more knowledgeable students conducting
the discussion that followed. But the material lends itself to
other forms of study class procedure.) (AOL customers having
problems with the attachment can let us know.)
2. During May there has been a concerted attempt to "open up"
the site for visitor/member input. A section called "thoughts"
was added to the home page. It is intended to hold articles from
members that deserve to be posted but that do not fit anywhere
else on the site. If you have such an article please let us
3. Continuing that theme of "opening up", a section on homepage
was started entitled "letters to BN". We hope it gets used.
Critical information is not automatically barred.
4. A section called "Weathervane" has been added to the
homepage. It is intended to hold items of current news that do
not represent "proof" of Theosophy but in some way reflect
developments of thought in our times that is relevant to students
of Theosophy. Just after starting, It has four items. One
concerns the shroud of Turin with new developments of potentially
great significance. Another item concerns a coming encyclical to
be issued by the pope on the "problem" of the new age and,
according to early indicators, to condemn Blavatsky. Blavatsky's
contribution to the new age may finally receive "official"
No telling what else this section may contain in the future. For
something like this to be most effective, the input of a variety
of individuals is most helpful.
5. The book store has been more neatly arranged into "aisles".
In the future we expect to have a variety of aisles dealing with
different subjects of interest to the wide-reading serious
student of Theosophy. These will cover aspects of science and
religion. The first aisle added, perhaps unexpectedly, concerns
"Sai Baba". Theosophists may be surprised about the similarity
of the message of Sai Baba and Theosophy. What we are hoping for
even more, is that devotees of Sai Baba will discover that
Blavatsky said many of the same things a century earlier with
great depth of detail, and that those devotees will include the
study of her teaching along with their appreciation of Sai Baba.
6. Einstein made recent news again when the cosmos suddenly
appeared to be expanding forever. An article in the "Pebbles"
section (light-weight proofs) relates this specifically to
7. Another article of HPB's was translated into Spanish and
placed online and we have in hand two more articles of HPB's
translated into Russian but not yet placed on line.
8. For AOL people: The "visit item" click on home page does not
work for AOL because of a limitation of their version of netscape
and Java. So there is now an alternative "LOG" click that will
operate for everyone.
9. Since membership was officially offered on May 3, members have
been signing up at more than one per day. No one has yet
QUESTIONS ON THE SACRED SEASONS
By L. Gordon Plummer
[Based upon a tape recording from the 1970's of a private talk on
> What is the role of, or is there a role of, the Manasaputras in
> relationship to Initiations?
Yes. The Manasaputras that awakened the light of mind some
eighteen million years ago are of course still working. They did
not perform an event and then retire however long that event may
have been. It may be a thousand years, but that would still be a
wink-of-the-eye in relation to the long span that man has been on
earth. But the work of the Manasaputras has been going on ever
Now a Manasaputra does not need to be Initiated. The Manama
has been through human experience in ages gone by. The purpose
of Initiation is to bring out the individual's own Manasaputra
from within himself. You might say, if you like, he then has two
Manasaputras. You would not be altogether wrong. But one of the
results of Initiation is that the work of the Manasaputra which
came in during the middle of the third Root Race, is taken over
by the man's own Manasaputra that is waiting to come to fruition,
or to flower, at any rate. And as we used the illustration this
afternoon that Initiation is like the opening of the flower.
That flower has to come from within the plant itself. It cannot
be added on from outside. What is brought forth in the candidate
for Initiation is his own Manasaputra.
> That would automatically put one of his principles, at least, in
> the realm of the Dhyani-Chohanic kingdoms.
Yes. As a matter of fact, it brings him closer to the point
where he could graduate from the Human Kingdom into the
Manasaputric, and that is why there is no example of a human
being higher than that of a Buddha. Eventually there will be,
but at the present time the highest possible degree of growth for
any human is in achieving Buddhahood. When he has achieved that,
he passes into Nirvana, because in the history of the Planetary
Chain there is no facility, you might say, for further growth.
Eventually there will be. And so, in that certain sense, you
might say he is ready for Dhyani-Chohanhood. But, he cannot take
his place among the Dhyani-Chohans so he goes into Nirvana,
eventually to return from it.
> The Mahatmas speak of the Mahatmic aspect, of functioning in
> their Mahatmic aspect. I have, myself, formed some idea of this,
> but I am wondering if you would comment on it.
Yes, surely. The Mahatmas themselves say they are not Mahatmas
all the time. They are Mahatmas when they are working in their
own specific work. But there are times when they are human
beings. The disciples are not always disciples. There are times
when they are working, just as ordinary human beings are working.
But what makes them disciples is that when occasion calls for it,
they can and do call upon those higher faculties that are being
brought out and can only be used by genuine disciples. In the
same way, Mahatmas can and do use the Mahatmic powers or energies
when called upon -- which for them is probably the greater part
of the time. But even they need rest. And even they will become
human beings, certainly highly evolved, nevertheless humans, from
time to time.
> Would you consider the Mahatmic aspect in relationship to the
> higher Manas?
Oh, far more than that. The higher Manas, certainly, illuminated
by Buddhi which again is illumined by Atma. The higher Manas is
the complete instrument of Buddhi in the case of the Mahatma. He
has brought the lower Manas, or the Kama-Manas under complete
control. It is not so much, as I see it, getting rid of
undesirable things in your nature as it is getting rid of
undesirable qualities of certain things in your nature.
Everything that we have should serve a purpose. And when we
bring ourselves under complete control, which really means
self-command, then there is nothing evil left in us. The evil
has simply been left aside, because the evil consists in
qualities in certain parts in our nature, in motives, in
thoughts, in distortions of the Truth. These are the things to
be eradicated, but not any part of ourselves. And what is called
Kama or desire, and generally equated with evil, is transmuted
into a higher aspect of Kama, but Kama nonetheless. It is turned
> Would you say that the Mahatma has completely, unfolded, in its
> entirely, all of the sub-planes of the Manasic principle?
I would say relatively completely, from our standpoint very
completely, but not from his standpoint because he yearns to
become a Buddha. There is ever increasing growth, even the
Buddha knows there is growth for him. There is not such a thing
as a cessation of growth. I would venture to say that wherever
an individual is, no matter how far along the Path, to him he
might seem like a beginner.
> Yes, but thinking now in terms of Races or rather of Rounds, is
> it possible for the Mahatma to go beyond the fourth sub-plane of
> the fifth principle?
Yes. In the matter of Rounds, there is a rather technical
expression. We, the general run of humanity, exhibit those
qualities which are typically Fourth Round, those of the lower
Manas. Now the Fifth Root Race of the Fourth Round should and
does, to a degree, exhibit the powers of the higher Manas. The
Mahatma, who has developed fully the powers of the higher Manas,
has gone far beyond the Fifth Root Race of the Fourth Round. He
has actually advanced to the point that humanity will be in the
Fifth Round, well beyond any of the Races and Subraces of this
Fourth Round. He will be what is technically known as a
Fifth-Rounder. He will have achieved -- within himself what the
whole human race will have achieved-those who successfully run
the course -- in the Fifth Round.
Now the Buddhas, the few as they are, are the only examples of
men who have achieved what humanity will have achieved in the
Sixth Round, so they are called Sixth-Rounders. That is why the
Mahatmas aspire to be Buddhas. As far as I have ever learned,
there are no Seventh-Rounders simply because Seventh Round
consciousness is not yet capable of development. But it will be
before even the Seventh Round, and the forerunners of the human
race will then be the first Seventh-Rounders, just as we have
Fifth-Rounders and also a few Sixth-Rounders at the present.
Does that answer your question?
> According to what I understand from G. de P., it is not possible
> for the Fifth-Rounders to go beyond this point in the Fifth
> Round. That they run the race ahead into the Fifth Round, yes,
> but not beyond, let's say, Globe d and Fifth Root Race and
> whatever Subrace, that they are stopped there.
I should, of course, study this particular passage a little more
closely too; although my understanding is, and I think you will
find it so stated in, say, FUNDAMENTALS -- that the Buddha was
actually a Sixth-Rounder.
> Yes, I know he was. I am not talking about the Buddha. I was
> speaking of the Fifth-Rounders.
But I mean that would indicate a Fifth-Rounder could progress to
be a Sixth-Rounder.
> Except that they said that this involved a Mystery of which no
> one will speak.
Well, that may well be, and there are many such Mysteries, but as
a simple statement of fact it would appear that it is possible to
achieve the condition of the Sixth-Rounder. But, there are many
Mysteries of which no Initiate, no Mahatma will speak. Unless,
of course, among others who know, but never to beginners such as
Yes, these Teachings are filled with Mysteries that we are not
taught simply because we do not have the capacity to understand
them. And if they were told to us, they would be so abstruse
that they would have no meaning for us. It would be like trying
to teach nuclear physics to a third-grader. You could tell him
about it, but he would not understand it. And it is not so much
that these things want to be hidden from us, and it is not that
you want to hide nuclear physics from a third-grader. You can
tell the third-grader he is growing, he is going to pass through
the various grades in school, and before so very many years have
passed he will have developed the ability to understand nuclear
physics, and then he will study it.
In the same way, we are assured that we will progress to the
point where we can understand these things. Now I think there is
the real reason for the secrecy of the Mysteries and the Mystery
Schools. It is not so much to hide it from us, but to preserve
it for us against the time when we are ready for it.
> May I ask, Gordon, what now is the difference between the
> Initiations involved with the eclipses and the Initiations of the
> four Great Seasons?
> Or should I shut up?
Well, the thing is, I hate to be in the position to say that is
> I can understand, so if that is the case, I will drop the
And yet, we are taught that every question deserves an answer.
And so I will merely say this: that many processes of nature are
intimately connected with human life and human nature, the
various energies which play in and about a human being. And when
we say man and nature are One, we believe in it. It is not mere
SUMMARY OF THE 'SECRET DOCTRINE' SYMPOSIUM
by Arden Strycker
The Third Symposium (actually fourth) on the Secret Doctrine was
held at the Archdiocesan Pastoral Center in Oklahoma City,
Oklahoma (May 21 through May 24, 1998) and was considered a
success in many ways. About 60 individuals attended the
conference, 17 papers were presented, and several other events
were also arranged. Individuals from different groups were
present including European section of TS, Theosophical Society in
America (Adyar), The Theosophical Society (Pasadena), United
Lodge of Theosophists, and unaffiliated students of Theosophy.
Additional events scheduled included a public lecture, a panel
discussion, a string quartet concert, a HPB play, and the
creation of a sand Mandala by 4 Tibetan Buddhist monks.
Authors represented include: Richard Brooks, Daniel Caldwell,
Bing Escudero, Chon-ton Phan, Hector Feliciano, Rudi Jansma,
Anton Lysy, Doss McDavid, Russell Nelson, Anne Redlich, David
Reigle, and Judy Saltzman. A proceedings containing the papers
presented at the conference plus additional papers submitted for
the conference will be forthcoming. Topics discussed by the
authors varied, but related the Secret Doctrine to: Confucianism,
Neo-Platonism, Science, Symbols and Numerology, Jesus Christ,
noted Philosophers, S.D. overview, and others not easily
Although conducted independently of the conference, Tibetan
Buddhist monks from Drepung Loseling Monastery constructed a
mandala sand painting during the conference at the Oklahoma City
Arts Center Fairgrounds. After constructing the mandala, the
monks performed a ceremony to offer healing to those of Oklahoma
City and from there the world. Midwest Federation President and
Symposium Coordinator, Nancy Blott, introduced the monks to start
the ceremony, and many symposium participants were also present.
Oklahoma City was the unfortunate recipient of the recent bombing
and destruction of the Alfred P. Murrah building.
From all the artistic traditions of Tantric Buddhism, that of
painting with colored sand ranks as one of the most unique and
exquisite. Millions of grains of sand are painstakingly laid
into place on a flat platform to form the image of a mandala. In
general all mandalas have outer, inner and secret meanings. On
the outer level they represent the world in its divine form; on
the inner level they represent a map by which the ordinary human
mind is transformed into enlightened mind; and on the secret
level they depict the primordially perfect balance of the subtle
energies of the body and the clear light dimension of the mind.
The creation of a sand painting is said to effect a purification
and healing on these three levels.
THE ULTIMATE IS NOT BIPOLAR
by Eldon Tucker
[based upon an October 13, 1994 posting to firstname.lastname@example.org.]
In considering the idea of a Dark Brotherhood, we can further
understand it when contrasted with the White Brotherhood, with
the Hierarchy of Compassion. By drawing comparisons, we can see
what it can and cannot be.
A basic theosophical concept is the doctrine of emanation. The
highest and most divine does not directly govern the material
world. There are a number of intermediate stages or grades. We
have the planes, one above the other, each influenced by the next
higher one, and influencing the one below it. We also have
classes of beings, each higher than the next, each both receiving
support from higher classes and offering support to lower classes
With the Hierarchy of Compassion, we have ordinary good people,
then pre-Chelas, Chelas, Mahatmas, Bodhisattvas, Human Buddhas,
then still higher, the Dhyani-Chohans, known collectively as
Celestial Bodhisattvas, Celestial Buddhas, and still higher. For
a particular world or universe, there is a highest class of
beings, but that class is in relationship with the lowest of yet
a higher world. There EXISTS no ultimate Highest, the
progression upwards is endless.
This entire upward chain is ultimately rooted in the Boundless
All, in the Grand Mystery, in That or TAT. It is the basis for
all that is. A universe comes into being by the unfolding, by
the emanation of various classes of beings out of a higher world;
the universe goes from the unmanifest to the manifest, arising
out of this Golden Chain, this line of Compassion or
connectedness of Life, this Guruparampara.
How again does a universe arise? It flows forth from a
Laya-Center allowing passage downwards from higher universes. It
comes forth from on high. A universe never arises from the
reverse process, from what would be the equivalent of a toilet
overflowing, from the welling up of darkness from below, flowing
out from lower worlds.
It is a false symmetry to assume that since there is light and
life and compassion and intelligence emanated from above, showing
forth into our world and raising it, that there would be darkness
and death and hatred and stupidity emanated from below,
overflowing into our world from below and degrading it. There is
not a bipolar Boundless All, with mirror opposite to the Golden
Chain, with endless series of darker and yet darker hierarchies,
rooted in Ultimate Evil.
(Mulaprakriti, for instance, is not the dark opposite of
Parabrahman, not the ultimate darkness of matter as contrasted
with the ultimate light of spirit. Mulaprakriti is the first
veil of Parabrahman, it is Pradhana or Brahman. There are a
number of different terms for the first emanation from the
Highest of a world, but they refer to an unfolding of the
Highest, not a counter unfolding from a Lowest.)
There is evil, there are somewhat organized groups of evil
beings, and not just human, but of the same grade as
Dhyani-Chohans as well, called the Mamo- Chohans. It's hard to
say how high this evil might go. I have yet to hear of a "Logos
of Darkness" or yet higher a "Dark Star" as the polar opposite to
our Parent Star, the home of our Divine Monad.
We have two classes of good and evil men, and of good and evil
Chohans. The first class are "free agents", individuals of an
exceptional nature, more advanced than common folk, with an
exceptional talent and inclination for good or evil. The second
class are "team players", individuals participating in some form
of organization or Hierarchy.
The first class are self-centered in the sense of being
preoccupied with individual experiences, and disinterested in the
world. They are eventually drawn to a solitary nirvana or avichi
(as a Pratyeka Buddha or the dark equivalent of one).
The second class are interested in others, in nature and
participation in life. They cooperate with the natural forces of
life, either with forces of creation and life, or forces of
destruction and death. Because of this cooperation, they end up
in close cooperation with each other as well, and naturally tend
to organize. This tendency to organize is not because there is
some arbitrarily imposed requirement to join some organization.
It is rather because of the law of karma, and of affinities,
wherein we draw to ourselves others of like nature, responsive to
our life energies. In a sense, in life, we EXTERIORIZE the
contents of our consciousness, populating our surroundings with
appropriate beings; in another sense, we draw to ourselves others
that share in the same experiences of life that we do.
There is an intent, a purpose to life. It is to fulfill Tanha,
the thirst for material existence. And that desire arises out of
a need to further awaken Self- Consciousness, to become more
REAL, more consciously inclusive, more aware of the dual mystery
of Oneness yet a multitude of Others.
We come into being, acquire material forms through material
evolution, and eventually reach an appropriate state of
concreteness where we satisfy that urge to "get real." That
enhanced sense of reality is raised, through further evolution,
until it is reabsorbed in our divine nature, in our Monad, and
becomes a permanent part of us.
The whole purpose and basis for anything existing is to further
this process. There is not a mirror- opposite source, of
ultimate evil, of anti-Monads, bringing about material existence
out of a need to become more self-conscious agents of evil, to
"raise" a sense of corruption back into their natures. This is a
false symmetry, that of a bipolar cosmology, with two sources:
ultimate good and ultimate evil. It is wrong. There is one
source, the good.
The evil that we see about us cooperates in the process of good.
It performs the work of destruction of old forms so that new ones
can be built. It does the work of teaching, at times, in
fulfilling the role of "enemies." We learn much more from
opponents that sincerely wish us ill, and approach us with
genuine malice, because our higher natures are more directly
challenged to live out the good.
How long does evil exist? How long can corrupt individuals and
organizations, broken off from the light and love and compassion
of life, persist? Depending upon how advanced an individual or
group, to the end of some appropriate cycle of existence, be it a
lifetime, a Subrace, or some greater time period, some
Manvantara. The corrupt center of consciousness in one can only
exist until the dissolution of the world in which it resides,
after which it experiences an avichi, a hell- like existence, on
some lower world, before returning to its place in the normal
evolutionary scheme at the next cycle of its world.
RECOMMENDED WEB SITES
On theos-talk over the past few months there have been different
web sites recommended by the participants. Following are
paraphrases of what various participants said in recommending we
visit the various sites.
---- Thoa Tran
This is an excellent website, which shows how science approaches
the Theosophical view of brain/mind. I'll have to take the
psychology tests when I have more time. Let's see how I do on
the mental stability test.
---- M K Ramadoss
The following site has some good Spanish material on Theosophy as
well as material in English.
---- Rodolfo Don
There is a valuable web site originated in Germany, but mirrored
in the USA by a Catholic organization. It covers extensively
every major religion and uses material already on the Internet
created by all the religious groups.
---- K. Zaitzev
The following site contains a collection of theosophical books,
mostly in Russian. The page also provides information about the
Theosophical Society in Russia [Adyar].
And there are more cool files at the URI BBS:
---- Bjorn Roxendald
There are lots of references to the interface of science and
And at the well-respected newspaper THE CHRISTIAN SCIENCE
MONITOR, the folks recently redesigned their electronic edition,
adding a spiffy page-by-page index. They've done a remarkable
job of simulating the browseable aspect of real-lief newsprint
papers. The only thing missing is the ink rubbing off on your
I would like to recommend this very theosophical site of the
Center for Integral Science Resources.
---- Sophia TenBroeck
Another valuable site to look up is the Alchemy one:
---- W. Dallas TenBroeck
For a directory of theosophical lodges and Internet access, see:
---- Pam Giese
And for a directory of theosophical lodges and Internet access,
I like the Gnostic Society site because it grabs the attention
and holds it. It immediately gives you something to do (i.e. to
read this week's meditation and collect) and then provides one of
the most extensive library and link sites in the cyber community.
---- Govert Schuller
I have a discussion of some teachings about Krishnamurti,
teachings that I do not agree with, which can be read at:
--- Daniel Caldwell
There's a new book titled THE BOOK OF DZYAN by Tim Maroney
reviewed on the following page.
And I've put together a web page giving challenges to Paul
Johnson and others to present examples of what they consider to
be H.P.B.'s untruths. I'll add new facts, information, and
insights from participants in the discussion as they become
by Dallas TenBroeck
The doctrine of Universal Evolution offered by the Sages of the
"Wisdom Religion" is based on the proposition that the Spirit
(Purusha) proceeds from the "First Cause" [ an emanation of the
"Causeless Cause' -- the "Eternal Background of ALL" ]. And, the
Universe "awakes" from its vast and periodical "sleep (Pralaya).
At that time : the necessary form to provide the awakening spirit
is provided by Nature, following the pattern of past
manifestations. Matter is evolved at the same time as Spirit
awakens. These two as "primaries" of every aspect of life, are
Therefore, the Sages state that evolution proceeds, beginning in
the world of the spiritual from the highest; and simultaneously,
in the material world from the lowest form. Therefore the
mineral, vegetable and animal forms each imprison a spark of the
Divine, a portion of the indivisible "Purusha."
These "sparks" struggle to "return to the Father" or, to secure
self-consciousness and at last come into the highest forms on
Earth, that of Mankind, where alone self-consciousness is
possible to them. This embraces millions of ages and therefore
each of such "Sparks" has ample time in which to accomplish its
further mission -- the obtaining of complete self-consciousness
while in the form of a "man."
By this it is not meant that the coming into a human form confers
self-consciousness. That great work may be accomplished in the
same "Manvantara" (evolutionary age) during which the "spark"
first reaches the human stage and form, or it may not, and
several such periods may be required, as it is immortal.
All depends on the individual's will and efforts. Each
particular Spirit/spark thus goes through the Manvantara for its
own enrichment and for that of the Whole. It is the saga of the
development of the will, of the freedom to choose, and learning
how to handle that power. Each of us is engaged in that now.
Adepts, Mahatmas and Rishis are gradually evolved during each
Manvantara, and become after its expiration "planetary spirits"
who guide the evolution of future planets. The planetary Spirits
of our earth are those who in previous Evolutions made,
successfully, the effort needed, and became in the course of that
long period the "Mahatmas" the Great Souls.
Each Manvantara is for the same end and purpose. This systematic
process is seen to be based on the "identity of Spiritual Being."
and, under the name of "Universal Brotherhood," it continues the
basic idea and work as proposed in the doctrines that Theosophy
offers: for the establishing of Brotherhood among all humans;
and, for them to realize their parentage and inseparable relation
with all other beings in Nature. The same essence is in each.
The Adepts state that "Purusha" -- the Universal Spirit -- is at
the basis of all manifested objects. Without It, nothing could
exist or cohere. It interpenetrates everything, everywhere. It
is the "Reality" of which, or upon which, those things that we
call "real" are mere images. As Purusha, the Spirit, reaches to
and embraces all beings, they and we, are all connected together
(by the constant interchange of molecular and atomic substance,
as well as, the emanations of our thinking and of our feelings).
On the plane of that Spirit, there is a perfect consciousness of
every act, thought, object, feeling and circumstance of this
plane of living, or of any other.
Below the spirit and above the intellect is a plane of
consciousness in which experiences are noted. This is commonly
referred to as "man's spiritual nature." It is frequently said
that it can be cultivated, as also his body or his mind. This
intermediary plane performs another function: it is the real
register of all sensations and experiences. It is intimately
connected, therefore, to individual and mass Karma.
"Spiritual culture" is a misnomer. It is our human nature than
can be enhanced, raised in its aspirations. The real object to
be kept in view is to so open or make porous our lower nature
that the "spiritual nature" (the divine Spark) that we really
are, may shine through it, and become our constant guide and
ruler. It is only "cultivated" in the sense of having a vehicle
prepared by us for its use, and, into which it may 'descend.'
It is held by the Sages that the real Man is the Higher Self. It
is a being, a Spark of the Divine, before alluded to. It
overshadows us, as material beings and forms, and we have the
possibility, the potential, of uniting ourselves to the Spark
that dwells inside, or rather, "above" us. The choice and the
effort to do this represents the next step in our living.
But we may ask: What is the nature of this divine spark ? They
answer: It is always peaceful, harmless, unconcerned, blissful,
and full of absolute knowledge. It constantly bathes in the
Divine Absoluteness, and being that state itself, it sustains not
only our living, but is conjoined to, and a vital part of the
vast network of all living beings.
The object of the student seeker for Wisdom and Knowledge is to
let the light of that spirit shine through the lower coverings in
which he finds himself now living. "Spiritual cultivation" is
only attainable as the grosser interests, passions, and demands
of the flesh are subordinated to the interests, aspirations and
needs of the higher nature. And, this is a matter of both system
and of established experience and law covering untold aeons of
The Spirit can only become the ruler when the firm intellectual
acknowledgment or admission is made that IT alone IS. And this
has to be made with the full realization that it is not the
person alone who makes that decision in isolation, but that it is
made with a knowledge of, and a deep concern for the whole. It
is profoundly ecological.
All selfishness has to be eliminated from the lower nature before
it can reach to its divine estate. It is said by the Sages, who
have gone through this process by the strength of their will,
that so long as the smallest personal or selfish desire -- even
for spiritual attainment for our own personal sake -- remains, so
long is the desired goal put off. Hence the phrase: "demands of
the flesh" includes demands those that are not of the "flesh," --
but desires of the personal nature, including those of the
"individual soul." This process of "spiritual cultivation" is one
which has been developed over many Manvantaras of living and of
effort in the immeasurable past.
When systematically trained according to the age-old system and
law, the human can attain to clear insight into the immaterial,
spiritual world. The interior and finer faculties of the soul are
developed so that truth on any subject can be immediately
apprehended, as readily as our physical hands grasp the tools of
the sense, or our mental faculties handle reason and argument.
It has been said that the successful student in this "spiritual
self-cultivation" is "able to look directly upon ideas."
In the course of such spiritual cultivation and training a
student acquires perception of, and power over, various forces in
Nature. Some of these are not commonly known. And employing
these powers, they can perform what appear as "miracles," though,
in reality, it is but the use of natural laws which are not
widely known -- because of the danger inherent in their selfish
use. What these powers are may be found in Patanjali's "Yoga
The testimony of the Masters of Wisdom, through Theosophy, as to
the super-sensuous truths and secret laws of Nature, verified by
evidence of their possession and use of such powers, challenges
candid examination from every interested mind.
The process of evolution up to a "reunion with the Divine" is and
includes successive elevation from rank to rank of power and
usefulness. The most exalted beings still in the flesh are known
as Sages, Rishis, Brothers, Masters of Wisdom. Their great
function is the preservation at all times, and when cyclic laws
permit, the extension of spiritual knowledge and influence. They
employ a designation for themselves which epitomizes the attitude
of the true seeker for wisdom. They call themselves the
"servants of humanity."
Students who are interested in more details concerning this
aspect of "spiritual cultivation" will find that Mr. Wm. Q.
Judge details the steps in his EPITOME OF THEOSOPHY, pp 25-27.
From: Theosophy World Editor H.P.B. states that THE CHICAGO TRIBUNE (date: May 5, 1888) in
> publishing "last year" a forged letter purporting to come from
> "K.H.," included a facsimile "of a seal on a ring I have worn for
> over fifteen years." That would mean that she used the same seal
> since 1874, but does not necessarily mean that it was the same
I have a photostat of THE TRIBUNE's article and facsimile.
C. Jinarajadasa, writing in THE THEOSOPHIST, Vol. LII, August
1931, p. 662 under a facsimile of H.P.B.'s ring, i.e., an oval
stone with two interlaced triangles on top and the Sanskrit word
Sat below them:
> The story of H.P.B.'s ring, as narrated to me by the late Miss
> Francesca Arundale, is as follows. When H.P.B. in 1884 was
> living at 77 Elgin Crescent, London, W., with Miss Arundale and
> her mother, she wanted a signet ring, and Miss Arundale offered
> to have it made for her. H.P.B. consented, and gave the design
> -- the double triangle, and below it the Sanskrit word SAT,
> Truth. Miss Arundale then asked H.P.B. if she minded if she
> (Miss Arundale) had a similar ring for herself. H.P.B. had no
> objection. Two very dark green, almost black, agate stones were
> cut with the design, both exactly alike. H.P.B.'s seal was set
> on a heavy gold ring, the stone mounted on an oval frame with a
> hinge, so as to be the lid for a very shallow locket. Miss
> Arundale's was set in a lighter ring. Miss Arundale wore her
> ring always, and at her death it passed to her nephew, Bishop
> George S. Arundale, who lately presented it to the Esoteric
> Section Archives.
> H.P.B.'s ring was worn by her from 1884 to the day of her death.
> Some considerable time before her passing, she had intimated to
> her esoteric Inner Circle that she desired the ring to be given
> after her death to Annie Besant. At the actual tire of her
> death, May 8, 1891, Annie Besant ran in the United States. On
> her return, the ring was given to her, according to H.P.B.'s
> wishes. Dr. Besant has worn it since then, on the index finger
> of her right hand.
> The reproduction is from Miss Arundale's ring, not from Dr.
> Besant's which never leaves her finger. But both stones are
> alike and indistinguishable as to size, shape and color.
Strictly speaking, SAT does not mean Truth, the latter being
SATYA, derived from SAT. SAT is what H.P.B. herself called
"Beness"; it is a participial form of the verb-root AS, TO BE.
> A letter from C. Jinarajadasa, dated Adyar, September 19, 1951,
> addressed to Boris de Zirkoff, in answer to one from him,
> confirms the story of Miss F. Arundale. It states that the ring
> 'worn by H.P.B. and given to Annie Besant after H.P.B.'s
> passing, was left to the future Presidents of the Society in
> Annie Besant's will. It alters somewhat what is stated on
> preceding card, namely, that the duplicate ring worn by Miss F.
> Arundale is not in the Esoteric Section Archives, but is "the
> private property of Mrs. Rukmini Arundale." Suggests that ring
> appearing on earlier photos of H.P.B., "must have been lost".
Original letter is in the ADYAR FOLDER, Letter-File.
LUCIFER, Vol., XVI, No. 94, June 15, 1895, "On the Watch Tower."
> Annie Besant, quoting from a letter which she received from W.
> Q. Judge, dated Jan. 24, 1895:
> "As a friend I would advise you to be careful in statements as to
> H.P.B.'s ring; you do not possess it." When I read this, I
> prepared for the circulation of a new myth, and I have just
> received a letter from America in which I am told that Mr.
> Judge, at a meeting of his School, in January last, "made the
> remarkable statement that by some peculiar means he came into
> possession of the ring which belonged to H.P.B., and that the one
> you have in a substitute." The facts as to the ring are very
> simple. H.P.B. often told me that I was to wear it after her
> death, in place of the duplicate she had given me in 1889. There
> were but the two large rings, the one she wore and the duplicate
> she had made for me, and these two are distinguishable by some
> very slight differences, only perceptible on close examination.
> I was absent when H.P.B. left her body, but she told Mrs.
> Cooper-Oakley that the ring was for me, and after her death it
> was drawn from her finger and looked up till I reached home, when
> it was given me, and I put off the duplicate and put on hers. It
> has never since left me, and I wore it continuously till the
> summer of 1893, tied on my finger by some threads of silk,
> because it was too large for me; in the summer of 1893 I bought a
> gold ring to fit inside it, and so obviate the necessity of tying
> it on. The duplicate ring she gave me I gave to Mr. Judge,
> after he arrived in London in 1891, and this is the one he is
> showing as H.P.B.'s ring. Such are the simple facts which are
> apparently being developed into "The myth of the Ring."
> This is a contradictory statement and misleading but could be
> about some other ring, although the confusion is obvious.
See Josephine Ransom, A SHORT HISTORY OF THE THEOSOPHICAL
SOCIETY, page 90.
> One evening [H.P.B.] asked the Colonel to lend her the large
> signet intaglio he was wearing as a scarf-ring. She took it
> between her hands and when she opened them there were two rings,
> but the second was of a different pattern, though equally large.
> The seal tablet was of green bloodstone, whereas the Colonel's
> was of red carnelian. This bloodstone was broken on the voyage
> to India, so a new one was engraved and set in Bombay. H.P.B.
> wore this ring till she passed away. It was then handed onto Dr.
> Annie Besant, and is now worn by Dr. G. S. Arundale.
What a mess!
In a letter, dated September 11, 1951, from Mrs. Helen Harris to
Boris de Zirkoff, there is the following description of the ring
worn by Katherine Tingley and Dr. Gottfried de Purucker.
> In reply to your queries with regard to the ring which, at the
> time I lived at Headquarters with K.T. was regarded as the seal
> of office.: --
> Question: Have you ever inspected that ring at close range?
> Answer: Yes, I had charge of this ring which was known as
> "H.P.B.'s" ring. When K.T. wanted the ring I got it for her
> from a large jewel box that was kept in a locked cupboard that
> stood in a locked closet just off her Inner Office. When K.T.
> had finished with the ring she returned it to me to put away.
> K.T. placed the ring on the third finger of my left hand for a
> short time when I was traveling with her to Europe. The second
> time she placed the ring on the same finger was in March 1923 at
> which time she said: "Wear it for an hour, for 'Good Luck.'"
> There is a fascinating incident and an important historical fact
> connected with the ring which K.T. wore for a number of days in
> March 1923, but it does not bear upon the present facts you are
> Question: I would like to know whether you think it was a dark
> agate stone.
> Answer: Yes vary dark, but I cannot say whether agate or some
> other dark stone.
> Question: Whether it was set in an oval frame with a hinge or
> Answer: An oval setting with a hinge. Cannot say whether one or
> more. Seems that there was one only, but not sure.
> Question: Whether the frame had a very shallow locket in it?
> Answer: Yes, I watched K.T. open it only once, with some
> difficulty. Empty.
> Question: Whether the ring itself was of rather heavy gold?
> Answer: Yes.
> Question: Is your understanding that it came to K.T. from Judge?
> Answer: Yes. According to K.T. H.P.B. wore that ring as the
> seal of her office and GAVE the ring to W. Q. Judge who in turn
> passed the ring onto K.T. who wore the ring "by right of
> succession to him."
> Question: Suppose you were a man of law. You knew that so-and-so
> is an original ring, document, vase, letter, brooch, what not.
> Absolutely original, made or produced by so-and-so, at a given
> time. This item then is duplicated before your eyes by magic.
> Let us say, a ring is drawn off the original ring. Would you say
> the "duplicate" made by magic was also an original?
> Answer: The 'original' is an astral thought-form from which BOTH
> rings were formed, or created, on this plane: one by known
> physical means, the other by Kriyashakti. The former antedates
> the latter in time but both are GENUINE. I would not be
> concerned with which ring was brought into existence on this
> plane first, but only which of the two equally genuine
> "originals" in their own right, was worn by H.P.B. Ascertain
> that if possible and the mystic value of one or the other ring is
> P.S. Only one of the photographs I have of W.Q.J. shows him
> rearing the ring K.T. had. Elliott and Pry, photographers, 55
> Baker Street, London, W. in E. T. Edge's handwriting: Nov.
> '93. Magnifying glass shows interlaced triangles and the
> devanagari letters.
"The Rings of H.P.B.," by James Morgan Pryse, THE CANADIAN
THEOSOPHIST, Vol. VIII, August 15, 1927, pp. 112-13.
> Three rings, two of them talismanic and one merely a finger
> ornament, have been the subject of controversy among Theosophical
> gossips who love to pose importantly as the possessors of "inside
> information" about events in the T.S., although they could not
> possibly know anything about them at first hand. Thus one
> ex-Tingleyite (whose followers unblushingly advertise him as "a
> pupil of Mme. Blavatsky and W. Q. Judge" -- although he never
> met H.P.B. and was only superficially acquainted with Mr.
> Judge) put in circulation a story that Mr. Judge, when in
> London, appropriated H.P.B.'s ring, which upon his death passed
> into the possession of his "successor." This baseless fabrication
> fits in with the wicked legend, coming from the same source, that
> Mr. Judge purloined the manuscripts of two unpublished volumes
> of THE SECRET DOCTRINE. Mr. Judge was too honest to take things
> that did not belong to him, and he never had H.P.B.'s ring.
> The first "magic" ring was worn by H.P.B., who called it "the
> Master's ring." One evening, during conversation, H.P.B.,
> speaking of this ring, which she showed me, said that their had
> lately been a "lump" on her eyelid. "But," said she, "I rubbed
> it with the Master's ring and it went away." She illustrated her
> statement by rubbing with the Master's ring the eyelid from which
> the sebaceous nodule had been erased. This ring is now in the
> possession of my stanch and dear old friend, Mrs. Annie Besant.
> The second "magic" ring was worn by Mr. Judge. It was said to
> contain (so Mr. Mead informs me) "a sample of M.'s tobacco."
> This ring is now in the possession of my old friend and
> colleague, Mr. G.R.S. Mead.
> The third ring was worn by Mrs. Besant. It is a jeweler's copy
> of H.P.B.'s ring; the "Old Lady" had it made for "A.B." -- who
> was, as H.P.B. once told re quite proudly, "her personal pupil."
> This ring, sad to say, ultimately fell into the hands of a person
> whom a non-theosophical magazine has dubbed, with brutal
> frankness, "the Boob Baiter of San Diego."
> Mr. Mead wrote me that after the death of H.P.B. "there was a
> swap of amulets and magic-box rings: A.B. got H.P.B.'s, Judge
> got A.B.'s, and I got Judge's." Long afterwards, after the
> falling out between Mrs. Besant and Mr. Judge, and the later
> estrangement between Mr. Mead and Mrs. Besant, Mr. Mead in
> view of the many absurd and baseless rumors and reports that were
> then, as now, current amongst gullible partisans -- facetiously
> spread abroad the legend that Mrs. Besant's and Mr. Judge's
> rings had been "occultly changed, so that Mr. Judge had the real
> article, viz., potent finger-circlet of magical power," and Mrs.
> Besant "had her own small-beer APOTROPATION back again!" This
> satiric and implausible fabrication was taken seriously by
> credulous partisans opposed to Mrs. Besant, who were only too
> glad to believe that she had been deprived of "the Master's
> After wearing Mr. Judge's ring for a month or so, Mr. Mead,
> who, told me that he "hates rings," laid it by. So I made bold
> to ask him to let me have it; but he seems to have a suspicion
> (from what has happened to its wearers) that its magical virtue
> is the reverse of APOTROPAIC, precipitating rather than averting
> bad luck, for he answered: "As to the ring -- perhaps I may send
> it to you. Though, there again, I don't want to do you an
> injury!" Yet both he and I loved William Q. Judge like a
> brother, and remember him with affection, even though we suffered
> cruelly through his disastrous dabbling in psychism and
[And a statement by Boris de Zirkoff:]
> I attended the National Annual Convention of the Theosophical
> Society in America, held at Wheaton, Illinois, starting July 12,
> 1959. Sri Ram was there. On one occasion, he stopped to talk to
> me while passing bye. I said to him: "You have your Ring of
> Office, have you not?" He said: "Yes," and put his hand forward
> so that I could see it. He then said: "Would you like to look at
> it?" He took it off his finger and handed it to me. I looked at
> it very closely, turned it over several times in various
> directions, and than asked him: "It has no hinge of any kind, has
> it?" And he said: "No, no hinge." Then I said: "It has no locket
> inside, it does not open up, does it?" And he said: "No, there is
> no locket in it; it does not open up; it is just a plain ring."
> And so it was. The stone was dark agatha, the ring itself was of
> rather heavy gold, not too heavy, and the inscription on the
> stone was as we know it to be: "Sat" and interlaced triangles. I
> then gave it back to him and thanked him very much for letting me
> see it.
Alice Boyd writing a letter to Mrs. Besant, published in THE
THEOSOPHIST, Vol. XLIV, May, 1923, p. 222, says in speaking of
the last days in Claude Falls Wright's life that he had a plain
gold ring which was on H.P.B.'s fingers and which she wanted him
to have after her passing. He took it from her finger soon after
her death, and had worn it ever since.
[A photocopy of some photos appears on the following page.]
The appended photograph (made by Harold Reavis, Los Angeles,
California) shows another ring of H.P.B.'s. It is one which she
gave to her devoted disciple and worker, Senor Don Jose Xifre,
who introduced Theosophy into Spain and toiled so strenuously on
its behalf, sparing neither money nor energy nor time.
The stone of this ring is a Javanese moonstone, very light in
color, grayish-bluish, very transparent to the light, and with
practically no "clouding" except nearer to the edges. It bears,
like all the other rings, an engraving of interlaced triangles
and the Sanskrit word SAT.
The original setting was of gold, but was removed later on, for
some strange reason, by the family of the son of Xifre, to whom
this ring was given by his father. (The name of the son is Jose
Giaccardi, who took his mother's maiden name to avoid persecution
by the Roman Church, when he went to Italy to the Naval Academy.
His mother was Italian by birth, The Roman Catholics hated Xifre
The present silver setting for the ring was made for Joaquin
Navarro, Los Angeles, California, who ordered it when he received
the Stone as a gift from Jose Giaccardi.
This is about as much as seems to be known about this stone, and
the circumstances when H.P.B. gave it to Xifre are not
definitely known, except for the fact that Xifre met H.P.B. in
London, and then went back to Spain, and it is probable that
H.P.B. gave him the stone while he was in England. Xifre died
Ernst Pieper, of Dusseldorf, Germany (Lindemannstr. 27), writing
me March 5th, 1951, says the following (translated from the
German, Original in letter-file):
> As an enclosure, I am sending you also a stamp from the seal with
> which H.P.B. sealed her letters at Elberfeld. I have received
> the stone, Indian jasper, as a present from Frau Gebhard, and Mr.
> Jinarajadasa wrote me saying that what I have is but a copy, as
> the original is at Adyar. But I cannot think that H.P.B. would
> order a copy made, and I imagine that she made one herself. The
> two Sanskrit letters mean 'Sat', and it is interesting to notice
> that on the right side a small line is missing [below the letter
> 't']; maybe H.P.B. forgot it while performing the magic feat?
Frau Gebhard is Frau Marie Gebhard-L'Estrange, widow of Authur
Gebhrad. H.P.B. was at Elberfeld between May 10th and July 8th,
On March 2, 1852, Mrs. M. J. Gebhard-L'Estrange wrote me
saying that this stone is "an oval green stone," that it is not
set, but could be inserted into a stamp.
POWERS OF MEDITATION
by Harold Merry
Throughout mankind's long history there have been repeated
instances of violence and brutality which have caused harm and
suffering to innumerable individuals.
Even though in recent times, we are increasingly enjoying the
fruits of our scientific progress, the violence and brutality
continues without abatement and the attainment of social harmony
seems to be more elusive than ever.
Over two thousand years ago the Yogis of ancient India practiced
meditation and found a way to achieve inner harmony. An increase
in the practice of meditation alone, although highly beneficial
to the individual concerned. will not answer our needs for
social harmony. Only when we reach a higher stage of meditation
at which we can evoke our Creative Thinking powers can we start
to tackle and eventually overcome our present moral predicament.
Buddha said "Be lamps to Yourselves." This is what I did when I
attempted to seek a solution to our moral predicament.
For the past five years I have been carrying out research which
consisted of two parts. The first part was primarily aimed to
determine why mankind has continuously failed to effectively
control moral conduct and to achieve social harmony. Once I
found a satisfactory answer to this question I hoped to tackle
the second question which was to find a feasible solution to the
The research project I had undertaken proved to be very involved
and time consuming. Fortunately, I had the time to carry out
this research as I had retired and was able to draw on knowledge
of a number of subjects which I had studied, and in some cases,
practiced in the past. I had been trained and experienced in
Systems Analysis, Scientific Problem Solving and Decision
Making, Operations Research, Organization and Method Study and
Management Science. This was backed by a lifetime interest and
study of Philosophy, Philosophical Analysis and Comparative
Religions. Furthermore, I have over forty years study, training
and experience in Meditation, Mind Training and Creative Thinking
and this enabled me to develop invaluable new approaches. and
solutions to the problems I sought to unravel.
In my initial research I carried out a study of Ethics and also
of the moral systems proposed by various philosophers. In
general, I found that many moral systems were aimed to pursue
values based on "wants" which are many and varied and often
conflicting. Moreover the "wants" do not satisfy our pressing
needs which are, in my opinion, "Human Welfare", "Social Harmony"
As the religions played, and continue to play an important role
in promoting and monitoring our moral conduct, I decided to carry
out a special study of their beliefs and claims. Investigations
revealed that religious Myths and Mythology were in most
instances the major source of their Doctrine and Dogma. To avoid
continuous disputes over the validity of Doctrines and Dogma many
religions settled on one chosen version and refused to consider
further changes. However, with the discovery of new knowledge
the chosen beliefs became increasingly outdated, inappropriate
Some religions claimed that compliance with their moral laws
would provide rewards in an afterlife and that those who did not
comply with the laws would be punished and would suffer.
Gradually these inducements and threats also lost their full
influence in curbing immoral practices, including the violence
and brutalities. What now seems to be needed to persuade people
to adhere to an appropriate moral code is a well entrenched self
moral monitoring system.
THIS TYPE OF SELF MORAL MONITORING SYSTEM CAN NOW BE DEVISED
THANKS TO NEW KNOWLEDGE ACQUIRED AS A RESULT OF SCIENTIFIC
RESEARCH INTO THE FUNCTION OF THE HUMAN BRAIN.
Recent scientific research into the function of the human brain
has revealed that the brain consists of two similar hemispheres
which are linked together by nerve fibers. Each half of the
brain has its own separate train of thoughts and its own memory.
The left brain tends to think in words, whilst the right brain
thinks directly in sensory images. Both halves of the brain are
capable of controlling particular actions of the body.
The left brain is the source of our conscious thought and can
carry out logical thinking and express its thoughts into words.
The right brain is the source of our intuitive thought and is
capable of creative thinking and of solving problems which cannot
be solved by the rational thinking left brain. When the dominant
left rational brain is fully active the right brain is suppressed
and unappreciated, but when the left brain is fully or partially
inactivated the right intuitive brain's function increases.
In an effort to find a satisfactory means for moral control the
author applied Meditative Creative Thinking and discovered that
four intuitive faculties of the right brain can be used to
monitor and control human conduct, and the control and monitoring
function can be greatly enhanced by their combined efforts.
These innate faculties are CREATIVE THINKING, ALTRUISM, MORAL
CONSCIENCE AND FAIRNESS.
Individuals can be trained to use these faculties for guidance in
moral decision making whilst using simulated problems. It is so
intended that after adequate practice of this nature the trainee
will become accustomed to these procedures and will continue to
adopt them in real life. The actual training procedures are
known to the author who has successfully adopted them in the past
to teach students Creative Thinking.
Over two thousand years ago the Yogis of ancient India were able
to reach an advanced stage in meditation and learnt to suppress
the dominating influence of their conscious minds.
This enabled them to release the hidden powers of their brains
and to carry out amazing feats of physical and mental endurance.
The meditation procedures were later adopted by most of the
foremost Eastern religions and to a lesser degree by the Western
religions who recognized and appreciated their merits in
controlling and calming the mind. etc. The procedures adopted
by the Yogis then required lengthy disciplined training which few
Today we are able to simplify and speed up all the essential
training procedures including those aimed to reduce the
dominating influence of the left brain. This will enable the
right brain to contribute and help us to solve and overcome our
pressing social and moral problems. When large numbers of people
can be trained to effectively use the combined faculties of both
their left and right brains we can expect to see a noticeable
rise in human conduct and human harmony which in turn will also
have a beneficial influence on mental and physical health.
Roger Sperry, American Neurobiologist, carried out a series of
surgical operations in the 1950's which enabled him to prove that
discrete pathways in the human brain carried specific types of
information. For this and his other discoveries Sperry was
awarded the Nobel Prize for Physiology and Medicine.
In 1969 Robert Ornstein, Professor of Psychology, derived new
theories from the research of Roger Sperry. Ornstein emphasized
that the two sides of the human brain have different forms of
consciousness. The left side operates rationally and the right
side intuitively. Today there exists adequate scientific
evidence to attest to such duality as existing physically in the
Ornstein claims that we have erroneously assumed that legitimate
knowledge comes only via rational and logical thought and that
there must be a recognition of the two modes of consciousness,
and attempts should be made to integrate these two modes of
thought and to cultivate the intuitive mode.
LOST SOULS AND SPIRITUAL EVIL
by G. de Purucker
[Taken from FUNDAMENTALS OF THE ESOTERIC PHILOSOPHY, First
... if ... our thoughts are running downwards, and we wear away
the ... "golden thread" which binds us to our Higher Nature, ...
at last the final rupture ... comes, and the soul becomes the
"lost soul" ... (167- 68)
There are two classes of this kind of soul ... first ... those
... who through native weaknesses of soul and from lack of
spiritual attraction upwards, go to pieces after a certain
interval of time ...
The monad of such a soul, meanwhile, there being nothing, no
"aroma" of aspiration or yearning upwards .. in due course of
time "reincarnates" again; and the "lost soul" episode is like a
blank page in its "book of Lives."
Now the second class, and the worse by far, are those in which
the soul is vitally strong. They are those who are SPIRITUALLY
evil, ... beings of spiritual wickedness and iniquity. One may
wonder how it can come to pass that a being which has ruptured
the Golden Thread can still have spiritual qualities or parts.
That is one of the dark and solemn mysteries ... (169)
Now, through many, many lives of spiritual evil- doing, these
beings who have eventuated as "lost souls" have built up through
the intensity of their will a bank account, so to speak, of
certain forces of nature, impulses of evil, of pure matter,
running hot and strong. And while I say "hot" I do not mean in
the ordinary emotional sense, as when one speaks of the "heat of
passion". All such passion is dead. Nay. But running hot like
the fires of hell: revenge, hatred, and antagonism to anything
that is highly good or nobly beautiful, and all such things.
These impulses hare exist, and they have a spiritual source, for
THEY ARE DEGRADED SPIRITUAL ENERGIES, spirit fallen and
crystallized into matter, so to speak. ... These beings can
(and do), under certain conditions, go far lower: they enter the
Lower Path, and go still farther down: and if the evil be strong
enough in certain rare cases, their terrible destiny is what our
Teachers have called an avichi-nirvana ... aeons of unspeakable
misery, self- imposed, until final dissolution ensues, -- and
Nature knows them no more. (169)
... AVICHI is a generalized term for places of evil
realizations, but not of "punishment" in the Christian sense;
where the will for evil, and the unsatisfied evil longings for
pure selfishness, find their chance for expansion -- and final
extinction of the entity itself. (169)
... There is no such nightmare as "eternal suffering". Those
human beings who have forfeited their divine birthright, go to
pieces, they lose their PERSONAL ENTITY; (184)
... Even spiritual evil exists; and there are high agents of
"spiritual wickedness", of which the Christian Apostle Paul has
spoken, forming the opposite agencies to the high agents of good.
The latter ones, agents of spiritual wickedness, are called by us
the "Brothers of the Shadow", and the others are called by us the
"Brothers of the Light". The Brothers of the Shadow work in and
with matter, for material and selfish purposes. The Brothers of
the Light work in and with Nature for spirit, for impersonal
purposes. They contrast one with another.
These two bodies represent two fundamental Paths in Nature, the
one the Right-Hand Path, the other the Left, and are so called in
the Ancient Occultism. The Sanskrit name for one, the "Left-Hand
Path", is PRATYEKA-YANA. YANA means "Path" or "Road", and also
"Vehicle"; and we can translate PRATYEKA in this connection by
the paraphrase "every one for himself". Our first Teacher, H.P.
Blavatsky, as you will well remember, has spoken of the
Pratyeka-Buddhas, high and in one sense holy beings indeed, but
craving spiritual wisdom, spiritual enlightenment, for themselves
alone, selfishly, in indifference to the sorrow and pain of the
world, yet so pure withal that they are actually Buddhas of a
The other body follow the Path which in Sanskrit is called
AMRITA-YANA, the Immortal Vehicle or Path of Immortality.
The one, the former, is the path of the personality; the other,
the latter, is the path of the individuality; the one is the path
of matter; the other is the path of spirit; the one leads
downward, the other Path loses itself in the ineffable glories of
conscious immortality in "eternity." (156)
We spoke ... of there being two classes of "lost souls". That
is quite correct. But we must also point out that there are
likewise two sub-divisions, in the second of these two classes,
and these two sub-divisions of the second class are those who
fully merit the old Christian term "workers of spiritual
iniquity". The first sub-division comprise those who are
commonly called conscious sorcerers; and the second comprise the
same type of beings but include those who have reached such a
point of inner power, yea, of EVIL spiritual strength, that they
are able even to defeat Nature"s call to dissolution for the
entire term of the Manvantara. They merit truly the old mystic
saying, "workers of spiritual evil." (185-86)
The first sub-division comprises those who are annihilated when
this globe goes into its "obscuration"; but to the second
subdivision belong they who are almost human incarnations of what
the Tibetans called the LHAMAYIN; or sometimes they may even be
overshadowed by the MAMO-CHOHANS, which preside at the Pralayas.
The last, however, are not exactly "devils" or evil entities, but
rather beings whose destiny it is for the time in view to carry
on the work of destruction, of desolation. As regards the higher
spiritual sorcerers and workers of evil, the second sub-division,
their final destiny is truly terrible, for there awaits them at
the close of the Manvantara the AVICHI-NIRVANA, the absolute
contrast and nether pole of the Nirvana of spirit; and then a
Manvantara of unparalleled misery. They are the polar opposites
of the Dhyan-Chohans. Final and utter annihilation is their end.
Nature is bi-polar; and as is the action, so is the reaction.
TWO TYPES OF EVIL
by Eldon Tucker
[based upon an October 13, 1994 posting to email@example.com.]
There are two kinds of evil in life, each with its own related
problems. One kind is self-conscious evil, the other is
unconscious evil. Both can become a part of our lives, bringing
harm to us and darkening life for others as well.
With the self-conscious evil, we are aware of what we do. We
have some consciousness of what is right and wrong, and still
choose the wrong. There is a sense of choice, an act of will,
and the resulting karmic consequences that arise from adulthood
and moral responsibility.
With the unconscious evil, we are changed in ways that catch us
unaware. Things happen in our lives that we are not paying
attention to. Our thoughts, feelings, and actions are
redirected. We come under confusion. We are led, a little bit
at a time, in a direction that is wrong for us, and we don't see
Consider what happens when someone overeats for a couple of years
and puts on weight. There was not a conscious choice to get fat;
there's a shock and "I didn't mean to do this!" when he finally
realizes what has happened. While the weight is being put on, a
Maya, a veil is put over his perception that prevents him from
seeing what he is doing.
A second example is when little things become magnified out of
proportion. Someone says something thoughtless. The other
person reacts in anger. The back- and-forth exchange escalates
until there is a deeply- felt hatred. There was never an
intention at the start to create such a hatred. It came about
almost taking the two people by surprise.
Another example is the Theosophical Network. It started out with
good intentions, with about half-a- dozen people heading up the
TN Committee and working for it. Over a few years there
continued to be fragmentation and loss of interest until it was
down to a single individual, subsequently losing interest and
folding it into his new magazine. It could have grown and
continued to do useful work, but instead the forces of
dissolution overtook it and it came to an early demise. (I was
one of the initial people working on it, and saw this happen.
Sometime I'll have to tell some stories about it. These stories
could be considered "historic documents" since they would be
It has been argued that the fragmentation of the original
Theosophical Society was for the good, rather than the result of
calculated opposition to it. The fragments were able to
specialize and appeal to different segments of the "seekers
market", drawing people from different walks of life into contact
with the Outer Mysteries. I'd suspect that there was a mix of
good and bad in what happened.
A final example of unconscious evil is where one comes under
thought control of some cult. One's thinking is subtly changed,
one is given conditioning to behave a certain way, and exterior
forces have been used to mold one's personality according to the
cult leader's preferred pattern for life. This is the opposite
of what the Mahatmas ask of their Chelas, whom are left to their
own device and council up to the last and supreme Initiation.
During this conditioning, one does not see it happening; there
are other people, exterior forces, acting upon one changing one
in ways that are not the result of self-directed will.
We practice this upon others when we manipulate them. We do it
when forcing our will on others, despite their wishes. The
practice is called interfering in others' karma, and it is
generally considered wrong. To the extent that another person
can tell right from wrong, and is an adult, the power of choice
should remain theirs, and they should not be coerced into actions
that are not self-chosen.
In a sense, this second type of evil is evil done unto us. We
open ourselves up to it and are harmed. With greater clarity of
consciousness we can avoid this kind of evil.
With increased clarity, we take greater control of our lives, and
have a more responsible role in the world. More of our actions
are self-initiated, and we can become a greater force for good --
or for evil -- in the world. Aware of what we are doing, we make
choices with moral responsibility, and the good or evil that we
do becomes an attribute of ours, it becomes part of our Skandhas,
and qualified who and what we are.
As choices are made from the perspective of the personality, we
acquire personal karma, and add to ourselves additional good or
bad qualities. When the inner faculties awaken, and the higher
nature comes into play, our choices and the resulting
consequences become more far-reaching. We get into the realm of
good or evil spirituality.
At our present stage, though, we deal primarily with personal
choices for the good, and with the influences of others upon us.
Those influences, unconscious evil, are not obvious like
horrifying dreams, like a feeling of dread in the dark, nor the
shock and horror felt upon seeing first-hand the violence and
bloodshed in the world. No. The influences are subtle,
overtaking us unaware.
We may be able to stop and look and realize what has happened to
us, or what we have done while unaware. "Did I really say that?"
might be thought. Or we might deny that what we did really was
all that bad, and not want to think of it. Denial happens. We
look the other way. We allow things to happen about us while
trying to fool ourselves so we don't have to take moral
responsibility for what is going on. Unconsciousness is chosen,
rather than clarity of mind and moral responsibility. And in
this state, we can be influenced for the evil, we invite it into
our lives and are harmed.
This is not to say that all unconscious influences are evil.
There are both good and evil influences in the world. But when
we approach the Path, we stir a deeper part of our natures, and
we start to stand out. Both greater influences for good and for
evil are directed our way. And we are at greater risk of being
harmed or unwittingly doing harm to others. With the inner
awakening that we have started, we have a responsibility to take
greater conscious control of our lives, and be much more moral
than before. We need an increased sense of good and evil, and an
increased vigilance against the subtle influences that would
bias, distort, and redirect our minds and hearts. The
penetrating insight of Buddhi is needed, and without it we could
easily be lost.
Dedicated to the Theosophical Philosophy and its Practical Application