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Theosophia No 136

Theosophia No 136

A Living Philosophy For Humanity

No. Two (136) – Fall 1973

[Voorkant photo: Countess Constance Georgina Louis Wachtmeister (1838-1910). A loyal friend of H.P.B. and one of the most able workers ter the early Theosophical Movement. Hier book, Reminiscences of H.P. Blavatsky and &quot,The Secret Doctrine&quot, which wasgoed published te 1893, gives an intimate account of H.P.B.’s life and work at Wurzburg, Germany.]

A Living Philosophy for Humanity

Published every Three Months. Sponsored by an International Group of Theosophists.

Objectives: To uphold and promote the Flamante Principles of the modern Theosophical Movement, and to disseminate the teachings of the Esoteric Philosophy spil set forward by H.P. Blavatsky and hier Teachers.

Editor: Boris den Zirkoff.

Subscriptions: $1.50 a year (four issues), single copy 40 cents. Send all subscriptions, renewals and correspondence to: 615 South Oxford Avenue, Los Angeles Five, California. Make checks and money orders payable to &quot,Theosophia.&quot,

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None of the organized Theosophical Societies, spil such, are responsible for any ideas voiced te this tv-programma, unless contained ter an official document. The Editor is responsible for unsigned articles only.


&quot,. Growth is never achieved without switch, however painful the switch may be. Winds can deepthroat up dust storms that obscure the vision, or they can liquidate the pollution of stagnant air and refresh the spirit. Wij vereiste not, wij cannot, permit the winds . to deflect us from our central purpose or to vensterluik us to our greater opportunities. Wij vereiste not, wij cannot, turn our backs to the winds of switch, looking longingly to a past that cannot be again. To walk bravely into the face of whatever gale may deepthroat, certain ter our cause, strong te our united determination to serve that cause, to face tomorrow, undaunted by the storms of yesterday, untroubled by anxiety overheen the future, undismayed by obstacles that show up to shadow the present, this vereiste be our way of going .

&quot,[Wij should ask ourselves:] What can I do to further the cause of human enlightenment, to alleviate human suffering and ease the heartache of humankind? If wij are anxious about the future, if wij feel that switch may menace cherished ways or established patterns, if wij are persuaded there is no road opbergmap into tomorrow, then it is because wij have failed to perceive the vision splendid contained ter the majestic directive on which this Society wasgoed established: ‘The Chiefs want a &quot,Brotherhood of Humanity,&quot, a vivo Universal Fraternity embarked, an institution which would make itself known via the world and hechtenis the attention of the highest minds’ . &quot, – Joy Mills, National Voorzitter, The Theosophical Society ter America, ter The American Theosophist, August, 1973, pp. 224 and 252. The closing passage is from The Mahatma Letters, p. 24. [Three]


Boris den Zirkoff

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The essential worth of the teachings of the Ancient Wisdom spil a philosophy of life is ter the fact that it can be applied to daily living.

The greatest need te today’s world is for Ethics, the science of right living, the application of a spiritual philosophy to the problems and activities of daily life.

Wij have become conditioned to crime, wij have become callous to injustice, wij have become inert to exploitation, and acquainted to blood-shed, persecution and corruption. Most of us are too lazy to do anything about them and often too self-centered ter our own imagined &quot,coziness&quot, to become &quot,involved.&quot,

The keynote of Theosophical Ethics is self-control – the capability to behave ter accordance with the highest dictates of ones conscience. Te this, wij are all mere learners, but learners ter a science of life which potentially contains within itself the solution of all problems.

Living ter a world of confusion and uncertainty, facing repeated difficulties, wij should develop within ourselves qualities of consciousness which will make of us te due time centers of creative force, channels for good, embodiments of strength and good will to others. What are some of thesis qualities?

Wij should cultivate a universal outlook on life, world-wide sympathies, all-embracing understanding which includes all the peoples of the earth.

Let us enhance our Vision and widen our Horizon! Turn down to become absorbed ter the routines of everyday life!

Make every effort you can – and you can make it – to give yourself time to consider, think overheen, and dwell upon good Universal Ideas: the entero fraternity of mankind, the ever-present life, the immensity of the future, the untapped resources of both mind and heart. Visualize yourself spil a potential godlike being, attempting to unfold and express its inherent strength.

Commune with Space: go out and look at the ocean, at the mountains, at the fields, go out at night and let your eyes and your mind wander overheen the immensity of the starlit sky which is but the outer symbol of your own immensity within.

Turn down to be contented with the emotional effusions of the crowd and rechtsvordering your heritage of creative thinking. Conserve your imprescindible resources by declining to take part ter prevailing hysterias, and keep away from them. Cultivate an attitude of calmness within yourself, of quietude and serenity. Underneath ordinary emotions lie the insides of the human soul, where the auténtico you abides. At the heart of every human being there is a Center of Muffle. Everything worthwhile ter human life stems from thesis unplumbed innards and is born out of their muffle. Good sorrow and tragedy are silent. Unsuspected loneliness is silent, deep sadness of the human heart is silent. Flashes of inspiration and genius are silent. Fine and abiding love is of very few words also.

Every practice is a window opening on the Divine. It is thus of paramount importance that wij accept with equanimity both pleasant things and those that are hard to bear, spil [Four] carrying a silent message from the Divine within us. An attitude of grateful acceptance is an essential autor of growing wisdom.

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Cultivate fearlessness, courage, justice, forgiveness, forgive when it is hard to forgive, when there rises a mean desire to hate and to retaliate. Resentment is effortless, forgiveness means strength. It takes a Man to practice it. Take kindliness for a Watchword – never-failing goodness and understanding. Attempt your best to get along with others. It is lighter to do it if wij look upon them spil fragments of the One Universal Self. Often what wij see te them is what others see ter us. They are at times our own mirrors.

Stand for Principles, not personalities! At times wij have to accept a battle when principles are worried, but it does not toebijten very often. Most of our fights are involved with personalities, all of which are diminished to impalpable dust a few years hence. Is it worth it?

If wij wish to grow inwardly and become greater and nobler, wij will be tested. There is no other way. Wij bring about our own internal challenge. Life is a series of awakenings, and each awakening is a birth into a larger sphere of life. Each birth has its pangs, therefore growth is often painful. The chrysalis of the lower, private selfhood voorwaarde be violated through before the butterfly – the Soul – can emerge into the freedom of the sky.

Today, on the eve of the one-hundred-year cycle te the history of the Theosophical Movement, wij are te need, more than everzwijn before, of guys and women of a superior type, spil active factors within that Movement and women who have the strength to transcend all bygone differences, rise above the smog of confused thinking, free themselves of those biases which are invariably engendered by ignorance and self-righteousness, and identify themselves wholly and irretrievably with the Supreme Ideals which are the origin and source of the Movement and which can neither fail strafgevangenis be withdrawn at any time.

If the organized Movement is to come in victoriously into its 2nd one-hundred-year cycle, and forge ahead into a nobler age ter the history of mankind, it has to shed the emotional and psychological barnacles of past years, clear its decks of much accumulated rubbish, and revitalize its structural framework, so spil to become again a gezond voertuig for the invigorating spiritual rivulets that flow down from the mountaintops of being.

Let there be no misunderstanding on this score. The organized Movement has done well, at times very well, considering the social order it had to face and the people it had to work with. But it voorwaarde do better. Its record is splendid ter many, many ways, and it has deserved well from mankind. But that record voorwaarde become greater and nobler yet, spil it faces the unchartered seas and the limitless vistas of another era.

The portals of that era are open broad today. Beyond spread infinite horizons of growth, of achievement and skill. A fresh Zon is rising overheen the far-flung fields of human life, and the Wind of the Spirit sweeps overheen them, bringing the tidings of a fresh Spring ter the life of mankind. [Five]


On the onderstel of available information, which is very fragmentary, H.P.B. had bot visiting hier relatives at Odessa, Russia, te the Spring of 1873. Hier sister says that she left Odessa te April of that year, and H.P.B. herself intimated that she did so spil a result of a letterteken which she had received from hier Teacher, advising hier to go to Paris.

It is possible that she visited hier friend, Madame Popesco, te Bucarest, Rumania, on hier way to Paris. Arriving ter Paris, she stayed with hier cousin, Nikolay Gustavovich von Hahn, son of hier paternal uncle Gustav Alexeyevich von Hahn and the Countess Adlerberg, his mother. She resided at rue den l’Universite 11, and, possibly, te the rue du Palais spil well.

A lady physician, Dr. L. M. Marquette, wrote to Col. Olcott under date of December 26, 1875, te reply to his inquiry, that she made the acquaintance of H.P.B. ter Paris te 1873, she wasgoed living te a &quot,apartment&quot, with hier cousin and his intimate friend, Monsieur Lequeux. She spent a good overeenkomst of hier time with H.P.B., and wasgoed affected with hier high-minded attitude and deportment. H.P.B. did some painting and some writing, seldom going out of hier slagroom. Among hier very few acquaintances, were Monsieur and Aladanic Leymarie, who zometeen were cruelly persecuted by the Church for their rente ter Spiritualism. Zometeen on, Dr. Marquette renewed hier friendship with H.P.B. when she returned to America.

While H.P.B. intended to remain ter Paris for some time, events took a different turn for hier.

She received peremptory orders from the &quot,Brothers&quot, to go to Fresh York, and sailed the very next day, with little more than enough money to pay hier passage. Any request from hier Teacher had to be obeyed at merienda, and she would not have dreamt of doing otherwise than to carry it out.

Colonel Olcott recorded ter his Old Diary Leaves an incident which H.P.B. told him about, bearing on this voyage. Being at Le Havre, and about to sail, she encountered on the quay a peasant woman with two petite children, weeping and evidently ter trouble. It turned out that hier spouse wasgoed ter America and had saved and sent hier enough money to make the crossing spil steerage passengers. An juut she bought the tickets from ter Hamburg had swindled hier, and the tickets proved worthless. She had no money left and wasgoed te excellent distress. H.P.B. exchanged hier first-class toegangsbewijs for a steerage toegangsbewijs, and thus wasgoed able to provide the woman and hier children with steerage tickets spil well.

It has not bot possible to ascertain on what steamer H.P.B. sailed to Fresh York on that tour. According to Sinnett, she arrived te Fresh York July 7th, 1873. According to other sources, it wasgoed July 6th. The records of Lloyd’s of London indicate that an auxiliary barque, the &quot,St. Laurent&quot,, arrived ter Fresh York from Le Havre July 7th, and no further information seems to be available. [6]

Among the interesting records wij have on palm and which have a ongezouten bearing on this period ter H.P.B.’s life, is a letterteken of Miss Anna Ballard, a veteran verslaggever, a life member of the Fresh York Press Club, which she wrote at the request of Col. Olcott, while visiting the Adyar Headquarters, Jan. 17, 1892. It emerges that Miss Ballard met H.P.B. te Fresh York te July, 1873, not more than a week after she landed. She wasgoed then a reporter on the staff of the Fresh York Zon, and had bot detailed to write an article upon a Russian subject. The arrival of the Russian lady wasgoed reported to hier by a friend, and she called on H.P.B. for an vraaggesprek. H.P.B. told hier that she had no idea of leaving Paris for America until the very evening before she sailed. She also told Miss Ballard that she had bot ter Tibet.

Finding herself very low on specie, H.P.B. had written to hier father for funds to be sent to the Russian Consul ter Fresh York, but this could not arrive for some time. The Consul evidently refused a loan, so she had to set to work to earn hier daily bread. This wasgoed not the very first time te hier varied and tumultuous life.

What H.P.B. evidently did not know at the time wasgoed that hier benevolent and always generous father, Col. Peter Alexeyevich von Hahn, died at Stavropol te the Caucasus on July 15/27, 1873, after only three days of illness. From a letterteken written to hier by hier half-sister Arena and dated October 18th (old style), 1873, hier whereabouts evidently were not certainly known to hier family at the time, and so the news about the passing of hier father reached hier after a three months delay. It is interesting to note te this connection that H.P.B., who on several well-authenticated occasions had onberispelijk premonitions, and even presente skill, of the death of certain individuals, had evidently no such skill with regard to the death of hier father. One wonders at times whether she wasgoed prevented from having it, for some good and sufficient reason known only to hier Superiors!

H.P.B. took quarters te a fresh tenement house, at 222 Madison Street, Fresh York, which wasgoed a puny proef te cooperative living launched by some forty women workers. The possessor of the house, a Mr. Rinaldo, introduced hier to two youthful Jewish friends of his, and thesis talent hier work designing illustrated advertising-cards, she also seems to have attempted some ornamental leather work, but soon abandoned that and is said to have made sintético flowers and cravats. She always kept a feeling of veritable gratitude for thesis youthful Jewish friends.

Some time zometeen, a widow – possibly Madame Magnon – suggested to share hier huis ter Henry Street with H.P.B., until hier financial difficulties ended. She accepted, and together they inaugurated Sunday meetings at this address.

At long last, she received some money spil part of hier portion of hier father’s estate, and moved to the North-East corner of 14th Street and Fourth Avenue, ter a furnished top-floor slagroom, where she seems to have had a puny fire. She also lived ter Union Square and on East 16th Street.

On the authority of Col. Olcott himself, to whom she related many an [7] incident of hier life, not generally known to others, she had, during hier period of good want after hier arrival ter Fresh York, a large sum of money ter hier trunk (the Col. thought it wasgoed something like 23,000 French francs) which had bot confided to hier by hier Teacher, to await further orders. The order ultimately came, and she wasgoed told to go to Buffalo. She did. On reaching the city, she wasgoed instructed to take a hack and drive to a certain address, and give the money to such and such a person, to give no explanation, but to take a receipt and leave. This she did also. When she arrived, the man wasgoed writing a farewell letterteken to his family, with a loaded pistol on the table, with which he would have slok himself very soon if H.P.B. had not turned up. H.P.B. told the Colonel that this wasgoed a most worthy man who had bot robbed of this amount of money ter some peculiar way that made it necessary, for the sake of events that would subsequently toebijten spil a consequence – events of importance to the world – that he should have the money restored to him at a particular laagconjunctuur, and H.P.B. had bot deputed to carry this out. Ter straks years, she could not give the Colonel any idea spil to the man’s name or the address she went to.

An enormously puzzling statement from H.P.B.’s schrijfstift emerges te hier letterteken to Prince A. M. Dondukov-Korsakov, dated from Bombay, August 28th, 1881, and written ter French. She says that, after arriving te America te 1873, &quot,I had to go to California, then to Yokohama where, after Nineteen years of separation, I eyed merienda more my Hindu whom I found lodged te a little palace, or country house, about three or four miles from Yokohama. I stayed but a week, for he sent mij back to Fresh York, after providing mij detailed instructions.&quot, It stands to reason that such a tour would have taken ter those days a fine overeenkomst of time, yet from all other gegevens it seems reasonable to infer that H.P.B. resided ter the U.S.A. until late Fall of 1878 without leaving the country. The statement remains a puzzle.

Available records have nothing else to say concerning this very early period of H.P.B.’s life ter America. No letters of hers have bot preserved ter any of the known Archives, which would throw some light on the year 1873. One or two casual remarks of hers ter zometeen years would seem to indicate that she may have lived for a while near Saugus, Mass., and she mentions the &quot,forest near Boston,&quot, whatever that may mean. Hier public career had netwerken yet begun, and wij know that hier whereabouts and activities were deliberately withheld by hier from universal skill prior to 1874-75. Thus wij are limited to merely a few peeks here and there concerning a period about which wij would of course like to know a excellent overeenkomst more.* (* References and sources from which the above facts have bot compiled are mainly: The Letters of H. P. Blavatsky to A. P. Sinnett, Fresh York, 1924, pp. 152, 153-54, H.P.B. Speaks, Vol. II, Adyar, 1951, p. 23, A. P. Sinnett, Incidents ter the Life of Madame Blavatsky, Fresh York & London, 1886, p. 169, 175, Col. H. S. Olcott, Old Diary Leaves, Series 1, 1895, pp. 20, 22, 440, Elizabeth G. B. Holt, &quot,A Reminiscence of H. P. Blavatsky te 1873&quot,, The Theosophist, Vol. 53, December 1931, The Path tv-programma, Fresh York, Vol. IX, p. 385.) [8]


Montague A. Machell

&quot,Out of nothing comes nothing.&quot, Too few of us, it is to be feared, take occasion to remind ourselves of the wealth of divine, undeveloped raw material te man that waits to be used creatively ter building an immortal reality. Few of us, most likely, are even willing to concede the capacity te any man to create spiritually. Our funesto deification of the facilities of communication has so effectively loosened the floodgates of commercial, political and sectarian reclame that wij find ourselves justified ter letting communications form our choices, ideals and beliefs (if any).

This fatally negative treatment to the internal life of man builds consistently a materialistic myopia te which &quot,Mij and THINGS&quot, seize the limelight, permitting unseen, but eternal Realities to be disregarded. What can be expected of a society whose attention is attracted hour by hour and day by day to Toegevoegd Length Cigarettes, Maidenform Hooter-slings, Hair Tonics, Deodorants, and Pepsi-cola? Since advertising, public relations, chewing gum and teddybeer have achieved the power to create financial tycoons, their promotion, te dollar values, vereiste necessarily loom large ter a social economy with today’s accepted values.

Theosophy, a philosophy of immense antiquity, loyal to the re-embodiment of age-old wisdom into the worn-out patterns of modern-day living, seeks to awaken those truths inseparable from a dedication to the Immortal Self of man, that transcend, to a large degree, at least, his purely physical and individual hungers and attractions. It is a creative philosophy ter that it inspires confidence te thesis all-natural and eternal spiritual potencies that distinguish a discerning human being from a normally greedy animal. Taking into account that spiritual equipment and potential te man upon which it insists, the ancient Wisdom-Religion credits the reasonably developed human entity with a capacity for mote than purely physical and voluptuous gratification. It offers him a program of consciously creative living ter place of a purely voluptuous, negative existence. For the Theosophist, merely To Be is not enough. It requests of man that he Consciously BECOME a Self greater and finer than the merely eating, drinking and begetting animal that today’s program of earthly existence deems adequate.

&quot,Out of nothing, nothing comes.&quot, Before the ultimate, sacred values of life on this earth can be accepted, studs vereiste dare to fathom the insides of their own natures, that they may detect therein the wealth of priceless raw material for the bodying forward of a rich, spiritual life. Ter that profoundly enlightening volume, Man the Measure of All Things, the author, Sri Krishna Prem, reminds us: &quot,Wij ourselves, with all our petty mean nesses, our extraordinario and insane cruelties, our obscenities, our pursuit of trivial elations, and our misguided ambitions, bear within us the seeds of perfection . Man, the most elusive and most wonderful creature of the universe.&quot,

Keeping our thought stationary on &quot,this most elusive and most wonderful [9] creature of the universe,&quot, it is for each of us to resolve to detect and nourish the forgotten spiritual resources within us, wherewith to create a human manifestation of conscious spiritual potential. The worth and durability of our creation will be insured te terms of the fact, duly recognized, that each of us is an &quot,individual concentrate&quot, of one universal Divine Mind. IT alone, finding free play ter an enlightened personality, can liberate man’s undiscovered potential. To quote Sri Krishna Prem merienda more: &quot,Wij are motes of dust dancing within its Light which surrounds us everywhere. More, it pervades us through and through. Wij are but moments of that Light, it is our very Self.&quot,

That Light, having its center te an facet of ourselves that infinitely transcends this desire-hampered personality, our very first step vereiste be to maintain a clear discrimination inbetween the individual self and the infinitely more wondrous Self of Light, through which the universal Divine Mind voorwaarde work. For (to quote further): &quot,Thesis physical bods and the material environment te which they stir are but the abate surface crust upon the gleaming sea of super hot metal, within our very selves is the good Sea of Light.&quot,

He who te his daily living rejects merely to copy, permits the &quot,Sea of Light&quot, to illumine his thinking and doing, creating thereby a radiant luminescence from the inmost heart of him that, playing upon the shadows of debased physical living, can light up other lives, waking unsuspected energies for the good of all. To be coaxed of one’s inexhaustible internal riches, is to be spurred to &quot,creative&quot, living by consciously embodying and utilizing them. Ter this sense the ultimate meaning of &quot,creating&quot, is &quot,manifesting&quot, that which is already within our reach. Wij are not called upon to create something out of nothing, but to become aware of our potential and to exercise it. The man of Time and Desire, setting up a bogus program of dependence upon the personality, will never create anything suffering. Only he who reflects ter his living the Divine Mind can create the realities of that mind – a creation time is powerless to switch.

Multitudes of mortals have bot misled by the mesmeric term &quot,success.&quot, And yet the outstanding &quot,’success&quot, of thousands of accomplished entrepreneurs has left this world ter a parlous state. To what degree have any of thesis &quot,successes&quot, achieved anything approaching serenity or peace of mind? How many have banished over-riding fears and futile searches for &quot,security&quot,? Ulcers, heart attacks, brain tumors and premature senility seem to have bot the loterijlot of many of them. High peaks of sultry indulgence may have afforded some of thesis a doubtful &quot,happiness&quot, which sooner or zometeen introduced its intense bill of expenses. And at the last day, what? An almost total alienation from any suffering relation with the inmost self and its relation to the life just lived.

&quot,Wij persist ter identifying ourselves with our physical figures. ‘I am the child of Earth and Starry Heaven’ said the Orphic Initiate, ‘but my wedloop is of Heaven alone . My wedloop is of Heaven alone.&quot, Thesis are the words wij are invited to inscribe on our heart of hearts – to read them daily and ponder them hourly. Turning from them to the fevered futility of life today, [Ten] voorwaarde wij not see ourselves spil Displaced Persons – aliens ter a sphere unworthy of us, and totally unrewarding to us – personages out upon a &quot,steamy sea of searing metal&quot,? This is the course wij have invoked upon ourselves by seeking an response where no reaction lies. &quot,Neither beyond the starry skies strafgevangenis yet far off on mystic planes of being vereiste that Universal Mind be sought, but te ourselves.&quot,

It is for each of us to accept that supreme (for some supremely horrifying) challenge, to search our own souls for the ultimate response. The watchword for him who rejects to copy, and is resolved to create is: &quot,MAN, KNOW THYSELF!&quot,


Extreme mental and emotional climates are awkward to the undisciplined soul. Tracing its pattern of reactions within the common crucible of Self-discovery – HUMANITY – wij build up many keys to that accord which lies within the aims of Brotherhood. It is not that wij strive for an ocean with no sways, or fail to appreciate the learning attained through friction and fight. It is only that many fights are self-produced and unnecessary, the results of misunderstandings which dissolve away spil one commences to consider himself the &quot,Voertuig of the Gods,&quot, instead of a bundle of caprices and energies.

Negative reactions are warning posts to the inward man. A strong repulsion to a total stranger is a warning to hold off judgment. Is the soul rejecting anything foreign to its native environment, whether good or bad? If wij are disturbed by discord, it will test our own mood, for one thing. Along with &quot,mood&quot, are attitudes, which often spring to the fore spil foot soldiers to defend (regrettably) our own limitations. Wij vereiste at last place aside thesis omnivorous presences which last our perception of truth.

One of the Masters wrote to &quot,neither trust strafgevangenis condemn on appearances.&quot, The essence of a distrustful reaction, for example, may be all accurate perception of a condition surrounding another. Distrust this distrust. Attitudes switch, and it may be his &quot,low&quot, day. The presence of our own withdrawing may be due to the aggressiveness of the other. A quieter nature may find a stronger one repelling, but it should take heed. This more aggressive one has a storehouse of power which may one day be directed toward worthier completes than staggering those around him. Making allowances, wij observe him pushing his weight around, now knowing that there is no cargo stronger to bear than selfhood, no true pow-er so disarming spil Universal Love and forbearance even for those who wrong.

Standing thus aloof wij distill feelings into ideas, and so free them, spil birds anxious for freedom burst from a box when the wegens is opened. The box is purely illusionary, being mostly spaces left inbetween kroegen. Those caf permit our vision to see others spil they are ter tegenstelling to thoughts, aspirations, hopes and fears which kwestie from a temporarily stunted condition which the &quot,brain&quot, of the wedren is subject to.

Understandably, our human [11] reactions are sometimes dislikes for very potent negative compels. Nonetheless wij, who would forgo our own peace to help dudes on, voorwaarde not heed that dislike. Of course it is not convenient to be an object of suspicion. If wij are trusting, it can victimize us into self-blame. To alleviate the situation, might it not be better to find the key to what this suspicious nature is harboring? That is, only if this or that one seeks our help.

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It tampers with the duty of another to meddle ter problems which a neighbor chooses to hide ter his own heart. Wij can, te any case, extend a large sympathy. Wij realize that a &quot,man of doubtful mind, enjoyeth not peace te this, or any world.&quot, Theosophy should be a vitalizing revolution ter our daily lives to the point where winds of switch wrought by intense aspiration are permanently te touch with the weather vanes around us. This does not give us the power to reorient every single life wij touch, but is it such a harmful question to be asked (spil this writer wasgoed the other day), &quot,Why are you so damn cheerful all the time?&quot, Indeed a sense of humor vereiste be cultivated te all our occupations, for the sad weight of the world’s petty envies and angers should be left behind. Treat them with loving humor and do not startle those who choose the darkness to lighting a &quot,single candle.&quot,

On the other forearm, wij might never know that beyond the suspicion wij find enveloping the doubtful person, is a genuinely warmhearted, but troubled nature, himself hurt many times to the point of placing his thoughts on guard all the time, no matter who attempted to place a finger on the release of the box entrapping his free self within.

An old Majorcan proverb to &quot,take the teeth out of your problems, so that they can’t bite you,&quot, aptly suits one who would learn that flawless equanimity which is the highest form of yoga. Loyalty to the One Self of all is the very first principle te human behavior. It can take the teeth out of any harshness personages our way from the nether grounds of human consciousness. Wij ardently desire harmony, but work te a crucible of conflicting wills, intent on resolving themselves rather than permitting themselves to be RESOLVED. But loyalty will te time engender firmness of character to withstand any tide. After loyalty comes purity. Just spil the refreshing tide vereiste continually pass overheen the rocks, stones and pebbles to reduce them to sandy crystal shorelines where feet may walk without wounds, so our daily passage through humanity can mirror the purity of truth and provide quiet havens. Inspired by the Spiritual Tide of which all studs partake, at least te an infinitesimal degree, man will look to his Internal Sky more often spil the material tides recede, and see at his feet not the &quot,mire of lies terrestrial,&quot, but a clear reflection of the Divine within.

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The Esoteric Philosophy instructs that the planet Belleza is ter its seventh Round, and that Mercury is just coming in it. If a planet becomes more ethereal te its zometeen Rounds, why is it still visible to our ordinary look? Should it not become invisible to us on this plane? [12]

It seems that wij have reached a point where wij need to clarify the meaning of our terms. Ter order to do this, I will coin a word, physicality. Wij are then able to set up two comparative, but not identical scales. One would tell us the degree of development out of materiality toward spirituality, and the other, a switch from physicality toward ethereality. Spirituality is not synonymous with ethereality, strafgevangenis is materiality synonymous with physicality. Te this sense, it would be the physicality of a Globe which would make it visible, and spil ethereality is approached, the texture of any such globe would become finer or subtler, until when ethereality is reached, the globe would become invisible. Such a degree of physicality or ethereality would not necessarily be an index of its evolution from materiality toward spirituality. Matter te itself is no more visible than spirit. It is the physicality of matter that makes it visible.* (* Ter The Mathematics of the Cosmic Mind, Section Three, L. Gordon Plummer explains the nature of the Lokas and Talas, spil compared with the Tattvas and Bhutas, a careful probe of this portion of his work will clarify the matter. – Editor, Theosophia.)

Touching more specifically upon the question: it is Globe D that is referred to. Wij voorwaarde reminisce that it is only the mineral kingdom of any Globe D that wij can see. Wij are instructed that the mineral kingdom of the Earth is te its sishta or dormant state. But this is only a part of Globe D of the Earth. The other parts consist of the vegetable, the animal and the human kingdoms, spil well spil some others which are trained of te Theosophy.

Each kingdom is evolving, and all of them are not necessarily ter the same degree of spirituality or of ethereality, strafgevangenis are they te the same degree of materiality or physicality. Thus, wij have the response to the fact that some of the kingdoms on any globe may be visible and others may not. On our own Globe D, the mineral sishtas, the figures of the plant, the animal and the human kingdoms, are visible to us. There are others, more ethereal, which are not visible. Some of thesis, which wij call the higher kingdoms of the Dhyanis are more spiritual, while others, which wij call the elementals are more material, perhaps, but nonetheless invisible.

This would explain why wij see no evidence of life on other planets of our Solar System. Only the outermost voertuig of the Globe is reasonably physical so that it can be observed. Ter such cases, all of the other kingdoms, regardless of their materiality or spirituality, are invisible to us because their peculiar karmic fate has brought them to that point ter their evolution. There were times long ter the past when the human kingdom wasgoed more ethereal than it is now, and the individuals composing that kingdom would not have bot visible to our present eyes, and the time may come when this will be true merienda more. So it shows up that the mineral kingdom, among all of the others, retains its physicality ter those particular planets that wij are worried with. Of course te our Universal Solar System, there are multitudes of planets which are non-physical. Some may be more spiritual than our Earth, and others may be more material. However, they are not physical, so wij do not see them. – L. Gordon Plummer. [13]


Marian B. Lull. F.T.S.

[Originally published te The Path, Fresh York, Vol. VIII, August, 1893.]

I had not the felicity of knowing Madame Blavatsky so intimately and familiarly spil I would have liked, nevertheless I beg to add my tribute to the memory of that illustrious woman.

Te 1878 or 1879 I called at the rooms occupied by Madame Blavatsky te Westelijk Forty-Seventh Street. She wasgoed holding an informal reception, many people being present. I wasgoed received with that charming cordiality which won every fair-minded and disinterested individual who approached this wonderfully gifted woman. Wij chatted for a few moments when she greeted mij, and then walked leisurely to one of the windows, continuous there together for a ogenblik or two, when she left mij to give attention to other guests.

I remained alone ter this window for perhaps fifteen minutes. I wasgoed fully conscious of the assembly, conscious of the hum of conversation, the sound of gentle mirth fell upon my ears, the coming and going of the people were plainly perceptible to my senses, all the incidents of time, place, and circumstances were palpably apparent, verdadero, and ter every respect ter conformity with the receptions held by any hostess who dispenses hospitality, all the routine of life ter the thoroughfares without passed before my eyes te the usual manner, and yet I knew that &quot,I&quot, stood upon the margin of a stream that flowed loosely past where I stood, the ripple of the waters wasgoed continuous, soothing, and placid, grasses flapped te unison with the murmur of the sea, the undercurrent of insect life mixed with the breathing of the wind, birds twittered and fluttered te the luxuriant foliage, all the voices of nature blended te a harmonious melody that seemed the very soul of muffle breathing through a musical cadence that wasgoed attuned to sacred themes. All appeared franco to &quot,myself&quot,, and I liked the sensations produced precisely spil any individual loves any naturally pleasurable sensation. How long my consciousness of this &quot,Soul Sense&quot, continued I know not, possibly fifteen minutes.

Madame returned, smiling, to my side, and I greeted hier with &quot,What is it?&quot, She simply replied, te the most matter of fact manner, &quot,That is sacred music. You are on the banks of the Ganges.&quot,

While I am of Anglo-Indian origin, my grandmother having bot a Hindu, Madame Blavatsky had not bot advised of that fact, and I am fully persuaded that I wasgoed not hypnotized. I attribute the circumstance to hier intuitive skill of those with whom she came ter voeling, albeit I do not doubt that the Indian blood te my composition made mij more plusteken rapport with hier than I might otherwise have bot.

Wij had a brief, pleasant conversation, and she told mij, among other things, that I would terugwedstrijd to my own. I have become a member of the Theosophical Society, and have indeed returned to my own, spil Madame Blavatsky predicted I would, for no sooner had I read the philosophy of the Theosophical doctrine than I recognized that it wasgoed what I had believed all my conscious life. [14]

Whenever I visited Fresh York City I sought Madame Blavatsky and found a fresh charm ter each visit. I could not fail to see and appreciate the extreme character which she possessed, and I believe hier to have bot meticulously ter earnest, scrupulously fair, unwaveringly truthful, single-minded, clean of heart, high-souled, and of spotless purity.


[Excerpts from The American Theosophist, August, 1973.]

The idea of programma requires some explanation. The act can be dangerous, for to project too certainly is tantamount to attempting without thought to truss the future which ought at all times to be left free.

The Scottish poet Robert Burns wrote te this setting: &quot,The best laid schemes o’ mice an’ fellows snelheid aft a-gley.&quot, They miscarry te fact! And yet to have no plans at all is often to wander aimlessly, and this can be of superb waste of time. If one can live ter the eternal uur, let him do so, for surely he will have found the solution to his own problems, and perchance to the problems of others too.

The Theosophical Society, born ter time and therefore, te a certain sense, mortal, is faced with the need to overeenkomst with the switching toneel. Unless wij close our doors, wij have to accept this responsibility, and clearly wij are likely to be faced with all kinds of practical problems. Let us attempt to be ordinary ter looking at this. Wij live ter 1972-73, ter a world that has switched spil much ter a decade spil ter the last forty centuries, and te which the tempo of switch is likely to increase. Ter three years’ time wij shall be 100 years old. At the end of each century, wij have bot told, a renewed effort is made by the Elder Brothers of fellows to introduce or exert all influence whereby the ignorant and unhappy state of most dudes may perchance be lessened.

Wij wonder whether the Society, said to have bot an significant part of the effort of the last century, will be used ter this fresh effort. It seems inescapable to suppose that it voorwaarde depend upon us, both individually and collectively. If wij are doing our expected work well, why should wij be overlooked? Albeit, obviously, the needs of the fresh may be such that wij do not lightly getraind into that pattern. If, for some reason, wij have not bot fulfilling what wasgoed hoped of us a hundred years ago, then it seems very unlikely that wij shall be included. It is a matter for common sense and not for wishful thinking. Let us not leave behind that albeit the Society wasgoed founded officially ter 1875, the existente founders had evidently anticipated this event te the many years of pre-training of H. P. Blavatsky. For twenty-five years or so she wasgoed being made ready for hier task. If wij had the eyes to see, would wij not now be aware of the preparations that vereiste already be well under way for 1975? Wij cannot expect to be told what they are, but wij call look and attempt to understand.

Astrologers ter the Westelijk assure us [15] that wij are moving from the sign Pisces into Aquarius, from water that is contained to air that is free, from a period predominated by often excessive loyalty to one, to a stage ter which the spirit of man may wander free to detect for himself the mysteries of the universe .

And wij might also ask ourselves whether wij feel well ready to venture into pastures fresh, pastures which our past conditioning may well make strange. Can I do it? Can you?

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Wij cannot afford to proceed spil tho’ our world did not switch, spil however it were static. Wij face spil formal a keerpunt at the material level spil man has had to overeenkomst with te his long history .

It shows up that te almost all thesis problems, there is little if any recognition of the One World idea, no acceptance of a philosophy of wholeness which basically is what Theosophy is. That wij vereiste proceed to strive to make Theosophy available is a sine qua non of our continuing existence.

Our Voorzitter points to a deepening awareness of ourselves, a higher spiral, so to speak, of what has gone before. Te this light might wij not reconsider the words &quot,Universal Brotherhood&quot, which are so fundamental te our presentation and objects? Whereas it seems abundantly clear that the broad field of human diversity has still to recognize its interdependence and unity, so that our work along such lines vereiste necessarily proceed into any foreseeable future, wij might also interpret the words &quot,Universal Brotherhood&quot, spil a group of Brothers who are universal, i.e. who know for themselves the Reality of the One Self. The Brotherhood of Elders, then, is truly a state of consciousness into which each of us has somehow to merge his own.

Whilst wij strive to reach the center, wij may not, however, neglect the circumference. The balanced Theosophist is one who moves outward spil he also turns within. He gains practice only that he may give and share. To seek to acquire only for ourselves has no virtue at all.

. Te any university a student of any branch of science will expect to examine for a number of years for his degree. He will not only be expected, but everzwijn anxious, to read books written by a broad range of authors so spil to feel he has made a conscientious examine of the material available. Shall wij do less? The reading of one or two books hardly entitles us to expound the vastness of the theosophical concepts.

Hence, merienda again, the necessity of setting ourselves free – away from the traditional toward the fresh, away from dependence on others toward self-reliance and responsibility, away from the imprisonment of time toward the boundlessness of eternal values. There voorwaarde be the assumption by dudes, made ter the photo of Schepper, of their own true fate, a responsible and continuing cooperation with the laws and compels of Nature amongst which wij live.

Tomorrow’s world will be very different. Almost certainly the tempo of switch will increase. The presentation of Theosophy is strapped to switch too, if wij permit it to do so, to match the mood of the century to come. But the principles of the Wisdom are forever, and thesis wij shall have to come to know for ourselves – each and every one – before our future work can be of greatest help to our fellows. [16]

Wij have to be those who have found the way to switch ourselves – truly a very basic process, not to be effected by occasional tinkering – so that the project for tomorrow actually commences today, with a renewed determination to become that which te fact wij are. For the keynote of the future is likely to have more meaning to us and more appeal spil wij have ready ourselves within and without to receive its message of unbounded promise.


by Geoffrey A. Barborka.

A Very first Class work of historical importance, of unmatched scholarship and of voortdurend worth for all serious students of the Esoteric Philosophy. Embodies a detailed analysis of the famous Mahatma Letters, their historical background, their genuineness, and the personalities of the early Movement connected with them. A definitive explanation of the process of precipitation and other occult means employed te their production leaves no slagroom for doubt. Photographs skillfully magnified showcase conclusively the unusual physical nature of precipitated writings. Numerous facsimiles illustrate various methods used te the production of the letters. The authenticity of the , spil individuals and living participants ter human affairs, is supported by a vast array of evidence drawn from reliable sources.

The paramount role of H.P. Blavatsky and other Occultists of the early period is scrupulously gone into, and the ‘ own vast objectives and lofty purposes are outlined with fine skill.

A Bibliography and Analytical Index finish the careful and methodical work of one of the best scholars at work today ter the ranks of the Theosophical Movement.

The Mahatmas and Their Letters is a work which can be relied upon spil a genuine source of information, and is roped to muffle ter time all the pesky and malevolent criticism from sources animated by ignorance and vested interests.

Cloth Roped, 422 pages: Indexed, 20 facsimiles.

Order from THE THEOSOPHICAL PUBLISHING HOUSE, P.O. Opbergruimte 270, Wheaton, Ill., 60187.

DISCLAIMER: Due to our limited resources the absolutely clear license to use this kwestie of &quot,Theosophia&quot, has not bot fully established. Wij are operating under a well founded presumption of Public Domain usage, but such has not bot ultimately determined. Therefore, please notify us of possible copyright infringement.

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2 thoughts on “Theosophia No 136

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