Re: THEOSOPHY AS HISTORY IS THAT POSSIBLE ?
Jul 21, 2006 07:06 AM
--- In email@example.com, "W.Dallas TenBroeck"
> 7/21/2006 3:54 AM
> What constitute the criteria of history?
There is the history of the founders, which Olcott so valiantly
recorded. In fact, history is the main concern I take up in my book.
I studied them rather than their words. One person who comes through
as one of the founders of the Knights Templar was Judge in his life
as St. Bernard of Clairvaux. Actually his cousin founded it, and he
sanctioned it and they both are collectively responsible for much of
the beautiful cathedral architecture found in France.
> This may add to our considerations:
> THE PAST AND THE PRESENT FORESHADOW THE FUTURE
> The present centennial as the new cycle, will represent for many a
> a hope for the future of our Earth and ourselves, and also, that
> of the past will not repeat themselves.
> In 1878 the earliest record of the objects of the THEOSOPHICAL
> made in a circular titled THE THEOSOPHICAL SOCIETY [Its Origin,
> " The objects of the Society are various. It influences its
> acquire an intimate knowledge of natural law, especially its occult
> manifestations. As the highest development, physically and
> earth, of the Creative Cause, man should aim to solve the mystery
> being...study to develop his latent powers...to personally
> highest morality and religious aspiration, to oppose the
> science, and every form of dogmatic theology, especially the
> make known among Western nations the long-suppressed facts about
> religious philosophies, their ethics, chronology, esotericism,
> symbolism...to disseminate a knowledge of the sublime teachings of
> esoteric system of the archaic period, which are mirrored in the
> Vedas, and in the philosophy of Gautama Buddha, Zoroaster and
> finally and chiefly, to aid in the institution of a Brotherhood of
> wherein all good and pure men, of every race, shall recognize each
> the equal effects (upon this planet) of one Uncreate, Universal,
> and Everlasting Cause."
> Blavatsky: COLLECTED WORKS (T P H ) Vol. !, pp. 375-8]
> The character of the present and coming cycle is twofold: the
> the spiritual aspirations of the age and the Karmic of being
haunted by the
> errors of our past, and thus the possibility of repeating our
> patterns of thought. History indicates that we are inclined to
> destructive tendencies.
> In an effort to counter these mental patterns, students of
> to apply the direction given by H.P.B. in THE KEY TO THEOSOPHY (
> "...the main, fundamental object ... is to sow germs in the
hearts of men,
> which may in time sprout, and under more propitious circumstances
lead to a
> healthy reform, conducive of more happiness to the masses than
> hitherto enjoyed. "
> We do know that individually, any one can bring these propitious
> circumstances into focus for themselves. Additionally we know that
> spreading the ideals of Theosophy is the process for sowing seed
> These relate to the nature of man's Spirit/Soul immortality, and
> essential fact, removes the dread of death, and gives a practical
> philosophical basis by which to apply the ideas of karma (the Law
> Universe and of ourselves) and reincarnation in an intelligent
> ideas we share again with each other, as brothers and sisters do,
> adventuring on the great Path to Sublime Perfection that all, as
> Pilgrims, follow.
> So did H P B envisage the impact that Theosophy would have on the
> the studious and the thoughtful, as well as humanity to come. We
> she wrote pointedly on this in her fourth message to the American
> Theosophists assembled in 1891 in the Boston Convention:
> "Theosophy first, and Theosophy last: for its practical
> can save the Western world ... from sinking entirely into that mere
> luxurious materialism in which it will decay and putrefy as
> have done. In yours hands, brothers, is placed in trust the
welfare of the
> coming century..."
> "It is time Theosophy should enter the arena,." wrote the Great
Master in a
> letter in 1881 "For our doctrines to practically react on the so-
> moral code, or the ideas of truthfulness, purity, self-denial,
> etc., we have to preach and popularize a knowledge of Theosophy."
> [THEOSOPHICAL ARTICLES AND NOTES, p. 189.]
> And we find Mr. Judge saying elsewhere:
> "High scholarship and a knowledge of metaphysics are good things
> but the mass of the people are neither scholars nor
metaphysicians. If our
> doctrines are of any such use as to command the efforts of Sages
> on to their promulgation, then it must be that those Sages - our
> desire the doctrines to be placed before as many of the mass as we
> There is no substitute for enthusiasm. In this effort, Mr. Judge
> this in everything he did. Once one recognizes the value of
> Ideas as they affect every level of human life - physical, mental,
> spiritual - enthusiasm to share with others is spontaneous, as
shown by the
> ongoing efforts of students to publish and study the original
writings of H.
> P. Blavatsky and William Q. Judge.
> This is the work of today as opportunities present themselves. In
> the clangor and din of our present civilization, we live in a time
> is possible to openly proclaim the existence of Theosophy - the
> Wisdom-Religion. This has not always been the case, as history
> need not be reticent in publicly stating Theosophical ideas, as
> light on the problems and issues facing the human family - birth,
> dying, education, famine, human rights, justice, religious
> conflict and war. H.P.B. provided the key to transforming
the "mind of the
> race" in our era when she said "Learn well the doctrines of Karma
> Reincarnation ... "
> What, is the significance of the annual anniversary November 17th ?
> In The Secret Doctrine, Vol II, p. 179 Mme. Blavatsky refers to
> dates which She calls the "birthdays of the Dhyanis." The T S was
> inaugurated on one of these: November 17th in 1875.
> Several days in each year mark the cyclic return of the
impressions of the
> day on which, far, far back, early beginnings were made in this
> The 17th of November, midnight between the 18th and 19th of
> the 7th day of March are three of these she called
the "birthdays" of the
> Dhyanis. And, in this connection, we may recall a verse in The
Voice of the
> Silence, p. 72,
> "Know if Amitabha, the "Boundless Age," thou would'st become co-
> must thou shed the light acquired, like to the Bodhisattvas twain,
> span of all three worlds."
> Does this statement give a clue as to why the three "birthdays"
> to: these may be those of "Amitabha," and the
two "Bodhisattvas." It is
> said that two of the Masters saw that it was possible to make an
> re-establish the Theosophical Movement in the world.
> We are indebted to them and to HPB who agreed to act as
> They also refer to their superior, the Maha-Chohan before whom
they stand in
> awe and to whose wishes they accede. Before him, they say in one
> "book of Karma" stands open. [see also S D I 207-8]
> The Dhyanis, the Wise, the "Great Souls," are the Rishis, the
> the Mahatmas of antiquity, and of the present. Being immortals
> have a "birthday" in the ordinary sense, since it is posited that
> beings, in their essence, and we, ourselves, as immortals, are
> the same quandary. Do we have a birthday? The answer is
both "yes," and
> "no." "Yes," for this period of manifestation on our
Earth. "No," for the
> "Eternal Pilgrim" that we are essentially. (SD I 175 268, and 570-
> 79-80 93-4 103 109-10 167.)
> It could be surmised that the "Ray of the One Spirit" which is the
> MONAD (Atma-Buddhi) would have its special "birthday" in the
> Cosmic development in the dim and formative past of the earlier
> So, neither They [the great DHYANIS and BUDDHAS ] -- who are alive
> nor we, can have a "birthday" in the eternal sense--only in the
> sense when a "personality" is used for expression on this material
> and, as a gift of service to those who need that help. Our Karma
> in every such event.
> Other dates are mentioned in Theosophical literature besides the
> to the "Birthdays of the Dhyanis" (p. 179 of SD II) and on S D I,
> we have a reference to the mysterious "birthday of the World,"
> on, in one of her articles HPB, identifies with the 4th of
January, 14 days
> after the Winter equinox--the "birthday" of the Sun. (HPB
> II, p. 502.)
> Midnight between February 17th and 18th is said by HPB to mark the
> commencement of the Kali Yuga, in the year 3,102 B.C. (SD II 435),
> earlier in the book she identified this date right down to the
second (SD I
> 662). It is the one date which could probably serve as a basis
> astrological calculations in this the Kali Yuga age. Many of the
> astrological observations used and preserved by the Hindu Brahmins
> belong to that earlier era. [ see SD II 47-49 ]
> HPB states in the Secret Doctrine that the Sun in its vast orbit
> the whole system, our Earth included, into new and different
> conditions, where there are changes to be anticipated in the
> nature of the material elements. One might suppose that only the
> who are fully "awake" know and perceive those differences. Does
> foreshadow a change? Is she warning us that the records of the
past may not
> always give us the exact conditions physically that we are now
> or are going to experience ?
> One may wonder if under Karma, this is the reason why the ancient
> of Babylon, Egypt, etc. have been "destroyed" insofar as the
> and scholars are concerned, (or the important MSS withdrawn), so
> confusion of times and dates would be removed from the eyes of the
> curious, and the fevered imagination of those who would profit and
> people if they used those figures.
> In Isis Unveiled and the Secret Doctrine HPB has given hints from
> the antiquity of the records seen by historians in Egypt
> Josephus), and in Babylon and Ur (Aristotle, Berosus). These go
> 50,000 to 200,000 years or more. Those dates are still held to be
> incredible by modern archaeologists and paleontologists.
> dubbed (until recently) "The Father of Lies." Aristotle
> who accompanied him on his march of conquest to the East) held
> with the ancient Sage Berosus in Babylon and Chaldea -- but, those
> given much publicity.
> In the Ocean of Theosophy, p. 131, Mr. Judge defines the use of
> Dhyanis (also spelled Dzyanis, Gnyanis, Gnanis, Dzu, etc.) calling
> "creators, guides, Great Spirits." One may surmise that these
> "birthdays," "festivals," etc...are used by the wise at the
> specific solar and lunar (perhaps also planetary) cycles for the
> (and the reinforcing) in the masses of their sensitivity to
> of ancient and innate truths. Perhaps as a result of their
> ceremonies (those conducted by the Mahatmas who were those actual
> personages !) -- the minds and hearts of the masses being touched
> influence, if ready, may then in part, awake from their lethargy,
> seeking for the "Wisdom."
> Perhaps the dates of other "birthdays," which may be scattered
> rest of the months of the year, relate to those Dhyanis who are
> of, and directors of other great and Universal Principles. It may
> to consider that in us our three-fold spiritual nature consists of
> (manas--the power to think), Wisdom (Buddhi--accumulated
> thousands and millions of years ), and Spirit (Atman--the "ray" of
> Spiritual Self of Universal Perception). These form the Spiritual
> "Three-in-One" the "Triune Monad." It is reasonable to conclude
> three Dhyanis whose birthdays we are given, represent
the "regents" of those
> faculties on the spiritual planes of Universal as well as mundial
> We may also consider our own birthday: is it only a date of birth
> body, then, what about another for the birth of the astral body,
> and another for the initiation of the Lower Manas of the
> the knowledge and wisdom of the individuality its
symbiotic "Father?" [ see
> Transactions pp. 66-76 ] The "birthday" usually is a memory date
> cycle that we (the MONAD) initiated in this present incarnation in
> particular (physical) body when we emerged from our Mother's
> other birthdays (such as the date of conception, spiritual, mental
> physical) are secret ones, and known only to our Higher Self, the
> MONADIC Ego within.
> "CREATION KARMA AND MANVANTARA"
> In publishing The Secret Doctrine, HPB corrects the date used by
> Magazine," and, she gives on SD II p.68 the occult date for the
> cosmic evolution up to the year 1887. This is 1,995,884,687
years. On page
> 69 she indicates that the beginning of the human period, the
> Manvantara up to 1887 is 18,618,728 years. This is when Manas
was "lit up"
> in mankind. On SD II p. 70, she indicates that a Kalpa (a "day"
> is a period of 4 billion, 320 million years (4,320,000,000). This
> made clear earlier in the pages of The Theosophist. The Maha-
Kalpa or "Life
> of Brahma" is said to be 311 Trillion, 40 billion years
> (311,040,000,000,000). [All these factors seem to be based on the
60 x 60 =
> 3,600 cycle -- see Isis I, p. 30 fn.]
> The events They recorded and the "creations" initiated by the
> for which the Adepts hold a veneration, are apparently those which
> to focus certain occult and potent forces in the world and on
> are not aware of these, and we have not developed the means of
> The Dhyanis, the Adepts, the Mahatmas, with their far ranging
> recognized this, and for those reasons they caused HPB to record
> for us, to learn to use, if we can grasp their significance. Our
> materialism has prevented us from sensing those subtle influences
> If we are wise, we will seek to open our consciousness to the
> afflatus that permeates the world, and which
> At the time of HPB's writing, knowledge about the Tibetan
calendars and the
> records of India and China was limited. More material has been
> light since then, but if interpreted now they need an HPB, a WQJ
> Damodar to secure accuracy within the framework of the Perennial
> On S D II p. 78-80, HPB refers to the spiritual Agnishwatta Pitris
> named the Solar Pitris] who are devoid of the grosser creative
fire, and are
> unable to create physical man because they have no double
(astral), and are
> formless. This function was the natural duty of another host of
> HPB says that the "central two principles" represented by Kama and
> Manas are those that "cement" the higher principles, the cubes to
> earthly principles, the triangles; and the physical body as a
> is needed for the reflection of the spiritual element to become
> this plane. The higher aspects of the astral are able to project
> "privative limits" as to enable the spiritual atoms to inform their
> respective molecules and cells, and other structures are
> limits set by the developing model for the divine astral. [ SD II
> This complexity benefits the developing intelligence of the
> of lesser experience," or, the "little-lives." They, are like
> "children" in terms of consciousness and experience. If, through
> experience with more advanced Egos they can acquire a progressive
> independence of their own, they will take on some of the
attributes, good or
> bad, of that "parent," (ourselves, as the more advanced Ego), who
> entrusted at present with their use and guidance. Then, one may
> the "seeds" of the higher principles, may begin to find a dwelling
> or, possibly a reflecting place in them. Reflecting, as
the "material side"
> becomes by purification able to "reflect" something of the
> purification is achieved by living a conscious life of harmony
> other beings and with the Law of Karma.
> It is in this sense that "we" sacrifice our condition as "returning
> Nirvanees," who are wise, etc., by informing the aggregations,
> "skandhas," we call our personalities. Someone has to serve as the
> coordinator. The "returning Nirvanee," plays the part of a tutor,
> advisor and has no enforcement powers over the "pupil."
> "pupil," as it evolves, takes its self-development into its own
> decides the direction and rate of progress it will maintain.
> The "perfect Cubes" might represent the Tetraktis or the 4-fold
> [Atma-Buddhi-2 Manases] "four-square," as Pythagoras might call it
> 410], and the "Triangles," the lower principles, to which should
> the physical body. [The Diagram on SD I p. 200 shows this.]
There is an
> interesting reference on SD II 592-3 which shows how the interlaced
> triangles yield the 4 or perfect square. Such are the wonderful
> universal symbology and correspondence.
> HPB adds that this produces the independence (or a "rebellious"
> in the "saviors" [the Promethean] of man, raising him out of a
> "inane beatitude" into one of intelligent mental perception and of
> demand and response on this plane, that reflects their nature.
> spiritual beings, HPB says, are those who were destined to
incarnate as Egos
> [Higher Manas-Antaskarana-Lower Manas-Kama] (see Divine Rebels:
SD I 418
> 195, II 489, 380 94 243-6 103 247fn. ) In Hindu mythology, the
> that are connected with Narada--the Rishi closely connected with
> change--who seems to throw confusion by his unwelcome appearance
> well settled situations, may resemble this process.
> The teachings about the Antaskarana is one of the keys. It
> aspiring aspect of the lower Manas, raised in understanding
> virtuous and eternal life of its "Parent" the Higher Manas. It
makes of the
> embodied, Lower Manas, a dual principle, since on one side it is
> allied to kama and on the other, it reaches towards Higher Manas,
> Human Ego. When the Lower Manas and Kama are entirely purified
> considered as a Pilgrimage are illustrative of this process) then
> Antaskarana is "destroyed" as no longer needed. The separation of
> kama-Manas ceases as it has transmuted itself into Buddhi-Manas.
> elements of "separation"--the lower principles purified, now
> the elements of the "Heavenly Man"--the perfect Cube consisting of
> deathless memories of its many incarnations and experience
therein; and its
> deathless principles in close unity with the Higher Self.
> In the VOICE OF THE SILENCE, p. 21, it is said: "Thyself and
> twins upon a line, the star which is thy goal burns overhead. The
> that dwell in glory and in bliss ineffable, now in the world of
> lost their names. They have become one star, the fire that burns,
> scorches not, that fire which is the Upadhi of the Flame." That is
> suggestive of what is said here.
> At the bottom of SD II p. 79, the "returning Nirvanees from earlier
> Manvantaras" are spoken of, and it is hinted, that our Egos may be
> such "returning Nirvanees." Again, in the Voice, p. 73, the
> "Know that the stream of superhuman knowledge and the Deva-Wisdom
> won, must, from thyself, the channel of Alaya, be poured forth
> bed." And, Voice, p. 36: "To reach Nirvana's bliss, but to
> is the supreme, the final step--the highest on Renunciation's
> Voice, p. 54, also offers: "Of Teachers there are many; the
Master Soul is
> one, Alaya, the Universal Soul. Live in that Master as Its ray in
> Live in thy fellows as they live in It." And, on p. 63: "All is
> impermanent in man except the pure bright essence of Alaya. Man
> crystal ray; a beam of light immaculate within, a form of clay
> upon the lower surface. That beam is thy life-guide and thy true
> Watcher and the silent Thinker, the victim of thy lower Self. Thy
> cannot be hurt but through thy erring body; control and master
> thou art safe when crossing to the nearing "Gate of Balance." ]
> Transactions, p. 28, top has some suggestive statements, and on p.
> that book, HPB, gives the line of "descent" of the Spiritual
> matter, and the change in designations that is used to denote
this, as the
> Manvantara proceeds through several "Rounds," from tenuous,
> to more material ones.
> In any period of manifestation cycles of finite time exist. The
> begin their work in and with Nature at a definite time. They, we,
> beings, who participate in evolution and manifestation are divine
> immortal in our essential nature. The personal and physical is
> changeable. They stand as examples to us, of the perfection of
> They embody those perfections that for us are still only a goal.
> is marked by self-devised and self-directed efforts in learning
> ourselves, self-consciousness, and the vast program of cooperation
> call evolution. We need, as a concept, the example of Those who
> achieved, who have reached the goal that life represents as
ideals. And we
> need to recall always that we are immortal MONAD at heart. The
> our wisdom in interior, initiation is from within.
> The promulgation of Theosophy by HPB on behalf of the Mahatmas,
> outlines of both the rules of self-development, and the record of
> Nature. This recent event (the promulgation of Theosophy) marks a
> point, a change in the way of thinking and understanding Nature and
> ourselves. It has been called by Mr. Judge: "a change in the
Manas and the
> Buddhi of the Race." (WQJ Letters, 72)
> Any "birth" is a fresh incarnation. It is characterized by a
> involving the development of individual responsibility, and the
> learn and practice the ethics of brotherhood, based on eternal and
> When a fresh endeavor in the general education of mankind is to be
> attempted, it would be chosen, by those who are wise, to
> those cycles of spiritual forces which echo from earlier
> the ages. Some of such "echoes" are annual. Some occur at wider
> The last quarter of each century is said to be such a time.
> We could take this to represent in our own reincarnation, the
> that is reestablished between our three-fold spiritual
consciousness and the
> skandhas (the life-atoms) that are simultaneously reassembled to
> necessary physical bodies for our, and their, continued
> living elements of life were used by us in the past, and under
karma it is
> justice that we meet with and continue to work with them for their
> and ours.
> In dealing with the mystery of Man's spiritual nature working in
> a personality, HPB offers a genealogical clue. She writes:
> "If the reader were told, as in the semi-esoteric allegories,
> Beings [the higher Manas] were returning Nirvanees, from preceding
> Maha-Manvantaras--ages of incalculable duration which have rolled
> the Eternity, a still more incalculable time ago--he would hardly
> the text correctly..." (The Secret Doctrine, II, 79-
> Theosophy was diffused a century ago, at a time when it became
> bring to the attention of mankind its psychological make-up.
> This was done through the doctrines of universality and eternity
> the Unity of the one Source, on Karma, on Reincarnation, and by
> the "Key" : the sevenfold nature of man and Nature. This seven-
> division is represented by the seven primordial Spiritual
> Rishis and the Mahatmas who are the Dhyanis. They are
> Spirits," that guard and preserve mankind and our Cosmos.
> The present educational program is being conducted over a vast
> seven great, and a number of seven-fold minor cycles of time
> Globes, Races, Sub-races, etc.) in the evolutionary sweep. The
> develops perfection of each one of the seven principles present in
> in Nature, and, the awareness of unity through the patterns of
> which the seven great forces of Nature are seen to manifest in the
> classes of beings. These represent stages of conscious
> themselves. This sense of unity is reinforced by an influence,
> could call a "birthday" when it recurs annually.
> H.P.B., as "messenger," presented the doctrines most helpful to
> which it will be the best for us to use to change our moral
> The Secret Doctrine was deliberately written in English--a
> the Masters knew would be the one most widely diffused in the near
> the world. It was filled with those notations that our culture
> could understand the reasoning of, so as to open the next vista to
> giving such information we find throughout the book that They used
> calendar notation and calculations of our time, rather than one
> ancient, which only a part of the race might know of. Students of
> Secret Doctrine find that they are consistent in doing this.
> Dallas TenBroeck
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