T.S. Adyar's altrusim versus political Masonry, Dogmatism and Messiah craze
Feb 02, 2010 11:10 AM
by Morten Nymann Olesen
THEOSOPHY WORLD: an monthly dedicated to the Theosophical Philosophy and its Practical Application in the modern world.Dear friends
My views are:
I am here only stating my views as a Seeker After Truth and Wisdom.
And I ask some questions, which some of the theosophical Seekers of today might appreciate to be given the answers to, instead of the almost visible silence which so often is heard from the Theosophical Society these days. - Sometimes I think, that some of us feel, that seeking to be of service to the Theosophical Society constitutes a readiness of experiencing the door being slammed in our face, when we wholeheartedly seek to alleviate suffering. - But since I am doing my best fighting for recognition of the old woman - H. P. Blavatsky's deeds I am not easily stopped by a door or two. Therefore this e-mail, which the members of the Theosophical Society well could consider and contemplate.
I, M. Sufilight, will throw a few comments and ask some to me very central questions about the content of the recent article by Pedro Olivera in the Theosophy-World magazine and the Theosophical Society as it operates today. -
February 1st, 2010.
( Here is the article: "AN ENDURING VISION" by Pedro Olivera - http://groups.yahoo.com/group/theos-world/message/139 )
Here we go...
A COMPARATIVE STUDY BETWEEN PRESENT DAY AIMS AND RULES of TS ADYAR and the PAST TS ADYAR in 1875-1891.
M. Sufilight says:
1. I would say that because Pedro Olivera in his article is avoiding to use any reference to the Objects of the TS he is somewhat clouding which Objects and aims of the TS he is actually talk about. We will have to assume, that it is the ones published today online on the TS Adyar website. ( http://www.ts-adyar.org/objects.html ) - The fact is however that these objects are - actually - not the same as those which were forwarded in the period 1875-1891.
Especially when we refer to the additional aims and rules against dogmatism and political involvement mentioned in the Constitution and Rules in the period 1875-1891.
Let us now compare the Objects and aims given by the TS Adyar website with the below words of the Constitution and Rules given in the period 1875-1891, and by the co-founder H. P. Blavatsky in the Theosophist 1878-1879 etc.
I quote from the first Constitutions of the TS - Oct. 30th, 1875:
"Whatever may be the private opinions of its members, the society has no dogmas to enforce, no creed to disseminate."
"The founders of the Theosophical Society begin their work with a solemn conviction of its importance. They do not undervalue the difficulties, intrinsic and extrinsic, of the task. Their work is that which the Spiritualists have neglected, the Materialists have not attempted, and the Theologians have misunderstood and undervalued. Starting with a hope, rather than a conviction, of the attainment of their desires, they are animated solely by an earnest purpose to learn the truth, wheresoever it may be found; and esteem no obstacles so serious, no pains so great, as to excuse them for relinquishing it."
["ORIGINAL PROGRAMME" MANUSCRIPT] by H. P. blavatsky, 1886:
4. To oppose materialism and theological dogmatism in every possible way, by demonstrating the existence of occult forces unknown to science, in nature, and the presence of psychic and spiritual powers in man; trying, at the same time to enlarge the views of the Spiritualists by showing them that there are other, many other agencies at work in the production of phenomena besides the "Spirits" of the dead.
Superstition had to be exposed and avoided; and occult forces, beneficent and maleficent--ever surrounding us and manifesting their presence in various ways-demonstrated to the best of our ability."
"XIV. The Society having to deal only with scientific and philosophical subjects, and having Branches in different parts of the world under various forms of Government, does not permit its members, as such, to interfere with politics, and repudiates any attempt on the part of anyone to commit it in favor or against any political party or measure.
Violation of this rule will meet with expulsion."
THE THEOSOPHICAL SOCIETY ITS ORIGIN, PLAN AND AIMS
(by H. S. Olcott and H. P. Blavatsky, 1878 - given as offical phamplets)
"III. At first it was an open body, but, later, it was reorganized on the principle of secrecy, experience having demonstrated the advisability of such a change."
"The Society teaches and expects its fellows to personally exemplify the highest morality and religious aspiration; to oppose the materialism of science and every form of dogmatic theology, especially the Christian, which the Chiefs of the Society regard as particularly pernicious; to make known among Western nations the long-suppressed facts about Oriental religious philosophies, their ethics, chronology, esoterism, symbolism; to counteract, as far as possible, the efforts of missionaries to delude the so-called "Heathen" and "Pagans" as to the real origin and dogmas of Christianity and the practical effects of the latter upon public and private character in so-called civilized countries; to disseminate a knowledge of the sublime teachings of that pure esoteric system of the archaic period, which are mirrored in the oldest Vedas, and in the philosophy of Gautama Buddha, Zoroaster and Confucius; finally, and chiefly, to aid in the institution of a Brotherhood of Humanity, wherein all good and pure men, of every race, shall recognize each other as the equal effects (upon this planet)* of one Uncreate Universal, Infinite, and Everlasting Cause."
What are the Theosophists? - by H. P. Blavatsky, 1879
[THE THEOSOPHIST - A MONTHLY JOURNAL to ORIENTAL PHILOSOPHY, LITERATURE AND OCCULTISM: EMBRACING MESMERISM, SPIRITUALISM AND OTHER SECRET SCIENCES]
"While, as observed, one of our objects, it yet is but one of many; the most important of which is to revive the work of Ammonius Saccas, and make various nations remember that they are the children "of one mother.""
"About a few of the Fellows of the Society who have made great scientific discoveries, and some others to whom the psychologist and the biologist are indebted for the new light thrown upon the darker problems of the inner man, we will speak later on. Our object now was but to prove to the reader that Theosophy is neither "a newfangled doctrine," a political cabal, nor one of those societies of enthusiasts which are born today but to die tomorrow."
- - -
It must be clear that we have a view about what the present TS leaders find the objects of the TS to constitute, and not a view about how they actually were formulated in the period 1875-1891.
3. There was a aim in the TS in the period 1875-1891 which clearly spake out against any kind of dogmatic teaching, because such a teaching was perceived to be running counter to any attmept to establish a Universal Brotherhood.
4. There was other aims and rukes in the TS in the period 1875-1891 which clearly voiced against any kind of political involvement. - Yet in 1879 there was a short period where political guidance was a part of the aims/rules of the TS. - In 1886 these aims/rules were clearly not there any more, and neither in 1891.
Some questions which the members of the Theosophical Society (the Conerstone of the Wisdom-Religion of Humanity) are left in bewilderment about today are:
M. Sufilight asks:
One wonders why political activities are endorsed today in TS Adyar on its website? And why the activities against dogmatism are being down-watered for instance by promoting a Liberal Catholic Church shrine on the TS Adyar compound? Or the Islamic Shrine, which is not mentioned on the TS Adyar website among the others?
M. Sufilight asks:
The questions one aught to ask is whether these aims or rules against dogmatism and political involvement of the members of the TS have been abandoned or not? And what about political (perhaps secretive) Masonry?
And if so, - whether these aims or rules were abandoned for certain reasons, I ask which reason were they?
M. Sufilight asks:
About the political issue. If this rule against political involvement were not abandoned, we will have to ask why the present TS endorse and supports Annie Besants political activities as something to be praised within the TS?
If this rule against political involvement was and is abandoned, why was it abandoned?
And what moral reason has been stated about this?
M. Sufilight asks:
About the dogmatic issue. If this aim or rule were not abandoned, we will have to ask why the present TS endorse and supports the very dogmatically inclined versions of the Liberal Catholic Church (LCC)?
Let us also remember that women did not have access to the Liberal Catholic Church in its early days when C. W. Leadbeater was a member thereof, and when Annie Besant was President of the TS and had the LCC shrine build on the TS Adyar Compound, while she clearly supported the LCC.
M. Sufilight asks:
Is it so, that the TS aught to recognize and although it seem already to do so, that there is a time, place and circumstances, which make the formulation of the aims change in human life. - Yet, I would find it very important to ask as well as to answer what deems it necessary to forward various changes without giving any explanations to why these changes occurs or have occured?
These questions in the above must be particulary important to answer, when we consider that The Theosophical Society was founded to be the conerstone of the Wisdom-Religion of humanity.
The view of the Dhyan Chohan might be worthwhile contemplating as well.
(Several good reasons given to K. H. by the Chohan why the T. S. should be a Brotherhood of Humanity.)
"It's time that Theosophy should enter the arena. The sons of Theosophists are more likely to become in their turn Theosophists than anything else. No messenger of truth, no prophet has ever achieved during his life time a complete triumph, not even Buddha; the Theosophical Society was chosen as the corner stone, the foundation of the future religion of humanity. To achieve the proposed object a greater, wiser, and especially a more benevolent intermingling of the high and the low, of the alpha and the omega of society, was determined upon. The white race must be the first to stretch out the hand of fellowship to the dark nations, to call the poor despised "nigger" brothers. This prospect may not smile to all. He is no Theosophist who objects to this principle. . . . "
M. Sufilight comments and asks:
And thereby the T.S. should not be promoted to become the Indian National Congress or the Constitution of Indian, neither now or in the future (!), and neither the Home Rule League, and neither the Liberal Catholic (chauvanitic) Church, neither an emotional Messiah in the flesh Order of the Star in the East (!), and neither a political party of any kind.
If any leading member of the Theosophical Society is against this, let him or her speak. Anyone?
Any comments by members of this forum?
- - -
The article by Pedro Olivera are given in the below edition of the Theosophy World magazine - cut short leaving the article in question behind.
----- Original Message -----
Sent: Tuesday, February 02, 2010 11:52 AM
Subject: Digest Number 134
THEOSOPHY WORLD: an monthly dedicated to the Theosophical Philosophy and its Practical Application in the modern world.
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1. Theosophy World #129, February 1, 2010 From: Theosophy World Editor
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Theosophy World #129, February 1, 2010
Posted by: "Theosophy World Editor" firstname.lastname@example.org eldon_tucker
Mon Feb 1, 2010 7:36 am (PST)
THEOSOPHY WORLD ---------------------------------- February, 2010
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(Please note that the materials presented in THEOSOPHY WORLD are
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be reposted or otherwise republished without prior permission.)
"What Are Our Powers?" by Eldon B. Tucker
"What Do We Mean By PSYCHIC?" by Boris de Zirkoff
"Who am I?" by E.A. Neresheimer
"The Muses and the Mind," by Erica L. Georgiades
"An Enduring Vision," by Pedra Oliveira
"Saving the Children," by Henry T. Edge
"Linear Discipline," by Dara Eklund
"Contemporary Classics and Theosophical Thought," by John Algeo
"The Love of Novelty and the Fear of Change," by Ralf Lanesdale
"Book Review," by K. Paul Johnson
"The Doctrine of Swabhava," by G. de Purucker
AN ENDURING VISION
By Pedro Oliveira
From 1875 to 1896, the Objects of the Theosophical Society were
progressively modified in order to embody, in their wording, the
organization's essential purpose and aim. The fact that they
have remained unchanged for over one hundred years, in spite of
the fact that several attempts to change them were made over the
years, is clear evidence of their enduring significance. They
clearly represent what the Society stands for, the nature of its
work, the Society's relevance to the progress of humanity and to
the inner transformation of the human being. They can therefore
be seen as visible expressions of that Divine Wisdom which the
Society seeks both to embody and to serve.
The first Object is "to form a nucleus of the Universal
Brotherhood of Humanity without distinction of race, creed, sex,
caste or colour." A few people haven taken exception to the word
"brotherhood" and therefore refused to have anything to do with
the Theosophical Society while accusing it of sexism. But a
close examination of the wording of our first Object clearly
indicates its all-inclusiveness, for it embraces the whole of
humanity without any distinctions. It is evident that only a
mind without barriers such as prejudice, bias, self-importance
and pride, can really contribute to form such a nucleus for, as
N. Sri Ram wrote, brotherhood is the only right relationship.
Every relationship that is not based on this all-inclusive,
selfless, and universal understanding sooner or later is beset
with problems because the personal element in the human mind has
at its core the inbuilt notion of its separateness from all
others as well as from reality itself. Because this notion
contradicts the underlying oneness of all life it generates
suffering, both for the individual concerned as well as for
The conditions prevalent in the world today amply demonstrate not
only the relevance of the Society's first Object but also its
urgency. There is unprecedented insecurity in the world which
has fuelled an atmosphere of war. Ethnicity and religion are
being used as shameful excuses for hegemonic politics and
domination. We have created one of the most bizarre paradoxes in
history: the information technology revolution has brought us
closer like never before, yet we remain bitterly divided and
clinging to our own self-interest, whether it is at individual or
at the collective level. Very sophisticated knowledge coexists
with an appalling fragmentation, sometimes fostering it.
It is therefore important to understand that universal
brotherhood without distinctions is not another ideology to
counteract other ideologies. It involves a process of real and
irreversible transformation of the human mind, referred to in
some religious traditions as love and in others as compassion.
The first step is the acceptance of the other as he or she is,
and for that we need to learn to go deep within our
consciousness, to reach a deeper dimension in ourselves where
harmony and peace reign. Universal Brotherhood was referred to,
in the early years of the Theosophical Society, as "the only
secure foundation for universal morality," probably because when
brotherhood is a reality in our lives, we perceive each person's
intrinsic dignity, and respect and honour it. Just think for a
moment how different this world would be if at least for a
nucleus of people this perception became a reality!
The second Object of the Theosophical Society is "to encourage
the study of Comparative Religion, Philosophy and Science."
Religion, philosophy, and science can be seen as different
approaches to Truth. They may have distinct perspectives on the
universe, the human being and the Divine Ground, but all of them
are concerned with Truth, with a search for meaning, with what
Paul Tillich called "ultimate concern." They all enquire, along
different lines, about the nature of reality and each of them
throws light on certain aspects of the universal Truth or
Existence. The Sanskrit word SAT, commonly translated as
"truth," also means "boundless existence." Truth, in this sense,
is not a mental construct or a notion, but the ultimate Reality.
Religion, philosophy, and science are perhaps age-old attempts to
probe the apparently fathomless mystery of existence.
By engaging in such a study, the human mind acquires breadth of
vision and perspective, becomes free from parochialism, and
renders itself more receptive to the extraordinary significance
inherent in life. As C. Jinarajadasa put it, "even a wayside
flower throbs with the message of the cosmos." The great
religious teachers, philosophers, and scientists were deeply
aware of this profound dimension of life, and therefore their
teaching upholds the unity of humanity, the sanctity of nature,
and the splendour of the universe. Among the many qualities
present in their sublime minds, one stands out, namely tolerance,
the respect for differences, and the total absence of any desire
to persuade others to their viewpoint. In the words of Madame
Blavatsky, they all searched for Truth "freely and fearlessly."
Today, while science has experienced stupendous progress in many
areas, its supposed "ethical neutrality" continues to pose many
challenges to the world community, like the issues involved in
cloning technology and genetic engineering, to mention only a
few. In spite of the efforts of scientists like David Bohm,
Rupert Sheldrake, and Fred Hoyle, among others, the mechanistic
fortress of modern science remains intact after many centuries,
reality is still seen as a collection of separated things, and
consciousness, referred to as the "hard problem," as just the
by-product of the brain's chemistry!
If science has progressed, religion has apparently walked
backwards, with fundamentalism being the rising force in many
religious denominations, even in India, the land of the Buddha,
Sri Krishna, and Sri Sankaracharya. In the west, many
traditional church buildings have been sold, and the
congregations have either dwindled or disappeared, and many, many
people felt betrayed by their religion. This does not mean that
the essential religious teaching of many traditions, which points
to the eternal Truth, has been invalidated. The fact is that the
religious system has eroded and lacks vitality and spiritual
acumen, which only independently-minded individuals can have. In
view of all this, the motto of the Theosophical Society continues
to be profoundly relevant: "There is no religion higher than
The third Object of the Theosophical Society is "to investigate
unexplained laws of Nature and the powers latent in man." Many
find this Object difficult to understand. How do we investigate
the unexplained? It has been said that our third Object involves
the exploration of what is hidden or occult. It has nothing to
do with "occult arts" though, but with what in India is called
GUPTA-VIDYA, "hidden wisdom." "Hidden" here does not mean
mysterious but simply that which is beyond the confines of the
ordinary, superficial mind. For such a mind, only what can be
seen is real. Therefore, it only sees appearances, never the
essence, the heart of existence, the Ground of Being.
For such an investigation, a new faculty has to be awakened in
the human consciousness, that of spiritual intuition. The word
"intuition" comes from the Latin verb TUERIS, "to look." So
intuition is to look within, to discover a deeper dimension in
consciousness, and therefore to learn to look at life with new
eyes. The wisdom tradition affirms that when such an awakening
takes place, it affords an insight into the uncreated essence of
Nature and the human being, both being indissolubly one.
Intuition has been referred to as spiritual perception, a
capacity to see the essence, the core, the kernel of things,
which goes much beyond appearances and sensory-induced cognition.
Such a perception penetrates the world of the True, the Good, and
the Beautiful, values which are beyond time but which are
essential if humanity is to survive the present onslaught of
violence, greed, and ignorance.
By understanding the hidden laws of Nature, we are able to
cooperate with her in her benign designs, thus furthering the
unfolding of her uncreated riches in every living creature. For
Nature is indeed the Divine Mother, and all creatures "live, move
and have their being" in her. All the ancient cultures that
revered Nature manifested enormous creativity, a deep sense of
peace and cooperation, as well as a life-altering awareness of
beauty. Our present-day humanity has lost its link with Mother
Nature, but it can be restored through reverence and study of her
Self-culture is essential. If we live only at the surface of our
being, we are allowing, in the words of THE VOICE OF THE SILENCE,
the senses to make a playground of our minds. The latent powers
mentioned in the third Object are those faculties that, once
awakened, can help us to see life much more deeply. They do not
necessarily refer to psychic abilities, like clairvoyance or
telekinesis, because these abilities, when developed, do not
automatically change the deep-seated self-centred patterns which
have governed the human mind for millennia. Newspapers all over
the world are full of ads of "clairvoyants" offering people
solution to all their problems!
Perhaps one of the powers alluded to in our third Object is the
power of listening. We react to everything we see, hear, and
read according to our own opinions and partial knowledge. Real
listening can be transforming for those who are truly hearers,
AKOUSTIKOI as Pythagoras called them, who are those that have
established in their lives a non-reactive space of observation
and clarity. Those who truly listen understand, radiate peace,
are free from self-interest, and therefore their actions are
benign, for they become embodiments of goodness.
After 126 years, our three Objects remain extraordinarily
relevant and throw light on many serious issues today, like war,
violence, religious fundamentalism, environmental desecration,
injustice and cruelty, alienation and lack of meaning in life,
and many others. Perhaps the reason they remain valid is because
they continue to address very profound needs in the human being:
to relate to others meaningfully and lovingly, to explore the
ultimate meaning of existence, and to discover who we really are.
The Theosophical Society could not possibly have had a better
beacon for its work.
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