November 2012 Newsletter

The following articles are reproduced from the November 2012 Newsletter to members. Non-members may or may not be able to relate to the contents.  

 

Essence of Theosophy

 

By Geoffrey Hodson

 

 

I. Man is a threefold immortal spiritual being, incarnated in four mortal material bodies.

 

II. The three parts of his spiritual self are reflections of the Divine Will, Divine Wisdom and Divine Intelligence.

In this spiritual aspect of his nature, man is one with the Logos. The difference between the Logos and man lies in the degree in which their triune powers are made manifest.

In God these are fully manifested; in man they are manifested in a gradually increasing degree of fulness, as his evolution proceeds.

 

III. Man’s four material bodies in the order of their density are:

(a) His mental body composed of mental material; his vehicle of thought.

(b) His emotional body, composed of emotional material; his vehicle of feeling.

(c) His vital or etheric body, composed of etheric material; this is the conserving principle of his physical vital forces and the link between the superphysical and physical bodies.

(d) His physical body, composed of physical, solid, liquid and gaseous material; his vehicle of action and self-expression in the physical world.

In this fourfold material aspect of his nature man is temporarily unconscious of his unity with God. As his evolution proceeds he gradually rediscovers his lost knowledge; this rediscovery is the object of all spiritual endeavour.

 

IV. The purpose of man’s existence is growth.

Growth consists of the gradual unfoldment from latency to full potency of man’s threefold spiritual attributes on the one hand; and on the other, the evolution of his four material vehicles to a condition in which they perfectly make manifest his threefold spiritual attributes. The true purpose of religion is to help man towards this attainment.

 

V. The goal of human evolution is the standard of perfection described in Christianity as “The measure of the stature of the fulness of Christ.”

This implies the attainment of a divine state of omnipotence, or perfected and resistless will; omnipresence or perfected and all-embracing love; and omniscience or perfected and all-inclusive knowledge. The attainment of this perfection is absolutely certain for every man. The command “Be ye perfect, as your Father in heaven is perfect” will be literally obeyed by all human beings.

 

VI. Beyond this state of human perfection is a still higher stage of superhuman perfection; beyond that again there is a gradual ascent towards the spiritual stature of the Logos Himself.

The Logos is the Creator, Sustainer and Transformer of all worlds and the Spiritual Parent of all men. He Himself is evolving, together with His whole system and all which it contains, towards a goal which is beyond the comprehension of mortal man.
Since man is a god in the becoming, his future splendour, wisdom and power is entirely without limit.

 

VII. The goal of human perfection has already been reached by men.

Such perfect men are known as Adepts and Masters of the Wisdom.

 

VIII. These superhuman beings constitute the Inner Government of the World, and are the true spiritual rulers, teachers and inspirers of men.

They are the august body of “Just men made perfect,” the “Communion of saints.”

 

IX. The goal of human perfection is attained by means of successive incarnations in material vehicles newly formed during the pre-natal period of each succeeding life.

 

X. The multifarious experiences of these repeated incarnations are all designed to draw out the latent powers of the evolving God, which is Man.

The purpose and effect of repeated physical existence is education in the true meaning of the word.

After the achievement of perfection, rebirth is no longer a necessity; all further progress can be achieved in superphysical worlds. “Him that overcometh I will make a pillar in the temple of my God and he shall go no more out.” Rev.

 

XI. All incarnations are connected to each other by the operation of the law of cause and effect or readjustment.

All actions, feelings and thoughts produce their own natural and perfectly appropriate reaction. Reactions may follow actions immediately, later in the same life, or in succeeding incarnations. This law is referred to in the test: “Whatsoever a man soweth, that shall he also reap.” The Sanskrit word “karma” is used to designate the operation of this eternal law.

 

XII. Actions based on a recognition of unity and motived by love, service and unselfishness, produce a pleasure, a health and a growing freedom of self-expression which encourage the actor to repeat them.

 

XIII. Actions based on separateness and motived by dislike, greed and selfishness, produce a pain, an ill-health, and an increasing limitation of self-expression, which discourage the actor from repeating them. Thus the law moves men to righteousness.

The intensity of the pleasure or the pain is governed by the degree in which the unselfish or selfish motives found expression in action.

Suffering is neither a punishment inflicted from above, nor an accidental adversity; it is self-inflicted and is designed to apprise the actor of his transgressions; it is therefore truly beneficent and educative in its purpose and effect.

 

XIV. The spiritual man inhabiting his four bodies is continually aware of the operation of this educative law and gradually acquires knowledge, wisdom, power and character as a result.

These constitute man’s only true and eternal possessions. They are the “treasurers in heaven which neither moth nor rust doth corrupt.”

All material possessions and temporal powers are transient, and the exclusive pursuit of them is utterly vain.

 

XV. The action of the law of readjustment constitutes the only control or judgment to which man is ever subjected.

Man makes his own destiny by his own actions, and within this law is absolutely and unconditionally free. Man is subject to no external spiritual authority or power. All religion which is based on the fear of, or desire to gain favours from an external God is false.

 

XVI. There is a spiritual alchemy, by means of which adversity, resulting from actions motived by selfishness, can be diminished or even dispersed by the deliberate exertion of energies and the enactment of deeds motived by love.

Love is the true philosopher’s stone, service the alchemical process by which baser human qualities and the pains of adversity may be transmuted into the fine gold of spiritual power and happiness.

 

XVII. The alchemy of the spirit may be applied to the healing of disease by the sufferer himself, and constitutes the true science of spiritual healing.

 

XVIII. The process of the transmutation of the imperfections of human nature into their opposite perfections may be deliberately applied to increase the rapidity of human evolution.

The goal of perfection which awaits all men in the far distant future can be attained in a relatively short time.

 

XIX. This spiritual mode of life constitutes the short and narrow way of Christianity, the Noble Eightfold Path of Buddhism, and the razor-edged path of Hinduism. It leads to salvation, Nirvana or liberation.

The life of Christ as portrayed in the Gospels is a dramatic representation of the experiences of the soul in this path.

The Sermon on the Mount, the teachings of the Lord Buddha, and the Hindu Scripture, known as the Bhagavad Gita, define the conduct necessary for the achievement of perfection.

 

XX. This path of swift unfoldment is open today as of old: it can be only trodden by purity of life and selfless service to the Divine Will: it is the pathway to health, happiness, perfection and eternal peace.

 

 

 

The Founding of The Theosophical Society

 

 

The Theosophical Society was founded 137 years ago in New York on November 17, 1875 by Madame H. P. Blavatsky and Col. H. S. Olcott. These founders are often referred to within the theosophical circles as the ‘outer’ founders. It is a commonly known fact that the TS was, in fact, founded through the initiative and instigation of two adept Masters, who are referred to as the ‘inner’ founders. The ‘inner’ founders are reverently known as the Master M. and the Master K. H., the former being the Master of H. P. B., Col. Olcott, T. Subba Row and Annie Besant; and the latter the Master of Damodar, C.W.L. and Geoffrey Hodson. Furthermore, the Master K. H. is well-known as the main correspondent of A. P. Sinnett in The Mahatma Letters to A. P. Sinnett. Students of theosophy also understand that the Master M. and the Master K. H. are also the Heads of the First and Second Rays, respectively. What may not be so well known is the fact that several other equally lofty beings also took an active interest in the formation of the TS. In the early years, before and after the founding of the TS, the ‘outer’ founders were guided and taught by various adepts. From what we could glean from the recorded history of the Society, the founders and early leaders were blessed with the guidance of the Venetian Master, Head of the Third Ray, the Master Serapis, Head of the Fourth Ray, the Master Hilarion, Head of the Fifth Ray, the Master Jesus, Head of the Sixth Ray and also the Master Rakoczy, Head of the Seventh Ray. In other words, at some time or other, all the Chohans of the Seven Rays played a part in the founding and guiding of the TS. Even more marvellous is the fact that the Mahachohan Himself took a personal interest in the TS during its infancy. Students of the Mahatma Letters will remember that the two Masters often referred to Their ‘Chief’ or The Chohan. Indeed, the Mahachohan once transmitted a wonderfully inspiring message to the world containing these words.

 

“The doctrine we promulgate being the only true one, must, supported by such evidence as we are preparing to give become ultimately triumphant as every other truth. Yet it is absolutely necessary to inculcate it gradually enforcing its theories, unimpeachable facts for those who know, with direct inferences deduced from and corroborated by the evidence furnished by modern exact science….”

 

“For our doctrines to practically react on the so called moral code or the ideas of truthfulness, purity, self-denial, charity, etc., we have to preach and popularise a knowledge of theosophy. It is not the individual and determined purpose of attaining oneself Nirvana (the culmination of all knowledge and absolute wisdom) which is, after all only an exalted and glorious selfishness, but the self-sacrificing pursuit of the best means to lead on the right path our neighbour, to cause as many of our fellow creatures as we possibly can to benefit by it, which constitutes the true Theosophist….”

 

“...the Theosophical Society was chosen as the corner stone, the foundation of the future religions of humanity….”

 

Has the importance of the TS not sunk in? Is it not providential that we come to be members of The Theosophical Society?

 

 

Foundation Day Celebration

 

We shall be celebrating the 137th anniversary of the founding of The Theosophical Society on Saturday, November 17 at 5 p.m. at the lodge. Let us rejoice together. Please take note of this important date in your diary and try to attend as we join the rest of the theosophical world in observing this significant occasion.

 

 

A Study in Consciousness

 

Our study class will be concluding Part I of the book on 6 November 2012 and commencing Part II of the book on 20 November 2012. Part II of the book is entitled Will, Desire, And Emotion.

 

It is to the study of Will—showing itself as Will on the higher plane and as Desire on the lower—that we are now to turn our attention; and the study of Desire leads us to the study of Emotion, indissolubly attached to it. We have already seen that we are here because we have willed to live in the lower worlds, that the Will determines our stay here. But the nature and power and work of the Will are for the most part but little realized, for in earlier stages of evolution it is not manifest on lower planes save as Desire, and it must be studied as Desire before it can be understood as Will.

 

All members are welcome to join the class for Part II of the book.

 

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