Answers, Ideas, Suggestions

Blue Hydrangea Flowers

Raja Yoga – Theosophy: A Practical Path to Follow – A Shift in Consciousness & Angels of Light – Illusion on Earth and in Devachan – The Blavatsky Meditation Diagram – Karma and Euthanasia – Raghavan Iyer – The “I” which goes from life to life – Will the Earth be destroyed? – The Knowledge of Psychics – Casual Disdain for Theosophical History – Destined to commit Suicide? – The Purpose of Different Species – Fear of the Future – Real Knowledge is never Lost – Nothing to do with Krishnamurti – How to transcend Sexual Desire – Modern “Rosicrucianism” mainly a Fraud – Karma and Motive – Travelling on The Path

The following are from a number of answers and replies sent to visitors to this website who had various questions and comments relating to Theosophy and the Theosophical perspective on different subjects. They have been collated together here in the hope that they may be of interest and benefit to others.


The term “Raja Yoga” means different things to different people. The Yoga Aphorisms of Patanjali are generally considered the source and basis of what is known as Raja Yoga. I’m not sure whether you have William Judge’s rendition of these Aphorisms? It’s sold in paperback and hardback here. Most Hindus will say that Patanjali originated the system of Raja Yoga and that the teachings about it are all to be found summed up in that book.

As far as I can see, the Theosophical view is that Raja Yoga is something extremely archaic and by far pre-dates Patanjali and is a much vaster and more occult system of inner development and awakening of powers and faculties than what we have in the Patanjali book. Nevertheless, what we have in the Patanjali book is difficult enough to be getting on with for the considerable future, as it’s not easy at all. Cultivating the power of perfect concentration is perhaps the most difficult thing for a Westerner to do!

In other words, Patanjali’s Yoga Aphorisms are legitimate and foundational Raja Yoga and are quite enough for us to be dealing with for now. But HPB implies that for her and the Masters the term “Raja Yoga” is really synonymous with “Practical Occultism.” B.P. Wadia published a compilation of HPB’s article in a book “Raja Yoga or, Occultism” which you may also already have a copy of. But it doesn’t give directions or instructions for Raja Yoga practice but rather deals mainly with matters such as chelaship, the nature of the Masters and so on.

“The Voice of the Silence” contains several parallels with Patanjali’s system and is very complementary. It makes reference to Raja Yoga and sheds some light on the real esoteric Raja Yoga which cannot be found elsewhere in published works.

I personally wouldn’t be inclined to recommend any non-Theosophical books on Raja Yoga because they would invariably be exoteric Hindu books and every Hindu book I’ve read on the theme has placed inordinate attention on Asanas (physical postures and positions) and Pranayama (suppression of the breath) and these are the two which Theosophy says are largely unnecessary and/or misunderstood and especially unsuitable for Westerners, who have no physical heredity fitting them for these practices. Pranayama is something to which the Masters and HPB and WQJ etc. are seriously opposed. I have the book “Raja Yoga: Conquering the Internal Nature” by the famous Swami Vivekananda and this would invariably prove dangerous for anyone attempting to follow its instructions for Pranayama. The danger is both physical and psychic.

I would recommend the short article “Meditation, Concentration, Will” by William Judge as it sums up briefly but memorably the subject of Raja Yoga which can most simply be defined as the cultivation of concentration and the mastery of the mind. “The Theosophical Glossary” defines it as the conscious exercise, regulation, and concentration of thought.

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Theosophy does provide a practical path to follow and in fact it’s profoundly practical because it involves the practice of self-discipline, concentration, self-mastery, self-purification, etc., every moment, as we live our daily lives. Much of this practice is based in the mind and in our thoughts, for Theosophy says that “thought is the real plane of action” and that we must cleanse, purify, master, and elevate our minds. This is in fact real Yoga, which can and ideally should take place 24 hours a day.

The practical side of Theosophy is that the teachings enable us to see our tremendous ethical and moral responsibility and empower us to act accordingly and live in the best way for ourselves and others, i.e. an unselfish, altruistic, compassionate, intelligent, spiritually oriented life.

You didn’t mention which of the authentic Theosophical books you have already read, if any, but I would highly recommend that you read the following, although not necessarily in this order. Any order that works best for you would be fine but I’m sure that if you read them all many things will become clearer and you’ll have further understanding of the practical side of Theosophy and that it isn’t merely a source of intellectual information and facts:

* “The Key to Theosophy” by H.P. Blavatsky

* “The Voice of the Silence” translated by H.P. Blavatsky from the Book of the Golden Precepts (This is the most practical of all the books and describes the Bodhisattva Path and the Paramitas but it may possibly not be very easy to understand at first, without having read some of the others)

* “An Epitome of Theosophy” by William Q. Judge

* “Echoes from the Orient” by William Q. Judge

* “Letters That Have Helped Me” by William Q. Judge

I think you’ll also find helpful information in the articles listed under the topic heading “SPIRITUAL LIVING AND PRACTICE” on the Articles page.

Have you read this article about Buddhism – Should Theosophists get involved with Tibetan Buddhism?

The Maha Chohan, the Master of the Masters of the Trans-Himalayan Brotherhood, said in his famous Letter that “even exoteric Buddhism is the surest path to lead men to the one esoteric Truth.”

But this “one esoteric Truth” is the Theosophia, the Divine Wisdom, the Esoteric Philosophy and Occult Science. If we have Theosophy already, we don’t need to look for or follow any type of exoteric Buddhism. And similarly, if we have Theosophy already and if we have a deep and solid comprehension of its deepest teachings – particularly of “The Secret Doctrine” together with “The Voice of the Silence” – we are already close to the real pure Esoteric Buddhism of the Esoteric Yogacharyas. That is as close as we can come for the moment and it is all we need for the time being.

I’m not trying to discourage you from combining Theosophical study with standard Buddhist practice, if you feel that’s right for you, but am just attempting to say that Theosophy itself is profoundly practical as well as being intellectual and informational and I’m sure you’ll soon discover this for yourself.

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I’ll attempt to answer your questions:

(1) Do you believe there is an actual shift in consciousness, if so what is causing this shift?

Although I would personally tend to avoid terms such as “shift in consciousness” because of it sounding rather New Age-ish and like a New Age buzzword, still I think there is certainly such a thing occurring and that it’s been gradually and increasingly occurring since the latter part of the 19th century, when the Theosophical Movement began. I would attribute it primarily to two main factors, spoken of in Theosophical literature. One is the fact that a New Age, the Aquarian Age, has been dawning since around the year 1900, and the other that another important new cycle began between November 1897 and February 1898, namely the second cycle of the Kali Yuga, the first 5,000 year cycle of which came to a close between those months. Things such as this are always governed by the Law of Cycles, which is a central teaching within Theosophy. I don’t believe it’s likely to happen as quickly or as perfectly as many people seem to imagine though. Things just don’t work that way.

(2) Are there actual Beings watching and guiding us through this process?

Most probably but they expect us to be our own guides instead of continually depending on others. The main and most useful and enduring guideposts that have been made available to us are the Theosophical teachings which are a vast and beneficent gift to humanity from more advanced souls with far higher and greater knowledge than most of us currently possess.

(3) Does HPB speak of this shift, if so where can I find more information on her words based on this?

See the section “THE LAW OF CYCLES” in the article Theosophy – An Explanation and Overview.

(4) Do you not believe in protecting Entities? Possibly not “Angels” but something “outside” of ourselves that can give guidance other than our Higher Egos?

You can read in footnotes towards the end of “The Voice of the Silence” about the “Wall of Protection” or “Guardian Wall” that invisibly surrounds humanity and shields it from even worse things than those which already happen. This is of course a symbolic or figurative expression…those who comprise this “Wall” are not literally all standing together in a wall formation…but they are the Nirmanakayas, the Bodhisattvas, the Masters and Adepts, who have renounced Nirvana in order to remain to help and to serve humanity. But their protection is not of a personal sort. It is impersonal and for the collectivity, rather than for separate individuals. Actual angels do not protect or guard us. They work en masse in their respective Hierarchies, as “The Secret Doctrine” teaches. Any individual protection or guidance that we can depend upon receiving comes from our own Higher Ego. Why would we wish for anything more, when this is more than sufficient? Have you seen a recent explanatory article on the subject titled Ego Is Not a Bad Word?

(5) I see you said that there are Entities who project themselves as beings of Light but are in fact malicious, why isn’t there an in depth part on Entities that are of Light? 

Because there is very little said about such entities in Theosophy and the aim of the website is to present and explain faithfully what the original teachings of Theosophy have to say. Theosophy points us within ourselves, to our own real and higher nature, rather than focusing our attention and thoughts on external angels or spiritual entities. We ourselves ARE the Divine; what we need to do is to recognise and accept this and recognise that it is the case for each and all and then act and live accordingly.

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The conclusions you have reached about the illusory nature of things are correct, from the perspective of the teachings of Theosophy. Theosophy says that the universe and everything in it is Maya, illusion, not in the sense of it having no actual objective existence, but in the sense of it all being so temporary, evanescent, finite, impermanent, and subject to change, when compared with the Infinite, which changes not and which is the True Self of all.

I don’t know which articles you may have already read at but you might possibly find it interesting to read It’s all Illusion – but how?

However, although all of this is ultimately illusory, it still serves a purpose, since it’s said that the Earth is our schoolroom and it’s only in the limitations, experiences, and sufferings, of finite existence, that the soul learns its needed lessons and finally begins to realise its own real nature. Thus the illusion is a necessary one and the experience of having passed through it and overcome it enables one to have greater knowledge, insight, and ability in helping others who are still trapped in it.

Yes, there is a way to avoid Devachan and move to a higher state of consciousness. The Adepts and Masters have no Devachanic condition because they no longer have anything within their consciousness that would create such a state for them after the death of the body. They know Devachan to be an illusion, a dream-like state, and they maintain unbroken continuity of consciousness when they depart from the physical body and simply pass unhindered onto another plane where they continue labouring without break for mankind, until such a time as they choose to take up embodiment again on this physical plane.

So we can only “skip Devachan” when we have overcome such illusion and delusion in our consciousness. There is no other way to do it, for everything is a matter of consciousness and everything is perfect justice, under Law.

In breaking the cycle of birth, death, and rebirth, one has a choice as to whether to follow the path that leads to the eternal bliss of Nirvana, in which one is literally remerged and reabsorbed into the Absolute and loses all possibility of any further connection with the Earth and humanity, or to take the greater path, the Bodhisattva Path, in which one renounces Nirvana, in order to remain with humanity to help, teach, and guide it, as much as Karma will permit.

As you probably know, this is the Path recommended and strongly encouraged and emphasised in Theosophy.

You can read about this in the article The Two Paths and towards the end of When We Die.

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There is some question as to the authenticity and reliability of H.P. Blavatsky’s “Meditation Diagram.” The doubt does not relate to its content and concepts – which seem clear, good, safe, and in line with her teachings – but rather as to whether or not she actually taught this, or at least in the form expressed in the Diagram.

No-one had ever heard or known of it until around 1940, when E.T. Sturdy drew it up and sent it to Christmas Humphreys (a Theosophist who founded the London Buddhist Society) saying that when he’d been a member of HPB’s “Inner Group” in London at the end of her life she had answered his questions about meditation by presenting these things. One year is often sufficient to dim our recollections of things and in this case approximately 50 years had passed between HPB apparently sharing these things with Sturdy and him drawing up the Diagram!

It’s probably for this reason that hardly any Theosophists or Theosophical groups promote or present it, as they can’t vouch for its accuracy and legitimacy in regard to being what HPB actually taught and recommended. You can find online though that the late Geoffrey Farthing, founder of the Blavatsky Trust, wrote about it in an illuminating way.

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The following is from H.P. Blavatsky’s article “Is Suicide a Crime?”:

“No more than murder, is it [i.e. suicide] ever justifiable, however desirable it may sometimes appear. The Occultist, who looks at the origin and the ultimate end of things, teaches that the individual – who affirms that any man, under whatsoever circumstances, is called to put an end to his life, – is guilty of as great an offense and of as pernicious a piece of sophistry, as the nation that assumes a right to kill in war thousands of innocent people under the pretext of avenging the wrong done to one. All such reasonings are the fruits of Avidya mistaken for philosophy and wisdom.”

Suicide, as no-one can deny, is the act of self-murder, i.e. murdering one’s own body. From a Karmic perspective, this is a very severe thing to do and has dire and extreme consequences.

It is of course true that the motive behind such an act will determine to some extent the nature and force of its Karmic effects but no act of suicide can ever be properly permissible under the Law of Karma, regardless of the circumstances.

It’s easy to understand and sympathise with those who may be terminally ill or in awful constant physical agony and who just want to end their life now and free themselves and their loved ones from this terrible and prolonged suffering…and yet, if we know and understand Theosophy, we will realise that all suffering is part of that soul’s own Karma (their own self-created destiny) and has to be faced, dealt with, and worked through until the end, until that portion of Karma is “burnt out” or “burnt off” and completed, meaning that the soul is then free from having to face it again in the future because the necessary re-balancing and re-equilibrising for past actions has taken place and been fulfilled. For most people with a terminal illness or lifelong medical condition, the soul does not get freed from that Karma until the death of the body. It’s a painful purging process but finally resulting in freedom on many levels.

We can readily see that if one was to put a stop to this process prematurely, whether by their own suicide or by euthanasia at the decision of their family members or loved ones, that Karmic debt would have to surface again in the next or some other future lifetime because it would have been interrupted and in a most unnatural way. And we cannot override or evade the Law of Karma. It is the Law of Perfect Justice and described by HPB as “the Ultimate Law of the Universe.”

Although this view and perspective will undoubtedly sound strange or even callous to many, it explains why many Theosophists, as well as believers in Karma and reincarnation from different religions and spiritual traditions, do not support or condone euthanasia and do not ever consider suicide to be a justifiable action. Theosophy gives us a much larger, broader, deeper, metaphysical view of things and enables us to look into the inner side of life, which is far more real than the outer.

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For a terminally ill person to commit suicide may seem reasonable enough from the purely materialistic perspective. However, only an extremely small percentage of people with cancer commit suicide. The vast majority show incredible bravery and strength in going through what is often their final battle in that lifetime…a battle in which the body is almost always defeated but in which the soul – the inner being – is victorious.

As said by HPB: “There is far more courage to live than to die in most cases.”

The answer to your specific question regarding Kama Loka may now be apparent. ANYONE who commits suicide will have to spend a period of time in Kama Loka after death, waiting for their appointed life term to come to its natural end. And as the article and others on this site attempt to make clear, this is no “divine punishment” and there is no God or devil behind it…it is simply Nature’s changeless Laws.

We should also repeatedly emphasise, however, that our compassion should be paramount for those who are suffering and those who take their own lives. This article is not written in judgment or condemnation of any individual but rather in order to help those who can recognise the reality of what it says.

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As this article shows, it was Bailey herself who originated the idea of “a disciple coming forward with a psychological key in the XXth century.” Despite her repeatedly unsubstantiated assertions and persistently unreferenced claims to the contrary, HPB never said or prophesied any such thing.

Nevertheless, your words about Raghavan Iyer are interesting.

Some of what he wrote seems quite special and deep and the style is sometimes very similar to that of B.P. Wadia, an influential Indian Theosophist who you can read more about on this site, such as in the article The Theosophical Society is Disloyal to Theosophy.

But Iyer’s sense of his own self-importance, even to the extent of believing himself to be an Avatar and the Messenger from the Masters for the 1975-2000 centennial cycle – when there is nothing at all to suggest this except the adulation of some of his followers who knew him personally and were overwhelmed by his apparently great charisma – had the effect of ostracising or isolating both him and his supporters from the rest of the United Lodge of Theosophists and the Theosophical world at large.

His very small amount of admirers seem to almost worship him, having built up a personality cult around him, and can’t accept that other Theosophists don’t view him in the same quasi-Messianic way in which he viewed himself.

Quite a number of the older students in the ULT believe that Iyer was certainly a special soul who had a special mission but that he unfortunately allowed his personal pride and ambition to hinder the work and effect that he could have achieved.

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Perhaps the solution to your concern about Karma lies in the understanding that the part of us which goes from life to life, body to body, is the unseen inner being, the soul within, the Reincarnating Ego or “I”, the permanent individuality, the Higher Manas or Mind-Entity.

It is this which is the real thinker, chooser, doer, actor, enjoyer, sufferer, and experiencer, THROUGH its successive personalities or personal selves. So although someone named John Smith (for example) may suffer in this life for deeds committed in a past incarnation when named Mary Jones, it is the exact same soul, the same spiritual individuality, and although it may seem like “John Smith” is the one who’s suffering, it is not quite the case, since “John Smith” is only a temporary and evanescent persona acquired and occupied under the Law of Karma by the same soul who had previously been embodied in, through, and as “Mary Jones.”

No-one else makes us do what we do. We always have the power to choose. So there is no injustice in this continual process of Karmic re-adjustment and re-balancing. And it is not actually a bad thing, for it is the means by which the soul evolves, learns, and ultimately progresses and attains to higher and purer levels of consciousness.

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As for our planet, it will never be fully destroyed or rendered uninhabitable as long as humanity still needs it…and the Theosophical teaching is that the Earth goes through seven major evolutionary cycles, each lasting extremely long periods of time. We are still only just over halfway, i.e. we are in what is known as the Fourth Round. It has taken millions upon millions of years to reach to this point and it will take millions more to reach to the end of the Seventh Round. As bad as things may possibly get in the future, the planet will not be destroyed but will continue to exist until the close of the Seventh Round.

For more information on this topic, you can see the articles Chains, Globes, Rounds and Root Races and Human Evolution in The Secret Doctrine.

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Many psychics are unreliable but as you say, some are indeed able to provide accurate information.

Theosophy attributes this to the astral light, a term used to refer to the psychic atmosphere that surrounds and to some extent interpenetrates this physical plane. The astral light, like a sort of universal memory tablet, contains the records and images of everything from the past as well as information regarding the future for those things which are already sufficiently and definitely determined by one’s own Karma.

In most cases, accuracy on the part of a psychic means an ability to see to a certain extent in the astral light. However, only an initiate or Adept has perfectly clear – even infallible – perception of everything they may need to see and know from all seven planes or degrees of the astral light.

There’s rarely any necessity for ourselves to try to find out from others what our future holds for us. Whatever it may hold is of our own making and is what we have earned and deserved through our past deeds, thoughts, and words, and we thus have to face it calmly and confidently, knowing that everything proceeds according to Law and that Law is perfect justice.

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Another potential answer to your question is that a medium, having at least some degree of psychic perception, will in certain cases be able to perceive by themselves some of the current events in the life of the person they are dealing with. We do not deny that mediums and psychics have certain special abilities; we simply say that in 99% of cases they do not properly understand, interpret, or apply those abilities. Many mediums, having uncontrolled and semi-hysterical imaginations, attribute many of their own natural psychic perceptions to all sorts of external entities, be it departed souls, angels, or even “God”! HPB emphasised that no medium whatsoever can ever be trusted or taken at their word, regardless of how good and sincere they may be.

You may possibly like to read the article The Psychic is not the Spiritual.

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As for not caring at all “about the early history of the TS-Adyar or of Judge or of accusations against Besant and Leadbeater,” we are sorry to say that Adyar Society members HAVE to start caring about it and have to start coming clean with the facts, acquainting themselves with the real and unadulterated history, and admitting where grievous wrongdoing and even conscious fraud and deception has been perpetrated.

These things have been accessible and available to the general public for many years in books and literature from other Theosophical groups. The facts are out there and it is precisely those facts – and the persistent unwillingness of Adyar leaders to address them decently, openly, and satisfactorily – which result in many students of Theosophy keeping a permanent distance from the Adyar Society and having nothing positive to say about it.

Knowledge and promulgation of Theosophy has for long decades been tarnished…not by William Judge but by mistreatment, obscuration, and suppression of him and his occult status and writings and by the many ridiculous shams and escapades of Besant and “Bishop” Leadbeater, who those with access to the internet are thankfully able today to know “by their fruits” rather than by their claims or claims made on their behalf. All this and more has at the same time obscured and suppressed the work and teachings of HPB. It is not only ULT associates such as ourselves who say this. A growing number within the Adyar Society itself are saying the same, particularly here in England.

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It cannot be said that any suicide is absolutely and definitely 100% destined. If it were, then we would have very little in the way of freedom of choice.

But what is destined – by our own Karma, i.e. our self-created destiny resulting from the thoughts, words, and deeds of this and former incarnations – is that at some point in a lifetime we may come to a very difficult period, a stage of intense crisis and suffering, in which we are faced with a choice, a decision. The choice may be between killing oneself and continuing to live.

No-one else makes us do what we do…it’s always up to us. At times suicide may look like an easier and more comfortable option but in reality and metaphysically it never is. But it IS an option, a choice. Your husband’s Karma was obviously to have a choice, a choice between life and death. His Karma was such that he was presented with the right and ability to choose either. Unfortunately he chose death but this doesn’t mean that he couldn’t have avoided doing so.

Karma is a very complex, subtle, and abstruse subject. Maybe it would be good to study it in depth and detail, for the help and benefit of both oneself and others.

May your strength and peace increase with each passing day.

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There are certain species of animal which are mentally more evolved and closer to the attainment of self-consciousness than others, although there can be no such thing as a member of the animal kingdom with true and definite individual self-consciousness.

The existence of differing species in both animal and vegetable kingdom allows the expression, experience, and further evolution of monads (or “divine sparks”) at differing grades and stages of advancement and unfoldment along the path towards humanhood, when an individual soul – the Higher Manas – is at last acquired.

But as you may be aware, the door into the human kingdom has now closed for the remainder of the existence of this planetary chain, meaning that it will be an extremely long time before further souls enter the human kingdom. You can read more about this in The Closing of the Door into the Human Kingdom.

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You say that you have made “a huge mistake” of some sort but it would be a far huger mistake to end your life. You have read the article, combining both the Theosophical explanations about what happens to people who commit suicide and information reported by people who had Near Death Experiences after attempting suicide, which confirms the teachings of Theosophy in this regard.

No matter how awful one’s life and future may seem, it can never be as awful as being trapped helplessly in Kama Loka for the remainder of the duration of the life one had been meant to live on Earth.

There is no need to be afraid of the future. All of us probably have some very bad things waiting in our future – either later in this life or in a subsequent lifetime – as part of our Karma resulting from past actions. You are not alone in this. But we can look to the future with strength and confidence, reminding ourselves that any suffering is inevitably only temporary, and that whatever we experience is exactly what we deserve and is perfect justice.

When we have experienced it and gone through it, that part of our Karma will have been worked off…done and dealt with…and hopefully a “soul lesson” will have been learnt in the process. To commit suicide in order to try to ESCAPE that would only create far worse Karma and a much worse future.

We have to face our self-created destiny. Your inner strength will see you through. Do not dwell on what might happen in the future and do not misuse your power of imagination in negative speculations as to what your future might be like. Forget about all that and just let it come in its own way in due season. For now, you can start creating the right sort of Karma by living to help and serve others in whatever way possible. This is what life is truly all about.

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The answer from the perspective of the Theosophical teachings is that real knowledge, understanding, and spiritual progress is never completely lost. It may become obscured and stifled in its expression in a future lifetime and thus remain dormant and latent but it is still there, as it has become part of the soul itself.

The soul never forgets what it has truly and sincerely learnt. When the circumstances and conditions are right, that past effort and growth will come to the forefront again. Of course, if we have acted irresponsibly and unwisely in the meantime, we will have to deal with the Karmic consequences of that, but this doesn’t wipe out the soul’s positive acquirements.

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You’ve also often referred to Krishnamurti in such a way that implies that we should be automatically familiar with his various deeds and activities, simply because of our own involvement with Theosophy and the Theosophical Movement. We do not see any valid reason why this should be the case.

Krishnamurti’s 20 years of Theosophical involvement – if it can be called that – were with a Society which is only 1/4 of the Theosophical Movement. There are four main branches of the Theosophical Movement and three of these have never had the slightest thing to do with Krishnamurti, Leadbeater, Besant, etc., nor is there any reason why they should.

And let us remember that Krishnamurti himself plainly declared that his teachings and work were not Theosophy. Why, then, should we have any interest in his teachings, his ideologies, his activities, or his personal life?

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After leaving the Theosophical Society he readily and openly said that his own teachings were not Theosophy. He had also never been introduced to HPB’s teachings and writings during his 20 years in the Society, as Leadbeater and Besant had deliberately kept him away from them and given him their own books and teachings to study instead.

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What do you mean by “sublimation”? If you mean the deliberate and conscious attempt to somehow raise or transmute sexual energy and the feelings of sexual impulse into something higher and more spiritual – such as recommended by some Hindu yogis and others – this is very inadvisable.

Of course that may not be what you’ve been doing but if it is, it would be advisable to stop that, as it may well make you feel ill and disturbed in various ways.

The Theosophical approach is neither to repress nor “sublimate” but to TRANSCEND. The mind can have no attachment for what it refuses to think about. Attachment to things and desire for them comes through thinking about them. If we dis-attach and disengage ourselves in thought and consciousness from something, the desire for it will fade out and fairly soon cease altogether.

This relates as much to the sexual impulse and sensual desire as to anything else. But there’s no way this can be achieved, unless one endeavours to maintain continual control and mastery over one’s mind and senses. The senses are the entrances to the mind of all sorts of impressions, influences, images, and ideas. The senses of sight and hearing – but sight in particular, i.e. what we allow ourselves to see and to look at…and the WAY in which we see and look at those things which we can’t avoid seeing – play a large role in stimulating sexual desire and imagery within the mind.

But anyone can gain thorough and lasting self-mastery in this regard if they truly want to. For most people it will take great and persistent effort of course, and one may “fail” numerous times before finally achieving it, but the fact that others HAVE achieved it is the proof and evidence that anyone and everyone CAN achieve it.

One of the most important things for us all to remember is that desire can never be got rid of by gratifying it. This merely makes its roots stronger and deeper and thus increases the difficulty of finally eradicating that thing from our mind and our life. To quote from p. 18-19 of “The Voice of the Silence” translated by H.P. Blavatsky from The Book of the Golden Precepts:

“Kill in thyself all memory of past experiences. Look not behind or thou art lost.

“Do not believe that lust can ever be killed out if gratified or satiated, for this is an abomination inspired by Mara. It is by feeding vice that it expands and waxes strong, like to the worm that fattens on the blossom’s heart.

“The rose must re-become the bud, born of its parent stem before the parasite has eaten through its heart and drunk its life-sap.

“The golden tree puts forth its jewel-buds before its trunk is withered by the storm.

“The Pupil must regain the child-state he has lost ere the first sound can fall upon his ear.”

Hopefully this helps in some way!

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No person or organisation which calls itself “Rosicrucian” is genuinely representative of the REAL Rosicrucians, since one of the main principles of true Rosicrucianism is that a real member of that fraternity should never identify himself as being one. It was an entirely secret brotherhood and only a few vague fragments of its teachings were ever made public.

The popular modern day “Rosicrucianism” is largely just a fraud and consists of lots of different ideas taken from various writers and mixed together to form something entirely new and misleading.

[Note: See Kabbalah, Rosicrucianism, and Theosophy for more about this.]

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It was said by the Masters that “motive is everything.” Our guiding motive and intention in any course of action is always extremely important. A good, noble, sincere, altruistic motive may lead a person to act in an unwise, detrimental, harmful way “at odds with true spiritual evolution from a theosophical perspective” although he may not realise it.

The Law of Karma is such that sooner or later he will have to face the effects flowing from the causes set in motion but his experience and suffering will not be as severe and unpleasant as it would be if his actions had been from a consciously selfish or bad motive.

Karma itself never punishes or rewards anyone. It is simply the universally inherent Law of cause and effect. It is we ourselves who punish or reward ourselves, since the effect is contained within the cause, like two sides of one and the same coin. And as the energy emitted through a cause or action is coloured and shaped by every single factor involved, including the motive, so the Karmic effect and reaction will be too.

~ * ~


Theosophy does have a lot to say about the Path, including that we cannot travel on the Path before we have become that Path itself. It’s essentially the Bodhisattva Path, the Bodhisattva ideal of living solely to help and benefit mankind and relieve the sufferings of our fellow beings. This is what the Masters do, albeit to a far greater extent and with infinitely more effectiveness than we because they have already travelled to the end of the Path. I think what you call the “material on the experience for a neophyte” can be found in what are sometimes referred to as the “devotional books.” These are primarily:

* “The Voice of the Silence” (translated by HPB from The Book of the Golden Precepts and consisting of three parts: “The Voice of the Silence,” “The Two Paths,” and “The Seven Portals”)

* “Light on the Path” (written by Mabel Collins under the inspiration of the Master Hilarion and apparently also largely derived from The Book of the Golden Precepts)

* The Bhagavad Gita (the well known ancient Indian Theosophy of 5,000 years ago in the form of the dialogue between Krishna, who represents our Higher Self, and Arjuna, who represents the individual soul) – there’s a translation by William Q. Judge and also “Notes on the Bhagavad Gita” by William Judge and Robert Crosbie.

* The Yoga Aphorisms of Patanjali (ancient Indian directions for the practice and cultivation of Raja Yoga, i.e. meditative concentration, and the various things that come about as a result of that) – there’s a translation or rather an interpretation with explanatory comments by William Judge.

It’s true that the development of psychic faculties isn’t the aim of Theosophical study but it isn’t a bad thing or something to be avoided or rejected. If it’s a development that’s coming about naturally and gradually, without being forced or manipulated, then it’s probably a good thing and could be cultivated and managed well and safely through the advice in “The Voice of the Silence” which says on the first pages that it’s “For the daily use of Lanoos (Disciples)” and also William Judge’s letters in the book “Letters That Have Helped Me.” Some of those letters, particularly in the first part of the book, were written to fairly new students of Theosophy who had begun having a few psychic-type experiences and developments.

Some advice by HPB to be found in the booklet “Five Messages from H.P. Blavatsky to the American Theosophists” is:

“Psychism, with all its allurements and all its dangers, is necessarily developing among you, and you must beware lest the Psychic outruns the Manasic and Spiritual development. Psychic capacities held perfectly under control, checked and directed by the Manasic principle, are valuable aids in development. But these capacities running riot, controlling instead of controlled, using instead of being used, lead the Student into the most dangerous delusions and the certainty of moral destruction. Watch therefore carefully this development, inevitable in your race and evolution-period so that it may finally work for good and not for evil; and receive, in advance, the sincere and potent blessings of Those whose good-will will never fail you, if you do not fail yourselves.”

We have to maintain our mental and intellectual development and common sense alongside the psychic unfoldment and avoid letting any experiences, sights and sounds and so forth, have any control or dominating influence over us.

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4 thoughts on “Answers, Ideas, Suggestions

  1. In the little blurb about Raghavan Iyer, you say “Nevertheless, your words about Raghavan Iyer are interesting”. I was wondering what words you were speaking of. I was involved with the Santa Barbara ULT from 1973 through 2003 and a great deal to do with the activities of the Lodge. Also, I can attest to what ocurred during that time regarding the near demise of the Lodge through the split that ocurred over those who saw him as you mentioned, and those who tried to keep the Lodge identified with the HPB, Judge and Crosbie. So, if I can be of assistance here, I’d be glad to help.

    1. Hello Steve, thank you for your comment and willingness to help shed more light on that particular subject.

      Please feel free to share here anything you would like from your experiences with the Santa Barbara Lodge and Raghavan Iyer and the various developments and occurrences that took place in different directions. It would be appreciated.

      1. I think that it’s important to preface my remarks on Raghavan Iyer, regardless of what we may think about what seems to be his megalomania, that RNI was truly an imaginative and powerful thinker. He met the young Dalai Lama not long after he arrived in exile in India. This is recorded in a paper called “My Talk With The Dalai Lama”. As an Oxford Road Scholar, he was a very well known professor of Political Science and philosophy who taught and published internationally. His rather amazing book-“The Moral and Political Thought of Mahatma Gandhi”, was well received all over. So, he had many students (as well as PHD’s who were given their orals by him) who were educated to think that there were strong connections between Socratic Dialectic, the work of Plato and Pythagoras and H.P.B. and the non-violence of Gandhi. In this respect he was a strong advocate of what we call Original Theosophy and new phenomenally well The Secret Doctrine. As of January 1975, to inaugurate the “75 cycle, as hinted at in “The Key to Theosophy” and which he ran with, a publication called Hermes was begun and published (Concord Grove Press) locally in Santa Barbara by the ULT, of which RNI was the Editor in Chief and which the lead monthly article was the transcription of his talks. At one point and for years, I was the recorder of such talks. So, given all of this, while it initially seemed unlikely, what was said about the difficulties in the article above and which the actual meaning to him can really never be known, but was experienced, became an inappropriate sense of grandeur that split the Santa Barbara lodge into factions of his followers, and those who insisted on the Lodge’s operation as a ULT and all that that entails, So, if need be, please ask further questions.

  2. Hi Interesting piece on Raja Yoga – it is noteworthy that HPB’s translation of the ‘Voice’ refers to ‘four-fold Dhyana’ as ‘eye Doctrine’; there is no belittlement here, but a sincere realisation that the path of the Virtues practised in daily life – different from the mental gymnastics pursued by many self (as opposed to ‘Self’)-initiated would-be yogi’s, is the true Path that HPB & her Masters laid out for the theosophical movement.
    On another note, Humphreys founded the Buddhist Lodge of the TS Adyar (London), originally, but it did not operate within the Adyar orbit for long. In one place I have seen it said that this was because of difficulties over quorums for meetings, but elsewhere a more forthright explanation is given – the spirit of the B Lodge was in opposition to ‘[neo-]theosophy as then taught.’ I believe that at one point they shared premises with the Phoenix Lodge, in Bloomsbury, which was pro – WQJ. Recently the Buddhist Society, which seems to have severed connections with theosophy, were spring-cleaning their Shrine Room; the Buddha Rupa in there has a hollow compartment, within which they found a picture of HPB. Fortunately, it was respectfully replaced!

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