The Theosophical Society in Perth The Theosophical...
Transcript of The Theosophical Society in Perth The Theosophical...
February — April 2020
The Theosophical Society in Perth
The Theosophical Link
The Three Objects of The Theosophical Society:
֍ To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race,
creed, sex, caste or colour.
֍ To encourage the study of comparative religion, philosophy and science.
֍ To investigate the unexplained laws of nature and the powers latent in the human being.
INSIDE THIS ISSUE
Contacts 2
President’s Report 3
Book Reviews 4
Ceremonial As a Fine
Art 5
TOS News 9
Simple Palm Massage 10
Program of Lectures 11
Why You Should Join
the TS 16
The Open Field Of The
Third Object 19
Time is the substance from which I am made.
Time is a river which carries me along, but I am the river;
It is a tiger that devours me, but I am the tiger;
It is a fire that consumes me, but I am the fire.
Jorge Luis Borges
The Theosophical Link Page 2
Freedom of Thought – Official statement
As the Theosophical Society has spread far and wide over the world, and
as members of all religions have become members of it without surrendering the
special dogmas, teachings and beliefs of their respective faiths, it is thought de-
sirable to emphasise the fact that there is no doctrine, no opinion, by whomsoev-
er taught or held, that is in any way binding on any member of the Society, none
which any member is not free to accept or reject. Approval of its Three Objects is
the sole condition of membership.
No teacher, no writer, from H.P. Blavatsky downwards, has any authority
to impose his or her teachings or opinions on members. Every member has an
equal right to be attached to any school of thought which they may choose, but
have no right to force that choice on any other.
Neither a candidate for any office nor any voter can be rendered ineligible
to stand or to vote, because of any opinion held or because of membership in
any school of thought to which they may belong. Opinions or beliefs neither
bestow privileges nor inflict penalties.
The Members of the General Council earnestly request every member of
the Theosophical Society to maintain, defend and act upon these fundamental
principles of the Society, and also fearlessly exercise their own right of liberty of
thought and of expression thereof, within the limits of courtesy and considera-
tion of others.
Open policy
The Minutes of all Executive Com-
mittee (EC) meetings are always
available to members on request at
the office. Rule Books are also avail-
able at the office for members.
Privacy policy
The Perth Branch of the Theosophical Society
respects the privacy of its members. According-
ly, no photos, videos or audio recordings are to
be recorded in hard copy or on the internet at
any Branch event without the prior permission
of each easily identifiable person.
Contact information
The Theosophical Society, Perth
21 Glendower Street, PERTH W.A. 6000 ____________________________________________________________
Phone: (08) 9328 8104 Email: [email protected]
Web: www.tsperth.com.au
[email protected] ____________________________________________________________
For payments such as Membership subscriptions or Event Bookings, please use
the following details: BSB 086 488 - Acct. No. 697 487 911
You MUST include your name and the payment purpose with each transaction,
so that we can identify it and process accordingly.
Monday:
Closed
Tuesday:
1 p.m. to 7:25 p.m.
Wednesday – Friday:
12 p.m. to 4:30 p.m.
Saturday:
10 am to 2 p.m.
Sunday & Public Holidays:
Closed
BOOKSHOP AND LIBRARY
Disclaimer
The opinions expressed in this
publication are those of the au-
thors and not necessarily those of
the Theosophical Society, unless
specifically marked as official.
Website:
www.tsperth.com.au
Email:
Search for “The Theosophical
Society in Perth”
Submissions
The closing date for all items
for inclusion in the next edi-
tion of the Theosophical Link
is:
1st April, 2020.
Mission Statement
To serve humanity by cultivating an ever-deepening understanding and
realisation of the Ageless Wisdom, spiritual Self-transformation, and the
Unity of all Life.
Page 3 The Theosophical Link
President’s Report
With all the fires at the start of the summer we hope that they will not continue on in the season. By
the time this edition gets to you I hope that the situation has eased.
It is a time for all to come together to help those directly affected by the tragedy. The many lives lost
including the immeasurable number of wild and domestic creatures, loss of homes and livelihood, will
take a long time to get over. Not only is it a time to send love and healing but a time to dig into our pock-
ets and give assistance to those affected and to the organisations actively working to help get all affected
back to a normal life.
The Executive Committee has decided to give donations for the benefit of the survivors.
Viv Ward, a long time contributor to the Branch passed on December the 25th. In the words of one
E.C. member “May she truly enjoy her onward journey”.
We all thank you, Viv!
The next step of the Branch refurbishment plan will commence with the appointment of an Interior
Designer, so the project can begin. For those who haven’t as yet forwarded their suggestions and wish to
do so please do as once the process has started it will be too late.
Please email or write to me with your ideas.
The Executive Committee looks forward to a successful 2020 for the Perth Branch.
Franco
The Theosophical Link Page 4
Measuring the Immeasurable: The Scientific Case for
Spirituality—an anthology
Can your thoughts heal another person, even from across the globe? Does medita-
tion create "superhuman" levels of perception? Can prayer and intention actually
affect reality?
A few decades ago, scientists would have dismissed such ideas as superstition. To-
day, a growing body of persuasive research has turned many skeptics into believers
when it comes to the power of spirituality. Measuring the Immeasurable brings to-
gether some of the most prominent authorities on the new frontier where science
and spirit intersect, including:
• Bruce H. Lipton (The Biology of Belief) on the science of epigenetics, and how
consciousness shapes our health, genetics, and evolution
• Lynne McTaggart (The Field) with the latest findings on the power of mind
over matter from her ongoing "Intention Experiment"
• Gregg Braden (The Divine Matrix and The God Code) on how how prayer and
intention can affect events on a global scale
• Gary Small (The Longevity Bible) on lifestyle changes that improve brain func-
tion
• Daniel Goleman (Social Intelligence) on the "brain’s melody" and our moment-
to-moment perceptions
• Candace Pert (Molecules of Emotion) on the intimate relationship between
mind and body
• Thought-provoking articles from other modern luminaries, including Peter
Russell, Larry Dossey, Andrew Newberg, Dean Radin, Suzanne C. Seger-
strom, Jeanne Achterberg, Marilyn Schlitz, Peter Levine, and more
As we use the methods of science to examine spiritual practices such as meditation,
yoga, and energy healing, not only do we see evidence for the tangible benefits of
these "technologies of the mind," but we are also beginning to illuminate the miss-
ing links in our understanding of evolution, physics, and our role in the universe.
Filled with leading-edge research, startling discoveries, and the breakthrough ideas
of some of today’s most innovative thinkers, this anthology is an invaluable re-
source for exploring the mysteries of the quantum age—and what this new science
will mean for your life. Winner of the 2009 Nautilus Award.
Journey Into the Light—The Three Principles of Man’s
Awakening - by Isha Schwaller de Lubicz
This novel portrays the transformative encounter of the modern, scientific and ra-
tional mentality with the suprarational, spiritual intelligence that guides us on the
Path of the Mysteries. Through dramatic dialogue and interplay between master
and student, we are initiated into the realm of the spirit.
Isha Schwaller de Lubicz (1885-1963) spent her youth studying Christian, Hindu,
Buddhist, and Hebrew theology and mysticism. As pupil of R.A. Schwaller de Lu-
bicz and later as his wife, she went on to investigate other religions and philosophi-
cal systems, including Taoism, Islam. Her most significant work was done in Egypt,
where she lived for fifteen years among the temples and the tombs. There, patient
labor and exceptional circumstances enabled her to penetrate the secret symbolism
of the hieroglyphs. Her discovery aroused the enthusiasm of the eminent Egyptolo-
gist Alexandre Varille, who devoted the last ten years of his life to verifying and
developing its practical application. Thus was unveiled a wisdom that for thou-
sands of years had taught men the science of life... and of its triumph over death.
Page 5 The Theosophical Link
.. Rligign A Tel Msteliglt
It is a fact, very well known to all students of
Theosophy, that Religion has been and is the main
source of culture and civilization, because Religion
is the channel through which the great Teachers of
the world have sent Their messages for the uplift-
ment of humanity. On the other hand, present-day
ethnologists and anthropologists acknowledge also
the fact that Religion is not only the main source of
all culture but it is the unique manifestation of cul-
ture in primitive peoples.
In the past, each Religion, according to our
Theosophical knowledge, was started by the World
Teacher during one of His several incarnations. Ei-
ther Himself or His followers embodied His teach-
ings in a set of doctrines or sacred texts, and at the
same time they laid the foundations of the special
type of worship connected with that particular Reli-
gion. The forms of doctrine and worship were so
constructed as to provide instruction for the great
mass of the people (exoteric religion), but also they
provided enlightenment for the advanced students
who could develop the vision of the inner worlds
and have direct knowledge of spiritual verities even
to the vision of God Himself (esoteric religion).
These presentations of Truth constituted in
some parts of the world the Mysteries, especially in
India, Persia, Egypt, the Near East, Greece, Rome
and the Keltic Druids.
But in this essay we are concerned only with
these Ancient Mysteries from which our western
culture has derived knowledge of Religion, Philoso-
phy and Science, as it has derived the fundamental
features of rites, pageantries, and even civilian eti-
quette.
The most important Mysteries of Ancient Eu-
rope, from the point of view of their influence upon
our western civilization, are those of Greece and
Rome, on the one hand, and of Egypt and Persia, on
the other. In Greece the most famous were the so-
called Eleusinian Mysteries, because they were cele-
brated in the City of Eleusis. But the most ancient
and honourable were those of Samothrace and the
Orphic Mysteries, the latter originally established by
Orpheus and later reproduced by Pythagoras in his
School of Krotona.
The Egyptian Mysteries are known to us
through the writings of the Neo-Platonic philoso-
phers of Alexandria, especially Iamblichus, better
known to Theosophists as the Master Hilarion, and
through Proclus, a past incarnation of the Master the
Prince.
The Mysteries of Persia, called the Mithraic
Mysteries, spread throughout the Roman Empire
but finally died out and were replaced by the grow-
ing churches of Christendom. It is very likely that in
Christianity there also were Mysteries because we
still have rituals in which phrases and symbols be-
longing to some of the other Ancient Mysteries are
still preserved.
The esoteric purpose of the Ancient Mysteries
was to unfold in the candidates who were mature
for such growth, the vision of the superphysical
worlds, the capacity for using the spiritual forces,
and finally the ecstatic vision of the One.
They were naturally divided into three stages,
which have been preserved in Europe in the three-
fold division of the Schools connected with learning,
either with higher forms of knowledge or with arts
and handicrafts. For example, our Universities still
give three titles – the degrees of Bachelor, Master
and Doctor. In the latter part of the Middle Ages, the
Guilds of craftsmen and workers were divided into
Apprentices, Fellowcraftsmen and Masters of the
trade or profession. The real or esoteric basis for
such divisions is that they represent the stages of
growth of the candidates in the Mysteries.
Ceremonial As a Fine Art
Bs Jnté B. Acuña
(Reprinted from The Theosophist, June 1952, p. 175 – 182)
The Theosophical Link Page 6
.. Seailt I Tel Msteliglt
The first stage, Akoustikos, Hearers or Learn-
ers, corresponded to that degree of growth in man
in which he is only capable of understanding and
grasping mentally the facts connected with the inner
life, such as post-mortem states of consciousness,
planes and sub-planes of nature, schemes of evolu-
tion, the general outline of the Universe, and the
spiritual downfall of man (the Monad) into matter
and his regeneration or return to the source whence
he came. The students of this grade
were taught orally and they had to learn
almost by heart the knowledge received;
a similar custom is preserved even to-
day in India, where the student learns
by rote-memory the teachings of his
Guru. But in order to make it more
clear, certain aids were used such as
representations or pictures. The repre-
sentations were in the nature of what
today is known as a drama.
The second stage in the Mysteries
was that of the Epoptai, meaning a Vi-
sioner or Seer who has developed his
psychic powers in such a way that he can see or per-
ceive the truth of that which he had previously
learnt in a dramatic or purely memoristic way. A
description of what he saw is given by Plato in his
Phaedro, where he describes what the Soul of man
beholds in the inner worlds before he comes into
incarnation. The Egyptian Mysteries added to this
vision what they called Theurgy or the Invocation of
the Gods, by means of which the Initiate not only
saw the habitats in the inner worlds but the inhabit-
ants of them ranging from the Souls waiting in
Devachan, the elementals and the devas, to the vi-
sion of the Masters. Iamblichus explains in full the
power of those ancient invocations, the rationale of
them, and the effects produced in the apparitions of
the invisible beings known by the Greek name of
Epiphanes (Manifestation or Apparition).
Finally, the third stage was that of Unity with
the Divine. After having transcended all the phan-
tasmagoria of the material and invisible worlds,
whose glory was great but still illusory, the union
with God made the candidate a God himself. He
was illumined and identified with the Light that is
in every man and which at the same time is the
Light from above.
.. Dlcas O Tel Msteliglt
Madame Blavatsky, especially in Vol. 5 (Adyar
ed.) of The Secret Doctrine, relates how the Ancient
Mysteries around the Mediterranean basin slowly
died out, and she states that when Julius Caesar de-
stroyed the City of the Bibractis in ancient Gaul, the
last of the Mysteries in Europe disappeared. But it
seems that, for a long time before that, the teachings
imparted in the Mysteries had become more and
more materialized, due possibly to the lack of Initi-
ates who had direct knowledge of the
inner worlds. The process of materializa-
tion showed itself in the use of purely
mechanical means of teaching, such as
drama or similar kinds of representa-
tion, or in mere verbal expositions some-
what akin to our modern ways of lectur-
ing. The neophyte was no more in touch,
through his higher vision, with the inner
worlds. By degrees the Mysteries be-
came purely political or social institu-
tions in which the leaders of the nation
were trained for the purposes of State
administration. The real knowledge had
vanished from the inner sanctuaries, yet the exoteric
teachings (and by this I mean knowledge that can be
gained by the mind and upon which our reasoning
faculties can be exercised) were imparted by differ-
ent means, not to the Initiates of the Mysteries but to
the world at large.
.. rill Tiail s
The first stage of the Mysteries, that in which
verbal instruction was imparted to the Hearers or
Akoustikos, gave rise to the popular representations
known as religious ceremonies and dramas. Among
the most important religious ceremonies, from
which a dramatic art sprang up in Greece under the
name of tragedy, were the rites connected with the
cult of Dionysus or Bacchus. This God was popular-
ly known as the divinity of Wine and Harvest, and
was represented in the figure of a goat (tragus, or
goat, from which the word “tragedy” is derived). I
will not elaborate in any detail the origin of Greek
tragedy because it is very well known to all stu-
dents, but in those representations first of the life of
Dionysus (who was also the God representing the
Page 7 The Theosophical Link
Second Aspect of the Divinity whose death and res-
urrection is commemorated in all religions) and af-
terwards of other Gods as well, teachings belonging
to the Mysteries were revealed to the general public
who attended the tragedies at the Theatre.
H. P. Blavatsky describes how Aeschylus
gives in his Prometheus Bound an account of our Fifth
Root Race, the hero being not a saviour of humanity
but a personification of our race, endowed with
mind. Let us remember that Aeschylus was accused
of divulging the teachings of the Mysteries. We can
say that religious ceremonies were the beginning
and antecedent of a form of art, which in capable
hands reached a great height of development and
became what is known as Dramatic Art. The Drama
is an offspring of the Mysteries. But not only was
drama evolved from these ancient ceremonies; it is
known that many of the Degrees in Masonry came
from the Ancient Mysteries and are direct remnants
of the past.
.. Clilon gai At Aie
H. P. Blavatsky said that the Theosophical
Society is a modern revival of the Ancient Wisdom
as taught in the Mysteries secretly, but openly in
certain Schools of Philosophy, such as the Neo-
Platonic or Alexandrian School, in which for the first
time the word “Theosophy” was used, a word
which we have borrowed from them. Theosophy of
today is a revival of the Ancient Wisdom. It is the
proper channel through which the light of the spir-
itual life can be restored, as well as the vision of the
superphysical worlds and the union with God.
The ceremonies which today survive from
the Ancient Mysteries can be re-enacted by every
one of us, in the Church, in Masonry, and in other
forms of ritual, for the same purposes as they had
originally. In other words, ceremonies can be per-
formed as a form of religious art. One of its purpos-
es clearly stated by Aristotle is that the tragedy
[Note: Tragedy was with the Greeks a religious ceremony,
which they were compelled to attend much in the same
manner that the Catholics are compelled to attend Mass
every Sunday.] served as a means of purifying the
soul. This purification he called Catharsis. It was his
idea – taken from the Mysteries, in which the stage
of Akoustikos was linked with purification of the
mind, the emotions and the physical body – that the
seeing of the Drama, accompanied by an emotional
participation in its happenings, produced in the
mind and the emotions of the spectator an effect
which was felt at the end of the process as a sort of
purging of the soul from vice and fear. A tragedy
was therefore like a bath, in which after many
changes of temperature and massaging of the body,
it was finally cleansed of all its impurities. The idea
of Aristotle is accepted today by modern psycholo-
gists, who not only use the word “catharsis” in the
Aristotelean sense but who have also discovered a
mechanism of the mind by means of which a person,
identifying himself with a hero, feels a sort of re-
lease from his limitations, fears and worries. This
mechanism is clearly seen in the great success that
books of adventure, detective stories, cowboy pic-
tures and such, obtain with the general public.
The Theosophist of today can make real that
purpose of ancient ceremonial, by living the ceremo-
nies in such a way that he will become one with
them, and use them as a channel for the outflow or
sublimation of his desires and repressed emotions,
the force of which causes anxiety in the ordinary
paths of life, but which once released from the
fetters of selfishness can be thrown out into the pure
stream of divine power.
Another ideal which the Theosophists can
bring back into ceremonial is that of using it as a
means of carrying down (there is no sense of direc-
tion in the spiritual life except metaphorically) the
power that is within us. When we release that pow-
er we are at the same time releasing the power of the
Universe because the individual self is only a fiction
created by our mind. Artists, mystics and so-called
magicians (in ancient times known as Theurgists of
the Divine) are in one accord in stating that when
they reach the highest expansion of consciousness
they are no more separate selves, that the ocean of
cosmic power pours through them. through them.
The Theosophical Link Page 8
In other words, we can bring back into cere-
monial work the ideal of the second stage of the
Mysteries, in which vision of the inner worlds was
opened in order to enable the Soul to go from one
world of reality to another until it reached the sum-
mit. The summit was Union with the Divine, which
made man a Theopator (one with God).
The stage of Union is thus described by
Iamblichus:
“After the Theurgic discipline has conjoined
the Soul individually with the several departments
of the universe and with all the divine Powers that
pervade it, then it leads the Soul to the Creator of the
world, places it in His charge, and frees it of every-
thing pertaining to the realm of matter, uniting it
with the sole Eternal Reason (Logos). What I am say-
ing is this: That it unites the Soul individually to the
One, the Father of Himself, Self-Moving. He who
sustains the universe, spiritual, who arranges all
things in order, who leads it to the Supreme Truth, to
the Absolute, the Efficient Cause and other creative
powers of God: Thus establishing the Theurgic Soul
in the energies, the conceptions and creative qualities
of those powers. Then it inserts the Soul in the entire
Demiurgic God. This with the Egyptian Sages is the
end of the Return, as taught in the Sacred Records.”
Three Truths There are three truths which are absolute and cannot be lost, but yet may remain silent for lack of speech.
֍ The Soul of man is immortal, and its future is the future of a thing whose growth and splen-
dor has no limit.
֍ The principle which gives life dwells in us, and without us, is undying and eternally benefi-
cent, is not heard, or seen, or smelt, but is perceived by the man who desires perception.
֍ Each man is his own absolute law-giver, the dispenser of glory or gloom to himself; the decre-
er of his life, his reward, his punishment.
These truths, which are as great as is life itself, are as simple as the simplest mind of man. Feed the
hungry with them.
(From The Idyll of the White Lotus — Mabel Collins)
Page 9 The Theosophical Link
TOS Healing Circle Angel meditation:
Third Sundays of the month @ 2:00 pm
TS Hall - 21 Glendower St., Perth
TOS / LCC:
Taize World Peace music meditation:
First Fridays of the month @ 6:00 pm—at the Liberal Catholic
Church, Cnr. Brewer and Lacey Sts., Perth
Greetings,
2019 was a fairly slow year for the TOS,
without a treasurer to keep us in line, however we
ran three fundraising evenings successfully, and
have fulfilled our commitments to the Golden
Link College in the Philippines, and to the home
schooling in Pakistan, and donations to our
speakers from the Cancer Support Group, Lifeline
and our kinesiologist, whom I believe is booked
to do a further talk for the TS.
We have missed the regular presences of
the Rockingham Girls as the constant travelling
became too much. We have been having the
monthly Healing Meditations, to which all are
welcome, if you have someone you know who
needs some absent spiritual healing; and we also
held second-monthly committee meetings.
Many thanks to our members and friends who
contributed to the food for the wonderful meals
we produced, and their help, and to all who came
to share those meals, talks and company.
Please Note: After the next Healing Medita-
tion there will be an acknowledgment of Viv Ward’s
onward journey followed by an afternoon tea for those
who wish to attend.
Very best wishes for a happy, successful
and fulfilling New Year to all.
In service,
Gailene Wester
TOS Chairperson for 2020
TOS News
The Theosophical Link Page 10
Contributed by Andy Khong
The palm is where our major energies join and it is where the life force energy can be
sent to heal others or redirected to yourself. Energy healers who perform emission tech-
niques to amplify and balance another person’s life-force energy frequently use the palms
of their hands to emit energy.
In palmistry, the three major lines are the Life Line, Head Line, and Heart Line. Lo-
cated in the centre of the palm is the Pericardium Point (known as P-8 in Acupuncture);
this point can be found by curling your fingers back – it is located at the tip of the middle
finger.
Start by massaging the Pericardium Point P-8 in clockwise circular motions by using
the thumb. Then massage along the major palm lines using the thumb; with massage mo-
tions towards the thumb.
Pericardium Point P-8 is known in Mandarin as “Lao Gong” (Palace of Merit). The
pericardium is the sack that encases and protects the heart; so this acupuncture points
calms the body/mind, cools heat from the Heart & Blood, and resolve fatigue. You could
also increase internal energy by placing this point on top of your Crown Point.
The Life Line is connected to your Digestive & Respiratory Systems. The Head Line
is connected to your Nervous System; while the Heart Line is connected to your Circulato-
ry & Excretory Systems.
Our bodies are a self-repairing entity that possesses the ability to heal itself, and a
simple self-massage will stimulate your own healing resources. Always remember - the
most profound healer is within us as we produce our own internal medicine!
Page 11 The Theosophical Link
Flbiuais
Tues 4 Feb
General Meeting
Emotion and Evolution - Murray Chopping
A chance to ponder eastern and western views and human progress. Get excited like you
used to.
Tues 11 Feb
General Meeting
Diamond Consciousness - Roberta Steedman
Diamond Consciousness is the multifaceted, multidimensional consciousness all higher
dimensional light beings possess and is one that everyone here on Earth will eventually
manifest in the coming Golden Age. This Diamond Consciousness state is embodied and
promoted by the Avatars and the Ascended Masters who have all attained this level of
consciousness through their training and spiritual disciplines. While everyone here on
Earth is at a different level of awareness and understanding, all of us possess the innate
capacity to refine ourselves to reveal this precious, inner jewel of wisdom and purity. A
PowerPoint presentation.
Tues 18 Feb
General Meeting
Adyar Day - George Wester
This is a day to remember those who dedicated their lives to Theosophy. This will be a
PowerPoint exploration of some of the luminaries of the Theosophical Society, past and
present, on the international, national and local arenas. This will flow into a brief Mt Hele-
na Weekend Event and Program Review where members will get a chance to consider pos-
sible events and methods of operation of Mt Helena. A short presentation by some com-
mittee members will be followed by an opportunity to provide suggestions for events and
possible topics and themes. The Mt Helena Retreat belongs to all members and we want to
hear your opinions so we can work together to build inspiring events that encourage
friendship, cooperation and exploration of our spiritual journey. An opportunity for our
service, and maybe an inspiration to future theosophists.
Tues 25 Feb
General Meeting
The Mytho-Poetics of the Wildman - Byron Joel
In this third instalment of his series, this PowerPoint presentation explores the mytho-
poetic and deep-ecological aspects of the global, Wildman phenomena such as the Sas-
quatch, Yeti, Yowie etc.
Definition of meeting types and relevant guidelines
Public Meetings – All members and the public are welcome to attend.
reneral Meetings – For Perth members, with interested members of the public welcome to attend up to 4 meet-
ings, with the objective to explore and confirm an interest in becoming a member of the TS. If after attending 4
meetings the person is not interested in becoming a member they are requested to restrict their visits to other op-
tions open to the public.
Members Only Meetings – Are strictly for current Perth and visiting TS members only. Non-members will not
be admitted to the meeting.
All sessions, unless otherwise stated, run from 7:30 PM ‐ 8:30 PM
The contents presented and opinions expressed in the lectures are wholly the responsibility of the
speaker and are not necessarily those of the Theosophical Society in Perth.
The Theosophical Link Page 12
Maice
Tues 3 Mar
General Meeting
Let’s Talk About Travel - Merrian Styles
A PowerPoint exploration of time travel, astral travel, inter dimensional travel and quantum
physics string theory. Join the discussion & share personal experiences.
Tues 10 Mar
General Meeting
A rreat Australian Medium with Extraordinary Mediumistic rifts:
Margaret Parrott from the Spiritual National Union
During tonight's PowerPoint presentation, I will be introducing you to an ordinary work-
man, Stan Walsh, who had a strong Christian faith, yet he found quite by accident that there
was an invisible intelligence at work and that was to open him to the most amazing devel-
opments through the deep trance state. Many hear of trance mediums and physical phe-
nomena from around the world, yet not much is known about trance mediums from Aus-
tralia. Let us take a look at this man and honour his dedication to a life he never expected,
but was timed to meet the needs of the people facing an extraordinary period in history.
Tues 17 Mar
General Meeting
Personal Development and the Spiritual Path - John Davey
Which comes first or do they run in parallel? In this PowerPoint talk we will take a close
look at our mortal and immortal links and where our focus perhaps could be.
Tues 24 Mar
General Meeting
The Essence of Atmabodha - Dr. Munna Sharma
This PowerPoint presentation will briefly highlight various Vedantic concepts in relation to
“Atmabodha - knowledge of Atman (Self)”. Vedanta, the science of life, explains the art of
living, points out the ultimate goal, and provides schemes to achieve life’s pilgrimage. The
Self is infinite, one homogeneous, but in ignorance it appears finite and multiple. The Self
alone exists as the life-giver and illuminator, and in supreme glory is un-paralleled. This talk
will present means and ways to realising the Self, and will show how it affects the transfor-
mation in thoughts and actions of an individual; and ultimately leads to peace and tranquil-
lity.
Tues 31 Mar
General Meeting
An Exploration of Time - Simon Dunn
This Power Point presentation will be looking at the essence of time. We will explore time in
the conventional way, in a scientific way, in a philosophical manor and lastly in a spiritual
way. What is Time? Does time exist in the spiritual world as it does in the material world?
Can we go back and forward in time? When will the clock run out?
Apigi
Tues 7 Apr
General Meeting
After Death Choice: Reincarnation - Tina Hentisz
This PowerPoint presentation on reincarnation is adapted from the book “Seth Speaks” by
Jane Roberts. “Seth” may be understood to be an essential guide to conscious living - and
the concept that we all create our own reality according to our individual beliefs. This talk
encapsulates much of what may happen. How does this compare to Theosophical principles
and thoughts? You do not want to miss this!
Tues 14 Apr
General Meeting
Decoding Wisdom into Practicality - Helene Fisher
In a world of conflicting information about the state of this planetary home of ours, what
can we draw from the world’s spiritual traditions, to enable us to wisely take the path of the
precautionary principle? How at this uneasy time can we ground the understanding of the
unity of all life into everyday action? This PowerPoint talk will explore these questions.
Page 13 The Theosophical Link
Apigi
Tues 21 Apr
General Meeting
Introduction into Kinesiology and Touch for Health - Dorothea Bassett
In this PowerPoint presentation I will demonstrate the effects of energy flow through the
body and explain how emotional, physical and chemical influences may alter the flow of
energy and also a number of techniques and tools that may help to easily improve on the
energy flow and thus facilitate transformational changes within our body-mind. Learn
how to strengthen your Chakra and meridian energy flow.
Tue 28 Apr
General Meeting
TOS Fundraising Night
A TOS fund raising night. Please join the TOS for our delicious snacks and light supper for
$10 at 6:30 pm and to check out the raffle basket and other items for sale. Followed by:
Wheelchairs for Kids - Gordon Hudson
This is a project of the Rotary club of Scarborough, assisted by the Christian Brothers. It was
started in1998 and is staffed completely by volunteers and has sent 45,000 special wheel-
chairs to children in 75 countries. In tonight’s PowerPoint presentation we will explore the
work being done to help other people in need.
Saturday Morning Reading and Discussion Group
A group of Theosophists gather at 10.00am – 12.00pm on Saturday mornings to read and dis-
cuss the following Theosophical classics. Beginning 11th January, we will recommence “The Ma-
hatma Letters to A.P. Sinnett” and on 18th January we will recommence “Esoteric Buddhism”. The
readings/discussions alternate every Saturday.
Discussions; incorporating science, alternate philosophy and spiritual traditions and other Theo-
sophical Texts; are lively and informative by long serving and newer members of The Perth
Branch alike.
Meetings are held in the reading room at the Perth Branch, The Theosophical Society in Perth, 21
Glendower St., Hyde Park. All welcome.
The Mahatma Letters to A.P. Sinnett
In Chronological Sequence
Edited by Vincent Hao Chin Jr.
Currently up to Letter 47
Esoteric Buddhism— by A.P. Sinnett
Currently half way through the chapter on Devachan
The Theosophical Link Page 14
Activities & Events
In this presentation and discussion group we take an investigative approach, where all personal contributions are
most welcome. At any meeting you will be surprised with the variety and diversity of opinions, personal experi-
ences and proposals, creating much food for thought and a higher consciousness. Come to this open group and
we will explore and discuss Theosophical matters as never before. Your personal opinion and insight is valuable,
so come and share the experience, idea and notions.
Next Meetings:
29th February 2020 – Cellular Phenomena
Throughout space and time our spiritual or epigenetic DNA houses the encoding or pattern for aspects of per-
sonality; thus memories from former lifetimes and soul knowledge gained. Theosophical thought may be that
each lifetime lived adds to the encoding and this is passed on with the physical DNA codes and may as yet be
undetectable. Can this be known, and how much of an influence will this have on a current life cycle? Come and
join us in this presentation and discussion…
28th March 2020 — Time, Seriality & Synchronicity
When we look into the Science of Synchronicity — or the coincidence and meaning of events — we must natural-
ly consider the flow of time and seriality. We may well wonder how reality is created — and what furthers this
abstract state to an optimum level? Is there a common thread or methodology, how is it all connected? Is reality
therefore totally causative, and if this is so, caused by whom or what? This may be the impossible question, nev-
ertheless, we will discuss the possibilities.
25th April 2020 — Human Evolution.
Where do we go from here? Our awareness is reaching higher levels of consciousness through the practice of
meditation, research, science and technology. A very significant stage has developed where the individual needs
to pay close attention to motive and action. Where will our human evolution take us? Your ideas and proposals
about our future will be important, come and join this discussion.
Meet-Ups are open to members of the Theo-
sophical Society and the Public.
Remember that a deeper truth and higher
consciousness can only be established
through an active participation.
Meet-Up: PRACTICAL THEOSOPHY DISCUSSION rROUP
Theosophical Society Hall Monthly Meetings
on selected Saturdays, 2 p.m. till 3.30 p.m.
Page 15 The Theosophical Link
Open Heart Meditation Session Every Wednesday at 6:30 - 7:30 P.M. No Charge - All Welcome
Presenter: Marta Kablar
Venue: Main Meeting Hall, 21 Glendower Street, Perth
At Open Heart we stand for a happy and healthy way of living that comes naturally from the “feeling” heart.
Our spiritual heart is located in the middle of our chest and is the centre of our feelings. The condition of our
heart is indicative of the state of our character. The more developed it is, the more balanced and happier are we.
We then literally feel we are in our middle.
Without any unnatural effort, we will introduce to you how you can develop and heal your heart and body to
reduce stress as well as find greater inner happiness and health in your life.
We bring you Open Heart for effective support of inner peace and happiness as well as for your own personali-
ty and spirituality.
Contact for further information:
Marta on 0410 771 582
Email: [email protected]
or TS Perth ph. 9328 8104
Email: [email protected]
Web site: tsperth.com.au
All the mental, emotional, psychic and spiritual faculties are influenced by the occult properties
of the scale of causes which emanate from the Hierarchies of the Spiritual Rulers of the planets, and not
by the planets themselves. This scale leads the student to perceive in the following order: (1) colour; (2)
sound; (3) the sound materializes into the spirit of the metals, i.e. the metallic Elementals; (4) these ma-
terialize again into the physical metals; (5) then the harmonial and vibratory radiant essence passes into
the plants, giving them colour and smell, both of which “properties” depend upon the rate of vibration
of this energy per unit of time; (6) from plants it passes into the animals; (7) and finally culminates in
the “principles” of man.
The Secret Doctrine, Vol. III, p. 463.
The Scale of Causes
The Theosophical Link Page 16
Wes Ynu Senui Jng Tel
Telntnpegcai Sncgles
I
A Cgicil n Figl tegp
First, because membership adds the friendly
to your circle of friends. Theosophists are friendly
people, might even be called — pardon the phrase
— good mixers. They happen to know that friend-
ship matters infinitely more than opinion or belief or
conviction or social status or race or nationality or
creed. Within The Theosophical Society are men and
women belonging to every race and creed and na-
tion and persuasion under the sun. And each may
hold fast to whatever he has and is. Where the The-
osophist differs from some others is that he does not
think he has the sole monopoly of everything good,
beautiful and true.
He does not think that he and others of simi-
lar persuasion have an exclusive monopoly of right-
eousness, nor that he is favoured above others. He
believes he is favoured, and that all others are fa-
voured too.
He thinks that others have their good and
beautiful and true things for themselves just as he
has them for himself. So he is happy himself and
happy in others’ happiness. And what is more, he
recognizes that others may be treading ways no less
straight than he knows his own to be. Thus, letting
live, he himself is able to live more abundantly. And
it is fascinating to discover and to watch how very
many ways, many so different from others, lead
Home.
On the other hand, happily grateful for the
light Theosophy and The Theosophical Society have
shed upon his own way, he is eager that their light
should shine upon the ways of others. For he knows
that such light helps each where he is, not in any
spirit of dictatorial conversion, but magically help-
ing him to unfold his own nature along its own indi-
vidual lines to its own unique perfection.
Theosophy as the Science of Universal and
Eternal Life is the Science of each individual life at
any time. The Theosophical Society exalts friendship
above differences, and understanding above preju-
dice, to the end that the growth of personal individ-
uality may contribute to the enrichment of collective
solidarity.
II
Fill Ml a Wnol
Second, because through membership you
are brought into touch with people who are intense-
ly free. Many of them may hold the truths which are
called Theosophy. They may be professing Chris-
tians or Hindus or Buddhists or Mussalmans or
Jews or Parsis. They may be agnostics. They may
have strong convictions, amounting to certainties, in
every department of thought and aspiration. They
may be as sure as sure can be that they are right —
for themselves. But they try never to be the slaves of
these things. They try never to allow themselves to
be prisoners in them.
They hold, above all these, the great motto of
The Society: “There is no religion higher than
Truth”; and they know that even their deepest cer-
tainty is at the very best but a fragment of the Truth
— the shadow of a shade. They know that as they
grow they will substantially modify the wisdom
which for the time being, perhaps, seems so perfect,
Why You Should Join
The Theosophical Society
By George S. Arundale
(Reprinted from The Theosophist, May 1937: still very much applicable today!)
Page 17 The Theosophical Link
complete, unalterable, final. And they are fascinated
by the thought that as time passes they will change
radically, out of all knowledge of their present
selves. Omnia mutantur, nos et mutamur in illis. “All
things change, and we in them.” What new light is
waiting just round the corner which will make the
present light seem but as darkness? What added en-
lightenment is coming to show how infinitely more
beautiful, wonderful, worth living, Life is even than
it already appears? What peace is waiting our on-
ward movement through sorrow and despair to
make us know for ever and for ever that Love is the
Law?
Theosophists are free men and women, free
within their limitations, free to leave these, free in
their search for Truth, free from prejudices, supersti-
tions, and from the narrow pride of ignorance.
Theosophists are friendly men and women
— friendly to all, counting friendship infinitely
more precious than difference.
Thus, to join The Theosophical Society is to
join the ranks of the Friendly and the Free.
Wel Ynu Senui Jng Tel
Telntnpegcai Sncgles
III
A Was n A vl euil
When you feel you really want to, never be-
cause friends urge you to join. It is a great thing to
join The Theosophical Society, and a challenging
thing, too. It is a great thing, because membership at
once places you among the few who are treading a
narrow way which some day shall become the
broad way of the many. Membership classes you
among pioneers, among the forward-looking,
among those who care not if they have to break
chains and fetters so long as they can escape from
the less into the more. Membership classes you
among those who feel suffocated by the dust of
crowds, who long for the clear air of those sparsely
populated regions where Truth shines undimmed
by the thicker dust.
It is a challenging thing, because member-
ship often means a ceasing to lead lives sheltered by
the sanctions of orthodoxy, tradition, convention:
sheltered by homage to public opinion, and by
movement within established grooves. Membership
of The Theosophical Society often seems to involve
adventure, sometimes even catastrophic cataclysms,
in its magic power of blasting people out of small
self-centredness. Membership often involves the
challenge of that which seems so unalterably estab-
lished, and thus leads to an aftermath of personal
disestablishment out of many of the accepted orders
of life.
Lgvg i Dg lil eis
Membership often leads to an urge to live
differently — differently from the way in which most
people live. And it is difficult to live differently, easy
to live as others live. It is difficult to live ahead of
the times, easy to live in and with them. Member-
ship of The Theosophical Society by no means de-
mands difference. But membership often leads to it.
Yet all these soul-quakes are the “tension-thrills”
which
... hint the larger state
Though but in shadow of a shade…
And the world and happiness and peace
grow because of them.
So you may well hesitate to join The Theo-
sophical Society if you are not quite sure if you will
mind weather somewhat more stormy than that to
which you have been accustomed, or if you really
want to learn how to ride storms spiritedly. You
may well hesitate to join if you are perfectly happy
just as you are and seek for nothing more. Even then
membership of The Society adds to the number of
real friends. But you will be disappointed if you
want all your friends to be more or less like your-
self.
The Theosophical Link Page 18
No; do not rush into membership. Wait — if
you are at all doubtful. Join when you are reasona-
bly sure that membership is your heart’s desire, and
that you will be steadfast in your membership to the
end.
Join when you feel within you stirring a spir-
it of adventure, of seeking more Truth, of under-
standing and appreciating the lives which around
you live so differently from yourself. Join when you
are sure that you are by no means superior to oth-
ers, or that they must become converted to your
own individual certainties.
Hnw Ynu Senui Jng
Tel Telntnpegcai Sncgles
IV
Suppnie Tel Sncgles
In a spirit of determination to make friendli-
ness the dominant note of your life. You come
among those who are Friendly and Free. Among
them be Friendly and Free; and let nothing, no
difference however radical mar the steady shining
of your friendship and understanding, in a spirit of
determination to make The Society stronger for your
membership.
But remember that no one can be either
friendly or free all the time. Were this the state of
any of us, we should be superhuman. We can only
be free and friendly — at best — most of the time.
And when sometimes we lack either or both, then is
there need for patience and understanding on the
part of others.
The Society is always giving much to its
members, even though they are not always con-
scious of receiving it. What are you going to give to
The Society? First and foremost, the strength of
steady Friendship and Goodwill. Other members may
sometimes fall into ill-will, misunderstanding, quar-
relsomeness, narrowness, dogmatism, self-
assurance. We have still to grow amidst success and
failure. Specially should you then try to stand
strongly and imperturbably for goodwill, under-
standing, peace, broadmindedness, tolerance, re-
spect. No member of The Society is perfect. All of us
from time to time fall by the way. When some of us
so fall, let there be many to remain erect, thus help-
ing the fallen to rise and become erect once more.
Then you can give The Society your public
support. Ever be proud of The Society’s Objects, of
the work it has achieved, and of the destiny that
lies before it. Be proud of its great origins. Be
proud of its great protagonists. Be proud of its
Truths. Be proud of its purposes. Be proud of your
membership.
Study the Truths which are The Society’s life.
Strengthen The Society which is their channel.
Serve the world — be it a small world or a large
world — which is the field of its activity.
Page 19 The Theosophical Link
The Open Field of The Third Object
N. Sri Ram
122222222222222222222221
The Third Object of the Society reads: “To inves-
tigate unexplained laws of Nature and the powers la-
tent in man”. First of all, is the word “unexplained” the
right word in that sentence? Should it not really be
“undiscovered”? The word “unexplained” implies that
we have already identified the laws, we perceive their
existence, but they have not been explained because of
some obscurity in them or because of their complex or
complicated nature, whereas the word “undiscovered”
would imply only the presumption that there are laws
unknown to us at present.
The field of the Third Object suggests an open
expanse, open to exploration, and it can be conceived as
including everything uncommon or seemingly miracu-
lous, such as the phenomena which H.P. Blavatsky per-
formed in her time. In her first work, Isis Unveiled, she
ranges over a vast field covering almost everything out of
the ordinary, or unexplained at that time: clairvoyance of
various sorts, leaving the body at will and travelling to a
distance, feats of levitation, psychometry, reading the
mysteries of the past, intercourse with the dead and other
non-physical entities, materializations, the passage of
matter through matter, and so forth. Perhaps we can in-
clude in such studies even the rationale of astrology, not
the art of astrology or the practice of it, but rather the
whole theory which underlies the significance of the zo-
diacal signs and the planets, their positions and relation-
ships, the attribution to them of certain influences on our
lives and the events that take place. All that is beyond
what we can see directly for ourselves, but while it may
be interesting as a matter of study, it cannot, I think, real-
ly come under the description of Theosophy as the Di-
vine Wisdom. We must not confuse knowledge, even of
the occult side of Nature, with Wisdom which springs
from the depths of a certain nature in ourselves. It would
certainly be of interest and useful to know how gravita-
tion can be reversed. It seems there are scientists both in
the United States and in Russia who are at work on that
very question. But even if one finds out that secret, it
would not necessarily make him wise in any real sense.
Although the Third Object speaks of laws and
powers, much work accomplished through these powers
is a description. For instance, the literature concerning
the astral and mental planes, the etheric body, the chak-
ras, and so forth, reads like the description of some ex-
traordinary region and of the activities taking place there.
It is said some-
times that we do not
pay much attention to
the Third Object these
days, but we have to
realize that such inves-
tigation as it calls for
requires people trained
to undertake it, and
then their competence
and findings cannot
easily be proved to
others. There will always be room therefore for scepti-
cism and differences. A person who is psychic or clair-
voyant may say, “I see such and such things,” but he may
be seeing only projections of what is already subcon-
sciously in himself, creating forms out of his own ideas
and visualizing them. It is only people who have the nec-
essary training and faculties who can undertake investi-
gation in a real sense, as distinguished from mere study
of what others have said on the subject. As what the seers
or investigators, competent in different degrees, say is not
open to verification by us, we have to judge it with our
own reason and understanding. The work of the Third
Object, in the sense of investigating the un-explained and
the latent, can therefore be undertaken only by individu-
als on their own responsibility, or occasionally by a team,
and not by the Society as a whole. Brother C.W. Lead-
beater, or even H.P.B., was not officially commissioned to
undertake any such task; they undertook whatever they
did along that line of their own accord and published the
results of their researches for the benefit of all.
Of course we can interpret the Third Object to
include such activities as are carried on by the Psychical
Research Society. But there seems to be no point in the
Theosophical Society duplicating the work of such a
body, any more than it should duplicate the activities of
scientists, although their activities are also concerned
with truth or aspects of the truth. Nor do I think it would
be wise for us officially to start yoga classes to rouse
kundalini, stimulate the chakras, or do anything of that
sort by which we may be doing the greatest harm to the
people concerned, although there are people who think
that these are things that we should be doing. It is not our
business, as a Society, to engage in activities of a spiritu-
alistic nature, even if some good results could be ob-
tained thereby.
The Theosophical Link Page 20
If the Society’s aims are philanthropic and spir-
itual in essence, we must keep that aim steadily in view
and not cause confusion in the minds of people between
spirituality and psychism. We must be careful not to in-
vest the Society with a character that does not belong to
it, identifying it with psychic pursuits of different sorts.
In the East - especially in India - the great spiritu-
al teachers have regarded the possession of psychic pow-
ers in general as a liability rather than an asset on the
path of spiritual progress. Whether or not that is so
would depend very much on the person who possesses
these powers and the way he uses them, the kind of per-
son he is and his motives. In any case, the seeking of such
powers, which is usually out of motives that tend to-
wards the sensational even when they are not actually
selfish, becomes a distraction from the discovery of the
truth about oneself, from self-knowledge. We may, of
course, consider and discuss what is given out by an indi-
vidual by the use of such powers and all interested can
join in such discussion. In other words, as a Society, we
can only investigate at the intellectual level, that is, study
and discuss, and there are many Lodges which engage in
such work. That kind of investigation is really the widen-
ing of the field of scientific and philosophical observation
and thought.
Hnw ge rilw a Cea il
I might here point out the various versions we
have had in the past of this Third Object, as they throw
light upon the thought of the leading people in the Socie-
ty as it has developed. It will give us a little insight into
what is actually behind the present wording. When the
Society was started in 1875, the only Object mentioned in
its by-laws was as follows: “The Objects of the Society are
to collect and diffuse a knowledge of the laws which gov-
ern the universe.” There is no mention at all of Brother-
hood; the idea of Brotherhood, as the records show, ap-
pears for the first time in the history of the Society in
1878. Colonel Olcott, the President-Founder, records the
fact that Brotherhood was not thought of in the begin-
ning. In fact, the whole question whether Brotherhood
should be the primary Object, or Occultism in the ordi-
nary sense of the term, was a matter of considerable dis-
cussion between the Adepts and those with whom they
corresponded, namely, Mr. Sinnett and Mr. Hume. In
1878, activities commenced in England with the for-
mation of a body entitled the British Theosophical Socie-
ty, and that Society issued a circular in which it was stat-
ed that it was founded “for the purpose of discovering
the nature and powers of the human soul and Spirit by
investigation and experiment” - an ambitious undertak-
ing apparently adopted without any clear idea of what it
involved. In February 1880, the General Council of the
Society formulated certain Objects which correspond to
the present Third Object, and were as follows:
First, “To keep alive in man the spiritual intui-
tions”. It was not stated how that was going to be
attempted.
Secondly, “To oppose and counteract after due
investigation and proof of its irrational nature, bigotry in
every form, whether as an intolerant religious sectarian-
ism or belief in miracles or anything supernatural”.
Thirdly, “To seek to obtain knowledge of all the
laws of Nature and aid in diffusing it; and especially to
encourage the study of those laws least understood by
modern people and so termed the Occult Sciences”.
I do not know whether the words “all of” were
put in advisedly, or whether it was because of the ten-
dency of all of us to speak in unqualified terms exceeding
what we actually mean.
In 1883 and also in 1884 various modifications of
these objects were adopted by different Lodges to suit
their ideas and fancies. Apparently they could do so be-
cause the parent Society was not organized sufficiently to
guide them nor had the aims been generally agreed upon
and fixed at that time. There was the Himalayan Theo-
sophical Society, for instance, which regarded itself as a
rather superior body. It included Mr. A. P. Sinnett and
Mr. A. O. Hume, and its objects were stated in these
terms: First, “Universal Brotherhood”; apparently this
was put down as a concession to the Adepts who insisted
upon Brotherhood as the primary aim. Secondly, “The
union of the individual Monad with the Infinite and Ab-
solute”; an aim laudable enough, but permitting some
doubt as to whether those who formulated it had any
idea of the actual nature of what was adumbrated. Then
thirdly, and this sounds almost commonplace after that
second grandiose aim: “The study of the hidden myster-
ies of Nature and the development of the psychical pow-
ers latent in man.”
The London Lodge, which was a very active and
important body in the early history of the Society when
Page 21 The Theosophical Link
Mr. Sinnett was associated with it, formulated this object
as follows: “The investigation of the nature of existence,
with a view to the comprehension and realization of the
higher potentialities of man, and the revival of research
connected with occult science and esoteric philosophy.”
The inclusion of the phrase “the nature of existence”
seems to be also an indication of the vagueness as re-
gards what was to be investigated that obtained in vari-
ous groups at this time. Also we may note a distinction is
made here between occult science and esoteric philoso-
phy, or perhaps the phrases were used to refer to two
different sides of the same undertaking.
In the Annual Report of 1885, ten years after the
founding, the Third Object was defined as follows: “The
Third Object, pursued by a portion of the members of the
Society, is to investigate unexplained laws of Nature and
the physical powers of man”. The First Object was very
much as at present, but the Second Object, instead of
speaking of comparative religion, philosophy and sci-
ence, speaks of “Aryan and other Eastern religions and
philosophies”. Coming down to 1890, we find the Third
Object reduced to a near approximation of its present
form: “To investigate unexplained laws of Nature and
the psychic powers latent in man”. Later the word
“psychic” was omitted and the Object was put in the
form in which it is today. Mr. Jinarajadasa, in The Golden
Book of the Theosophical Society, makes the following com-
ment on these various versions: “It was merely the outer
form that had to find an adequate expression through the
various changes.”
H.P.B., in The Key to Theosophy, makes a clear dis-
tinction between a Theosophist and an occultist. “The
latter,” she says, “is concerned with the hidden processes
in Nature, the secret potency of things in Nature”. In an
article entitled, “Recent Progress in Theosophy” - appar-
ently the article was written at about the same time - she
explained: “The Third Object, pursued by a portion of the
fellows of the Society, is to investigate the unexplained
laws of Nature and the psychic nature of man. There are
two general objects and one restricted object of attention.
Only a portion of our fellows occupy themselves with the
occult properties of matter and the psychical powers of
man.” I do not know if there is any member at present
who is occupying himself with the occult properties of
matter. “The Society as a whole,” she wrote further, “ is
not concerned with this branch of research, and naturally,
for out of every 10,000 people one may meet the chances
are that but a very small minority have the time, taste or
ability to take up such delicate and baffling studies. We
thought it a good thing to proclaim this line of research
and self-discovery as the third of our three Objects. For
those who are interested in it and all enquirers whom
they can reach and encourage the mystical philosophical
books of the present and former times have been
written.”
From what I have just quoted, it is to be noted
that she did not regard the mystical philosophical works
of the past as outdated by later writings. There are per-
sons who think that what we call Theosophical literature
has completely superseded all earlier works, sometimes
called “historical Theosophy”. Also, she includes “self-
discovery” as coming under the Third Object. That is
work in which all of can engage.
Cigeliga n Tiuee
I would like to consider here the kind of mind
that is needed for the study of Occultism. For this study
particularly, also to investigate any aspect of truth, there
must be a mind which is truthful in the strictest sense,
that is, a mind which does not prevaricate, does not gloss
over things the truth of which is inconvenient to itself,
has no vested interest in any ideas, does not deceive it-
self, and does not project concepts agreeable to itself. I do
not know which of us has such a mind, but it seems to
me perfectly obvious that before we can study Occultism
in earnest and make a success of it, we have to have that
kind of mind. If a person is conditioned in certain ways,
whatever concepts he may project are likely to partake of
that conditioning.
We might also consider the question of what
might be regarded as valid knowledge, what we may
apply. Obviously, what is perceived or experienced by a
person is an item of knowledge to him, not necessarily an
absolute proof of the truth he may imagine it to be but
true so far as it goes. I see something that looks to me to
be solid and green, but the nature of the thing may actu-
ally be different from how I see it. In any case, it will have
various aspects which are not evident to me. Therefore it
is not the absolute or the whole truth which I perceive or
experience. Nevertheless, as a perception or as an experi-
ence that has come to me, as evidence, it has its own sig-
nificance. Secondly, when we register certain facts, the
relations between them, the inferences which we draw
from our perceptions, have obviously a validity on the
same plane as the perceptions themselves. It may have
more validity as a process of thought, for the premises
may be wrong while the reasoning is right. Thirdly, we
may accept provisionally statements coming from what
we consider to be knowledgeable sources. In this connec-
tion the question would arise as to whether the source is
really knowledgeable as regards the matters in question.
If I want to know something about conditions in Antarc-
tica, naturally I have to accept the statements of those
who have been to that part of the globe, provided I con-
sider those persons to be trustworthy. In the same way,
there are many statements in The Mahatma Letters which
are accepted by very many members because the sources,
we have reason to think, are highly knowledgeable as to
the matters dealt with. Apart from all this, it is also legiti-
mate to indulge in, if that is the appropriate word, or to
frame a hypothesis which explains, which is consonant
The Theosophical Link Page 22
with facts and illuminates them. In modern Science there
is the constant framing of hypotheses, theories and equa-
tions and later amendment of them. When we entertain a
theory, we must not equate it in our own minds with ab-
solute truth. It explains; to entertain it on that basis seems
to me to be perfectly legitimate: for then it does not di-
minish the freedom to progress towards a larger or the
absolute truth.
Then one might add that there is what we call
Intuition, a much understood term. Real intuition is ei-
ther an undistorted perception springing from or a crea-
tion by the total consciousness.
To include intuition as a form
of knowing does not seem to
me to be unscientific. It de-
pends on what we mean by
that word. Before the faculty of
true Intuition can come into
play there has to be a cessation
of wishful thinking and the
mind has to be clear of precon-
ceived ideas. Just as there has
to be temperance, moderation,
in our physical living, so there
has also to be austerity in one’s
thinking, not deviation into
pleasant paths. When we imag-
ine because we like to imagine,
go off into fantasies of different
kinds, it becomes a kind of in-
dulgence; but to come to the
truth one should have that
quality of austerity which
keeps clear of the propensity to
fall for what is for the time be-
ing comforting and pleasant.
Lawt n Dg lil e Caeliniglt
The laws of Nature can be of different classes.
First there are the laws of matter in different grades,
whether these are such as to be cognized by our senses or
exist beyond their limited range. Then there are laws
which pertain to the nature of life, its characteristics, its
action and evolution. Then there are the laws of the
mind, of psychology and the psyche. To these I would
add the laws of harmony, which are an entire branch of
the whole subject, involving the intuitive perception of
harmonies and discords in many different fields. When
you listen to music you say: “Well, that is a harmony”.
How do you establish the harmony to your own satisfac-
tion? There is no tangible way or proving to another the
harmony you experience. It is by an intuitive perception
that one knows or feels the harmony in sounds for colors
or movements of anything else. I would say further there
is such a thing as the laws of one’s own inner being or
Spirit. That might sound a little mystical and vague. I will
explain what I mean presently. There can be laws that in
their operation comprehend several different levels of
existence, such as the law of Karma, which in one aspect
is mechanical and invariable, yet in another aspect is
moral and involves the concept of justice. Somehow these
two aspects are co-ordinated in Karma as we understand
it.
I spoke of the law of the Spirit. The question may
be asked: Is not the nature and action of the Spirit to be
identified wholly with freedom? Can you speak of law
when you refer to freedom?
But let us consider this fact:
the action of this most inte-
rior principle of the Spirit
results every time in a per-
fect creation; and what is
perfect or perfectly con-
structed always embodies a
law. For instance, there may
be a perfect musical compo-
sition, or a perfectly shaped
vase. The artist just looks at
the form of the vase or lis-
tens to the music and says it
is perfect. It is also the artis-
tic sense which brought it
into existence. But if with
another type of mind you
examine the construction of
the vase or the musical sym-
phony, you will find certain
concrete laws embodies in
the construction. The artist,
without going through a
process of thought, has em-
bodied a form of law in the
creation which he produces and the law which is embod-
ied is always a law of harmony. It is an un-thought-out
law. So we may say of a creation by the Spirit that it fol-
lows the law of its own being.
Everywhere in Nature there are laws, but there is
also freedom, Nature - including man - being an inter-
mixture of Spirit and Matter. Or, to use the Samskrit
words which are pregnant with meaning, Purusha and
Prakriti. Prakriti is that which has come into existence by
a process, Purusha is eternally one and undifferentiated;
it is the energy that exists always, but periodically electri-
fies the root of matter. The Atman, the universal spiritual
principle that is at the base of that energy, is omnipresent,
it is at every point, and every manifestation of it has an
aspect of eternity. The manifestation is limited, because
to manifest itself, the Atman, the spark of the Divine, has
to be embodied in some type of vesture and its action, its
light, is limited and broken up by the vesture. That which
has in it the nature of eternity can be symbolized by a
Page 23 The Theosophical Link
circle, whether large or small. But the circle has to be
squared within the limitations of the body of matter. That
is how things are in Nature. Perhaps the various Platonic
solids are really stages in the approximation to the
sphere, which is a form of a circle and is said to be the
perfect geometrical figure.
Pnwlit iliael en Seael n Blg i
Now as regards the powers latent in man. If they
are really latent, how are you going to investigate or ob-
serve them? You cannot investigate that which you can-
not observe, which you cannot touch at all. The powers
have somehow to be brought out of the state of latency,
before you can see them, study or handle them in any
manner. We should not, perhaps, be too literal-minded,
but take these phrases as they are generally understood.
The powers latent in man are latent in nature that exists
as one of a number of approximations to the Ultimate, the
inmost Spirit. At every level there is an approximation
which is a certain layer of being. We might, broadly
speaking, divide these natures into psychic and spiritual.
We might regard the constitution of man as hav-
ing a base and an apex, the apex being a dimensionless
point, which may be regarded as representing the con-
sciousness, as yet untouched by any process of time,
which is in that intangible moment, namely the present,
that divides the past from the future. There are the inter-
mediate levels or planes between that base and the apex.
When the relationship is directly between the apex, that
is to say, the dimensionless point, and the base which
may be regarded as that sub-stratum of all things, akasha,
then the relationship is spiritual. But when the relation-
ship is with one of the intermediate levels, then it can be
spiritual or it can be psychic, as the case may be. There
are powers appropriate to each layer of being.
This is brought out by H.P. Blavatsky in a strik-
ing manner in an article on spiritual progress, in which
she refers to psychic powers and the work of the Theo-
sophical Society. She points out that to become an Adept,
who has marvellous powers, one has to become
“a new man, more perfect in every way than he is
at present, and if he succeeds, his capabilities and
faculties will receive a corresponding increase of
range and power, just as in the visible world we
find that each stage in the evolutionary scale is
marked by the increase of capacity. This is how it
is that the Adept becomes endowed with marvel-
ous powers that have so often been described,
but the main point to be remembered is that these
powers are the natural accompaniments of exist-
ence on the ordinary human plane.”
People so often think of cultivating this or that
power, they want to work on the solar plexus or some
other centre in their bodies, but the way is entirely differ-
ent. The so-called powers are really the fruitage of the
living tree which is the human being. H.P.B. says further:
“The Society was founded to teach no new and
easy paths to the acquisition of ‘powers’; its only
mission is to re-kindle the torch of truth, so long
extinguished for all but the very few, and to keep
that truth alive by the formation of a fraternal
union of mankind, the only soil in which the
good seed can grow.
“In this connection we would warn all our mem-
bers, and others who are seeking spiritual
knowledge, to beware of persons offering to
teach them easy methods of acquiring psychic
gifts; such gifts are indeed comparatively easy of
acquirement by artificial means, but fade out as
soon as the nerve-stimulus exhausts itself. The
real seership and adeptship which is accompa-
nied by true psychic development, once reached,
is never lost.”
In The Mahatma Letters there are some noteworthy
statements concerning the secrets of occultism which ap-
ply to the higher psychic powers. The correspondents of
the Mahatmas at that time complained that the Adepts
seemed to grudge giving out the facts they knew. Then
the Masters says:
“The truth is that till the neophyte attains to the
condition necessary for that degree of illumina-
tion to which, and for which, he is entitled and
fitted, most if not all of the secrets are incom-
municable.”
They cannot be put into words, they cannot even
be transmitted by any telepathic means, when the mind
of the other person is not prepared to receive these se-
crets. If this were not so, all that the Adepts would have
to do would be to publish a handbook of the art which
might be taught in schools. That is apparently the view
that very many people entertain.
Tegi Objlce: Iet Scnpl a Lgogeaegn t
To sum up what I have said: The study of Occult-
ism in general can do much good. It is the study of Na-
ture, taking her as a totality, not only what appears on
the surface but also the hidden laws and processes. It can
be marvellously enlightening, when one takes it up in
earnest; for then instead of seeing only the superficial
aspect of things, he sees through it, penetrates to the
heart of existence, sees what lies behind the facade, the
extension behind the appearance. We can all engage in
such study, but to “investigate” the hidden laws and
powers requires the necessary capacity. The development
of such capacity is an individual affair, not the business
The Theosophical Link Page 24
The Theosophical Link Contributions
Members of TS Perth Branch are heartily invited to contribute articles, poems, book reviews and any news affiliat-
ed with the Branch to the Editor for possible future inclusions in the Link. Typed/emailed submissions will be
gratefully accepted. The closing date for all items for inclusion in the next edition of the Theosophical Link is:
1st April, 2020.
Email your submissions (preferred) to [email protected], or leave your typed articles in the Editor’s drawer in
the office. Your contributions and any feedback are also appreciated.
of the Society, which cannot have schools for such devel-
opment. The seeking of power is dangerous, as it builds
up self-importance, the desire to enjoy it and dominate,
whether it is power in this world or power of a different
character.
Whatever anyone declares to be true by the exer-
cise of psychic powers may be worthy of consideration -
that depends upon the person. But it should be taken
with a grain of discrimination. When you do not accept a
statement or reject it but just look at it or contemplate it
you will know your own response. If you respond to the
truth of it, your register that fact. That is really the atti-
tude needed with regard to the pursuit of the Third Ob-
ject, which to many minds is exceedingly vague because
they have not sorted out all the implications of what they
believe or refuse to believe, do not have any clear idea of
what Occultism is and what we can accept and what not.
It is necessary to have in our minds a certain clarity with
regard to our aims and undertakings, whether pertaining
to the Third Object of the Society or anything else.
ॐॐॐॐॐॐॐ