Theos-Talk Archives (November 2002 Message tt00244)

ANNIVERSARY November 17th 2002



THE PAST AND THE PRESENT FORESHADOW THE FUTURE



Our present centennial as the new cycle, will represent for many a
promise, a hope for the future of our Earth and ourselves, and also,
that the errors of the past will not repeat themselves.


In 1878 the earliest record of the objects of the THEOSOPHICAL
MOVEMENT was made in a circular
titled "THE THEOSOPHICAL SOCIETY [Its Origin, Plan and Aims]" Col.
Olcott, the President-Founder said that H P B had written this
section of the circular:


" The objects of the Society are various. It influences its fellows
to acquire an intimate knowledge of natural law, especially its occult
manifestations. As the highest development, physically and
spiritually, on earth, of the Creative Cause, man should aim to solve
the mystery of his being...study to develop his latent powers...to
personally exemplify the highest morality and religious aspiration, to
oppose the materialism of science, and every form of dogmatic
theology, especially the Christian...to make known
among Western nations the long-suppressed facts about Oriental
religious philosophies, their ethics, chronology, esotericism,
symbolism...to disseminate a knowledge of the sublime teachings of
that pure esoteric system of the archaic period, which are mirrored in
the oldest Vedas, and in the philosophy of Gautama Buddha, Zoroaster
and Confucius; finally and chiefly, to aid in the institution of a
Brotherhood of Humanity, wherein all good and pure men, of every race,
shall recognize each other as the equal effects
(upon this planet) of one Uncreate, Universal, Infinite, and
Everlasting Cause."
[Blavatsky: COLLECTED WORKS (T P H ), Vol. !, pp. 375-8]


The character of the present and coming cycle is twofold: the
striving of the spiritual aspirations of the age, and, the Karmic --
of being haunted by the errors of our past, and thus the possibility
of repeating our habitual patterns of thought. History indicates that
we are inclined to repeat our destructive tendencies.

In an effort to counter these mental patterns, students of Theosophy
attempt to apply the direction given by H.P.B. in THE KEY TO THEOSOPHY
( p. 228):

"...the main, fundamental object ... is to sow germs in the hearts of
men, which may in time sprout, and under more propitious circumstances
lead to a healthy reform, conducive of more happiness to the masses
than they have hitherto enjoyed. "

We do know that individually, any one can bring these propitious
circumstances into focus for themselves. Additionally we know that
spreading the ideals of Theosophy is the process for sowing seed
ideas.

These relate to the nature of man's Spirit/Soul immortality, and that
one essential fact, removes the dread of death, and gives a practical
philosophical basis, by which to apply, the ideas of karma (the Law
of the Universe and of ourselves) and reincarnation in an intelligent
manner.

These ideas we share again with each other, as brothers and sisters
do, jointly adventuring on the great Path to Sublime Perfection that
all, as Eternal Pilgrims, follow.

So did H P B envisage the impact that Theosophy would have on the
dedicated, the studious and the thoughtful, that she wrote in her
fourth message to the American Theosophists assembled in 1891 in the
Boston Convention:

"Theosophy first, and Theosophy last: for its practical realization
alone can save the Western world ... from sinking entirely into that
mere luxurious materialism in which it will decay and putrefy as
civilizations have done. In yours hands, brothers, is placed in trust
the welfare of the coming century ... "


"It is time Theosophy should enter the arena,." wrote the Great
Master in a letter in 1881 "For our doctrines to practically react on
the so-called moral code, or the ideas of truthfulness, purity,
self-denial, charity, etc., we have to preach and popularize a
knowledge of Theosophy." [T A & N. p. 189.]

And we find Mr. Judge saying elsewhere:

"High scholarship and a knowledge of metaphysics are good things to
have, but the mass of the people are neither scholars nor
metaphysicians. If our doctrines are of any such use as to command the
efforts of Sages in helping on to their promulgation, then it must be
that those Sages - our Masters - desire the doctrines to be placed
before as many of the mass as we can reach."

There is no substitute for enthusiasm. In this effort, Mr. Judge
exemplified this in everything he did. Once one recognizes the value
of theosophical Ideas as they affect every level of human life -
physical, mental, moral and spiritual - enthusiasm to share with
others is spontaneous, as shown by the ongoing efforts of students to
publish and study the original writings of H. P. Blavatsky and William
Q. Judge.

This is the work of today as opportunities present themselves. In
spite of the clangor and din of our present civilization, we live in a
time when it is possible to openly proclaim the existence of
Theosophy - the Wisdom-Religion. This has not always been the case, as
history shows. We need not be reticent in publicly stating
Theosophical ideas, as they throw light on the problems and issues
facing the human family - birth, death and dying, education, famine,
human rights, justice, religious freedom, social conflict and war.
H.P.B. provided the key to transforming the "mind of the race" in our
era when she said "Learn well the doctrines of Karma and Reincarnation
... "


================

What, may we ask, is the significance of the annual anniversary marked
by November 17th ?

In The Secret Doctrine, Vol II, p. 179, Mme. Blavatsky refers to
certain dates which She calls the "birthdays of the Dhyanis." The T S
was inaugurated on one of these: November 17th in 1875.

Several days in each year mark the cyclic return of the impressions of
the day on which, far, far back, early beginnings were made in this
Manvantara. The 17th of November, midnight between the 18th and 19th
of February, and the 7th day of March are three of these she called
the "birthdays" of the Dhyanis. And, in this connection, we may
recall a verse in The Voice of the Silence, p. 72, "Know if Amitabha,
the "Boundless Age," thou would'st become co-worker, then must thou
shed the light acquired, like to the Bodhisattvas twain, upon the span
of all three worlds."

Does this statement give a clue as to why the three "birthdays" are
referred to: these may be those of "Amitabha," and the two
"Bodhisattvas." It is said that two of the Masters saw that it was
possible to make an effort to re-establish the Theosophical Movement
in the world. We are indebted to them and to HPB who agreed to act as
their "Messenger." They also refer to their superior, the Maha-Chohan
before whom they stand in awe and to whose wishes they accede. Before
him, they say in one place, the "book of Karma" stands open.

The Dhyanis, the Wise, the "Great Souls," are the Rishis, the Buddhas
and the Mahatmas of antiquity, and of the present. Being immortals
They cannot have a "birthday" in the ordinary sense, since it is
posited that all beings, in their essence, and we, ourselves, as
immortals, are faced with the same quandary. Do we have a birthday?
The answer is both "yes," and "no." "Yes," for this period of
manifestation on our Earth. "No," for the "Eternal Pilgrim" that we
are essentially. (SD I 175 268, and 570-575; II 79-80 93-4 103
109-10 167.) It could be surmised that the "Ray of the One Spirit"
which is the human MONAD (Atma-Buddhi) would have its special
"birthday" in the sequence of Cosmic development in the dim and
formative past of the earlier Rounds.

May we all draw inspiration and prosper from these remembrances. May
we each continue the Work.

November 17th 2002, will mark the 127th anniversary of the launching
of the THEOSOPHICAL MOVEMENT for our present times and era.

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DTB