Cycles and Promulgation of Theosophy
Sep 12, 2003 04:55 PM
by W. Dallas TenBroeck
Friday, September 12, 2003
Re: Cycles and Promulgation of Theosophy
THE PAST AND THE PRESENT FORESHADOW THE FUTURE
The new cycle in which we all are, 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 SOCIETY
was made in a circular titled THE THEOSOPHICAL SOCIETY [Its Origin,
Plan and Aims]
" 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 (
"...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.
"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." [THEOSOPHICAL ARTICLES AND NOTES, p. 189.]
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
"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 ... "
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, is the significance of the annual anniversary 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
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.
So, neither They--who are alive, nor we, can have a "birthday" in the
eternal sense--only in the temporal sense when a "personality" is used
for expression on this material plane, and, as a gift of service to
those who need that help. Our Karma is focused in every such event.
Other dates are mentioned in Theosophical literature besides the
reference to the "Birthdays of the Dhyanis" (p. 179 of SD II) and on S D
I, p. 470, we have a reference to the mysterious "birthday of the
World," which later on, in one of her articles HPB, identifies with the
4th of January, 14 days after the Winter equinox--the "birthday" of the
Sun. (HPB Articles, Vol. II, p. 502.)
Midnight between February 17th and 18th is said by HPB to mark the
commencement of the Kali Yuga, in the year 3,102 B.C. (SD II 435), and
earlier in the book she identified this date right down to the second
(SD I 662). It is the one date which could probably serve as a basis
for true astrological calculations in this the Kali Yuga age. Many of
the dates and astrological observations used and preserved by the Hindu
Brahmins may belong to that earlier era. [ see SD II 47-49 ]
HPB states in the Secret Doctrine that the Sun in its vast orbit is
dragging the whole system, our Earth included, into new and different
spatial conditions, where there are changes to be anticipated in the
properties and nature of the material elements. One might suppose that
only the Mahatmas, who are fully "awake" know and perceive those
differences. Does this foreshadow a change? Is she warning us that the
records of the past may not always give us the exact conditions
physically that we are now experiencing or are going to experience ?
One may wonder if under Karma, this is the reason why the ancient
libraries of Babylon, Egypt, etc. have been "destroyed" insofar as the
general public and scholars are concerned, (or the important MSS
withdrawn), so that any confusion of times and dates would be removed
from the eyes of the merely curious, and the fevered imagination of
those who would profit and mislead people if they used those figures.
In Isis Unveiled and the Secret Doctrine HPB has given hints from
history on the antiquity of the records seen by historians in Egypt
(Herodotus, Josephus), and in Babylon and Ur (Aristotle, Berosus).
These go back almost 50,000 to 200,000 years or more. Those dates are
still held to be incredible by modern archaeologists and
paleontologists. Herodotus was dubbed (until recently) "The Father of
Lies." Aristotle (Alexander's tutor, who accompanied him on his march
of conquest to the East) held discussions with the ancient Sage Berosus
in Babylon and Chaldea -- but, those are not given much publicity.
In the Ocean of Theosophy, p. 131, Mr. Judge defines the use of the word
Dhyanis (also spelled Dzyanis, Gnyanis, Gnanis, Dzu, etc.) calling them
"creators, guides, Great Spirits." One may surmise that these special
days, "birthdays," "festivals," etc...are used by the wise at the
junction of specific solar and lunar (perhaps also planetary) cycles for
the edification (and the reinforcing) in the masses of their sensitivity
to reverberations of ancient and innate truths. Perhaps as a result of
their attending such ceremonies (those conducted by the Mahatmas who
were those actual historical personages !) -- the minds and hearts of
the masses being touched by that influence, if ready, may then in part,
awake from their lethargy, and start seeking for the "Wisdom."
Perhaps the dates of other "birthdays," which may be scattered through
the rest of the months of the year, relate to those Dhyanis who are the
Regents of, and directors of other great and Universal Principles. It
may be useful to consider that in us our three-fold spiritual nature
consists of Mind (manas--the power to think), Wisdom
(Buddhi--accumulated experience over thousands and millions of years ),
and Spirit (Atman--the "ray" of the Spiritual Self of Universal
Perception). These form the Spiritual Man, the "Three-in-One" the
"Triune Monad." It is reasonable to conclude that the three Dhyanis
whose birthdays we are given, represent the "regents" of those faculties
on the spiritual planes of Universal as well as mundial being.
We may also consider our own birthday: is it only a date of birth for
the body, then, what about another for the birth of the astral body, the
mind, and another for the initiation of the Lower Manas of the
personality into the knowledge and wisdom of the individuality its
symbiotic "Father?" [ see TRANSACTIONS, pp. 66-76 ] The "birthday"
usually is a memory date for the cycle that we (the MONAD) initiated in
this present incarnation in this particular (physical) body when we
emerged from our Mother's womb. The other birthdays (such as the date
of conception, spiritual, mental and physical) are secret ones, and
known only to our Higher Self, the Real MONADIC Ego within.
[Back to Top]
Dedicated to the Theosophical Philosophy and its Practical Application