Theos-Talk Archives (August 2004 Message tt00016)

August 2 2004

 

Dear Friends:

 

HPB wrote this, when late in 1890, and hardly 6 months before her body died.


imagine – she launched an effort to make THEOSOPHY more accessible to those
around her and within the THEOSOPHICAL MOVEMENT 

 

 

WHY THE "VAHAN"?

 

by H. P. Blavatsky

 

BECAUSE, the word means a Vehicle. 

 

In Theosophical metaphysics this term denotes a basis, something, as a
bearer, more substantial than that which it bears; e.g., Buddhi, the
spiritual Soul, is the Vahan of Atmâ --the purely immaterial "principle." 

 

Or again, as in physiology, our brain is the supposed physical vehicle or
Vahan of superphysical thought. 

 

Thus, this little fortnightly paper is destined to serve as the bearer of
Theosophical thought, and the recorder of all Theosophical activities. 

 

The enterprise is no financial speculation, but most decidedly an additional

expense which our meagre funds can ill afford, but which our duty urges us

to undertake. 

 

The journal is to go free of charge to our British Branches and "unattached"

Fellows. It is also meant for those who are unable to subscribe to our

regular magazines, but the wealthier will profit along with the poorer, for

the following reasons. 

 

The Karma of those who could, but will not subscribe for the organs of their

Society, whether from indifference or any other cause, is their own; but the

duty of keeping all the Fellows in touch with us, and au courant with

Theosophical events--is ours. 

 

For, many of those who being virtually cut off from almost everything that
goes on in the Theosophical centres, lose very soon their interest in the
movement and continue henceforward "Fellows" but in name. 

 

It has been always held that a true Theosophist must have no personal ends

to serve, no favourite hobby to propagate, no special doctrine to enforce or

to defend. 

 

For, to merit the honourable title of Theosophist one must be an

altruist, above all; one ever ready to help equally foe or friend; to act,

rather than to speak; and urge others to action, while never losing an

opportunity to work himself. 

 

But, if no true Theosophist will ever dictate to his fellow, brother or

neighbor, what this one should believe or disbelieve in, nor force him to

act on lines which may be distasteful to him, however proper they may appear

to himself, there are other duties which he has to attend to: 

 

(a) to warn his brother of any danger the latter may fail to see; and 

 

(b) to share his knowledge--if he has acquired such with those who have been
less fortunate than himself in opportunities for acquiring it. 

 

Now, though we are painfully aware that a good number of members have joined

the T.S. out of simple curiosity, while others, remaining for some time out

of touch with the movement, have lost their interest in it, we must never

lose the hope of reviving that interest. 

 

Many are the Fellows who, having failed at first to help on the cause, have
now become earnest "working members," as they are called. Therefore, we say
to-day to all: "If you would really help the noble cause--you must do so
now; for, a few years more and your, as well as our efforts, will be in
vain." 

 

The world moves in cycles, which proceed under the impetus of two mutually

antagonistic and destroying Forces, the one striving to move Humanity

onward, toward Spirit, the other forcing Mankind to gravitate downward, into

the very abysses of matter. It remains with men to help either the one or

the other. Thus, also, it is our present task, as Theosophists, to help in

one or the other direction. 

 

We are in the very midst of the Egyptian darkness of Kali-yuga, the "Black

Age," the first 5,000 years of which, its dreary first cycle, is preparing

to close on the world between 1897 and 1898. 

 

Unless we succeed in placing the T.S. before this date on the safe side of
the spiritual current, it will be swept away irretrievably into the Deep
called "Failure," and the cold waves of oblivion will close over its doomed
head. 

 

Thus will have ingloriously perished the only association whose aims, rules

and original purposes answer in every particular and detail--if strictly

carried out--to the innermost, fundamental thought of every great Adept

Reformer, the beautiful dream of a UNIVERSAL BROTHERHOOD OF MAN. 

 

Verily, of philanthropical, political, and religious bodies we have many.

Clubs, congresses, associations, unions, refuges, societies, each of them a

social protector of special men and nations, special arts and sciences, or a

bulwark against this or that evil, spring up daily, each of these moved by

its own party or sectarian spirit. But which of them is strictly universal,

good for all and prejudicial to none? 

 

Which of them answers fully to the noble injunction of the Buddhist Arhats

and also of King Asoka? "When thou plantest trees along the roads, allow

their shade to protect the wicked as the good. 

 

When thou buildest a Rest-House, let its doors be thrown open to men of all
religions, to theopponents of thine own creed, and to thy personal enemies
as well as to thy friends." None, we say, none save our own Society, a
purely unsectarian, unselfish body; the only one which has no party object
in view, which is open to an men, the good and the bad, the lowly and the
high, the foolish

and the wise--and which calls them all "Brothers," regardless of their
religion, race, colour, or station in life. 

 

To all these we now say: 

 

As "there is no religion higher than Truth," 

 

No deity greater than the latter, 

 

no duty nobler than self-sacrifice, and that

 

the time for action is so short--

 

Shall not each of you put his shoulder to the wheel of the heavy car of our
Society and help us to land it safely across the abyss of matter, on to the
safe side? 

 

 
--H.P.B. 

                        

Vahan, December, 1890 

 

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

May we all benefit from these words and inspiration.

 

Best wishes,

 

Dallas

 



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