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Contact Members' newsletter of the Brisbane Theosophical Society

2017 Issue 2 May June July August

Brisbane Theosophical Society Contact Magazine May 2017 2

Brisbane Theosophical Society 355 Wickham Terrace, Brisbane (opp. top of Albert St) Tel: (07) 3839 1453 Fax: (07) 3831 3692 Web: http://www.theosophyqld.org.au Email: [email protected]

BOOKSHOP & LIBRARY: (Closed on Public Holidays)

Monday to Friday................….……………..10.30 am to 2.30 pm Wednesday ………........................................6.30 pm to 7.25 pm

‘Contact’ magazine is edited by Phillipa Rooke

The programme of Lodge meetings is available from the Lodge and is placed on the Lodge website which will always be the most up-to-date source of information.

The Theosophical Society has no official statements of belief. It encourages members to seek the truth by various avenues, but always

subject to respect for others. All views expressed in these pages are entirely those of the authors – not of the Society.

PRESIDENT’S REPORT

The 8th

May is a day of special significance in the Theosophical world. It is known as White Lotus Day, and commemorates the passing of H.P.B. Theosophists around the world meet on this day to remember H.P.B. and her great contribution to and love of the TS. In reference to this special day, Mr A.H. Peterson, writing in “World Theosophy” of May 1932, makes the following comment :-

As the lotus in its most ancient meaning symbolized birth, most fitting it is from this standpoint that the day chosen for us to celebrate the passing from us of the objective form of our Founders, should have been called by Madame Blavatsky “White Lotus Day”, for she herself writes: “Whether as the lotus or water-lily it signifies one and the same philosophical idea; namely, the Emanation of the Objective form from the Subjective, Divine Ideation, passing from the abstract into the concrete, or visible form”. Thus she gave to those who grieved for her passing the promise of her future objective work in the world, her rebirth, in this symbol of resurrection – the White Lotus.

Also during May we have a visiting speaker from Canberra, Dr Grahame Crookham, President of the Lodge in the national capital. His topic is that of climate change. The Theosophical Society in Australia hosts the annual School of Theosophy at Springbrook at this time of the year with the theme this year being “The Yoga of Theosophy”. The guest presenter was the international and well regarded lecturer, Dr Pablo Sender.

During February, we wer treated to a wonderful ‘Festival of Oriental Arts’. The facilitator was Min Chen, a Brisbane member who arranged for some very talented musicians and vocalists to come from The Peoples Republic of China. Many of the audience were amazed at the superlative musical skills that these performers displayed.

In March, Mr Pedro Oliveira, the National Education Coordinator of the T.S. in Australia presented an informative and absorbing talk on “Initiation: Ancient and Modern”. Pedro has the ability to captivate the audience with his talk and also displays his wit with jokes at the same time.

Now diverting from our events over the last quarter, I will speak about what you can do for the T.S. and T.O.S. in Brisbane. There are numerous ways in which you can assist the small band of volunteers. No matter what your special talent or skill may be, if you have some spare time, please approach any of our committee about how you can help. Remember you will obtain more in altruistic value than the effort that you can afford the Society.

I look forward to seeing you all at our regular Wednesday night talks.

John Harris.

In this issue...

President’s Report –John Harris .............................. 2

Brisbane Lodge News .............................................. 3

A Fragment of the Ageless Wisdom.........................4

The TS Body Mind and Spirit....................................5

A Comparison of the Caduceus with Tantra Yoga.....8

Poetry Corner...........................................................11

Book Review on Qabalah.........................................12

Theosophy Unity and Karma....................................13

TOS News.................................................................14


BRISBANE LODGE NEWS

Brisbane Theosophical Society Executive Committee for 2017

President: John Harris Vice Presidents: Marion Smith, Secretary: Lynette Muller Treasurer: Dianne Manning Committee: Patricia Ossenberg, Barry Bowden, Janet Harding, Aldo Donadel

Sub-Committees - Library: Patricia Ossenberg, Dianne Manning, John Harris Bookshop: Patricia Ossenberg, Lynette Muller, Janet Harding, Marion Smith Finance: Dianne Manning, Patricia Ossenberg, John Harris, Lynette Muller, Janet Harding Programs: John Harris, Barry Bowden, Aldo Donadel Property & Equipment: John Harris, Dianne Manning, Barry Bowden Publicity: John Harris, Marion Smith, Aldo Donadel, Barry Bowden Constitution: John Harris, Lynette Muller, Dianne Manning, Marion Smith, Patricia Ossenberg Policies and Procedures: John Harris, Lynette Muller, Dianne Manning, Janet Harding, Patricia Ossenberg

Committee Appointments – Librarian: Patricia Ossenberg Bookshop Manager: Phillipa Rooke TOS Representative: Janet Harding Library Manager: Phillipa Rooke Office Manager: Janet Harding

Library News

Our Librarian is still busy with boxes of donated books, sorting and selecting, some going into the Library, some replacing old copies in the library, and lots going into our second-hand bookshop. Below are just some of the titles which have been added to library shelves over the past few months.

New Additions to the Lending Library

A Most Unusual Life by Kirsten van Gelder, Frank Chese

The Spirit of One Earth by Ursula King

The Books of Kiu-Te (in Members) by David Reigle

The Sacrament of Love by Paul Evdokimo

The Inner Reaches of Outer Space by Joseph Campbell

Crystal Healing by Edmund Harold

Rg Vedic Studies by M. Sundarraj

Colour Meditations by S.G.J. Ouseley

The Appearance of Man by Teilhard de Chardin

Meister Eckhart: Sermons & Treatises by Meister Eckhart (Trans & Ed by M.O’C Walshe)

New additions to the library are displayed separately for the ease of information of library goers.

Bookshop News

We are constantly putting ‘new’ second-hand material into the bookshop for sale, so it is worth checking every so often if you like a bargain. A recent donation contained quite a number of great Theosophical books.

Since the decision to sell only second-hand books we are no longer ordering new books for the bookshop, but will continue to do so for the library, and for specific TS Lodge purposes. E.g. new courses for study groups. Anyone requiring specific titles and with no internet access through which to order books may contact the T.S. Bookshop in Melbourne on 03 9650 3955.

Cover picture:

A scene from Angkor Wat of an ancient stone doorway framing a small shrine.


Australian TS e-Newsletters and ‘T-in-A’ magazine

The national magazine ‘Theosophy in Australia’ is now only posted in paper form to those members who pay extra for it when paying their annual dues. It is put on the national website www.austheos.org.au as a PDF file. To be advised by email when each new issue is available, register by sending an email to Gil Murdoch at [email protected]. Also ask Gil to add you to the e-Newsletter mailing list if you don’t already receive it and would like to do so.

Brisbane TS Facebook page

Have you visited our Facebook page yet? For those of us who are ‘Facebook illiterate’ you don’t have to be a signed up user to access the page and enjoy yourself with the many opportunities to “click and play” the posts you will find there.

The input of our Members is important, so if you find anything interesting that you would like to share, please hit the share

button, scroll to share to a page, select BTS and share. One of the admins will see you are not a troll (no offense intended) and publish your contribution. If the aforementioned is not within your area of expertise, you could always put a link in an email to the BTS to be forwarded to the Facebook page coordinators.

Any problems, questions, or input you have please send a message to the page and together we can make the page a stimulating and fun place to visit.

It’s at https://www.facebook.com/brisbanetheosophicalsociety

Michael Morton (with the bits about “illiterate” being added by the editor who is part of that bunch.)

A Fragment of the Ageless Wisdom

The Spirit, without moving, is swifter than the Mind;

the senses cannot reach IT; IT is ever beyond them.

Standing still IT overtakes those who run.

IT moves. IT moves not.

IT is far and IT is near,

IT is within all this,

AND IT is outside of all this.

From the Isavasya Upanishad

http://www.austheos.org.au/

mailto:[email protected]

https://www.facebook.com/brisbanetheosophicalsociety


The Theosophical Society: Body, Soul and Spirit

By Pedro Oliveira. A talk given at the Indo Pacific Conference in 2016

In The Key to Theosophy Madame Blavatsky says that the Eclectic Theosophists from Alexandria in the

third century CE were also called Analogeticists. She writes:

As explained by Prof. Alex.Wilder, F.T.S., in his “Eclectic Philosophy,” they were called so because of their practice of

interpreting all sacred legends and narratives, myths and mysteries, by a rule or principle of analogy and correspondence: so that

events which were related as having occurred in the external world were regarded as expressing operations and experiences of the

human soul.

The word ‘analogy’ comes from Greek analogia, “proportion” and The Oxford English Dictionary

defines it as ‘a thing which is comparable to something else in significant respects’.

Also in The Key to Theosophy HPB suggests that there are different views of the human constitution,

although her favourite was the septenary one. One of the views she presents is the ancient Greek one,

which was adopted by St. Paul in his epistles: body, soul and spirit.

The body, as science has shown, is the product of physical evolution. Its ultimate purpose, though, is to

become a pliable, sensitive and responsive instrument for the indwelling consciousness. At present it

tends to behave as the lord over consciousness and countless industries have been created to cater for its

illusory needs. Its essentials needs are few but the imaginary ones tend to multiply every week.

The soul, still outside the province of modern exact science, is that which seeks to express itself through

the body and in the process becomes, frequently, identified with its appetites. The word soul comes from

Greek psukhē, ‘breath, life, soul’. In its inner nature it becomes a duality – mind and emotions, activated

by images – one aspect yearning for communion with that which is beyond it, buddhi, and the

preponderant aspect consolidating a sense of personal self, the me, which ends up being strengthened by

the process of experience. The essence of the personal self is a sense of abiding isolation.

The spirit is consciousness in its own essential nature, svarupa, ever free, boundless in its intelligence

while being at the same time a field of radiating love-awareness. Spirit is beyond time and all its

processes, is free from decay and its very life is the splendour of Truth eternal.

The decisive factor in human evolution is how the mind sees itself. When it loses its capacity to see itself

and the patterns that have their origin in that lack of awareness, it becomes like a rag being tossed by the

winds of existence, without a purpose and bent on repeating mistakes again and again.

However, when awareness grows it starves the errant patterns of thought-behaviour and institutes a steady

flow of understanding, which grows when every experience is seen for what it is – an opportunity to

purify oneself from the malady of self-centredness – and thus prepares the mind for the beginning of the

journey towards Wisdom.

Is it possible to view the TS, analogically, as a complete being, travelling on its own evolutionary way

and facing similar vicissitudes as a human being does?

The body of the TS is the collectivity of its members guided by its Objects and the Resolutions on

Freedom of Thought and Freedom of the Society. Although the body is more than 140 years old, it

remains strong by a dedication to human transformation, as expressed in the Three Objects, and by

refusing to yield to the temptation of a dogmatic, exclusivist, power-seeking and narrow-minded view of

its own role in the world.

But the body of the TS has had its hard knocks over its many decades and still goes through them. Such

vicissitudes invariably begin with one individual or group of individuals who claim to know better.


Dr George Arundale had a very inspiring motto: ‘Together differently.’ HPB called the TS a ‘Republic of

Conscience’. Both expressions seem to indicate something vital: that the Society is not a church with a

common creed, but more importantly, that the essence of its work advocates the principle of self-

responsibility. To put it more succinctly: perhaps we need to learn to hold our opinions responsibly,

without pointing fingers – or a laser – at those who think differently.

Another source of problems, both historically as well in contemporary times, seem to happen when some

people, otherwise well-intentioned, want to transform the TS into what it is not. Some people have

advocated, rather recently, that the Society is now like an old hat, and that there are much newer teachings

with fresh inspiration coming through contemporary channels. Some websites suggest that some Adepts

have taken a kind of retirement plan in order to promote new candidates!

How did the TS remain together as one body throughout all these difficult periods? One possible answer

is that there were members within it that kept alive a clear sense of direction and who dared to plumb into

the depths of what Universal Brotherhood without distinction truly is. Radhaji defined it as a mind

without barriers. It becomes the source for transformative action.

But the TS has remained vital also because of those members who, even if they may not have reached

such depths, they tried to live, to the best of their abilities, a life of service and compassionate action. The

life they put into the Society strengthened and vitalized its body.

The soul of the TS are the twin stars of Universal Brotherhood/Sisterhood and Altruism. They shine

constantly within the depths of the Society’s life and they call us to a much deeper adventure: to leave self

behind while meeting the Other – the wholeness of Life in every form and under every appearance. The

Soul of the TS is a movement of aspiration towards union with the uncreated Ground of Being, which is

Life in its ineffable Sacredness.

Having visited a number of Lodges in different countries one cannot help feeling this great reality: how

the soul of the Society is alive throughout the world. Sometimes, while visiting remote Lodges in India,

Brazil and Indonesia, one felt that even if no talk was given and no outer event took place, just sitting in

that hallowed environment was enough to feel this radiating presence of the TS soul. It is a profoundly

benign, welcoming and motherly presence.

The spirit of the TS is indefinable Freedom, unconditioned Consciousness, Truth and Love Immortal. It is

the embodiment of resistless Energy which is Goodness, Benediction and Salvation. It is the radical

vision of a transformed Humanity, made whole by selfless action. In my poor view it was this spirit that

sustained the Society during the several crisis that shook its existence to its very core in the past. At this

hallowed level, the TS is not just a human-made organization, with a set of rules and organizing events

and publishing books. The Society’s svarupa, its essential nature, is a pure vessel into which are

constantly poured the waters of newness of Life, Wisdom and Activity that have their source in those

Adept-Brothers who are the real Founders of the Theosophical Society. Its spirit belongs to Them and to

Their work.

So, if we try to understand a little bit more of the nature of the TS – its body, soul and spirit – the question

could perhaps be asked? What is the voice of the Theosophical Society in the world today? How can the

Society speak to brutal selfishness in the world? To war, violence against women and children. To the

daily genocide perpetrated on animals. To the relentless war against Nature. To the fundamentalism in

every religion.

We have had a lineage of distinguished Presidents, beginning with an American, Col. Henry Steel Olcott,

and recently electing another American, Tim Boyd, to lead the Society in these troubled times. I am not

suggesting that we should wait for another 139 years to elect another American as President!

The President can travel, write articles, meet people, coordinate activities, and certainly express his view

on current issues in the light of Theosophy. He represen ts the Society wherever he goes in an official


capacity. He may voice his views on the several issues just listed, views which we and the world listen to

and ponder on. But is the voice of the TS limited to his voice?

One of the central concepts in the Vedanta tradition is Vāch, ‘speech’. The Theosophical Glossary states

that Vāch ‘is the mystic personification of speech, and the female Logos, being one with Brahmā, who

created her out of one-half of his body… In one sense Vāch is “speech” by which knowledge was taught

to man; in another she is the “mystic, secret speech” which descends upon and enters into the primeval

Rishis, as the “tongues of fire” are said to have “sat upon” the apostles. For, she is called “the female

creator”, the “mother of the Vedas”.’

The real voice of the Theosophical Society comes from the integral unity of its body, soul and spirit. And

when we truly understand that we can find its voice, its inner speech in the depths of our hearts, and then

be able to address the questions that need to be addressed for the good of the world. Because we were

meant to be an association of people, from the very beginning – a society – each one of us can be the

voice of the TS and its life-transforming power. Not in the sense of speaking publicly on behalf of the

Society, as the President does, but carrying its profound spiritual power with us, in complete humility and

self-effacement.

Annie Besant did precisely that when she wrote:

Oh! if for one passing moment I could show to you, by any skill of tongue or passion of emotion, one gleam of the faint glimpse –

that by the grace of the Masters I have caught – of the glory and the beauty of the Life that knows no difference and recognises no

separation, then the charm of that glory would so win your hearts that all earth’s beauty would seem but ugliness, all earth’s gold

but dross, all earth’s treasures but dust on the roadside, beside the inexpressible joy of the life that knows itself as One.

The Theosophical Society, in its 140 years of existence, has generated an awesome amount of educational

resources. Much of these are now online although much work still needs to be done in this direction.

Lodges and Sections of the Society offer a variety of programmes to the public and the members, some

slightly broader than others by accommodating elements of new age spirituality.

The Society lives and moves in the world, and the measure of its progress is directly related to its capacity

of addressing the causes of suffering that have turned the world into a valley of shadows. It was not

founded to bring a new ideology to the world, or to become and academic body solely occupied with

metaphysical questions, whether from the eastern or the western traditions. In the words of the

Mahachohan, ‘It’s time that Theosophy should enter the arena.’

Theosophy is the quintessential voice of the TS. Not as a creed, a particular doctrine or teaching, or a

syndicated view point. The body, soul and spirit of the TS are meant to be instruments of that timeless

voice, the mother of all knowledge, ‘the well of infinite compassion’.

Once Krishnamurti was asked: ‘You say that if the individual is transformed the world would be

transformed. How do you know that is true?’ Krishnaji replied: ‘Sir, change and then see what happens.’

Let Theosophy be our voice in the world. So that we can open our hearts and minds and understand the

words of the Mahatma:

Poor, poor humanity! It reminds me of the old fable of the war between the Body and its members; here too, each limb of this huge

“Orphan” — fatherless and motherless — selfishly cares but for itself. The body uncared for suffers eternally, whether the limbs

are at war or at rest.

In a visit to a Buddhist temple in Los Angeles a number of years ago I had the opportunity of asking a

Buddhist nun the meaning of the name Kwan-Yin. She said the word ‘Kwan’ means to hear and explained

that when we ordinarily hear the sufferings of the world, that hearing is mixed up with our own internal

noises, emotions and thoughts. But when Kwan-Yin hears the cries of the world she does so from a state

of complete emptiness. Her response is then compassion.

**********************


This is Part I of a talk which was presented at the Brisbane Lodge on Wednesday 1st March 2017

A COMPARISON OF THE CADUCEUS

WITH THE CHAKRAS OF TANTRA YOGA

By Barbara Atkinson

(A comparison of the Caduceus, an ancient symbol of bodily alchemy, with the Chakras of Tantra Yoga, the energy centres of transformation. A journey of the soul through Western and Eastern esoteric doctrines to enlightenment and wisdom.) THE CADUCEUS To the ancient alchemists the Staff of Hermes was the spinal canal. Through this canal runs sacred liquid called fire oil, in Greek Christos, the saviour and redeemer of all things. These Hermetic Fire Philosophers recognized this essence in man as a distillation of universal life energy derived from the sunlight; the rays of the stars, and food. This universal energy, upon which all living things draw, is undoubtedly the origin of the legend of the Last Supper for man eternally maintains himself upon the body and blood of this spirit of universal energy. The four elements are present in the Caduceus. Earth melds opposing forces giving stability and security and providing conditions for human completion on all levels. Water is associated with the God Mercury’s washing and purifying power as a Universal Solvent. Fire aids in the digestion of food by taking fuel and oxygen and combining them into tiny inner explosions that generate heat and energy needed for survival. Air is the vital life force permeating all places and providing energy to the entire body. The three forces of alchemy are also incorporated into the Caduceus. The Sun (spirit) and The Moon (matter) are the two entwined serpents symbolizing the positive and negative aspects of the Spirit-fire, while the wings signify the power of conscious flight through the higher worlds brought about by the unfolding of this fire. The bulb at the upper end of the Staff represents the Crown Chakra while the Staff itself is the channel for the spiritual current of Mercury, symbolizing the soul. Mercury is the Roman name for Hermes, the messenger of the gods, who links the infernal world of Hades with the upper Olympian world. He is thus the ideal alchemical god who guides the Adept down into the depths of the psyche, the suffering of the mortification and decomposition of ego, thence rising to the attainment of the Red Elixir, the Universal Medicine that cures all diseases. OUROBOROS Ouroboros is the Dragon that devours its own tail. When the Dragon has completely sloughed its skin, like the snake, the supreme Universal Medicine and the Elixir of the Wise will rise from its virulent poison.


The alchemists also designed seven operations for personal transformation. The first four: Calcination, Dissolution, Separation, and Conjunction use the powers of the personal unconscious and the energies of the personality. The next three: Fermentation, Distillation, and Coagulation, tap into the infinite resources of the collective unconscious and the transpersonal Self. The seven operations correspond to seven planets and the soul power of the planetary Governors is represented by seven spiritual metals. Starting at the base of the Caduceus they are: Saturn (lead); Jupiter (tin); Mars (iron); Venus (copper); Mercury (mercury); The Moon (silver); The Sun (gold). The goal of soul alchemy is to transmute these base metals in the human body from our base mental body of ignorance into the gold of enlightenment and wisdom to become the living, radiant principle called the Philosopher’s Stone. SEVEN CHAKRAS AND RAYS In Tantra Yoga, these seven psychophysical metals are known as Chakras which are knots or zones of energy which transform psychophysical energy into spiritual energy and must be “united” to achieve enlightenment. Three of these main knots represent three aspects of consciousness. The Knot of Brahma, located in the Root Chakra, is related to the physical world and to the world of names and forms. The Knot of Vishnu, located in the Heart Chakra, is related to the astral body and to the world of emotions. The Knot of Rudra, located in the Brow Chakra, is related to realization and true knowledge. When these knots are united, phenomenal reality becomes pervaded with divine energy and the Self becomes established in the Sheath of Bliss. Each Chakra vibrates at a different frequency, and the colours associated with each energy centre reflect different frequencies of light and energy. The Root Chakra sparkles with white crystal lights mingled with a rich shade of red and looks like a brilliant ruby held under a bright spotlight. The Genital Chakra is a beautiful shade of orange, and glows with a pale white interior. The Navel Chakra has shades of yellow with yellow and white sparkling lights. The Heart Chakra looks like a brilliant green emerald sparkling under a bright white spotlight. The Throat Chakra is sky-blue in colour and looks like a sparkling day of sunshine. The Brow Chakra is traditionally called “The Third Eye” because of the eye in its centre. Surrounding the eye is an energy centre radiating a deep colour of indigo blue, with sparkles of white and purple lights. The Crown Chakra looks like a ceiling fan coloured a vivid royal purple. THE CHAKRAS OF TANTRA YOGA Each Chakra is a lotus with a different number of petals and each lotus is assigned a letter of the Sanskrit alphabet. Through the centre of each lotus passes a lingam or phallus representing the Sushumna, around which are wound two serpents symbolizing cosmic energy. In Sanskrit the microcosmic form of this universal energy is called Kundalini or Serpent-fire. The solar channel Pingala “resplendent like the sun” rises from the lotus at the base of the spine to the right of the Sushumna; to the left is the lunar channel Ida “resplendent like the moon”. The two serpents start their ascent by twisting around the Sushumna in opposite directions. They are semi-material, male and female, positive and negative, and start into action the free and spiritual current of Sushumna. When the spiritual energy of Kundalini ascends through the Sushumna, it harmonizes the energy of Ida and Pingala which encircle six chakras. As Kundalini ascends, its fiery red energy pierces one chakra after another and incorporates into itself the qualities of these chakras, mastering them and resulting in definite extensions of power and sense perception. Upon completing its ascent to the seventh Crown Chakra, Kundalini has absorbed into its own essence all the qualitative states through which it has passed so that the chakras appear as united into one current like beads upon a sacred thread. MAGNUM OPUS In reference to the divine work of creation and the plan of salvation within it, the alchemical process was called the Magnum Opus or ‘Great Work’. In it, a mysterious chaotic source material called prima materia, containing the opposing and incompatible male and female Principles of each person’s androgynous nature, is gradually guided towards a redeemed state of perfect harmony, the ‘Philosopher’s Stone’ or Lapis philosophorum. First we bring together and then we putrefy. We break down what has been putrefied and purify the divided. We unite the purified and harden it. In this way is One made from man and woman.


THE LUNAR SOPHIA The black figure represents the Lunar Sophia standing on a black moon whose silver pigment will oxidize over time, but she has descended into matter and become caught in it. “Turn to me with your whole heart and do not gaze at me because I am black, for the Sun has burnt me so.” Sophia is compared with the Queen of Sheba who says in the Song of Solomon that she is “black and beautiful like the daughters of Cedar and the curtains of Solomon.” Now she calls for help from the depths of matter: “The black depths have covered my face and the earth is corrupt and sullied in my works, and darkness has fallen upon it, as I am sunk in the mire of the depths and my substance has not been opened.” (C.G. Jung, Mysterium Conjunctionis, Zurich, 1957). The black Madonnas represent the virgin earth which the alchemist must choose as the subject of his work. It is the prima materia in its mineral state, and it comes from the ore-bearing seems buried deep beneath the masses of stone. In Gnosticism and in the Cabala Sophia bears both the features of a virgin bride and those of the womb, the mater materiae which is called Mulaprakriti in the Secret Doctrine ~ the feminine principle and fecund state of matter before anything manifests and also symbolizes the spiritual essence of cosmic matter. The seed that falls into it produces a threefold fruit. And this fruit in her body is spirit, soul and matter in the tripartite Caduceus, the Christ-Mercury, the healing serpent, and the curing Water of Mercury, the Universal Solvent that flows into Hades to awaken the dead bodies of the metals and free his mother bride. This is the beginning of the Moon’s “Whitening” Stage (ALBEDO): her clothes are now purer than snow, and to the Sun she will give wings like those of a dove, to fly with him in the sky. WORKING WITH SATURN AND LEAD The starting point of our transformation is the operation of Calcination in the Root Chakra, which connects with the Earth Element at the base of the Caduceus, and this area is thought of as a reservoir of negative energy symbolized by the planet Saturn, its metal lead, and a black crow that feeds on carrion and aids in the process of destruction and transformation. Saturn is composed of a brilliant ring circling a dark inner core, and represents the original “Gate of Darkness” through which the soul must pass in order to be renewed in the Light of Paradise. As Father Time, the slowest and heaviest planet represents the limitations of time and space. PUTREFACTION Similarly, Saturn’s metal lead is black, heavy, and dull and well suited to the first NIGREDO STAGE of the Magnum Opus. Here the alchemical retort is sealed to allow the primal matter containing the opposing and incompatible twin Principles to be putrefied in the Water of Mercury. Lead is the oldest metal and known for its stubborn durability and resistance to change. Outwardly, it is a lustreless, gloomy, unmalleable metal, impermeable to all forms of light, even high energy X-rays, which makes lead a perfect shield against radiation. SKELETON ON A BLACK BALL OF LEAD Psychologically, it is a symbol of one’s leaden soul confined in Saturn’s dark inner core of ignorance and one unaffected by outside “radiations” such as attempts at spiritual instruction by others. Spiritually, lead symbolizes the soul’s inertia and weight which produces man’s stubborn, materialistic, and melancholic nature. Fire, however, is lord over lead for the metal has a low melting point and is easily separated from its ore by Calcination, but once it is made into a fine powder it immediately ignites when exposed to air, and must be confined in a vacuum to stop catching fire. This “lead” accumulated in the Root Chakra also contains the seed of our spiritual transformation. Here the powers of Calcination are focused to destroy the ego and all its defence mechanisms. These mechanisms usually take the form of self-perpetuating delusions and attachment to appearances and material possessions. This is the beginning of the Nigredo Stage in our lives when we are stripped down to our essence or primal matter through what Hamlet called “the slings and arrows of outrageous fortune.” Most of our fears and concerns about self-preservation are at the Root Chakra. It is the seat of paranoia, addiction, and blind projection of our faults onto others. By transmuting lead here, we examine our beliefs, habits, and fears consciously and try to integrate their energy on a higher level. The spiritual alchemist suffers through this darkest stage, knowing that it represents a period of fundamental internal regeneration. This is the dark night of the soul, a diminishment of consciousness in which the alchemist must persist to achieve enlightenment or relax into the dull slumber of mere physical existence. Putrefaction lasts a long time so one should be patient for where alchemical mastery is concerned haste comes from the devil.


THE MULADHARA CHAKRA In Tantra Yoga, the Root Chakra is a lotus with four blood red petals and a yellow square representing the Earth Element. Enclosed in the square is a massive white elephant, the carrier of heavy loads, with seven trunks showing the colours of the chakras. Above the elephant at the centre of the square is an inverted triangle showing a lingam or phallus symbolizing Shiva (the male principle), over which the serpent Kundalini Shakti (the female principle), rests in three and a half circles. With her mouth open and facing upward she is connected with the Sushumna. Above the Sushumna are a crescent moon and the bindu. The bursting of the bindu is the beginning of differentiation and from the bindu Brahma, the creator of the physical plane, emerges. Symbolizing Shiva energy at this lowest stage is, surprisingly, the supreme god Brahma, usually at home only in the divine heaven. Thus the beginning of our ouroboric journey is also its end. With his four heads Brahma sees in all directions at the same time, and each head represents one of the four aspects of human consciousness: the Physical; Rational; Emotional; and Intuitive Self. With one of his four hands Brahma makes a gesture telling us to have no fear. In the other three he holds: *Scrolls, depicting divine knowledge. *A sealed libation cup carrying the sacred water ~ the elixir, and *A lotus. Symbolizing Kundalini Shakti energy is the radiant pink goddess Dakini with shining red eyes and four arms. As if showing how to conquer her she holds up: *A sword to destroy ignorance. *A shield for protection. *A trident symbolizing the combined energy of BRAHMA the creator, VISHNU the preserver, and RUDRA the destroyer, and *A skull. The skull indicates the purified mind having died to the material world which is the same meaning of the skeleton’s skull in the previous alchemical engraving and represents the goal of Calcination. Using these personifications of the archetypal forces at work in the Root Chakra, the alchemist attempts to activate the dormant energy contained there. By activating the True Imagination in a meditative state, the fiery consciousness of the alchemist is directed to the cauldron of transformation in the sacral area. As the cauldron begins to boil the Brahma Knot is untied and Kundalini, visualized as a twisting serpent, begins its slow journey up the spinal canal. (To be continued in the next Edition of Contact)

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Poetry Corner with Swami Amar Jyoti

There is a way The Light beyond the ways surrounds you which is not a way all the time as a halo. Light is within you already. Everyone You have gained nothing is the embodiment lost nothing of Light. you are one with It Not only so, already, everyone is just realise it. Vibrating Light. How? Let That happen *** let this go. Be One. You have to let go relax **** in order to be That, what you already are.


Book Review:-

QABALAH, TAROT & WESTERN MYSTERY TRADITION

Submitted by Mira Litwin. This book is not a study of the Hebrew Qabalah. It is a study of the Hermetic-Gnostic Qabalah. But both systems share the primary symbol of the Qabalah – the Tree of Life. There are 10 ineffable Sephiroth as there is ten in numbers and 22 letters (sounds), the foundation of all things – together 32 Paths of Wisdom: No 1 – Kether – the Crown. It is Admirable Intelligence, the Light giving the power of comprehension of the First Principle which has no beginning and no end. No 2 – Chokmah – Wisdom. It is Illuminating Intelligence; the reflection of the Crown of Creation, the Splendor of the Unity,the Second Glory. No 3 – Binah – Understanding. It is the Wonderful Intelligence; Mother of Faith for from Her faith emanates. No 3-4 – Daath – Knowledge. The Unnumbered Path;Sanctifying Intelligence, for by the Union of Wisdom and Understanding are things sanctified and made holy. No 4 – Chesed – Mercy. Measuring, Cohesive or Receptacular for it contains holy powers and from it emanates spiritual virtues. No 5 – Geburah – Strength. Radical Intelligence; the Channel of the Holy One’s Might, Protection, Retribution and Vengenance. No 6 – Tiphareth – Beauty. Intelligence of the Mediating Influence for in it are manifested and multiplied the influxes that flow from and into the reservoirs of the Blessings. No 7 – Netzach – Victory. Occult and Hidden Intelligence; its love underlies and illumines from within the activities of all the lights. No 8 – Hod – Splendor. Resplendent Intelligence; for it is the Refulgent Splendor of all the Intellectual Virtues which are perceived by the eyes of intellect. No 9 – Yesod – Foundation. Intelligence of Separative Influence; by it the emanations are separated and reformed and empowered to operate the Machinery of the Universe. No 10 – Malkuth – The Kingdom. The Corporeal Intelligence; it is the body which is formed beneath the whole order of the worlds and is the increment of them. The other Paths (11 to 32) you have to learn from book which is still available at our library, however it is out of print: “Qabalah, Tarot & the Western Mystery Tradition”, compiled and edited by Clifford Bias. Above Kether(no 1) is Trinity: AIN; AIN SOPH; and AIN SOPH AUR – the Absolute Reality.

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Theosophy, Unity and Karma

This is an article from the magazine “Theosophy” Vol 85 No 9. It is from the section entitled “letters questions comment”.

The question was :- The ideals of Theosophy expressed in its doctrines of unity (universal brotherhood) and Karma (universal justice) are extremely attractive. Yet it appears to me that the massive violence in the world fails to bear out the latter. Other than the obvious fact that Theosophy offers something different, what holds people, including myself, so firmly to Theosophy when this unworldly ideal wears thin?

The response :- “Our correspondent suggests that while he has no quarrel with brotherhood, the extreme violence in the world disproves the ideal of universal justice and wonders why people, including himself, ‘stick around’. He tends to conclude that, although Theosophy is interesting, it offers little that applies to the world.

“For anything to be practical it must be put into practice. Most of the difficulties in the world stem from the indoctrination of the separative ideas people have adopted for centuries. Sadly, people tend to act upon the prejudices and cultural ideas they may not even know they hold.

“The basic ideas of Theosophy, upon which ideals are based, explain why people stick around. They are universal not cultural.

No one is ever encouraged to adopt theosophical ideas on blind belief. It weakens them if they do. They ring true to many people, but this is especially so for those who ‘stick around.’ They not only possess soul satisfying appeal, they also appeal to the logical mind.

“ The best scientific observers agree that unity and the unbroken balance that this implies are at the core of the manifested universe. Modern physicists refer to this condition as a “singularity”. Theosophy proposes that this unified state extends to the inner subjective planes, and that it reflects the spiritual reality at the core of every being in the universe. And so it is that from the perspective of Theosophy unity and equilibrium prevail at the seat of human consciousness. During the process of evolution human beings move away from this inner reality and become glamorized by the appearances before their eyes. Hence, much in today’s world reflects personal fear and ambition and not the ideas that support the ideals of Theosophy.

“From time to time H.P.B. discussed the characteristics of those who “stick around”. She once said:

It is easy to become a Theosophist. Any person of average intellectual

capacities, and a leaning toward the meta-physical; of pure, unselfish

life, who finds more joy in helping his neighbour that in receiving help

himself; one who is ever ready to sacrifice his own pleasure for the sake

of other people; and who loves Truth, Goodness and Wisdom for their

own sake, not for the benefit they may confer – is a Theosophist

(H.P.B. Articles II, 91).

“Then, as a warning, in the Preface of The Key to Theosophy, she said:

To the mentally lazy or obtuse, Theosophy must remain a riddle;

for in the world mental as in the world spiritual each man must

progress by his own efforts. The writer cannot do the reader’s

thinking for him, nor would the latter be any the better off if such

vicarious thought were possible.

“People who go to the trouble to rearrange their lives to attend meetings, and in most cases steal time from a busy schedule to study, and have more than a passing interest in Theosophy, doubtless will do well in unravelling the riddle. But, as indicated, they more than likely entertained similar ideals before encountering Theosophy. In other words, even if unawares, they never stopped searching for something that would satisfy their heads as well as their hearts. When they do, they tend to listen, ask questions and “stick around”. In contrast to this, those who come to meetings merely because they offer something different seldom stay.”

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