By N.C. Ramanujachary.

61 Pages | First limited edition 1995 | Softcover | Prapti Books, Madras, India | No ISBN.

T. Subba Row, an outstanding figure in the early days of the Theosophical Society after the Founders, Helena Petrovna Blavatsky (1831 – 1891) and Colonel Henry Steel Olcott (1832 – 1917) came to India, was highly respected for his wide-ranging erudition and knowledge of esoteric philosophy and practice. He had many things to reveal on Occult Science and Philosophy. This slim volume, second in the series, includes seven essays vividly written.

From page VI:

” . . . You are wrong in distrusting Subba Row’s writings. He does not write willingly, to be sure, but he will never make a false statement. – Ten to one – it will never receive the attention it deserves – Why? Simply, because his statements contain sober facts, and that what your prefer generally is fiction so long as the latter dovetails with, and answers preconceived theories. ” 

• Master K.H. in: ‘Letter No. 93’ (Winter 1883) The Mahatma Letters to A.P. Sinnett.

By Dr. Sarvepalli Radhakrishnan (1888 – 1975).

738 Pages | First published in 1923, 1999 edition | Oxford India Paperbacks | Softcover | Oxford University Press, New Delhi | ISBN: 0195638190.

Long acknowledged as a classic, this pioneering study of Indian thought charts a fascinating course through an intricate history. From the ṛg-veda to Rāmānujā, Radhakrishnan traces the development of Indian philosophy, while showing its growth as a single tradition of thought through the ages. Individual philosophers and their views are interpreted in the light of this broad argument. Throughout, the author’s concern is to show ancient philosophical texts at their best and relate these to contemporary issues of philosophy and religion. The essential elements of individual texts and philosophies are emphasized in order to prevent meaning and significance from being obscured by detail. Parallels between Indian and Western philosophical traditions are also regularly drawn.

From the Introduction (p. 25):

” The founders of philosophy strive for a socio-spiritual reformation of the country. When the Indian civilisation is called a Brāhmanical one, it only means that its main character and dominating motives are shaped by its philosophical thinkers and religious minds, though, these are not all of Brāhmin birth. The idea of Plato, that philosophers must be the rulers and directors of society is practised in India. The ultimate truths are truths of spirit, and in the light of them actual life has to be refined. “

By Gottfried de Purucker (1874 – 1942).

45 Pages | First published in 1938, second printing 1944, second edition and edited in 1972 | Softcover | Point Loma Publications, San Diego, California | ISBN: 091300406.

Dutch translation: Bekleed met de ZON – het Mysterie-verhaal van Jezus | Uitgegeven in 1972 | Stichting ISIS, International Study-Centre for Independent Search for Truth, ‘s-Gravenhage | ISBN: 9070163195.

Jesus lived. Whatever name he may have had, the individual known as Jesus (the Hebrew name being Jeshua or Joshua), was an actual man, a great Sage. He did indeed live. He was, furthermore, an initiate into the secret doctrine of his period; and around him, after his death, grew up legends and tales, which were woven in later days – say a century after his death- into the so-called Gospels.

But who was Jesus? Nobody really knows. There is not one, single definite, conclusive, and proving answer to this question – not a single answer, which is know to be a certainty. When did Jesus live? When was he born? The answers to these questions are still unfound and still occupy the attention of not a small army of scholars and students; but behind all the cloud of uncertainty and the dust of conflicting opinions and, through all the ages since Jesus, later called the Christ, came and taught his fellow-men, through all and behind all this, we nevertheless discern the sublime figure of a Great Teacher.

From page 23:

” Believe not, said in substance the Syrian Sage of old to his disciples, ‘men when they come to you and tell you: ‘Lo, I am the Christ, follow me!’ Or when another one comes and says: ‘Lo, I am the Christ follow me!’ Believe them not. But when one comes before you, in the name of the Christ-spirit, and tells you to follow Truth whose ringing tones are heard in every normal heart of man, and who speaks in the name of the god within, in the name of the inner Christ, in the name of the inner Buddha, then said in substance the Syrian Sage, ‘He is my own. Follow him. “

Door David Pratt.

62 Pagina’s | Eerste druk 2009, tweede druk 2010 | Softcover | Theosophy University Press Agency, Den Haag | ISBN: 9789070328740.

Engels origineel: Sunken Continents versus Continental Drift | www.davidpratt.info.

Volgens de platentektoniek hebben ‘legendarische’ verzonken continenten zoals Atlantis en Lemurië nooit echt bestaan. Ze beweert dat continenten duizenden kilometers kunnen verschuiven, maar dat het verrijzen en verzinken van grote continenten onmogelijk zou zijn. De platentektoniek ligt echter zwaar onder vuur. Een groeiende hoeveelheid bewijsmateriaal toont aan dat continenten niet als meubelstukken kunnen worden verplaatst, dat periodieke verticale korstbewegingen een sleutelrol spelen in de evolutie van de aarde, en dat grote delen van de zeebodem in het verre verleden continenten waren.

Afkomstig uit Hoofdstuk ‘Het Verrijzen en Verzinken van Continenten’ (p. 26):

Verticale bewegingen

” De theosofische traditie leert dat de aardkorst zich voortdurend verheft of verzinkt, meestal langzaam maar op sommige momenten met cataclysmische intensiteit. Er is een voortdurende afwisseling van land en water: als één deel van de droge landen verzinkt, ontstaat elders nieuw land. Blavatsky schrijft:

Het opheffen en dalen van continenten gaat steeds voort. De hele kust van Zuid-Amerika is in een uur 10 tot 15 voet opgeheven en ook weer gedaald. Huxley heeft aangetoond dat de Britse eilanden vier keer onder de oceaan zijn gezakt en vervolgens weer zijn omhoog gekomen en opnieuw bevolkt. De Alphen, de Himalaya en de Cordilleras waren alle het gevolg van bezinksels, die zich op de zeebodem hadden afgezet en die door titanische kracht tot hun huidige hoogte werden opgeheven. “

Door Johan M. Pameijer.

271 Pagina’s | Uitgegeven in 2004 | Softcover | Sigma Uitgeverij BV., Tilburg | ISBN: 9065562338.

Ieder mens heeft zijn eigen droomruimte, de stille onbewuste binnenkant van onze persoonlijkheid. Soms doen dromen je versteld staan en stemmen ze tot nadenken. Wat willen ze je duidelijk maken? Zijn dromen bedrog?

Johan Pamerijer tracht in dit boek nieuwe spirituele perspektieven toe te voegen aan het droomonderzoek vanuit de zienswijze dat dromen ons kunnen helpen en ons innerlijk kunnen helen. Betekenis en zin van dromen verwijzen naar een diep reservoir van kennis, dat ontoegankelijk is voor het dagbewustzijn, maar zicht tijdens de slaap voorzichtig kenbaar maakt. De droom laat iemand zien, zoals hij werkelijk is: het uiterlijk masker valt weg en de innerlijke waarheid treedt onverbloemd aan het daglicht. In dit boek voert de schrijver ons langs de oude Egyptische, Assyrische en Griekse droomuitleggers naar het meer modern op Freud en Jung gebaseerde droomonderzoek. Hij maakt daarbij gebruik van vele persoonlijke en hem ter hand gestelde indrukwekkende droomverslagen.

Afkomstig uit Hoofdstuk 6 – ‘De Collectieve Oerdroom’ (p. 207):

Het spanningsveld van Eros

” Het totale cultuurgebied van de Middelandse Zee-volken geloofde in een mannelijke scheppersgod en een vrouwelijk natuurbeginsel. Het spanningsveld tussen de uiteengedreven godenparen werd ingevuld door Eros, de god met zijn liefdespijl. Liefde is sindsdien het ultieme bindmiddel tussen de gescheiden partners, de zoektocht geldt als drijfveer van ons leven en de hereniging gloort aan de verre horizon van onze bewustzijnsreis. Alle Griekse mysterieen zoeken de eenwording van de tegendelen langs ingrijpende trainingstages, aangeduid met de namen zuivering, verlichting en vereniging, naar Plato, die sprak van reinmaking, inwijding en aanschouwing. Ze mondden uit in een doodslaap die de myste in het aangezicht van de god bracht. Het streven om van het zinnelijke naar het geestelijke op te stijgen, de drang van de sterveling om zich naar het geestelijke te verheffen, is door Plato Eros genoemd. “

By Narmadashankar-Devshankarmehta.

125 Pages | Published in 1985 | Hardcover | S.N. Publications | No ISBN.

An Account of Followers of the Sankarācārya School.

The book deals with the doctrinal differences among various followers of Sankarācārya School – the component of Advaita metaphysics. The study is divided into four Chapters based upon the four headings under which the subject matter of Vedānta naturally falls. Chapter I deals with Categories of Vedānta Brahma, Māyā, Jiva and Jagat, Chapter 2 reviews the harmony of Physics and Metaphysics. Chapter 3 recounts the means of realizing Brahman. Chapter analyses the theory liberation – the ultimate aim of man’s existence.

The book is systematically arranged. Each chapter is divided into sections and subsections, indicative of differences of the ācāryas in regard to their respective doctrines. The work is based upon the Siddhantalesa of Appaya Diksita. Other works have also been consulted and the results obtained. The author has taken care to avoid personal reflections on the Comparative merits of various doctrinal differences. The upholders of differences are allowed to speak in their own words, rendered into English, so that the reader might impartially grasp their views.

From the Introductory Remarks (p. VII):

” ‘Know Thyself’ is the ultimate appeal of all the orthodox and heterodox systems of Indian Philosophy. Inquiry into the Nature of Self was a stirring principle in the Indian soil, which has put to motion all the reflective minds from ancient times. The great cosmological hymn of the Rigveda, which is so much celebrated for the loftiness and uniqueness of its thought is one of the so many links of a long chain of philosophical Compositions of the pre-Rigvedic Aryas, which have survived the lapse of 3.000 years. The Rigveda – the most ancient repository of Indian thought and culture – presents a grave picture of a Rishi relflecting upon the cause of the universe and the problems of life. His speculations will, no doubt, excite the sneer of a matter-of-fact man of the nineteenth century. But a man, who cares to discern the beauty of ancient literature, should follow the sound piece of advice given by Hume: ‘Nor is it ever permitted to judge of the civility or Wisdom of any people, or even single persons, by the grossness or refinement of their theological principles. On this account, all the absurdities of the pagan system of theology must be overlooked by every critic, who would pretend to form a just notion ancient poetry’. Thus, there is no wonder when one Rishi says, that the universe is born of the great golden egg. “

By George R.S. Mead (1863 – 1933).

107 Pages | The Theosophical Publishing Society London and Benares, 1906| Photo copy | Kessinger Publishing Company, Montana U.S.A. | ISBN: 1564591557.

As to the contents and style of this Song, it must be confessed that we have to do with a poem of far less originality than the Hymn of the Robe of Glory, and I have taken it as a subject not so much for its intrinsic merits, as because it affords an opportunity to set forth some information on that great mystery, which was in antiquity generally known as the ‘Sacred Marriage’.

From page 74:

” The Rite of the Sacred Marriage must have been dramatically set forth in some of the inner rituals of the Christianized Gnosis. At any rate we definitely know that this was the case among the Marcosians, for Irenaeus (I. xxi 3), tells us:

Some of them prepare a Bridal Chamber and celebrate a mystery-rite with certain invocations on those who are being perfected; and they declare that what is being solemnized by them is a Sacred Marriage, in likeness with the Unions Above. “

By George R.S. Mead (1863-1933).

338 Pages | Photo copy of the first edition in 1913 by G. Bell & Sons, Ltd, London | Kessinger Publishing Company, Montana U.S.A. | ISBN: 0922802793.

from the Preface:

” All the studies or sketches in this volume are illustrative of the quest of reality, the search for truth, or the restless striving of the human soul for the satisfaction of its needs, spiritual or philosophical, mystical or psychical. The subjects are gleaned from the past and present, from east and west; and all of them, each in their different ways, seem to the writer to be of deep interest and great importance, even though some are little known and may appear on first acquaintance somewhat strange. “

CONTENTS:

1. The Way of the Spirit of ancient China
2. The Doctrine of the true Man in ancient Chinese mystical philosophy
3. Spiritual reality in progressive Buddhism
4. The ideal life in progressive Buddhism
5. Some features of Buddhist psychology
6. The doctrine of reincarnation ethically considered
7. Some mystical experiments on the frontiers of early Christendom
8. The meaning of Gnosis in the higher forms of Hellenistic religion
9. ‘The Book of the Hidden Mysteries’ by Hierotheos
10. The rising psychic tide
11. Vaihinger’s philosophy of the ‘As If’
12. Bergon’s intuitionism
13. Eucken’s activism.

By George R.S. Mead (1863-1933).

442 Pages | Photo copy of the first 1903 edition, The Theosophical Publishing Society, London & Benares | Kessinger Publishing Company, Montana U.S.A. | ISBN: 1564591301.

From I. – Foreword:

” When some five and a half centuries before the Christian era the Buddha arose in ancient Āryāvarta to substitute actuality for tradition, to break down the barriers of convention, and throw open the Way of Righteousness to all, irrespective of race or birth, we are told that He set aside the ancestral scriptures of His race and times and preached a Gospel of self-reliance and a freedom from bibliolatry that will ever keep His memory green among the independent thinkers of the world.

When the Christ arose in Judaea, once more to break down the barriers of exclusiveness and preach the Way to the ‘Amme ha-aretz’, the rejected of the ceremonialists and legal purists, we are told that He extended the aegis of His great authority over the ancient writings of His fellow-countrymen, and cited the Torah as the very Law of God Himself. 

We are assured by Traditionalists that the Incarnation of Deity Itself, the very Giver of that Law, explicitly attested the genuineness of the Five Books; He with His inerrant Wisdom, asserted that Moses wrote them, just as it was believed by the people of His day. Whereas, if there be anything certain in the whole field of Biblical research, it is that this cannot be the whole truth of the matter. 

It has been said in excuse, that the Christ did not come on earth to teach His disciples the ‘higher criticism’. This may well be so, and yet it is a fact of profound significance that, as we shall see in the course of the present enquiry, even in His day, this very Torah and much more the Prophets and Sacred Writings, were called in serious question by many. “

By George R.S. Mead (1863-1933).

Pages | Photo copy | Reprinted from The Theosophical Review, Vol. XXXIV , 1904/1919 | Kessinger Publishing Company, Montana U.S.A. | ISBN: 1564592529.

“ I (Wisdom) love them that love me – Prov. viii, 17. Where there is mystery, it is generally supposed that there must also be evil. ” – Lord George Gordon Byron (1788 – 1824).

Let us for a few minutes turn our thoughts together to the woman without whom, in every probability, there would have been no Theosophical movement to-day as we understand it. Let us consider briefly the crude and blundering question: ‘Do you believe in Blavatsky?‘

To me this question sounds strange, sounds even if I may say so, vulgar. ‘Blavatsky’ No one who knew her, knew her thus tout court. For her enemies even, while she lived, she was Madame Blavatsky (1831 – 1891), or at least H.P. Blavatsky; while for her friends and lovers she was Helena Petrovna, or H.P.B., or the ‘Old Lady’ – which last once gave occasion to a pretty witticism of a friend, who slyly remarked that it would have been awkward had Madame been Monsieur.

By Jeffrey M. Masson and Susan McCarthy.

268 Pages | Published in 1996 | Softcover | Vintage, London | ISBN: 0099478919.

Fore more than 100 years, scientists have denied that animal experience emotions, yet this remarkable and ground-breaking book proves what animal-lovers have known to be true: wolves, giraffes, elephants, and many other creatures exhibit all kinds of feelings – hope, fear, shame, love, compassion. From Ola, the irritable whale, to Toto, the chimpanzee who nursed his owner back to health, this book collects together for the first time a vast range of case histories, which show the extraordinary complexity of the animal world, and the tumult of emotions that govern it.

From page 223:

” Freedom from exploitation and abuse by humankind should be the inalienable right of every living being. Animals are not there for us to drill holes into, clamp down, dissect, pull apart, render helpless and subject to agonising experiments. They are, like us, endangered species on an endangered planet, and we are the ones, who are endangering them, it and ourselves. They are innocent sufferers in a hell of our making. We owe it to them, at the very least, to refrain from harming them further. If no more, we could leave them be.

When animals are no longer colonised and appropriated by us, we can reach out to our evolutionary cousins. Perhaps then the ancient hope for a deeper emotional connection across the species barrier, for closeness and participation in a realm of feelings now beyond our imagination, will be realised. “

Door Wladimir Lindenberg (1902 – 1997).

243 Pagina’s | Eerste druk 1962, tweede druk 1978, derde druk 1985 | East-West Publications bv., Den Haag | ISBN: 9070104555.

De bekende auteur en arts Wladimir Lindenberg laat in dit boek zien hoe in alle tijden en in alle culturen de mens een zoeker is naar contact met het eeuwige en onvergankelijke. De godsdiensten van het Verre Oosten zoeken meer langs de weg van meditatie, de godsdiensten van het Midden Oosten meer langs de weg van het gesproken, gezongen of geprevelde gebed en door stille contemplatie. In dit universele boek komen alle tradities aan bod.

Afkomstig uit Hoofdstuk 13 ‘Gebed en Meditatie in het Katholicisme (p. 192):

” Wie in de reine natuur, vrij van alles wat scheidt, wil staan, moet zich van alle mensen losgemaakt hebben, zodat hij de mens aan de overzijde van de zee die hij nooit onder ogen heeft gekregen, al het goede evenzeer gunt als hem die hem nabij is en zijn vertrouwde vriend. Zolang nog uw eigen persoon meer goeds gunt dan de mens die ge nooit gezien hebt, zijt ge geheel op de verkeerde weg en hebt ge nog niet voor een ogenblik inzicht verkregen in deze eenvoudige grondregel. Ge hebt misschien in een flauw denkbeeld de waarheid gezien als in een gelijkenis, maar het beste hebt ge nooit bezeten . . . In alle schepselen is God ons gelijkelijk nabij. De wijze man zegt: God heeft zijn netten en strikken over alle schepselen uitgespreid, zodat men Hem in elk daarvan vinden kan – wanneer men het maar wil erkennen. “

By Bernard Lewis (1916 – 2018) and Buntzie Ellis Churchill.

235 Pages | Second printing 2008 | Hardcover | Wharton School Publishing, by Pearson Education Inc. | ISBN: 9780132230858.

• An objective, easy-to-read introduction to Islam by Bernard Lewis.
• What Islam really teaches about God, Humanity, Jihad, Tolerance, Women, Democracy, Economics and Radicalism.
• How Islam shapes the lives of its followers.
• Islam’s challenge to the West.

For many people, Islam remains a Mystery. Here Bernard Lewis and Buntzie Ellis Churchill examine Islam: what its adherents believe and how their religion has shaped them, their rich and diverse cultures, and their politics over more than 14 countries. Considered one of the West’s leading experts on Islam, Lewis, with Churchill, has written an illuminating introduction for those, who want to understand the faith and global challenges it confronts and presents. Whatever your political, personal or religious views, this book will help you understand Islam’s reality.

From Chapter 3 – ‘Scripture, Tradition and Law’ (p. 27):

ISLAMIC HUMOR

” Someone said to Ash’ab: ‘Instead of wasting your time telling jokes, why don’t you relate traditions (hadith) concerning the Prophet? That would be a worthier and nobler thing’. ‘

‘By God’, replied Ashab, ‘I have heard many traditions and related them’. 

‘Then, tell us one’, said the man.

‘ I heard from Nafi’, said Ash’ab, on the authority of Ibn Umar, ’that the Prophet of God, may God bless and save him, said: There are two qualities, such that whoever has them both is among God’s chosen.’

‘That is such a fine tradition’, said the man. ‘What are these two qualities?’

‘Nafi forgot one and I have forgotten the other,’ said Ash’ab. “

By Eliphas Levi, with footnotes by a Master of the Wisdom.

172 Pages | Softcover | Kessinger Publication Company Ltd. Montana | ISBN: 1564590208.

‘ In which the most advanced Truths of Occultism are for the first time revealed (in order to reconcile the future developments of Science and Philosophy with the Eternal Religion)’.

CONTENTS:

1. Preface
2. Foreword
3. PARADOX
   1. Religion is magic, sanctioned by authority.
   2. Liberty is obedience to the Law.
   3. Love is the realization of the impossible.
   4. Knowledge is the ignorance or negation of Evil.
   5. Reason is God.
   6. The imagination realises what it invents.
   7. The Will accomplishes everything which it does not desire.
4.  Synthetic Recapitulation. – Magic – Magism.
5.  The Unalterable Principles.
6.  The Great Secret.

From PARADOX VII – The Will Accomplishes Everything, Which It Does Not Desire:

” PRINCE SAKYAMUNI, who has been called Buddha, said that all the torments of the Human Soul had their origin in either fear or desire; and he concluded by two sentences, which we may thus render:

Desire then nothing, not even Justice; wait until soon or late Heaven accomplish it. Nirvana is not annihilation: it is. in the Order of Nature, the great appeasement. “

God fears nothing; he knows that evil cannot triumph, and he desires nothing; he knows that evil cannot triumph, and he desires nothing; he knows that the good will accomplish itself, but he wills that truth should be, because it is true, and that justice should be done, because it is just. “

Translated by Richard Laurence.

192 Pages | 1995, Secret Doctrine Reference Series | Softcover | Wizards Bookshelf, San Diego, U.S.A. | ISBN: 091351067x.

In the  year 1773, after a period of almost total obscurity lasting 1500 years, the Scottisch explorer, James Bruce, discovered in what is now Ethiopia, The Book of Enoch. He writes:

‘Amongst the articles I consigned to the library at Paris was a very beautiful and magnificent copy of the prophesies of Enoch, in large quarto.; another is amongst the books of scripture, that I brought home., standing immediately before the Book of Job, which is its proper place in the Abyssinian Cannon: and a third copy I presented to the Bodleian Library at Oxford, by the hands of Dr. Douglas, the Bishop of Carlisle’. 

It rested there, forgotten, until 1821 when Laurence issued his first translation of which there were many editions, culminating in the revised edition of 1883, compiled from notes in his estate. As a former professor of Hebrew at Oxford, Laurence’s familiarity with Kabbalah and the Zohar (as shown in the introductions of earlier editions) gave him unique qualifications that were especially useful in translating a work of this type. The very profound and encyclopedic work on comparative religion and hermetic philosophy. The Secret Doctrine by Helena Petrovna Blavatsky, refers to this edition on 37 occasions. It is reprinted here verbatim.

By Jiddu Krishnamurti (1895–1986).

132 Pages | First edition 2002, reprinted in 2004 | Softcover | Krishnamurti Foundation, India | ISBN: 8187326395.

This book consists of six talks, that Krishnamurti gave at Indian Universities of Technology between 1969 – 1984.

Krishnamurti’s chief concern here is to awaken students to the fact that the pursuit of knowledge does not liberate man from his ignorance of himself. While knowledge is indispensable, it also creates the illusion that we have the intelligence to meet the challenges of life. This makes us neglect the vast and subtle field of the human psyche. This perspective comes through clearly in these talks, which therefore have significance not just for the young, but also for parents, teachers, and all those interested in the deeper issues of life.

From page 39:

” So if we come back to the fundamental question: what is ignorance? Ignorance, is this unawareness of the whole structure of and nature of the mind, the brain and of all its movement; that is the very essence of ignorance. You learn from books and from your professors, pass examinations, get a few degrees and get a job – that is nothing. That is necessary in this mad world, but to be totally unaware of the extraordinary movement, the beauty, the subtlety, the quickness of all that inward movement, to be unconscious, to be unaware of it is not only ignorance; it brings its own destruction. “

Door Jiddu Krishnamurti (1895 – 1986).

272 Pages | Published in 2001, Books on Living for Teens – Volume I. The 2005 edition is available here | Softcover | Krishnamurti Publications of America, Ojai California | ISBN: 188800424X.

Dutch translation: Wat Doe JIJ Met Je Leven?! – Jonge Mensen en Relaties, Opleiding, Toekomstig Werk en de Zin van Je Leven | Eerste druk 2003, tweede druk 2004 | Softcover | Ank-Hermes B.V., Deventer | ISBN: 9020283006

Teens learn for themselves about their relationship to the self, to each other, family, work, society, the world, and the meaning and purpose of life. Through paying attention rather than accepting the authority of their conditioning, they can find out for themselves about love, sex, marriage, the meaning of work, money, ambition and competition and, by changing the violence in themselves, they can change the world.

See for yourself that:

• Each fear, anger, escape into drugs multiplied by six billion creates the world.
• If we end our own mental pain, we can affect the pain of the world.
• We are taught skills to make a living, not in living itself.
• The purpose of life and its joys is discovered by paying attention to what you think, do and feel in daily life.

Krishnamurti spoke to young people all over the world and founded schools in California, England and India. ‘When one is young‘, he said, ‘one must be revolutionary, not merely in revolt . . . to be psychologically revolutionary means non-acceptance of any pattern’.

From Chapter 3 – ‘Thought, the Thinker and the Prison of the Self’ (p. 33):

Thought Can Never Be Free

” So we must understand very clearly that our thinking is the response of memory, and memory is mechanistic. Knowledge is ever incomplete, and all thinking born of knowledge is limited, partial, never free. So there is no freedom of thought. But we can begin to discover a freedom, which is not a process of thought, and in which the mind is simply aware of all its conflicts and of all the influences impinging on it. “

219 Pagina’s | Eerste druk 1973, 2de druk 1978, 3de druk 1983, 4de druk 1993, 5de druk 2016 | Softcover | Synthese, een imprint van Milinda Uitgevers B.V. | ISBN: 9789062715107.

Engels origineel: You Are The World | Copyright 1972 | Krishnamurti Foundation Trust, Ltd, Hampshire, England | ISBN: 978-9060773321.

‘ In jezelf ligt heel de wereld besloten en als je weet hoe je moet kijken en leren, sta je voor de deur met de sleutel in je hand. Geen mens ter wereld kan je die sleutel geven of de deur voor je openen. Dat kan je alleen zelf doen. ‘

Onder dit motto houdt Krishnamurti twaalf stimulerende toespraken voor studenten en docenten van vier Amerikaanse universiteiten. Na elke toespraak wordt hij bestookt met vragen over onderwerpen als angst, vooroordelen, liefde, seksualiteit, geconditioneerd zijn, enz. Hoewel hij zich in de eerste plaats lijkt te richten tot de jeugd, is zijn boodschap – zoals altijd eigenlijk – bestemd voor iedereen, voor jong en oud, Oost en West. Het gaat hem vooral om het ontmantelen van het kunstmatige onderscheid dat wij hebben gemaakt tussen onszelf en ‘de wereld’. De wereld, zegt Krishnamurti, is niet iets dat op je af komt, maar iets waar je onlosmakelijk mee verbonden bent, waar je in feite een mee bent. Onze kritische, afwijzende en wantrouwende houding tegenover  wat wij de wereld noemen dient plaats te maken voor de realiteit van het deelhebben aan die wereld, van het beseffen dat wij het zelf zijn, die de wereld vertegenwoordigen en vormgeven.

Uit Hoofdstuk 3 (blz. 97 & 98):

” De leraren, de goeroes, de mahatmas, de filosofen, allemaal hebben ze ons op een dwaalspoor gebracht, want we hebben onze problemen niet echt opgelost, ons leven is niet veranderd. We zijn nog dezelfde rampzalige, ongelukkige, met verdriet beladen mensen. Het eerste wat je moet doen is dus: nooit een ander volgen, ook de spreker niet. Probeer nooit via een ander te ontdekken hoe je gedrag moet zijn, hoe je moet leven. Want wat een ander je vertelt is niet jouw leven. Als je je op een ander verlaat of van een ander afhankelijk bent, zal je misleid worden. Maar als je het gezag van de goeroe, de filosoof, de theoreticus, – of ze nu communist of theoloog zijn – afwijst, kan je jezelf bekijken; dan kan je het antwoord vinden. ” 

 

By Jiddu Krishnamurti (1895 – 1986).

171 Pages | Published in 1977, reprinted in 1992, 1995, 2000 & 2003 | Krishnamurti Foundation India | Softcover | ISBN: 8187326182.

Truth and Actuality consists of both talks and dialogues by J. Krishnamurti. It opens with three discussions taken from a longer series with the eminent theoretical physicist Dr. David Bohm; these deal with the problem of truth, the actuality in which we live as perceived by the senses, reality as appears to our consciousness, and the relationship between them.

In the main part of the book, Krishnamurti considers how man’s consciousness is made up of all sorts of misconceptions about the ‘me’, or the ego centre; he also points out how solidly conditioned it is. ‘You cannot go through reality to come to truth; you must understand the limitation of reality, which is the whole process of thought’, he says. The book ends with some questions and answers which throw light on certain issues previously touched upon.

From Chapter 9 – ‘The Sacred, Religion, Meditation’ (p. 144 & 145):

” The many religions throughout the world have said that there is an enduring, everlasting truth, but the mere assertion of truth has little significance. One has to discover it for oneself, not theoretically, intellectually or sentimentally, but actually find out if one can live in a world that is completely truthful. We mean by religion the gathering together of all energy to investigate into something: to investigate if there is anything sacred. That is the meaning we are giving it, not the religion of belief, dogma, tradition or rituals with their hierarchical outlook. But we are using the word ‘religion’ in the sense: to gather together all energy, which will then be capable of investigating if there is a truth, which is not controlled, shaped, or polluted by thought. “

By Jiddu Krishnamurti (1895 – 1986), edited by Rajagopalacharya Desikacharya (commonly D. Rajagopal) (1900–1993).

258 Pages | Copyright 1964, first Perennial Library Edition 1970, reissued 1989 | Sofcover | Harper Perennial – A Division of Harper Collins Publishers, New York | ISBN: 0060916095.

Whether writing about a conversation with someone, or describing a sunset, or giving a public talk, Krishnamurti seems to have a way of addressing his remarks, not just to his immediate audience, but to anyone, anywhere, who will listen; and there are many, all over the world, who are eager to listen. For what he says is without bias, and universal, and in a strangely moving way reveals te very roots of our human problems.

The material contained in this Volume Think on These Things (Dutch translation: Denk daar maar eens over) was originally presented in the form of talks to students, teachers and parents in India, but its keen penetration and lucid simplicity will be deeply meaningful to thoughtful people everywhere, of all ages, and in every walk of life. Krishnamurti examines with characteristic objectivity and insight the expressions of what we are pleased to call our culture, our education, religion, politics and tradition; and he throws much light on such basic motivations as ambition, greed and envy, the desire for security and the lust for power – all of which he shows to be deteriorating factors in human society.

From Chapter 3 – ‘Freedom and Love’ (p. 19):

” To be free we have to revolt against all inward dependence and we cannot revolt if we don’t understand why we are dependent. Until we understand and really break away from all inward dependence we can never be free, for only in that understanding can there be freedom. But freedom is not a mere reaction. Do you know what a reaction is? If I say something that hurts you, if I call you an ugly name and you get angry with me, that is a reaction – a reaction born of dependence; and independence is a further reaction. But freedom is not a reaction, and until we understand reaction and go beyond it, we are never free. “

By Jiddu Krishnamurti (1895 – 1986), edited by David Skitt.

255 Pages | Published in 1996. The first Indian edition 2001 is available in our webshop here | Softcover | Thorsons, an Imprint of HarperCollinsPublishers, London & San Francisco | ISBN: 0722532849.

In the last two decades of his life, Krishnamurti engaged in several discussions with scientists, Buddhist scholars, philosophers, artists, and a Jesuit priest. This Volume contains his conversations with Chogyam Trungpa Rinpoche, Renee Weber, David Bohm, Jonas Salk, Walpola Rahula, Bernard Levin, Huston Smith, Iris Murdoch, and Pupul Jayakar. These offer a profound insight into his philosophy of life.

In his Foreword to the book, editor David Skitt says: For the first-time reader, the range and vocabulary of these conversations may seem daunting. Is this philosophy, psychology, or religion? Or all three? Krishnamurti himself did not like giving a name to what he talked about. His agenda was very open-ended, always totally free to cover any aspect of the human condition. For Krishnamurti, a religious view of life is inseparable from exploring whether we mistakenly apply the biological model of evolution to the psychological sphere; and whether the computer is an accurate simulation of the human brain. For him, these are not incidental but crucial issues that determine the quality of our lives, not just topics of intellectual ‘interest’.

From Chapter – ‘What is Your Secret’ (p. 198)?:

“K: Again, what do you mean by ‘individual’?

BL: Well, we’re all independent, separate personalities.

K: Are we?

BL: Well, aren’t we?

K: I doubt it. We’re not individuals, we are the result of a million years of collective experiences, memories, all that. We think we are individuals, we think we are free, we are not. To us, freedom means choice. Choice means confusion, you don’t choose if you are clear.

BL: You said once, one of your most striking phrases as I remember, that your purpose was to set Man free.

K: Yes, it sounds . . . (laughs). “

By Jiddu Krishnamurti (1895 – 1986).

112 Pages | Published in 1992 | Softcover | Victor Gollancz, London Ltd. | ISBN: 0575053291.

As early as 1948 Krishnamurti said: ‘Because we do not love the earth and the things of the earth, but merely utilize them . . . we have lost touch with life . . . we have lost the sense of tenderness, that sensitivity, that response to things of beauty; and it is only in the renewal of that sensitivity that we can have understanding of what is true relationship’.

This is the first Volume of an unprecedented series of thematic selections from Krishnamurti’s works. Here, the world-renowned spiritual teacher explains eloquently how ’true relationship’ is brought about by knowing how our inner world of thoughts and emotions is inextricably linked to the outer world of humanity and the environment.

From Chapter – ‘Talks in Europe 1968, Paris, 25 April 1968’ (p. 48):

” There is this immense complex problem of existence with all its fears, anxieties, hopes, fleeting happiness, and joys, but analysis is not going to solve it. What will do so is to take it all in swiftly, as a whole. You know you understand something only when you look – not with a prolonged trained look, the trained look of an artist, a scientist or the man, who has practised ‘how to look’. You see it if you look at it with complete attention; you see the whole thing in one glance. And then you will see you are out of it. Then you are out of time; time has a stop and sorrow therefore ends. A man that is in sorrow, or fear, is not related. How can a man who is pursuing power have relationship? He may have a family, sleep with his wife, but he is not related. A man, who is competing with another has no relationship at all. And all our social structure with its unmorality is based on this. To be fundamentally, essentially, related means the ending of the me that breeds separation and sorrow. “

By Jiddu Krishnamurti (1895 – 1986), edited by Rajagopalacharya Desikacharya (commonly D. Rajagopal) (1900–1993).

224 Pages | First edition 1964, reprinted in 1992 & 1994, this edition was first published in 2001 and reprinted in 2004 | Softcover | Krishnamurti Foundation India | ISBN: 8187326263.

This Matter of Culture consists of Krishnamurti’s talks and discussions with the students, parents and teachers of the schools he founded in India, and has been chosen by Parabola Magazine as ‘one of the hundred best spiritual books of the century’. Ever since it was brought out in 1964, it has been published world-wide in 22 languages and has remained a popular book on education. Here, Krishnamurti defines, in unmistakable terms, the real function of education, as also the purpose of human life:

‘The function of education is to bring about a release of energy in the pursuit of goodness, truth, or God, which in turn makes the individual a true human being and therefore the right kind of citizen.’

‘It is also our problem to find out what God is, because that is the very foundation of our life. A house cannot stand for long without a proper foundation, and all the cunning inventions of man will be meaningless if we are not seeking out what is God or truth.’

From Chapter XIII (p. 99):

” That is why it is very important that we should be rightly educated – educated not to be smothered by tradition, not to fall into the destiny of a particular racial, cultural or family group, educated not to become mechanical beings moving towards a predetermined end. The man, who understands this whole process, who breaks away from it and stands alone, creates his own momentum; and if his action is a breaking away from the false towards the truth, then, that momentum itself becomes the truth. Such men are free from destiny. “

By Jiddu Krishnamurti (1895 – 1986).

180 Pages | Published in 1972, 2005 edition | Krishnamurti Foundation, London, England | ISBN:  9788187326366.

Dutch translation: De Adelaar in Zijn Vlucht | 221 Pagina’s | Eerste druk 1974, tweede druk 2015 | Synthese, een imprint van Milinda Uitgevers B.V. | ISBN: 9788187326366.

‘In its flight, the eagle leaves no trace; yet a man of science does. If we wish to investigate the problem of freedom, not only do we need to incorporate the scientific approach, we also need to incorporate the flight of the eagle, which leaves no trace! ‘

The Flight of the Eagle contains twelve speeches presented by Krishnamurti in Londen, Amsterdam, Paris and Saanen in 1969. Behaving like an eagle, he flies from one European capital to the other and everywhere he spreads the core of his message: the solution to human problems, such as fear, violence and separation concentrates on a refined understanding of the problem. The answer cannot be discovered outside the question, it is silently present in the question itself. As humans, we are generally so driven in our quest of finding answers, we are seldomly capable of becoming aware of the problem in a diligent manner. And so, we are often standing in the way, preventing herewith a real solution to emerge.

Many consider The Flight of the Eagle to represent one of the most important publications of Krishnamurti. It deals with essential subjects, such as freedom, change, violence, peace and an openness for the unknown.

From Chapter 1 – ‘Freedom; Thinking, Pleasure and Suffering:

” What is fear? (Do not take at face value what a speaker says – if I may suggest this. He has no authority, he is no teacher, no guru. Because when he is a teacher, you are his followers and if you are followers, you ruin both yourselves and the teacher). We aim to discover truth in this problem of fear so thoroughly, the mind will never be fearful again and because of this will be inwardly, psychologically, liberated from being dependent on others. The beauty of being liberated is one leaves no trace . . . “

 

By Jiddu Krishnamurti (1895–1986).

205 Pages | Copyright 1993 | Softcover | Mirananda, Den Haag | ISBN: 9062718299.

Many educators and parents have found Krishnamurti’s insights into the human condition and the nature of learning especially relevant to the education of children. For them and for others, who wish to live sanely and wisely in a world of growing confusion and who wish their children to do the same, this book will be a valued addition to his previous works.

In discussions with teachers at Brockwood Park School, which he founded in England in 1969, Krishnamurti assumes the role of a person coming to teach in such as school. Frankly and directly, he explores the new teacher’s relationship with the school, with his colleagues and especially with students, questioning the nature of freedom and authority, the place of motive and self-interest, the source of fear and violence, and the possiblity of awakening intelligence and sensitivity to order. In the course of the exploration, they go into the nature of investigation itself, and consider the necessity for the clarity of observation and communication.

Above all, Krishnamurti challenges the teachers – and the reader – to look at the need for radical psychological change, and to consider the possibility of such change in all human beings.

” My concern . . . is to awaken this intelligence in my students, so that they will be free. “

Gesprekken tussen Jiddu Krishnamurti (1895 – 1986) en David Bohm (1917 – 1992), Voorwoord door David Skitt.

492 Pages | Eerste druk oktober 2019 | Softcover | Synthese, een imprint van Milinda Uitgevers BV | ISBN: 9789062711574.

Engels origineel: The Ending of Time – Where Philosophy and Physics Meet | Copyright 1985, 2014 Krishnamurti Foundation Trust Ltd. | HarperOne, New York.

In dit boek worden de urgente en actuele problemen van onze tijd vanuit een unieke invalshoek belicht. Het bevat een aantal fascinerende dialogen tussen twee grote denkers van onze tijd: de gerespecteerde filosoof Jiddu Krishnamurti en de beroemde natuurkundige David Bohm. De dialogen vonden plaats in Amerika en Engeland tussen april en september 1980. Zij gaan in gesprek over wat ten grondslag ligt aan de eindeloze conflicten, waar de mensheid al eeuwenlang onder gebukt gaat. Samen onderzoeken ze de fundamentele oorzaak hiervan en wat wij daaraan kunnen doen.

Diepgaand bespreken ze essentiële zaken als goed en kwaad, het denken en bewustzijn, en de wezenlijke aard van ons bestaan, vanuit zowel een spirituele als wetenschappelijke invalshoek. Aan bod komen onder andere het verschil tussen het brein en de geest, de betekenis van sterven en de relatie van het individu tot de maatschappij. Uit een aantal revolutionaire inzichten, die gedurende deze gesprekkken naar voren komen, blijkt dat het achterlaten van ons idee van tijd nog wel eens een nieuw begin voor de mensheid zou kunnen inluiden.

Afkomstig uit: Hoofdstuk I – ‘De Oorsprong van Psychologische Conflicten’ (blz. 15):

1 April 1980, Ojai, California.

” Jiddu Krishnamurti: Waar zullen we beginnen? Ik zou de vraag willen stellen of de mensheid een verkeerde weg is ingeslagen.

David Bohm: Een verkeerde weg? Dat moet wel, maar lang geleden denk ik.

JK: Dat denk ik ook. Lang geleden. Daar lijkt het wel op. Waarom? Zoals ik het zie – en ik ben alleen maar aan het onderzoeken – heeft de mensen altijd geprobeerd iets te ‘worden’.

DB: Ja, dat zou kunnen. Ik werd geraakt door iets wat ik ooit las, waarin stond dat de mens vijf – of zesduizend jaar geleden de verkeerde kant opging, toen hij eenmaal in staat was anderen te beroven en slaven ging houden. Uitbuiten en beroven werden daarna het belangrijkste doel in het leven.

JK: Ja, maar er is ook het gevoel dat je innerlijk iets moet worden.

DB: We zouden duidelijk moeten maken wat het verband daartussen is. Wat voor soort ‘worden’ heeft hiervoor gezorgd? In plaats van constructief bezig te zijn door nieuwe technieken, gereedschappen en dergelijke uit te vinden, vonden mensen het op een gegeven moment gemakkelijker om hun buren te beroven. Wat wilden ze worden?

JK: Conflicten zijn de oorsprong van dit alles geweest.

DB: Maar wat was het conflict? Als we ons in die mensen van lang geleden konden verplaatsen, hoe zouden we dan tegen dat conflict aankijken?

JK: Wat is de oorsprong van conflicten? Niet alleen van die in de buitenwereld, maar ook van de enorme innerlijke conflicten van de mens. Wat is de oorsprong daarvan?

DB: Het lijkt door tegenstrijdige verlangens te komen.

JK: Nee, komt het doordat je volgens alle religies iets moet worden? Dat je iets moet bereiken?

DB: Maar wat maakte dat mensen dat wilden? Waarom waren ze niet tevreden met wat ze waren? Want religie zou niet aangeslagen zijn als mensen het niet aantrekkelijk hadden gevonden om méér te worden. “

By Jiddu Krishnamurti (1895 – 1986).

190 Pages | Softcover | First published in Great Britain in 1979. This is the 1991 Edition. There is also a 2001 edition available here. | Softcover | Victor Gollancz Ltd., London | ISBN: 057505154x.

Exploration into Insight is a series of dialogues that Krishnamurti held in India over many decades with friends and serious enquirers. Among them were Achyut Patwardhan, Pupul Jayakar, Maurice Friedman and others, who had gathered around him since the forties. The dialogues cover a wide range of subjects. The concern in these dialogues is the freedom of the mind from the bondages of memory and time, a mutation in consciousness and the arising of insight that gives deep roots of steadiness to the mind. The processes of self-knowing are investigated with rare vigour and intensity. There is in these dialogues a relentless questioning, probing, a ‘listening’ and a ‘seeing’. The way in which these dialogues unfold is unique in itself. They are not questions and answers or even just an exhange of opinion. They form a new genre of communication typical of Krishnamurti – that of a deep listening, a tentative beginning and an exploration that leads to fresh perceptions. For those interested in delving into the processes of self-understanding, this is an extraordinary book.

From Chapter ‘How Deep Can One Travel?’ (p. 37 & 38):

” Krishnamurti: I live a very, very superficial life and I want to found out for myself if there is any depth which is not measurable and I see thought cannot reach it because thought is a measure, thought is time, thought is the response of the past; therefore thought cannot possibly touch it. Then, what will bring this about? If thought cannot touch it and that is the only instrument man has, then, what is he to do? Thought, in its movement, in its function, has created this world which is superficial in which I live, of which I am. That is obvious. Now, is it possible for the mind without the usage of thought, to touch something which is fathomless? Not just some moments in my sleep of when I am walking by myself, but to live there. My mind says the depth must be discovered, to let the mind be of the quality of that – I must be aware of that strange fathomless depth of something which is unnamed. ” 

Hanneke Korteweg-Frankhuisen en Hans Korteweg

222 Pagina’s | Uitgegeven in 1989, herziene editie 2000 | Softcover | Servire, onderdeel van Kosmos-Z&K Uitgevers, Utrecht / Antwerpen | ISBN: 9021599317.

Dit zijn boek is een handleiding voor wie in contact wil komen met zijn innerlijke stem en deze wil volgen in de dagelijkse praktijk. Het toont een weg naar het centrale zelf en het geeft aan hoe dit geraadpleegd kan worden. In Innerlijke Leiding wordt een unieke verbinding gelegd tussen een aantal schijnbaar niet verwante onderwerpen: het systeem van de chakra’s (van oer-oude Oosterse oorsprong), de vijf karakterstructuren (ontwikkeld door Wilhelm Reich en de bio-energetica) en de leer van de zeven stralen (bekend uit esoterische geschriften). De auteurs beschrijven deze systemen tot in de diepte en laten zien hoe ze met elkaar in verbinding staan. Dat maakt Innerlijke Leiding tot een waardevol boek voor zowel de beginner, die niets van materie weet, als degene die zich uitvoerig heeft verdiept in een of meer van deze stelsels.

Afkomstig uit Hoofdstuk 2 – ‘Helperschap en Instrumentschap’ (p. 30 & 31):

” Als je je levensenergie niet meer door je oude voorstellingen laat opsouperen en als je niet meer in het verleden leeft, krijg je alle ruimte om te doen wat je eigenlijk wilt doen. Dan raak je er tevens van doordrongen dat jouw ervaring, hoe uniek die ook is, tegelijkertijd voor ieder ander mens geldt. Je beseft dat ieder mens dezelfde basisverlangens heeft en op zijn weg naar vervulling moet ploegen door een zelfde tegenstand als waardoor jij moest en moet ploegen. Je begint de mensheid als een geheel te zien, en jezelf als een onmisbaar onderdeel daarvan. Minder bijzonder, maar toch onmisbaar, want wat jij kunt, kun jij alleen, zowel ten goed als ten kwade. Zo wordt je de autoriteit, die je in wezen bent en zo word je tevens lid van de familie der mensen. Dat is toetreden tot een broederschap. “

Door Pieter Kooistra (1922 – 1998).

236 Pagina’s | Uitgegeven ca. 1983 | Softcover | Stichting UNO-inkomen voor alle Mensen, Amsterdam | ISBN: 9070841010.

‘Plan voor één wereld zonder honger, wapens, werkloosheid en vervuiling door uitvoering van de idealen van de UNO’.

De schrijver van dit boek, de Friesch-Amsterdamse kunstenaar Pieter Kooistra, is altijd bezig met pogingen geest en materie creatief en zakelijk met elkaar te verbinden in het belang van individu en gemeenschap. Zijn ideeën voor dit boek ontstonden bij hem in de periode 1974 – 1983. Wereldverbetering vraagt om praktisch idealisme, is zijn mening. In Nederland kreeg hij bekendheid als geestelijk vader en promotor van de kunstuitleen en andere kunstintegratieprojecten.

In dit boek roept hij ons op tot een radicale verandering in ons denken en in onze wereld-economische structuren. Oost en West en Noord en Zuid zouden vruchtbaar kunnen samengaan in een extra economie o.l.v. de Verenigde Naties (UNO) door middel van een wereldbasisinkomen voor ieder dat zichzelf financiert. De ideeën van Pieter Kooistra werden in de U.S.A. positief ontvangen door de Brandt Commission Research.

Afkomstig uit Paragraaf ‘Samenvattende basisprincipes van het Uni-inkomen voor alle mensen (psycho-economie) (p. 229):

” 12. Het persoonlijke en voor ieder van geboorte tot dood bestempelde Uno-inkomen moet voor ieder mens even hoog zijn en selectief afgestemd op de besteding ervan, namelijk op zowel de persoonlijke behoefte als op een extra Uno-economisch wereldcircuit, waaraan de gezamenlijke productie van de mensheid kan voldoen naast de bestaande economieën zoals die nu op verschillende manieren in de verschillende landen bestaan. Ieder mens behoudt ook het bestaande inkomen uit het economisch stelsel waarin hij/zij leeft en behoudt ook het recht dit te verhogen. “

Door Grace F. Knoche (1909 – 2006).

108 Bladzijden| Vertaling van de tweede en herziene 1999 editie | Softcover | Theosophical Universiy Press Agency, Den Haag | ISBN: 9070328569.

Engels origineel: The Mystery Schools | Originally published in 1940, second and revised 1999 edition | The Theosophical University Press, Pasadena U.S.A. | ISBN: 1557000662.

Achter de religies, filosofieën en wetenschappen van de wereld ligt een weinig begrepen, maar krachtige bron van spiritueel leven van de mensheid: de Mysteriescholen. Deze esoterische instellingen gaan terug tot in de verre Oudheid; ze hebben de tijdloze Theosophia of Goddelijke Wijsheid van de eeuwen levend gehouden, en stimulansen gegeven aan de geestelijke intuitie en evolutionaire vooruitgang van de mensheid.

Dit boekje behandelt de geschiedenis, doeleinden en methoden van deze scholen, die hun bestaan en inspiratie ontlenen aan een heilige oorsprong. Tot de besproken onderwerpen behoren het tweevoudige karakter van de Mysteriën, symbolen en patronen van inwijding, de broederschap van mededogen en de Mysteriescholen van nu.

Uit Hoofdstuk 9 – ‘Wegen van Inwijding’ (blz. 65):

” In de meer gevorderde mysterietraining moet de leerling niet alleen leren het mystieke voertuig van ontwaakt bewustzijn op te bouwen dat hem van het ene gebied naar het andere zal brengen, maar ook om in de loop van zo’n individueel wordingsproces de eeuwige wegen van inwijding zelf opnieuw te ontdekkken. Wat wijsheid en een vooruitziende blik betreft is de natuur in alle opzichten consequent: een wet, een methode, een structuur. Met bekoorlijke zorgvuldigheid repeteert ze de wegen van inwijding door middel van de cyclus van slaap en dood. De dood en de processen, die daarbij een rol spelen vormen het hart en de kern van de grote Mysteriën: door de dood van het lagere wordt het hogere geboren. Als het zaad niet sterft, kan de bloem niet bloeien; als de bloem niet sterft kan zich geen zaad vormen. ‘Hij die zijn leven verliest om Mijnentwil zal het vinden’ (Matt. 10:39). “

By William Quan Judge (1851 – 1896), compiled and edited by Daniel H. Caldwell.

108 Pages | Published in 1991 | Point Loma Publications, San Diego U.S.A. | ISBN: 0913004-.

May 8, 1991 marks the centenary of Helena Petrovna Blavatsky’s death. In commemoration of this event The Esoteric She has been compiled from the writings of William Q. Judge. This compilation presents a unique collection of Judge’s articles on Blavatsky’s life, work and writings. Judge tells of his first contact with Madame Blavatsky and of his subsequent involvement and work with Blavatksy. He also defends her against several of her critics.

Judge’s position as one of the three chief founders of The Theosophical Society gives this Volume a distinct perspective. Hopefully, the reader will gain a greater understanding of Blavatsky’s life-work as well as a greater appreciation of Judge’s contribution to the Theosophical Cause. For a biographical sketch Mr. Judge and a list of his writings, the reader is referred to William Quan Judge: His Life and Work: compiled and edited by Sven Eek and Boris de Zirkoff, in Echoes of the Orient, (Volume I, pp. xix-lviii), published by Point Loma Publications in 1975.

From Chapter 17 – ‘Conversations on Occultism with H.P.B.’ (p. 100):

” Look here; here’s a man, who wants to know why the Master’s don’t interpose at once and save his business. They don’t seem to remember what it means for a Master to use occult force. If you explode gunpowder to split a rock, you may knock down a house. There is a law that if a White Magician uses his occult power an equal amount of power may be used by the Black One. Chemists invent powders for explosives and wicked men may use them. You force yourself into Master’s presence and you take the consequences of the immense forces around him playing on yourself. If you are weak in character anywhere, the Black Ones will use the disturbance by directing the forces engendered to that spot and may compass your ruin. It is so always. Pass the boundary that hedges in the occult realm, and quick forces, new ones, dreadful ones, must be met.  Then, if you are not strong, you may become a wreck for that life. This is the danger. This is one reason, why Masters do not appear and do not act directly very often, but nearly always by intermediate degrees. What do you say – ’the dual forces in nature’? Precisely, that’s just it; and Theosophists should remember it. “

The first seven Chapters by William Quan Judge (1851 – 1896) and the remaining Chapters by a Student taught by him.

237 Pages | Copyright 1918 | Hardcover | Theosophy Company, Los Angeles U.S.A. | ISBN: 0938998102.

This book has been made possible by the generosity of a Student, who is a member of The United Lodge of Theosophists. The matter in it appeared in the Magazine Theosophy, published by that Lodge, in various issues from November, 1913, to February, 1917. Notes upon Chapters One to Seven, inclusive, were written by William Q. Judge and were first printed in his magazine The Path, appearing in various numbers from 1887 to 1895. These Notes by Mr. Judge were signed ‘William Brehon, F.T.S.,’ or ‘William Brehon’, pen names used by Mr. Judge.

The Notes for the remaining eleven Chapters were written by a Student of Mr. Judge, one who was personally taught by him and whose explanations and comments will be found in accord with the spirit and genius of his teacher.

From Chapter Seventeenth (p. 224 & 225):

” The last section of this Chapter refers to the three-fold designation of the Supreme Spirit as Om, Tat, Sat, the tri-une Deity in its triple aspects corresponding to creation, preservation and destruction while re-creating, or in order to re-create. The word Om or Aum is at once an invocation of the highest within, a benediction, an affirmation, and a promise; its proper use is said to lead to a realization of the Self within. The Aum contains within itself all the aspects and implies the Universe controlled by the Supreme Spirit. It represents the constant current of meditation, which ought to be carried on by every man, even while engaged in the necessary duties of life. There is for every conditioned being a target at which the aim is constantly directed; in the ‘Mundakya Upanishad’ there is the following:

‘2-2-4: Om is the bow; the soul is the arrow; and Brahman is called its target. It is to be hit by an unerring man. One should become one with It just like an arrow.
2-2-5: Know that Self alone that is one without a second, on which are strung heaven, the earth and the inter-space, the mind and the vital forces together with all the other organs; and give up all other talks. This is the bridge leading to immortality.

 

Door Rufus Jones (1863 – 1948).

160 Pagina’s | Eerste vertaling 1931, dit is de 2005 editie | Softcover | Uitgeverij Abraxas, Amsterdam | ISBN: 9080730041.

Quakers combineren al meer dan drie eeuwen een diepgevoelde religiositeit met hoogstaande ethiek. Na de roerige tijden van de Hervorming zijn ze langzaam tot rust gekomen en hebben zij zich weten te ontplooien tot een gewetensvolle godsdienst waarin een intens religieus beleven zich weet te verenigen met een liberale levensopvatting, waarin de praktijk van naastenliefde centraal staat. Zowel het Christendom als maatschappelijke organisaties, zoals bijvoorbeeld ‘Artsen zonder Grenzen’ en ‘Amnesty International’ zijn schatplichtig aan de Quakers. Zij kunnen zich met recht een ethische religie noemen en zijn dan ook de enige godsdienst, die ooit de Nobelprijs voor de Vrede in ontvangst mochten nemen.

” Want ik had honger en jullie gaven me te eten, ik had dorst en jullie gaven me te drinken. Ik was een vreemdeling, en jullie namen me op. Ik was ziek en jullie bezochten mij, ik zat gevangen en jullie kwamen naar mij toe. “

Hun eenvoud en consequente houding heeft een invloed, die doorklinkt in een wereld, die intuïtief respect voelt voor de oprechte en bescheiden invulling van belangrijke menselijke waarden. Deze invloed is moeilijk te overschatten. De geschiedenis, religie, mentaliteit, pedagogische uitgangspunten en het humanitaire werk van de quakers worden kritisch belicht en aangevuld met een artikel van Rudolf Otto over hun zwijgende eredienst.

By Curuppumullage Jinarājadāsa (1875–1953).

465 Pages | Facsimile reprint published in 1995 | Softcover | Kessinger Publishing, LLC, Montana U.S.A. | ISBN: 1564595358.

Theosophy is the Wisdom arising from the study of the evolution of life and form. This Wisdom already exists, because the study has been pursued for long ages by properly equipped investigators into nature’s mysteries. The investigators, who are called ’the Masters of Wisdom’, are those Souls, who in the evolutionary process have passed beyond the stage of man to that next higher, that of the ‘Adept’.

As man evolves to Adept, he gains knowledge by investigation and experiment. The knowledge so far gained by an unbroken line of Adepts is Theosophy, the Ancient Wisdom. As man becomes Adept he ceases to be merely an item in the evolutionary process, and appears as a Master and Director of that process, under the supervision of a great Consciousness called in Theosophy the LOGOS. He is enabled, as co/operator with LOGOS, to see nature from His standpoint, and to some extent survey her, not as helpless tool, but with the vision of her Creator. Such a survey is Theosophy to-day.

From Chapter XVI  – ‘God’s Plan, Which is Evolution’ (p. 368):

” So the Solar System, as the Logos and His seven great Assistants, who work with Him, appears as a great Flower of many petals, with a great, glowing golden heart at its centre. Whoso can attain to this vision of the work of the Logos can never have a shadow of doubt as to His Love and Might and Beauty. Each vision of the Truth, through religion or philosophy, through science or art, or through philantropy and service, leads the Soul one step nearer to the goal, which is, to live and move and have his being, in full consciousness, and with exceeding joy, in the Logos of our Solar System. “

By Curuppumullage Jinarājadāsa (1875–1953).

122 Pages | Published in 1953 | Hardcover | Theosophical Publishing House, Adyar | No ISBN.

Selected and arranged by E.N.

This Volume of Poems by Jinarājadāsa is presented in fulfilment of a verbal promise made to him in 1949, further enjoined by a clause is his last Will, to the effect that after his death there should be published certain poems written in notebooks carefully preserved by him from 1909, when he first adopted the poetic method for giving expression to his feelings, thoughts and aspirations. Not many of these have previously appeared in print, although from time to time he has quoted a number to illustrate some point in a lecture or a book, and has on several occasions given readings from this poems to Theosophical audiences. I am indebted to the Manager of the Theosophical Publishing House, Adyar Madras, for permission to reproduce here a few poems which have already appeared in one or two of the author’s prose works.

From Page 3:

LACRIMAE RERUM
(To ‘Little Flower’)

” This I see – that Nature is but a glass

Before which Form and Formless transient pass.

This I think – that a Hand unseen but kind,

To joys of Life my tranced eyes unbind.

This I feel – that life is a darkened room,

Where yearning I fulfil a weary doom.

This I know – that in inmost heart I cry

From life’s oppressive shadow-show to fly.

For this I AM: my flower-heart unfurled,

Turns to a Sun not of this shadow-world.

And so I cull the perfume of each thing,

And to you, dearest Shadow, tearful bring. “

France, 1913.

Door William James (1842 – 1910) vertaald door Daniël Mok en Johan van Tricht.

404 Bladzijden | Eerste Engelse druk 1902, eerste Nederlandse druk 1907, zesde herziene en vermeerderde druk 2010 | Softcover | Uitgeverij Abraxas, Amsterdam. ISBN 9789080730021

Engels origineel: The Varieties of Religious Experience – A Study in Human Nature | Eerste druk 1902 | Harvard University.

William James is de grondlegger van de Moderne Psychologie. Vormen van Religieuze Ervaring is zijn ontelbare malen herdrukte Magnum Opus. Keer op keer wordt er naar verwezen. De scherpe observaties van James’ zijn ongeëvenaard gebleken, de glans is door de jaren heen alleen maar versterkt.

Aan de hand van autografisch materiaal van mensen met een verschillende en culturele en levensbeschouwelijke achtergrond analyseert James de menselijke aard, conditie en gevoelens. Met kennis en wijsheid bespreekt hij de werkelijkheid van het onzichtbare, de optimistische en pessimistische houding, de innerlijke tweestrijd, de zieke ziel en de neurose, hergeboorte en het begrip ‘heiligheid’. Mystiek benadert James voor het eerst als een eigensoortige menselijke ervaring, die niet herleid kan worden tot andere psychische ervaringen of verschijnselen. Kerk en dogma laat hij buiten deze zorgvuldige filosofische en psychologische studie: het gaat bij James over onze werkelijkheidsbeleving, ons gedrag en gevoelsleven, en hoe je daadwerkelijk de kwaliteit van je leven kunt verbeteren. De schrijftrant van William James is helder, principieel en objectief. In elke zin proef je James’ oprechte betrokkenheid. Een milde ironie kruidt telkens zijn betoog en je hebt al lezend steeds het gevoel te maken te hebben met een groot denker en schrijver.

Uit Hoofdstuk VI: ‘De Gespleten Persoonlijkheid en zijn Proces van Eenwording’ (blz. 128 & 129):

” Ik ben altijd een mengsel geweest van zwakheid en kracht, en ik heb zwaar moeten boeten voor de zwakheid. Als kind had ik last van verlegenheid. Als mijn veter los was, voelde ik vol schaamte dat ieders ogen op het ongelukkige koordje gericht waren. Als meisje deinsde ik terug voor vreemden en dacht dat ik ongewenst en ongeliefd was, zodat ik overvloeide van dankbaarheid tegenover iedereen, die vriendelijke tegen mij was. Als jonge huisvrouw was ik bang voor mijn dienstbodes en zag ik slordig werk liever over het hoofd dan de kwelling te verduren om de boosdoeners te berispen. Wanneer ik enthousiast een lezing gaf en gedebatteerd had op het podium, ging ik liever zonder nog iets te drinken naar mijn hotel dan de kelner te vragen om iets te halen. Strijdlustig op het podium ter verdediging van een zaak, die mij ter harte gaat, schrik ik terug voor onenigheid en afkeuring thuis. Zo ben ik in mijn hart een lafaard, maar een flinke vechter in het openbaar. Ik heb aardig wat moeilijke kwartiertjes doorgemaakt met het verzamelen van mijn moed om een ondergeschikte te vermanen, waar mijn plicht me toe dwong. Hoe vaak heb ik mijzelf niet uitgelachen als de dappere podiumstrijdster, wanneer ik niet de moed kon opbrengen een jongen of een meisje de mantel uit te vegen, omdat zij slecht werk hadden afgeleverd. Een onvriendelijke blik of opmerking waren voldoende om mij in mijn schulp te doen kruipen, terwijl als ik op het podium sta tegenstand mij juist het best doet spreken. “

• Annie Besant in An Autobiography, 1893, 2003.

Met bijdragen van Henk de Jager, Henrik G. Matthes en Matthieu H.J. Schoenmakers (1875 – 1944).

159 Pagina’s | Copyright 1992 Stichting E.C.H.O | Softcover | Ambo, Baarn | ISBN: 9026311516.

Matthieu Schoenmaeckers genoot in de eerste helft van deze eeuw in wijde kringen bekendheid als origineel religieus denker. De filosofische methode, die hij had ontwikkeld, noemde hij aanvankelijk ‘christosofie’ en later ‘beeldende wiskunde’ of ‘positieve mystiek’. Het ging hem daarbij om de mystieke, maar tegelijk mathematisch exacte zegging van de werkelijkheid als universele verhouding van tegendelen.

Aanvankelijk verkeerde hij vooral in literaire kringen, waar hij bij schrijvers als Emants, Kloos, Verweij, Van Eeden en Marsman een welwillende gehoor vond. Ten tijde van de Eerste Wereldoorlog ging hij veel meer om met beeldend kunstenaars, zoals Mondriaan, Van Doesburg, Van der Leck en Vantongerloo, en met musici als Van Domselaer. Schoenmaekers’ filosofie was een bron van inspiratie voor veel van deze kunstenaars, die begonnen te denken en te schrijven over de richting, waarin moderne kunst zich zou moeten ontwikkelen.

Afkomstig uit Hoofdstuk: ‘Kunst en Gedachte’ (blz. 135):

” De kunstenaar is een mens van roeping, hij is een vanuit de fundamenteelste levensroerselen gezondene, hij is een apostel. Ik zeg hier nadrukkelijk ‘kunstenaar’ en niet ‘artiest’. Er is voor goed luisterende Hollandsche ooren een groot verschil tussen ‘artiest’ en ‘kunstenaar’. De artiest is een min-of-meer excentriek mens, die tracht anderen te verbazen op een behagelijke wijze. Ik hoef hem niet te beschrijven. U weet wat ik bedoel. De kunstenaar echter is een mens van roeping, hij gaat onder zijn medemensen, als een die beseft, hoe door alle vergankelijkheid heen het eeuwige gelden blijft, onvoorwaardelijk; en de eenheid van het strak-eeuwige met het grillig-vergankelijke is het rythme van zijn kunst. Woorden zijn tijdelijk en klanken zijn tijdelijk en lijnen zijn tijdelijk. Maar woorden en klanken en lijnen worden waarneembare eeuwigheidsopenbaring als de dichter de woorden rythmeert, als de componist de klanken rythmeert, als de beeldende mens de lijnen rythmeert. Die rythmeering is de roeping van de kunstenaar. En, zoals alle roeping is zij niet voor de geroepene alleen, maar voor allen die met goede wil zich voor haar openstellen. Roeping is een sociale werkelijkheid. “

By John Hughes, Foreword by Lance Nelson.

139 Pages | Published in 1994 | Softcover | State University of New York | ISBN: 0791421805.

The Oral Teachings of Swami Lakshmanjoo.

This book presents the oral teachings of the twentieth century’s great Kashmir Shaivite master. The last of his long lineage, Swami Lakshmanjoo preserved, as did his precedessors, the oral knowledge that illuminates this ancient philosophy – that clarifies the often deliberately obscure tantric texts.

Swami Lakshmanjoo reveals the essence of the way and the means to self-realization. Here in his own original discourses, as well as in his English renderings of Abhinavagupta and Kshemarāja, he unveils the essential teachings of this yoga philosophy. He reveals the tantric understanding of the purpose and reason for creation. He offers instruction on the greatness and importance of the supreme mantra sauh. In his presentation of effective practice he explains why meditation is both effortless and, at the same time, difficult. In his discussion of discipline he clarifies  why personal habits and dispositions play an important part in spiritual growth. Finally, in his unveiling of the path of Kundalini yoga, he is intent on exposing and thereby preserving this hidden elevated process while warning of its pitfalls.

From the Foreword (p. xxviii):

” Swami Lakshmanjoo traces his lineage back to the great Kashmir Śaiva polymath Abhinavagupta (tenth-eleventh centuries C.E.) and beyond. Śaivism had flourished in the Kashmir Valley for several centuries before the time of Abhinavagupta, and it continued to thrive for several hundred years after. The nondual Śaiva teaching was passed down through illustrious preceptors such as Somānanda (tenth century C.E,), his pupil Utpaladeva, and Utpaladeva’s pupil Lakshmanagupta, who  – as mentioned above – was one of Abhinavagupta’s preceptors. Also worthy of mention are Kshemarāja (eleventh century), a disciple of Abhinavagupta, and Jayaratha (twelfth century), who commented on the great master’s masterpiece, the tantrāloka. “

By John Hughes, Foreword by Lance Nelson.

139 Pages | Published in 1994 | Hardcover | State University of New York | ISBN: 0791421791.

The Oral Teachings of Swami Lakshmanjoo.

This book presents the oral teachings of the twentieth century’s great Kashmir Shaivite master. The last of his long lineage, Swami Lakshmanjoo preserved, as did his precedessors, the oral knowledge that illuminates this ancient philosophy – that clarifies the often deliberately obscure tantric texts.

Swami Lakshmanjoo reveals the essence of the way and the means to self-realization. Here in his own original discourses, as well as in his English renderings of Abhinavagupta and Kshemarāja, he unveils the essential teachings of this yoga philosophy. He reveals the tantric understanding of the purpose and reason for creation. He offers instruction on the greatness and importance of the supreme mantra sauh. In his presentation of effective practice he explains why meditation is both effortless and, at the same time, difficult. In his discussion of discipline he clarifies  why personal habits and dispositions play an important part in spiritual growth. Finally, in his unveiling of the path of Kundalini yoga, he is intent on exposing and thereby preserving this hidden elevated process while warning of its pitfalls.

From the Foreword (p. xxviii):

” Swami Lakshmanjoo traces his lineage back to the great Kashmir Śaiva polymath Abhinavagupta (tenth-eleventh centuries C.E.) and beyond. Śaivism had flourished in the Kashmir Valley for several centuries before the time of Abhinavagupta, and it continued to thrive for several hundred years after. The nondual Śaiva teaching was passed down through illustrious preceptors such as Somānanda (tenth century C.E,), his pupil Utpaladeva, and Utpaladeva’s pupil Lakshmanagupta, who  – as mentioned above – was one of Abhinavagupta’s preceptors. Also worthy of mention are Kshemarāja (eleventh century), a disciple of Abhinavagupta, and Jayaratha (twelfth century), who commented on the great master’s masterpiece, the tantrāloka. “

Door Abraham Joshua Heschel (1907 – 1972), vertaald door Daniël Mok en Henk de Bie.

223 Pagina’s | In het Engels gepubliceerd in 1951,  vernieuwd in 1979; dit is de 2006 editie. | Softcover | Uitgeverij Abraxas, Amsterdam | ISBN: 9789080730076.

Engels origineel: The Sabbath – Its Meaning for Modern Man | In het Engels gepubliceerd in 1951, vernieuwd in 1979 | Farrar, Straus and Giroux, LLC., New York | ISBN: 9781590300824.

Elegant en op meeslepende wijze schetst Heschel de betekenis van de sabbat in onze huidige cultuur. Hij geeft antwoord op vragen als: Waarom bestaat er een rustdag? Hoe werd deze een heilige dag? Waarom is de sabbat in de gehele wereld geaccepteerd? De Sabbat, inmiddels een klassiek werk uit de joodse spiritualiteit, is gelezen door duizenden mensen met verschillende levensvisies op zoek naar een oriëntatiepunt binnen de moderne samenleving. In deze korte, diepzinnige beschouwing over de betekenis van de zevende dag ontvouwt Heschel zijn indrukwekkende en invloedrijke ideeën over een heilige bouwkunst die niet in de ruimte verschijnt maar in de tijd. Het jodendom, betoogt hij, is een religie van tijd: de echte betekenis ligt niet in de ruimte en de dingen daarin, maar in de tijd en de eeuwigheid die de ruimte bezielen, zodat de sabbatsdagen onze grootste kathedralen zijn.

Afkomstig uit Hoofdstuk 5: ‘Jij bent Éen’ (p. 69):

” De sabbat is een bruid en de viering ervan is als een bruiloft. ‘Wij leren in de mirasj (bijbeluitleg), dat de sabbat is als een bruid. Zoals een bruid, die haar bruidegom tegemoet gaat, lieflijk, in feesttooi en lekker ruikend is, zo komt de sabbat Israël tegemoet, lieflijk en welriekend, zoals er geschreven staat: ‘En de zevende dag heeft hij gerust om op adem te komen’ (Exodus 31:16-17) en direct daarna lezen wij: ‘En hij gaf aan Mozes kekalloto’. (Het woord kekalloto betekent ’toen hij geëindigd had’, maar het kan ook betekenen als zijn bruid, om ons te leren dat, zoals de bruid lieflijk en in feesttooi is, zo ook de sabbat lieflijk is en in feesttooi. “

298 pages | Paperback | TAT Foundation, 1980

This classic work addresses magic as the exercise of spiritual power obtained by practicing self-control. Dr. Hartmann considered the spiritual regeneration of Man the highest form of Magic. This book gives the reader a priceless formula for mental power and spiritual achievement.

“Magic may be said to be that science which deals with the mental and moral powers of man, and shows what control he may exercise over himself and others.”

“Before one can become a magician he must learn to control his own mind; for mind is the substance with which the magician acts, and the power to control it is the beginning of magic.”

“The beginning of all knowledge is the knowledge of self; the knowledge of the soul and not the vagaries of the brain.”

By Iverson L. Harris.

174 Pages | Published in 1971 | Softcover | Point Loma Publications Inc., San Diego, U.S.A. | ISBN: 0913004014.

Refutation of falsehoods, slanders, and misrepresentations published by the National Broadcasting Company, Truman Capote, Walter Winchell, the John Birch Society, Time magazine and others.

Helena Petrovna Blavatsky was not a revolutionary, except possibly that all efforts toward human enlightenment and decency are a revolution against bigotry, ignorance, hypocrisy, selfishness, superstition and other traits of human nature that tend to corrupt modern civilisation. She was tireless in exposing and opposing these.

What is Theosophy? Theosophy is two-fold. It is an enquiry into the nature of man in his relationship to the universe, and as such incorporates the heart of all the world religions. It is also a way of life. The members of the Theosophical Society are expected to live up to the high ethical principles embodied in the teachings.

From Page 154:

” The universal religion can only be one if we accept the real primitive meaning of the root of that word. We Theosophists so accept it; and therefore say we are all brothers – by the laws of nature, of birth, of death, as also by the laws of our utter helplessness from birth to death in this world of sorrow and deceptive illusions. Let us then love, help and mutually defend each other against the spirit of deception; and while holding to that which each of us accepts as his ideal of truth and unity – i.e., to the religion which suits each of us best – let us unite to form a practical nucleus of a Universal Brotherhood of Humanity without distinction of race, creed, or color. “

By Manly P. Hall (1901 – 1990).

52 Pages | Published in 1982 | Softcover | The Philosophical Research Society Inc. | ISBN: 0893148121.

Humanity is the only form of life in our physical environment capable of the experience of joy; therefore, it should be assiduously cultivated. If pleasures are normal, require no compromise of moral or ethical values, and are free from dissipation, they are a valuable defense against morbid conditions arising in the mind or body.

A bit advice stated by the English scholar Robert Berton, author of The Anatomy of Melancholy, is summarized in the six words, ‘Be not solitary, be not idle‘. We should all maintain a direct and friendly contact with the society to which we belong, and regardless of the availability of leisure, we should never permit ourselves to be idle. If we remain concerned with the common good and contribute in various practical ways to the well-being of the community in which we reside, we have every reason to hope that health problems can be controlled and for the most part overcome. Health, like happiness, must be earned. It is a reward for constructive involvement in labors dedicated to the common good.

From Page 10:

” Paracelsus regarded disease as an organism with its roots in the invisible nature of man, like parasitic plants or, like lecherous animals, sucking the blood of his Soul. He declared that as lions and tigers attack and devour humans and each other, so diseases are ravenous beasts loosed from the matrix of perverse impulses, and must be treated as such; not as mere aggregations of irrational malignancies. A disease is a story or diary, usually a rather comprising document. It sets forth that which we would tell no man, for it is a forced confession. When man can be laid low in no other way, he is humiliated by infirmity. But even the ailment may be a blessing in disguise, for by such checking we are often protected from ourselves. We are prevented by a lesser ache from doing a greater wrong. “

Door Steve Hagen.

174 Pagina’s | Zestiende druk 2016 | Hardcover | Altamira, Haarlem | ISBN: 9789401302074.

Boeddhisme is alle eenvoud benadert het Boeddhisme op een heldere en ongekunstelde manier. Het centrale thema is ontwaken en bewust leven in het hier en nu. Boeddha’s observaties en inzichten zijn door de Amerikaanse zenpriester Steve Hagen kort en bondig verwerkt in dit veelgeprezen boek.

Afkomstig uit Deel I – ‘Ontstaan’ (p. 43):

” ‘Als er geen deur is waardoor je kunt vertrekken’, zei de leraar, ‘ga dan zitten’. We kunnen alleen maar hier en nu aanwezig zijn. We kunnen er niet aan ontsnappen. We leven altijd in het hier en nu. Onderzoek je leven en je zult zien dat dit de waarheid is. ’s Meesters uitnodiging om te gaan zitten houdt in dat we onze aandacht moeten richten op datgene wat er op dit moment gebeurt in plaats van ervoor weg te lopen. Dat is de enige manier om een einde te maken aan de pijn en de verwarring, die aan ons gedrag ten grondslag liggen. Jammer genoeg proberen we meestal onze problemen op te lossen door naar de deur te rennen, door ervan weg te lopen. Maar ons echte probleem – de intense pijn in ons hart – kunnen we niet ontlopen. Die reist voortdurend met ons mee. Dit diepgewortelde probleem is verwarring. “

Door Michiel Haas.

64 Pagina’s | Uitgegeven in 2003, incl. afbeeldingen| NIBE Publishing- (Nederlands Instituut voor Bouwbiologie en Ecologie), Bussum  | ISBN: 9074510086.

Dit is Deel 3 uit de Serie ‘Duurzaam & Gezond Bouwen’.

Het is, door de juiste planten, struiken en bomen aan te planten, mogelijk om in onze onmiddellijke nabijheid natuur te realiseren. Bepaalde soorten trekken bepaalde diersoorten aan. Ook met natuur- en bouwkundige voorzieningen is het mogelijk de aanwezigheid van bepaalde diersoorten te reguleren. Om te bepalen in welke omgeving en onder welke omstandigheden dit dient te gebeuren is echter wel enige kennis van de biologie van dieren en de ecologie vereist.

Dit boekje wil deze kennis op een praktische manier beschikbaar maken, zodat particulieren, maar ook architecten, opdrachtgevers, ontwikkelaars en gemeenten, aan de gang kunnen gaan met het scheppen van stukjes natuur in de directe verblijfsomgeving. Het gaat iedereen aan. We kunnen er meteen mee aan de slag, in het ontwerp, maar ook in de uitwerking. Iedereen kan zijn tuin aanpassen, (meer) planten op het balkon of dak zetten, of gevels laten begroeien. Op die manier kunnen we, met de juiste middelen, de natuur weer dichterbij halen. Hoe meer natuur we in onze directe omgeving aanbrengen, hoe meer verschillende diersoorten we na verloop van tijd zullen aantreffen.

Afkomstig uit de Inleiding (p. 5):

” Veel huizen hadden vroeger een mooi rond gat in het puntje van het dak, bedoeld om de geesten, die zich bij voorkeur in de dakbalken ophielden, naar binnen en naar buiten te kunnen laten gaan. Ook de ziel van de overledenen konden op die wijze het huis verlaten. Dat die openingen ook gebruikt werden door kerkuilen en vleermuizen is een bijkomende zaak. Maar door de verandering van de gewoonte om de geesten niet meer die weg te gunnen, zijn veel nestgelegenheden verloren gegaan. “

By Jean-Paul Guignette.

12 Pages | Softcover/leaflet | First British Edition June 1987 | Theosophical History Centre, London | ISBN: 0948753056.

This bibliography consists of biographical studies on Helena Petrovna Blavatsky (1831 – 1891), the main founder of the XIXth Century Theosophical Movement. This is the second edition and it includes corrections, changes and a few additions. As the contents of the books herein quoted are often very diverse in nature, they have been dealt with under several chapters according to their characteristics. Apart from some rare exceptions, only original editions of these works have been mentioned. The subsequent reprints (except if they involve important changes, or corrections) and the various translations into foreign languages have been omitted.

The numerous articles on H.P. Blavatsky published in magazines, as well as the vast number of books mentioning her incidentally, have been purposely left out. No doubt, as it stands, the present bibliography does not cover the whole ground and may be improved upon in the future – thus, all suggestions are welcome.

NB: No quote; the bibliography solely consists of book titles.

By Michael Gomes.

196 Pages | Copyright 2004 | Softcover | TRM – Theosophical Research Monographs | ISBN: 0974188905.

Theosophical Studies Presented to Ted G. Davy on His Seventy-fifth Birthday.

One of the writers in the present Volume, trying to articulate the contribution of Ted G. Davy to the field of Theosophical research, sent in the following: ‘He is not famous. It may be that when at last his life comes to an end, he will leave no more trace of his sojourn on this earth than a stone thrown into a river leaves on the surface of the water. Yet it may be that the way of life he has chosen for himself may have an evergrowing influence over his fellow men, so that, long after his death perhaps, it may be realized that there lived in this age a very remarkable creature. “

‘Remarkable’ would certainly be the word agreed upon by most of the presenters in this Volume. Aside from his role as mentor, friend, advisor to many in the field of Theosophical studies for almost half a century, Ted Davy functioned as editor of The Canadian Theosophist from 1961 – 1991. Continuing the tradition of its founder, A.E.S. Smythe, the Journal was regarded as ‘the conscience of the Theosophical movement‘.

From the end page:

” An Acrostic for Doris and Ted Davy by John Robert Colombo
Taken from the Index to H.P. Blavatsky’s The Secret Doctrine (1888: 3rd ed., reprinted 1928).
‘A strange story – a legend rather – ‘ Section XLI, ‘The Doctrine of Avataras, ‘ Volume III.

* * *

Doors of ancient dwellings

One manifested

Rounds, actuality of seven

Immetalized, light

Scale, angelic beings

&

Thought, abstract absolute

Earth-born cement, nitrogen

Dinosaurians of gigantic proportions

Dazzling face, great king

Astral, action comes from the North

Vault, starry

Year of Brahma. “

By Ralph Gardner.

24 Pages | Issued by the Theosophical Society in England in 1947 | Mini-booklet | The Chameleon Press, London | No ISBN.

This mini-booklet is an attempt by one, who belongs to and loves the Church of England, to justify to himself and explain to others his belief in palingenesis or rebirth. He invites the reader to consider the theory that human beings are not confined to a single experience of earthly life, but are subject to many successive rebirths. It is a theory immensely old – it is found as a belief, almost and an assumption, in some of the most ancient religious documents in the world. It is accepted to-day as a truism by several hundred of millions of Buddhists and Hindus. A belief so long-lived and so wide-spread should be of interest to us.

From page 11:

” We are familiar with the idea that a man’s personality is the result of all his previous experiences. Many of those experiences may be what we call ‘forgotten’; yet their effects are elements in his present character and consciousness . The psycho-analyst will seek for the cause of some disruption or dis-ease in a patient’s mind by helping him to recover a memory of the decisive event or events, which started the tangle. It is recognised that a man, well or ill in mind, is the product of his past. The doctrine of rebirth simply asserts that a man’s past is a very much longer one than that of his present personality; and the doctrine of karma means that his present quality as a man, his virtues and defects, derive from his efforts in this life based on the material passed on to him from previous lives. Karma properly regarded is not a chain binding a man to earth; it is the condition he must accept before he can attain to heaven. “

By Maneka Gandhi.

182 Pages | Published in 1994 | Softcover | The Other India Press in association with People for Animals | No ISBN.

This is a cult book. It is a selection from the columns by Maneka Gandhi, which reach 10 million readers through a huge network of newspapers and magazines in India. It is also telecast on six TV channels reaching fifty nations. It is a practical book that makes ahiṃsā (non-violence) the key to a new world. By suggesting simple ways to combat exploitation and cruelty towards animals. It recommends, in the process, a more humane and sustainable lifestyle. Five editions in five months is an all time record. You must read the book to know why. Why it has converted so many to the cause of ahiṃsā and vegetarianism worldwide.

From Part I – ‘All in the Name of Food: Milk, Meat and Violence’ (p. 39):

” We all know that the planet needs healing – and everyone I have come across has asked me what they can do to contribute. After years of trying to discover where the problem begins, I believe now it is with our food choices. These merely don’t affect your own health, but have an impact that extends all over the globe bringing up questions of land use and water use and waste and right to life and forest decimation. Our food choices affect not this one body of yours but your genes – which means the children you will bring into this world. Do you really want to walk around in a poisoned and defective body? “

Introduction by Aldus Huxley (1894 – 1963), translation by Swami Prabhavananda (1893 – 1963) and Christopher Isherwood (1904 – 1986).

179 Pages | First published in 1944, fourth edition 1987 | Softcover | Vedanta Press, Hollywood | ISBN: 9780874810431.

The Bhagavad Gita is one of the great religious classics of the world and one of the most translated next to the Bible. The story concerns the plight of Arjuna, the commander of an army, who must fight  a war. After seeing his friends and kinsmen on the opposing side, Arjuna tells Krishna, his friend and spiritual guide, that he won’t fight, even though it’s his duty.

Krishna’s reply deals not only with Arjuna’s problem of whether or not to fight a just war, but with with questions that concern all of us. How should we deal with our problems in a hostile world? Why is there misery? Why do we exist? Krishna goes to heart of these matters to help solve our most difficult problems. Yet, there is no one answer.

From Chapter X – ‘Divine Glory’ (p. 107):

SRI KRISHNA:

” I am where all things began, the issuing-forth of the creatures. Known to the wise in their love when they worship with hearts overflowing:

Mind and sense are absorbed, I alone am the theme of their discourse: Thus delighting each other, they live in bliss and contentment.

Always aware of their Lord are they, and ever devoted: Therefore the strength of their thought is illumined and guided toward me. 

There in the ignorant heart where I dwell, by the grace of my mercy, I am knowledge, that brilliant lamp, dispelling its darkness. “