O Desafio Diante da Loja Independente

Ampliando a Ponte Diária Entre
Ética, Autoconhecimento e Teosofia

Carlos Cardoso Aveline

 

A grande equação do carma, para os amigos da Loja Independente de Teosofistas, está na relação entre a palavra e o fato, o ideal e o gesto prático, a literatura estudada e a vida diária.

E isso passa pelos padrões emocionais de cada um.

O desafio é mais ou menos o mesmo para todos os que buscam a verdade e o conhecimento sagrado.

No século 19, Helena Blavatsky escreveu que a partir do ano de 1900 os psicólogos passariam a ter muito trabalho. Nas Cartas dos Mahatmas, vemos um Mestre esclarecer que todo o processo de testes para o discipulado acontece na sociedade moderna pelos desafios psicológicos e pelo autoconhecimento do eu inferior, na sua relação silenciosa com o eu superior.

O instrutor esclareceu:

“O aspirante é agora atacado inteiramente no lado psicológico da sua natureza. O processo de testes – na Europa e na Índia – é o da Raja Ioga, e o seu resultado é, como tem sido explicado frequentemente, o desenvolvimento de todos os germes, bons e maus, que há nele e em seu temperamento. A regra é inflexível, e ninguém escapa, quer ele apenas escreva uma carta para nós, ou formule, na privacidade do seu próprio coração, um forte desejo de comunicação e conhecimento ocultos.” [1]

Nossos websites associados colocam ao alcance do público livros e artigos sobre o tema da Psicologia. Estudantes da Loja Independente discutem de vários modos a ampliação da ponte essencial entre autoconhecimento, teosofia e ética. Trata-se de uma prioridade em matéria de pedagogia. Não basta estudar e repetir as ideias do conhecimento teosófico. É preciso que cada um mude na vida diária tanto a direção como a substância das suas metas emocionais, e isso acontece à medida que se eleva o foco médio da consciência.

Deixando que morram em si o orgulho egoísta e o medo pessoal, o peregrino faz nascer a boa vontade para com os outros. Quando o rancor e a falta de autoconfiança desaparecem, a verdadeira fraternidade germina.

Vive de fato a teosofia aquele que abandona o cultivo dos “sofrimentos prediletos” e de “rancores secretos”. Cabe eliminar o boicote a si próprio. O indivíduo orgulhoso, ou que tem inveja dos outros, não é amigo de si mesmo. A vaidade deve ser desmascarada, para que surja um sentimento humilde diante do cosmos e dos Sábios.

A sensação agradável de “parecer espiritual” é reconhecida pelo teosofista bem informado como uma fraude narcisista, essencialmente igual a tantas outras falsidades personalistas do mundo de hoje.

Quando as frustrações pessoais são reconhecidas como neuroses sem atrativos e jogadas na lata do lixo do carma, nasce a satisfação ilimitada de lutar por um ideal nobre.

O prazer de criticar coisas supostamente erradas (nos outros ou em si mesmo) é então  substituído pela satisfação duradoura de curar, de reparar, de melhorar, consertar, resgatar e plantar o que for bom, belo e verdadeiro.

Assim o cidadão constrói uma relação correta entre o que diz e o que faz, o que pensa e o que sente, entre o que quer obter na vida e aquilo que orienta de fato as suas ações. A autoestima permite ter respeito pelo seu próximo e também um contentamento incondicional em relação à vida.

O desafio diante da Loja Independente não é optar prioritariamente pelo estudo de Helena Blavatsky, das Cartas dos Mestres, dos filósofos clássicos orientais e ocidentais e de textos baseados nestas fontes. Esta opção já foi feita.

O desafio do estudante é observar e melhorar a cada passo, de modo invisível mas eficiente, a sua relação direta com o ideal que adotou como seu. Não vale a pena protelar indefinidamente.

Que formas de autodisciplina podem fazer uma revolução silenciosa na vida do estudante, para que ele desperte a tempo?

E, como diz a tradição judaica, “se não for agora, quando?”

Cada dia nos oferece algumas sementes de eternidade, junto com lições valiosas do passado e meios práticos de construir um futuro correto.

NOTA:

[1] “Cartas dos Mahatmas”, Ed. Teosófica, Brasília, volume II, Carta 136, p. 316.

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Veja em nossos websites os artigos “Resistência à Mudança, em Teosofia”, A Psicanálise da Vaidade Espiritual”, “O Eu Social e o Eu Profundo”, e “Psicanálise  Reforça a Teosofia”.

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Em 14 de setembro de 2016, depois de uma análise da situação do movimento esotérico internacional, um grupo de estudantes decidiu criar a Loja Independente de Teosofistas. Duas das prioridades da LIT são tirar lições práticas do passado e construir um futuro saudável

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O grupo SerAtento oferece um estudo regular da teosofia clássica e intercultural ensinada por Helena Blavatsky (foto). 

Para ingressar no SerAtento, visite a página do e-grupo em YahooGrupos e faça seu ingresso de lá mesmo. O link direto é este:   

https://br.groups.yahoo.com/neo/groups/SerAtento/info .

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Publicado em Carlos Cardoso Aveline | Comentários desativados em O Desafio Diante da Loja Independente

The Mufti of Jerusalem Talks to Hitler

Official Record of the 1941 Meeting Between
Adolf Hitler and the Leader of Extreme Islam 

The Times of Israel (Ed.)


Adolf Hitler hosts Grand Mufti Haj Amin al-Husseini in 1941 in
Germany. (Heinrich Hoffmann Collection/Wikipedia – The Times of Israel.)

 

 

A 2018 Editorial Note:

A Grand Mufti is the highest official of religious law and doctrine in a Sunni Muslim country.

The Grand Mufti of Jerusalem, Haj Amin al-Husseini (1895-1974), developed a close cooperation with Nazi Germany in the 1930s and 1940s. Later on he played a role in the birth of the Palestine Liberation Organization, PLO, in 1964. [1]

Fortunately, Time is a powerful teacher and most Nazi illusions were erased.

After the crushing defeats of anti-Semitism in the 20th century, the strengthening of Israel has been paving the way to closer ties and cooperation between Arab countries and the Jewish State. In spite of the misinformation still present in some media, the Islamic world as a whole is liberating itself from the old Nazi influences and discovering the advantages of peace in the Middle East.

The permanent harmony between Muslims and Jews cannot be attained merely by top-down, formal diplomatic treaties. It is being built instead through intercultural dialogue and mutual help on multiple fronts and small scale. The nightmare of hatred among nations is dissipated – among other means – by effective grassroots action in daily life.

Theosophy teaches universal brotherhood. Two basic principles in esoteric philosophy are love for truth and mutual respect among nations. Different religions and contrasting schools of thought must be able to coexist and have a dialogue. The theosophical importance of the following document is in the fact that it clarifies an essential source of fanaticism and cruelty in the Middle East, which now hopefully lose strength. An enduring peace must be the result of the growth of human soul. [2]

Read in our associated websites the articles “Occult Roots of Religious Violence” and  “Theosophy and the Middle East”.

(Carlos Cardoso Aveline)

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[Note by The Times of Israel, 21 October 2015:]

The following is an official German record of the meeting between Adolf Hitler and the Grand Mufti of Jerusalem, Haj Amin al-Husseini, on November 28, 1941, at the Reich Chancellory in Berlin. (Source: Documents on German Foreign Policy 1918-1945, Series D, Vol. XIII, London, 1964.)

The original title and link at “The Times of Israel” is –
Full official record: What the mufti said to Hitler

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GRAND MUFTI:

The Grand Mufti began by thanking the Fuhrer for the great honor he had bestowed by receiving him. He wished to seize the opportunity to convey to the Fuhrer of the Greater German Reich, admired by the entire Arab world, his thanks of the sympathy which he had always shown for the Arab and especially the Palestinian cause, and to which he had given clear expression in his public speeches.

The Arab countries were firmly convinced that Germany would win the war and that the Arab cause would then prosper. The Arabs were Germany’s natural friends because they had the same enemies as had Germany, namely the English, the Jews and the Communists. Therefore they were prepared to cooperate with Germany with all their hearts and stood ready to participate in the war, not only negatively by the commission of acts of sabotage and the instigation of revolutions, but also positively by the formation of an Arab Legion.

The Arabs could be more useful to Germany as allies than might be apparent at first glance, both for geographical reasons and because of the suffering inflicted upon them by the English and the Jews. Furthermore, they had had close relations with all Muslim nations, of which they could make use in behalf of the common cause. The Arab Legion would be quite easy to raise. An appeal by the Mufti to the Arab countries and the prisoners of Arab, Algerian, Tunisian and Moroccan nationality in Germany would produce a great number of volunteers eager to fight. Of Germany’s victory the Arab world was firmly convinced, not only because the Reich possessed a large army, brave soldiers and military leaders of genius, but also because the Almighty could never award the victory to an unjust cause.

In this struggle, the Arabs were striving for the independence and unity of Palestine, Syria and Iraq. They had the fullest confidence in the Fuhrer and looked to his hand for the balm on their wounds, which had been inflicted upon them by the enemies of Germany.

The Mufti then mentioned the letter he had received from Germany, which stated that Germany was holding no Arab territories and understood and recognized the aspirations to independence and freedom of the Arabs, just as she supported the elimination of the Jewish national home.

A public declaration in this sense would be very useful for its propagandistic effect on the Arab peoples at this moment. It would rouse the Arabs from their momentary lethargy and give them new courage. It would also ease the Mufti’s work of secretly organizing the Arabs against the moment when they could strike. At the same time, he could give the assurance that the Arabs would in strict discipline patiently wait for the right moment and only strike upon an order from Berlin.

With regard to the events in Iraq, the Mufti observed that the Arabs in that country certainly had by no means been incited by Germany to attack England, but solely had acted in reaction to a direct English assault upon their honor.

The Turks, he believed, would welcome the establishment of an Arab government in the neighboring territories because they would prefer weaker Arab to strong European governments in the neighboring countries and, being themselves a nation of 7 million, they had moreover nothing to fear from the 1,700,000 Arabs inhabiting Syria, Transjordan, Iraq and Palestine.

France likewise would have no objections to the unification plan because it had conceded independence to Syria as early as 1936 and had given her approval to the unification of Iraq and Syria under King Faisal as early as 1933.

In these circumstances he was renewing his request that the Fuhrer make a public declaration so that the Arabs would not lose hope, which is so powerful a force in the life of nations. With such hope in their hearts the Arabs, as he had said, were willing to wait. They were not pressing for immediate realization for their aspirations; they could easily wait half a year or a whole year. But if they were not inspired with such a hope by a declaration of this sort, it could be expected that the English would be the gainers from it.

HITLER:

The Fuhrer replied that Germany’s fundamental attitude on these questions, as the Mufti himself had already stated, was clear. Germany stood for uncompromising war against the Jews. That naturally included active opposition to the Jewish national home in Palestine, which was nothing other than a center, in the form of a state, for the exercise of destructive influence by Jewish interests. Germany was also aware that the assertion that the Jews were carrying out the functions of economic pioneers in Palestine was a lie. The work there was done only by the Arabs, not by the Jews. Germany was resolved, step by step, to ask one European nation after the other to solve its Jewish problem, and at the proper time to direct a similar appeal to non-European nations as well.

Germany was at the present time engaged in a life and death struggle with two citadels of Jewish power: Great Britain and Soviet Russia. Theoretically there was a difference between England’s capitalism and Soviet Russia’s communism; actually, however, the Jews in both countries were pursuing a common goal. This was the decisive struggle; on the political plane, it presented itself in the main as a conflict between Germany and England, but ideologically it was a battle between National Socialism and the Jews. It went without saying that Germany would furnish positive and practical aid to the Arabs involved in the same struggle, because platonic promises were useless in a war for survival or destruction in which the Jews were able to mobilize all of England’s power for their ends.

The aid to the Arabs would have to be material aid. Of how little help sympathies alone were in such a battle had been demonstrated plainly by the operation in Iraq, where circumstances had not permitted the rendering of really effective, practical aid. In spite of all the sympathies, German aid had not been sufficient and Iraq was overcome by the power of Britain, that is, the guardian of the Jews.

The Mufti could not but be aware, however, that the outcome of the struggle going on at present would also decide the fate of the Arab world. The Fuhrer therefore had to think and speak coolly and deliberately, as a rational man and primarily as a soldier, as the leader of the German and allied armies. Everything of a nature to help in this titanic battle for the common cause, and thus also for the Arabs, would have to be done. Anything however, that might contribute to weakening the military situation must be put aside, no matter how unpopular this move might be.

Germany was now engaged in very severe battles to force the gateway to the northern Caucasus region. The difficulties were mainly with regard to maintaining the supply, which was most difficult as a result of the destruction of railroads and highways as well as the oncoming winter. If at such a moment, the Fuhrer were to raise the problem of Syria in a declaration, those elements in France which were under de Gaulle’s influence would receive new strength. They would interpret the Fuhrer’s declaration as an intention to break up France’s colonial empire and appeal to their fellow countrymen that they should rather make common cause with the English to try to save what still could be saved. A German declaration regarding Syria would in France be understood to refer to the French colonies in general, and that would at the present time create new troubles in western Europe, which means that a portion of the German armed forces would be immobilized in the west and no longer be available for the campaign in the east.

The Fuhrer then made the following statement to the Mufti, enjoining him to lock it in the uttermost depths of his heart:

1. He (the Fuhrer) would carry on the battle to the total destruction of the Judeo-Communist empire in Europe.

2. At some moment which was impossible to set exactly today but which in any event was not distant, the German armies would in the course of this struggle reach the southern exit from Caucasia.

3. As soon as this had happened, the Fuhrer would on his own give the Arab world the assurance that its hour of liberation had arrived. Germany’s objective would then be solely the destruction of the Jewish element residing in the Arab sphere under the protection of British power. In that hour the Mufti would be the most authoritative spokesman for the Arab world. It would then be his task to set off the Arab operations, which he had secretly prepared. When that time had come, Germany could also be indifferent to French reaction to such a declaration.

Once Germany had forced open the road to Iran and Iraq through Rostov; it would be also the beginning of the end of the British World Empire. He (the Fuhrer) hoped that the coming year would make it possible for Germany to thrust open the Caucasian gate to the Middle East. For the good of their common cause, it would be better if the Arab proclamation were put off for a few more months than if Germany were to create difficulties for herself without being able thereby to help the Arabs.

He (the Fuhrer) fully appreciated the eagerness of the Arabs for a public declaration of the sort requested by the Grand Mufti. But he would beg him to consider that he (the Fuhrer) himself was the Chief of State of the German Reich for five long years during which he was unable to make to his own homeland the announcement of its liberation. He had to wait with that until the announcement could be made on the basis of a situation brought about by the force of arms that the Anschluss had been carried out.

The moment that Germany’s tank divisions and air squadrons had made their appearance south of the Caucasus, the public appeal requested by the Grand Mufti could go out to the Arab world.

GRAND MUFTI:

The Grand Mufti replied that it was his view that everything would come to pass just as the Fuhrer had indicated. He was fully reassured and satisfied by the words which he had heard from the Chief of the German State. He asked, however, whether it would not be possible, secretly at least, to enter into an agreement with Germany of the kind he had just outlined for the Fuhrer.

HITLER:

The Fuhrer replied that he had just now given the Grand Mufti precisely that confidential declaration.

GRAND MUFTI:

The Grand Mufti thanked him for it and stated in conclusion that he was taking his leave from the Fuhrer in full confidence and with reiterated thanks for the interest shown in the Arab cause.

(End of Transcription.)

NOTES:

[1] “A Place Among the Nations – Israel and the World”, by Benjamin Netanyahu, Bantam Books, 1993, 467 pages. Husseini did not really represent all the Arabs but only a radical faction among them (pp. 58-59). Yasser Arafat, the founder of the Palestine Liberation Organization, belonged to Husseini clan (p. XVIII). See also the book “The Israeli Solution”, Caroline B. Glick, Crown Forum, New York, 2014, 324 pages. On chapter 3, the author gives a detailed description of the close cooperation between Nazi Germany and the Grand Mufti of Jerusalem. On chapter 4, she describes the close links between the Grand Mufti and his political heir Yasser Arafat. See for instance pp. 50-51. (CCA)

[2] Besides reading the text in our websites and in “The Times of Israel”, readers can see it in the PDF edition of “Documents on German Foreign Policy, 1918-1945”, Series D, Vol. XIII, United States Government Printing Office, Washington, London, 1964. See Document 515, pp. 881-885, here. (CCA)

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See in our blog at “The Times of Israel” the articles “Blavatsky, Judaism and Nazism”, “Israel: Besides Defeating Terror” and “Israel and the Law of Cycles”.

In the associated websites, read the text “Theosophy and the Second World War”.

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On 14 September 2016, after examining the state of the esoteric movement worldwide, a group of students decided to found the Independent Lodge of Theosophists. Two of the priorities adopted by the ILT are learning from the past and building a better future.  

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E-Theosophy e-group offers a regular study of the classic, intercultural theosophy taught by Helena P. Blavatsky (photo).

Those who want to join E-Theosophy e-group at YahooGroups can do that by visiting https://groups.yahoo.com/neo/groups/E-Theosophy/info.

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Publicado em The Times of Israel (Ed.) | Comentários desativados em The Mufti of Jerusalem Talks to Hitler

Meditação Para Abrir Estudos em Grupo

Usando o Poder Prático da Boa Vontade

Carlos Cardoso Aveline


A palavra sânscrita AUM, ou OM, que evoca o Universo

 

A oração a seguir tem como base e ponto de partida a invocação que abre o Katha Upanixade hindu. Ela é dirigida especialmente aos grupos de estudantes que buscam a verdade  universal alimentando um sentimento de  boa vontade entre eles mesmos e para com todos os seres.

A expressão “Lei da Harmonia Universal” traduz o termo “Brahma”, que é muitas vezes traduzido erradamente como “Deus”. 

O conceito impessoal de “Lei da Harmonia” é mais preciso e mais adequado,  já que os termos “Brahma” e “Deus”  são usados hoje de modo que “personalizam” o mundo divino.

A personalização de inteligências cósmicas empobrece a sabedoria e dificulta tanto a compreensão do universo como o conhecimento de si mesmo.  

Brahma não é um deus. É o Princípio Supremo e Abstrato do Universo: algo equivalente ao Tao chinês, o “ponto de Equilíbrio” universal, implícito e onipresente. 

Portanto, também poderíamos substituir nesta oração a palavra “Brahma” por “ponto de equilíbrio do universo”; mas “Lei da Harmonia Universal” é aceitável.

A meditação é feita frequentemente por instrutor e alunos em conjunto.[1] Ela deve ser lida depois de alguns momentos de silêncio:

Om…

Que a Lei da Harmonia Universal nos proteja.

Que ela coloque diante de nós o fruto do conhecimento.

Que possamos ter a energia necessária para alcançar a sabedoria.

Que o nosso estudo comum revele a Verdade.

Que não haja má vontade entre nós.

Om, shanti.  Paz.  Om. 

NOTA:

[1] Veja o livro “The Principal Upanishads”, edição, introdução, texto, tradução e notas de S. Radhakrishnan, London: George Allen & Unwin Ltd., New York: Humanities Press Inc., 1974, 958 pp., especialmente p. 594, em que começa o Katha Upanixade.

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Sobre o mistério do despertar individual para a sabedoria do universo, leia a edição luso-brasileira de “Luz no Caminho”, de M. C.

Com tradução, prólogo e notas de Carlos Cardoso Aveline, a obra tem sete capítulos, 85 páginas, e foi publicada em 2014 por “The Aquarian Theosophist”.

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Publicado em Carlos Cardoso Aveline | Comentários desativados em Meditação Para Abrir Estudos em Grupo

Meditation to Begin a Study in Group

Using the Practical Power of Good Will

Carlos Cardoso Aveline


The Sanskrit word AUM, or OM, which evokes the Universe

 

The following prayer is adapted from the invocation that opens the Katha Upanishad. It is especially dedicated to the groups of students who search for the universal truth by expanding a feeling of good will for one another and for all beings.

The phrase “Law of Universal Harmony” translates the term “Brahma”, which is sometimes mistranslated as “God”.  

The impersonal concept of “Law of Harmony” is more accurate and effective, because both terms “Brahma” and “God” are used nowadays in ways that wrongly “personalize” the divine world.

Seeing cosmic intelligences as if they had a personal nature makes true wisdom impossible and creates severe obstacles to an understanding of the universe and a knowledge of oneself.

Brahma is no God. It is the Supreme Abstract Principle of the Universe: something equivalent to the Chinese Tao, the implicit, omnipresent Point of Equilibrium of the Universe. 

We also could therefore replace the word “Brahma” with the phrase “Point of Universal Equilibrium”; however, “Law of Universal Harmony” is acceptable.

The meditation is often made by teacher and students together. [1] It should be read after a few moments of silence:

Om…

May the Law of Universal Harmony protect us.

May It place before us the fruits of knowledge.

May we have the energy necessary to achieve wisdom.

Let our common study reveal Truth.

May there be no ill-will among us.

Om, shanti.  Peace.   Om. 

NOTE:

[1] See the book “The Principal Upanishads”, edited with Introduction, Text, Translation and Notes by S. Radhakrishnan, London: George Allen & Unwin Ltd., New York:  Humanities Press Inc., 1974, 958 pp., especially p. 594, first page of the Katha Upanishad.

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On 14 September 2016, after examining the state of the esoteric movement worldwide, a group of students decided to found the Independent Lodge of Theosophists. Two of the priorities adopted by the ILT are learning from the past and building a better future.  

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E-Theosophy e-group offers a regular study of the classic, intercultural theosophy taught by Helena P. Blavatsky (photo).

Those who want to join E-Theosophy e-group at YahooGroups can do that by visiting https://groups.yahoo.com/neo/groups/E-Theosophy/info.

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Publicado em Carlos Cardoso Aveline | Comentários desativados em Meditation to Begin a Study in Group

Blavatsky and the Blue Mountains

Classic Book Discusses the
Region of Nilgiri, in Southern India

Joana Maria Pinho


A traditional house of the ‘Todd’ or ‘Toda’ tribe in the Nilgiri Hills, South India.

 

Reading is an act of freedom which transcends barriers of space and time. The only obstacle we may face while reading a good book is our own inability to fly with the words and the spirit animating them. We overcome the difficulty once the process of reading with the soul becomes a habit. 

On the pages of a book one can travel to places physically inaccessible and get to know about people of different traditions. It makes no difference how far distant they are in time or space. A good book is like a bridge. It leads one’s consciousness to other aspects of reality. One such work is “The People of the Blue Mountains”, in whose pages H.P. Blavatsky writes about the Nilgiri Hills, in Southern India, and the unknown tribes which lived there.  

That mountainous region was seen by the Indians as a magic territory and a dwelling place of the gods. No mortal would dare tread on its soil. There were many stories, legends and superstitions around those blue mountains; nobody had the courage to explore them. Up to 19th century the mountains and their inhabitants were inaccessible to India not because of any geographical or physical difficulty, but due to the feelings of respect, fear and devotion. 

The Nilgiri Hills had their beauty and magic revealed to the world after the curiosity of two British citizens, Kindersley and Whish, made them organize an expedition. The book “The People of the Blue Mountains” describes their adventure on the basis of the reports published at the time, which HPB collected. The volume includes the narrative of her own visit to the hills, in 1883. Readers of the book can have the feeling that they themselves are breathing, in 19th century, the pure atmosphere of that region and seeing with their own eyes the beauty and the mystery of Nilgiri.

H.P. Blavatsky said that “apparently the ‘Blue Mountains’ were a region selected by Nature for her world-wide varieties of vegetation”.[1] The audacity of the “Westerners” made it possible to discover a natural world that nobody had imagined could exist in Indian soil.  And our civilization also came to know of the existence of two tribes whose origin even today is a mystery to researchers: the Kouroumbs (dwarfs) and the Todds (giants). 

The word ‘Todd’ is also spelled ‘Toda’.

By having some information about these two tribes we expand our knowledge of mankind’s history.  The Kouroumbs were seen as a savage people, as excellent hunters and practitioners of sorcery. Only the Todds were respected by them. The Todds had no god and used no weapons. While living in a region with many wild tigers and elephants, the Todds were never attacked by them.  In their language there was no direct word for lie or falsehood. They were vegetarians and their life concentrated around their sacred buffalos.

An important aspect of the book is in the fact that through History, testimony, research and reflection about the discoveries, Helena Blavatsky makes in it a manifesto against Western materialism.  The Kouroumbs and the Todds represent two aspects of human nature: darkness and light, evil and goodness. The Kouroumbs hate, the Todds love. The Kouroumbs produce sickness in those who hate, and the Todds heal the sick through love. The wisdom of the Todds says:

“The fire of the sun is composed of the fires of love. (…) Each good man, white or black, is a Todd. Wicked men do not love; that is why they cannot go up into the sun.” [2]

The Sun is a symbol of the higher self or spiritual soul. Helena Blavatsky writes:

“I know of no example of a Todd having consented to care for some one and not having cured him. But it is only rarely that he consents. He will never touch a drunkard or a debauched person. ‘We heal through the love flowing from the sun, and this love will have no effect upon a wicked man’, the Todds claim.” [3] 

Humans must preserve the goodness which makes the healing possible.  

The good is the great power and constitutes the law. The “evil” is but the good which did not happen yet, the place where a healing must occur in due time, once conditions are favourable.

NOTES:

[1] “The People of the Blue Mountains”, H. P. Blavatsky, Kessinger Publishing, Montana, USA, 227 pages. See p. 53.

[2] “The People of the Blue Mountains”, H.P.B., p. 184.

[3] “The People of the Blue Mountains”, H.P.B., p. 187. See more on the Todds in the 1877 book “Isis Unveiled”, Helena Blavatsky, original edition, volume II, pp.  613-615. “Isis Unveiled” is available at our associated websites.

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The above article is a translation by CCA of Joana’s article “Blavatsky e as Montanhas Azuis”, which is published in our associated websites.

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On 14 September 2016, after examining the state of the esoteric movement worldwide, a group of students decided to found the Independent Lodge of Theosophists. Two of the priorities adopted by the ILT are learning from the past and building a better future.  

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E-Theosophy e-group offers a regular study of the classic, intercultural theosophy taught by Helena P. Blavatsky (photo).

Those who want to join E-Theosophy e-group at YahooGroups can do that by visiting https://groups.yahoo.com/neo/groups/E-Theosophy/info.

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Publicado em Joana Maria Pinho | Comentários desativados em Blavatsky and the Blue Mountains