Between the Principles and Rules of the Theosophical Work

“Let us accept no creed, no practice, no institution which does not answer the test of brotherhood.” (1)

If we want to respect this proposal, we find ourselves in front of a difficult task, as we have to ask ourselves: are there at all any objective measures which can help us to verify if the creed, practice or functioning of a definite institution is fraternal.

In these statements I shall try to find some objective measures and to verify, with their help, the functioning of the Teozofsko drustvo v Sloveniji. Someone will agree with this view, some other will not, and for those who will think that such a verifying is not needful let me quote the following thought:

“Each must lead himself, which implies intelligence, a clear purpose, a vision of his own, a willingness to determine his steps for himself, the acceptance of one's responsibility and the faculty of pure, individual and uninfluenced judgment.” (l)

I imagine brotherhood as the will of and the capacity for the expression of love.

“The characteristics of love in all its forms are compassion, self-sacrifice and desire to give; these are its essential elements, although we encounter it as benevolence, desire for mutual help or as reverence. All these mean attractiveness, create oneness and spring from the essence of love. Therefore love springs from the spirit; compassion means to feel for the other like we would feel for ourselves; self-sacrifice means to recognize needs or rights of the other as if they are ours; desire to give is a condition of spiritual life. So we can see that love belongs to the spirit, to the life side of the universe.” (2)

Therefore: “The first and the last word of theosophy is Brotherhood. We all are only one Life. We all are only one Love. We fall and rise together. Therefore Brotherhood is a common interest but includes diversities in power, intellect and capacities.” (3)

And love shows itself in these diversities as: “Love which looks downwards is benevolence; love which is oriented upwards is reverence, worship; amidst equal love shows itself as mutual tenderness and trust, as consideration, respect and desire to please, as a quick understanding of the other, as generosity and indulgence. Therefore we can say that a common characteristic of love among equal is a desire to help.” (2)

We set up the foundation, se we can try to find out the conditions which are needful that we could express love in functioning of definite institution. I think that the needful conditions are, as I have already said, the will of and the capacity for the expression of love. We can define the will of the expression of love also as the presence of the principles (that what defines the orientation of thinking and acting, what emphasizes the essential) of functioning. The presence of the principles enables us for the definite fundamental attitude; it provides the source from which love (life) can extend.

But this is not enough, we need also the presence of the capacity for the expression of love, the presence of knowledge about the lawfulness, about the rules (that what defines the modes of thinking and acting) of functioning, the knowledge about right and wrong acting.

“The fundamental principle which defines thinking and acting in theosophical movement is working out of a Great Plan for which realization are responsible the hierarchies of Angels and Adepts who from subtler planes guide the forces of Nature and bring about those changes and adjustments in human institutions which are needed for harmonious and efficient working of the Plan. The members of this Occult Hierarchy constitute the inner government of the world which initiates various movements which appear to be the products of haphazard social and political changes. The foundation of the Theosophical Society is part of this Plan, a part which serves for the realization of a definite task in the world, chiefly for study and dissemination of the truths concerning the deeper problems of life and for a direct contact with the Elder Brothers who expect to bring about, through the Society, the definite changes in the world, with the knowledge and co-operation of its members.

This principle is a source of inspiration which enables the members to stand firm and remain unaffected by periodical crises and to transcend any differences that may happen to arise with regard to the methods of work.” (5)

For the realization of this definite task it is necessary, as we said, an appropriate institution in the outer world. An institution is actually, in the form, a collection of definite rules, the condensed recognitions of our humanity about right and wrong acting to assure the fundamental equality of the members in the organization, about the individual and common responsibility for the realization of a definite objects and work of the organization. Rules and Regulations of the Theosophical Society include, in details, all these recognitions.

The presence of this fundamental principle and the rules offers the fundamental frame so that the members of the Society can realize this definite task, with general understanding of the Plan and by striving for brotherhood that allows a conscious co-operation with the Elder Brothers.

Now let us extend this fundamental frame with the principles and the rules which enables us to perform this task operatively.

“The first important principle we have to use in our work is the necessity of taking advantage of all the knowledge and the technique that are available in the world. There is a general though veiled skepticism in the minds of many members regarding the propriety or feasibility of applying such knowledge and technique in our work. They seem to think that we should be really above the necessity of using such mundane methods in our work because our organization has a spiritual basis. But the real difference in “skill in action”, about which is talking Shri Krishna in Bhagavad Gita, between our way of working and that of the ordinary unscrupulous man of the world, lies not in regard to the techniques that we adopt but in the spiritual quality of the aims and in the purity of the means.” (5)

The skepticism should be replaced with the question: “Are we capable to adopt all this knowledge and technique?” For, the very incapability of the use and the absence of endeavor are the most frequent reasons for skepticism.

“The second principle is the adopting of the experimental attitude, because all precious acquisitions of humanity are the result of many continuous efforts and innumerable experiments. We should be prepared to adapt ourselves to the changing circumstances and conditions in which we have to work. Only in this way we can keep ourselves abreast of our times and maintain that level of effectiveness which we should be aiming at in our work.” (5)

“Such an attitude leads also to the greater importance of planning of our work. The importance of planning lies in the fact that it focuses all our forces on the definite objective which we have decided to reach. If we have no plan, all our forces lie scattered and to a great extend neutralize and nullify each other. Only when we have done all that is in our power we can leave with a cleat conscience the result of our work in the hands of God.” (5)

“But the planning and the efficiency require also the services of trained workers equipped with knowledge which is necessary to realize this definite work. A theosophical worker should have a clear grasp of the fundamental principles of Theosophy but at the same time he should have a sound knowledge of the thought currents prevailing in the world because this is the only way which enables him to make influence on them. And the efficiency of the work can be attained only with the development of the power of taking initiative, with striving for perfection and also with the capability for tolerance and co-operation.” (5)

Let us see now the rules. These are above all defining the bodies for the management of the Society, their authorities, modes of their election, of their convocation and of the admitting decisions. In defining these the rules follow the perception that none of the bodies has to concentrate too much power and that they have to control and to complete the work of each other. The exact definition of the proceedings assures the protection and the promotion of the right of proper and independent view of each member and at the same time the protection and the promotion of the common interest and of the stability of the Society.

Further and more detailed quotations of the rules would take us away from the purpose of this paper.

This widened frame of the principles and the rules of theosophical work outlines the image of the hierarchic organization of the Theosophical Society with some necessary activities for the realization of this work. The structural principle of the Society expresses the need that every regional section and also every lodge has to reflect the spirit, principles, rules and also activities of the central organization and in this way to become a dynamic center which express a constant effort for spreading the influence of Theosophy and for improvement of the organization and which draws in such workers who can perform their work in an efficient and responsible manner. So, in every regional section should exist a center which should express the capability for foundation and preservation of lodges, for dissemination of the theosophical ideas through media and lectures, for the translation and publishing of the theosophical books, for the training of the theosophical workers and for the organization of central library, archives and perhaps museum. And in every lodge there should exist the capability for promotion of knowledge on meetings, discussions and in lodge library for members and on lectures for public.

In this way we can see that the standing for brotherhood is not necessary some hardly grasped thing or a matter of some individual judgment but the striving for a clear definition of the common interest and the will of and the capacity for the realization of this common interest.

And this common interest is in the Theosophical Society already defined with the mentioned principles, rules and activities of functioning.

Till now we have been searching for the appropriate forms which are needful so that we can stand for brotherhood in the outer world. But we have to fill these forms with the appropriate life if we want these forms to reflect our will and our capacity to perform freedom, co-operation and love.

Fundamental is the will to act in accordance with the will and with the Plan of our Elder Brothers, to act in Their name, so that every our thinking, feeling and acting is subordinated to the aspiration to realize the great mission we have accepted. That every our form of acting is like an arranged meeting (in spirit) where we overcome, with love, co-operation and in freedom, the competition, obstacles and troubles and reach the feeling of happiness which coveys knowledge and change - a definite result, transformation (in form).

But we need also the capacity, the use of a definite method, which would assure us, with adequate rules of the game, freedom, co-operation and the expression of love. This method is a conducted dialog, a deep and many-sided one. A dialog, on one side, with our own obstacles - fear of public expression of proper view or an excessive ambition, prejudices and established ways of thinking - thus with our lower nature; a dialog which causes in our lower nature the tension but also the possibility of separation. And, on the other side, a dialog with the group which symbolically represents the Spirit of Brotherhood and with which we can identify ourselves when we remove the obstacles which separate us from Him. For this reason this dialog is a speech with a free mind and a listening with a clean heart.

The rules of the game demand that the participants express the true interest, the need for the unfoldment of concentration and discrimination, the capacity of coordination and clear definition of problems. All this capacities of mind should be impregnated with all aspects of love, but as fundamental with the reciprocal trust.

Trust is, on one side, the conviction that a man can realize (in spirit) a God, that he is capable to realize the identity. On the other side, it is the conviction that our brother possesses the will and the capacity to perform (in form) what is expected.

But we must point out, at this point, the importance of the presence of the clear definition of the common interest as only in such a case it is understandable that the expectations are connected with the will and the capacity to realize this common interest and nothing else.

So we can see that the realization and the efficiency of our work depends not only on taking advantage of all knowledge and technique, on adopting the experimental attitude, on improvement and planning, but also on the process of development of our latent psycho-spiritual faculties which we can accelerate only with Sadhana, with the progressive and systematical discipline of our lower nature.

That we can realize our common interest only if we respect definite principles, rules and some necessary activities. That we can reach our object: Brotherhood, Oneness, only with fraternal performance. Our object and our means should become one. And perhaps this striving is most beautifully expressed in the following thought, which source just slipped my mind: “Ideals are like stars and we, like sailors, adjust our course on them.”

I have rounded off my searching for measures with which we can verify if the creed, practice, functioning of a definite institution is fraternal. But this searching would not have been significant if we would not try to recognize whether the functioning of the Teozofsko društvo v Sloveniji corresponds to these measures. The importance of this verifying is obvious also from the words of C. W. Leadbeater which are perhaps still more actual today than at the time he wrote them:

“Brotherhood of men is a natural fact. He who denies it is only a blind man who closes his eyes in front of the facts which he doesn’t want to recognize. Let no waste our time with those who deny this fact: the nature will cast off their heresy alone. More perfidiously dangerous are those, and this are in majority, who explain brotherhood incorrectly.” (3)

But let us see before what a society actually is. On the one side a society is a group of men who, during a definite process of an exchange of opinions, ascertain the need for the existence of a definite organization, determine the purpose of its existence and the objects for which they will strive for. With the definite principles, rules and activities they define their common interest. On the other side, a society is a group of individuals who, with their individual, partial interests, as more or less independent personalities, assume definite positions in the hierarchy of this organization.

So we can say that every society is a sort of dynamic relation between the common interest and the partial interests of its members, and that the subordination of their partial interests to the common interest usually shows itself as prosperity of the organization, meanwhile the supremacy of their partial interests over the common interest usually shows itself as a crisis or even as a split or decay of the organization.

Therefore is very important that we are capable, if we want to understand what is taking place in a definite society, to distinguish between the common interest and the partial interests of the members of the society and to observe the movement of this relation.

Let us start now with our verifying and adopt the same succession we have adopted when we were searching the measures for it.

When the members of the Teozofsko društvo v Sloveniji express themselves towards the fundamental principles and rules of the theosophical movement they are uniform. On the level of words they all agree with acting in accordance with these principles and rules. But we can see that they find themselves in troubles when these words should have to become operative, when they should manifest their will and their capacity to realize these principles and rules in practice. The operative level of the principles shows therefore the absence of an organized planning, experimenting, improving, using of knowledge and technique.

The same situation is with the rules. Till the Slovenian legislation prevented the subordination of the rules of the society to the Rules and Regulations of the Theosophical Society at least there had existed a definite objective reason, but when this reason was put away it only revealed an operative unwillingness and incapacity to realize the subordination of the rules.

Beside the absence of the principles and the adequate rules we can see also absence of the necessary activities: absence of the regional centre with the adequate activities, we have mentioned before, and to the minimum, to the reading of books, reduced regular activity of lodges.

All this tells us that in this society lacks the operative striving for the common interest, the operative striving for brotherhood, that this striving for is present only in latent manner. This is a shocking statement but it corresponds to the dry facts.

But let us try to confirm or to reject this statement through the searching of the reasons for the absence of striving for the realization of the common interest.

When a society, at the beginning of its existence, usually clearly defines proper common interest, then, in continuation of it’s functioning, it restores proper common interest with every annual reception of the plan of work and budget, what is the eminent confrontation between the common and the partial interests. At this confrontation a society can renew its striving for the common interest.

What is going on in the society which does not accept its annual plan of work and budget at all? At least, its common interest progressively fades until it is not clear any more what its common interest really is.

But which are the reasons that the acceptation of the annual plan of work and budget does not take place in the Teozofsko društvo v Sloveniji? We can find the answer in the mode of functioning of this society.

According to the old rules of the Teozofsko društvo v Sloveniji, the body which should accept the annual plan of work and budget was the Občni Zbor (General Council formed of all society’s members) of the society and the body which should prepare the material for the acceptation was the Upravni Odbor (Executive Committee) of the society, the executive body of the Občni Zbor. But the Upravni Odbor has never prepared such a material.

With the other words: the Upravni Odbor didn’t want or wasn’t capable to trust the decision about the common interest to the Občni Zbor. With such a treatment Upravni Odbor transferred this decision in proper domain. The Občni Zbor accepted such a treatment with silence and accepted the explanation of the Upravni Odbor: “There is no need for discussion about these things, beside that there are very few.”

What does it mean? That the members have progressively lost their vision about the striving for the common interest, that there was really very little of the operative striving for the common interest, and that such a treatment wasn’t in accordance with the rules of the society, to say nothing about the principles, the rules and the activities of the Theosophical Society.

But an anomaly was taking place also in the Upravni Odbor. The seat of the society was formally at home of the President of the society but informally at home of the secretary of the society, what shows a similar transfer of the authority in a still smaller group of the officials of the society.

What tell us all this facts? That inside the Upravni Odbor of the society emerged a definite interest which was strong enough and which interest was to transfer all the deciding about the common interest in proper hands.

But if all the members of the society or the appropriate organ of the society don’t decide about this interest then this interest isn’t any more the common interest but a definite partial interest of those members who identify themselves with this interest, a definite separated interest.

And this separated interest became even more articulated. First, with the statements that the vice-president, the president and some other members of the society are not appropriate. Then with the changing of the name of the society and the symbol of the society and finally with the proposal of strange rules and with accommodation of the election proceedings to assure for itself the appropriate staff in the new Upravni Odbor of the society. With such a treatment the carriers of the separated interest forced the members of the society to accept their partial interest as the common interest.

But in the continuation of the functioning of the society the new Upravni Odbor and the new President had to face the fact that the new rules were extremely deficient and the proceedings improper, so they decided to cancel from memory one year of unsuccessful striving to put in order the organization, and invited members of the society to the annual assembly on the same date as a year before, with the proposal of entirely new rules which was projected as the foundation of a new society and with the solutions which formally transferred the deciding about the common interest in the domain of the Upravni Odbor of the society.

How is it possible that such partial interest can grasp so much power?

The first condition is certainly that the carriers of the separate interest succeed to get enough important positions in the ruling organ of the society. The second condition is that they succeed to convince or to mislead the majority of the members of the society that their treatment is worth of trust and in the common interest. The third condition is certainly that they can count on that the members of the society are not acquainted enough with the rules of functioning of the society so that they will not perceive when these rules are violated.

A great help in such a treatment is appealing that the principles and the rules of the society are menaced and creation of the impression that the carriers of the separated interest are striving for what they are actually violating.

All these things tell us already enough intelligibly why striving for common interest in this society is not present. It was substituted with the uncompromising advance of the definite separated, partial interest.

Let us see now the life that impregnates the functioning of the Teozofsko društvo v Sloveniji.

The will to act in Their name, in Their spirit, the carriers of the separate interest tied with the creed that the Teozofsko društvo v Sloveniji is constantly endangered. That it is endangered by forces which act from outside and inside the society. In such a situation they estimated that they are the more appropriate persons to protect the society against these dangerous and destroying forces. They have taken role of protectors of the society. And such a role inevitably conveys the right and duty to decide and to know what is right and what it is not and that they are the persons who know the Truth. Simply, they took Their part. And at the same time these persons wrote in their rules: “The sponsors can be physical or legal persons who help the society financially.” So, they became the spiritual inspiration which is sponsored by money.

We have also said that for the realization of common interest is needful the capacity for dialog. A dialog is intended for the ascertainment, a clear definition and the solution of problems which obstruct the realization of common interest. And perhaps also the carriers of the separated interest shared the opinion that the main problem that hinders the realization of common interest is the absence of the adequate principles, rules and activities of functioning of the society, but in their opinion the reasons for this problem were improper personal qualities and inadequate acting of definite members of the society and not the absence of dialog and co-operation among members of the society.

They based their understanding of this problem on distrust in their brothers, which, by its nature, excludes a dialog and the striving for common interest, for which is fundamental, as we have said, a reciprocal trust. Distrust involves strengthening of the position which has the privilege on Truth and standing for that this position would be recognized by others. But the success of such an action is possible only with the persevere repetition of distrust that deceits the attention from the real to the fictional causes of the problems in the society.

But why are the members of the society willing to recognize to someone such a position, to permit her or him to rise over them and to teach them what is right and what is wrong?

Surely it is necessary the conviction that such a person possess something more than they are, although power, intellect or definite capacities, or all these together. However, brotherhood reaches after all these diversities, so, if we recognize this fact these diversities can not raise someone over the others.

What is therefore the reason?

Maybe the reason is that we are in troubles when we have to understand and to realize brotherhood in our everyday relations? Maybe the reason is that attribute of our nature which ever acts in the line of less resistance?

“Brothers, we judge the path of others much more than we turn ourselves to our own path and try to walk on it rightly,” said Annie Besant in The Wisdom of Upanishads.

Is this perhaps the conviction that our daily life do not permit us to dedicate more time to the study of theosophy and to assert Sadhana in our lives? Is it not even the self-reproach that we truly dedicate too little time to these questions and that, for that reason, we can not compare ourselves to someone who dedicated to these questions almost entire her or his life? And we do, don’t we; we do compare ourselves with others, namely! We do search things which separate, distinguish us and we do not search what we have in common!

Is it not true that such sensation of guilt is even more strengthened by the conviction that somewhere in our consciousness exists the “red line”, as a sort of red semaphore, which warns us that we are not mature enough to overcome the tendencies of our lower nature, that for such achievement we have yet to work a lot and that that is the reason why we are not capable to realize the identity, and that such achievement will be possible only in some distant future?

But such a conviction means distrust in a fact that we are, as a humanity, developed up to the degree where we can realize freedom, co-operation and love. This is distrust in brotherhood, here and now, in spite of diversities.

And if we do not have this internal trust we can not possess the external, reciprocal trust, there can not be present the striving for the common interest, the striving for brotherhood.

In such a case there can only be present a confidence (that we tell to or inform someone about something we do not want to be known by others). We are willing to confide to someone we appreciate more than ourselves our personal matters, secrets and difficulties, unsuccessful struggles and sensations of guilt and to expect understanding and consolation. We are grateful but we also become dependent on. We put in her or his hands the responsibility for our own life as also the possibility to manipulate it.

The theosophist can not afford himself or herself not to know, not to know that every single man is worth of his trust and for this reason also every member of the Theosophical Society, unless he is convinced, by his own experience, that this man or woman will consciously abuse his trust, the striving for the common interest, for her or his separate, selfish interest. But even then the theosophist must be merciful on account of knowledge of laws that govern in the world of opposites.

The member of the Theosophical Society can not afford himself not to know the principles, the rules and the necessary activities of theosophical work, what is in common interest, what is the striving for brotherhood.

Is it not this ignorance the main reason why a definite partial interest can assert itself? Is it not true that for such an occurrence there has to be two of them? That one which is striving to assert a definite partial interest and the other one which is allowing such assertion on account of proper ignorance that includes fear and idleness.

It is true that in our everyday life we have a lot of problems we have to solve and that we generally somehow do not want to encounter them also in a spiritual movement. But such reasoning indicates only a complete misunderstanding of the true spirituality, of theosophy and of the role of the Theosophical Society. The Theosophical Society is, namely, the heart of the battlefield where, in the fire of Truth, is taking place the solution to all real problems of humanity and for that reason also the solution to all our personal problems. We have entered the Theosophical Society with all our spiritual aspirations, thoughts, feelings, actions and relationships, which are, at the same time, spiritual aspirations, thoughts, feelings, actions and relationships of humanity. We all are only one Life. That is the reason why all our personal problems are just the same problems we meet in the Theosophical Society. We only come near to its source.

It is true that one can join the Society as an amateur but such an attitude means that all we want to do is to warm up at the fire of Truth but, at the same time, that we are afraid to burn ourselves if we draw nearer It. This only means that we do not know yet that in our inner nature we are one with the Fire and that in It can burn and transform only our personality. This means only that we do not know yet that we can help the world and ourselves only if we offer ourselves as sacrifice on the altar of the Fire of Truth.

It is a foolishness to move suddenly to the fire but what we need is the firm will that we shall move near perseveringly, systematically.

The problems simply exist everywhere and they are all the same problems, so we have only two possible choices: to ascertain them, to define them clearly and to resolve them or to close our eyes in front of them and let them bury us.

G. S. Arundale said: “The world needs to be full of problems upon which we may exercise God’s gift of choice, discrimination.” (4)

Problems are here for we can learn something from them. Every problem presents us with some gift, offers us some redemption. So we must accept them as a challenge, a challenge of fire, and not as a night-mare. We need courage and not fear and faint-heartedness.

Really important is only the way of resolving the problems: if we solve them in co-operation, freedom and with love or in conflict and with hate. The first way is striving for brotherhood; the second is negation of brotherhood, what is the same thing as not resolving problems, because we can not really solve any problem with hate, in conflict.

You will say: “Perhaps some of your statements can be true ones, but the real problem to solve is, if we want to realize our common interest, the absence of devoted workers. The answer is:

“Nothing is difficult to do if we want to do it. It is not difficult to do even if we have to do it alone, against the crowd, provided we want to do it. Where there is the will there is the way.” (4)

And how shall we realize the Plan by which the Theosophical Society and its singular members should take a resolute, clear and important part in formation of world thought currents?

Surely not in a way that we do not renew our common interest, we enclose ourselves in anonymity and dedicate to proper exclusiveness in the conviction that we have the privilege on Truth. In a way that we do not open our door under the pretence that outside the air is polluted. If we will do so we would create a healthy and fresh draught which would quickly clear the view on our garden of “truth” we want to cultivate and enjoy alone.

What kind of brotherhood is this, if we observe, from inside the safe ditches of theosophy, crowds that fumble about barrows of market offer of “esotericism” and we scandalize? Where is compassion, self-sacrifice and desire to help? All at the time we alone need a help, more than ever!

Therefore do not let loose the precious time and the offered opportunities any more. The Plan will be realized in all its parts. And its realization is going on also without Teozofsko društvo v Sloveniji as thousands of Slovenians get knowledge about karma and reincarnation from others, as others are publishing theosophical books and lecturing about theosophy. We reproach them that they are doing this out of self-interest. But what is a greater self-interest than that we strive to retain theosophical truths only for ourselves, that we are not willing and capable to share them with others who long for them?

Therefore, if we want to realize our mission, we must start to plan our work, to open the door to the modern knowledge and technique, that means that we shall be open for the co-operation with the men who possess this knowledge and control over technique and that the only promise we shall demand from them will be a devotion to the striving for brotherhood and to a self-sacrificed work.

The argument that the wider opening of the society at the same time also opens also the possibility of entrance of personal ambitions, which can menace the functioning of the society, can not stand a serious estimation. Rules and Regulations of the Theosophical Society prevent, if we adopt them consistently, such a danger. But they make possible that every singular initiative, sooner or later, enriches the work of the society if those, who have taken the responsibility for its management, succeed to direct, with proper capability and will, also all centrifugal energies into the creative current of progress. The rejection of the original rules and singular initiatives and at the same time the irreverence of the principles and the needful activities shows that such personal ambitions are already present in the society and that they are proper to those who continually reproduce this fear, a fear which is actually a fear that there are endangered their proper ambitions which they identify with theosophy, so that they have succeeded unconsciously or consciously to paralyze the whole work of the society.

“If our lives are stagnant, it is because there is no flow of interest to others, no communion with the life around us, our relations with others are partial and largely without life.” (1)

And as I am finishing these statements in the evening before our national holiday of culture, please let me finish with the sublime vision, the wonderful meditation which was placed in the cradle of our nation:

Life! to all the nations
Who long to see the day,
That where the sun goes
A quarrel from the world will sly.
All, brothers, we
Shall then be free,
Not devil, but neighbor,
Borderer will be.

Ljubljana, 07. 02. 1997

 

P R I N C I P L E S

 

R U L E S

 

C

Working out of a Great Plan

 

Equality

C

E

 

Task

 

O

R

Planning

 

Freedom

M

E

Experimenting - Training

 

Initiative - Stability

M

M

Knowledge and technique

 

Co-operation

O

O

 

Brotherhood

 

N

N

Study

 

Promotion

 

Y

       
   

M E E T I N G

   

M

Spreading lodges

 

Publishing

I

E

     

N

D

 

Love

 

T

I

Desire to give

 

Coordination

E

T

     

R

A

Self-sacrifice

 

Discrimination

E

T

Compassion

 

Concentration

S

I

     

T

O

 

Sadhana

   

N

Acting in Their name

 

Dialog

 
 

W I L L O F

 

C A P A B I L I T Y F O R

 

Sources

(1) N. Sri Ram, Thoughts for Aspirants;
(2) A. Besant, A Study in Consciousness;
(3) C. W. Leadbeater, Monografia - Teosofia e Societa Teosofica, E. Bratina;
(4) G. S. Arundale, Nirvana;
(5) I. K. Taimni, Principles of Theosophical Work.

Prepared by
Anton Rozman

Last update: May 2009
Copyright © 2005 Theosophy in Slovenia