Articles by
Dr.
Roselmo Doval-Santos
President, Theosophical Society in the Philippines
Interview with Theosophy Forward
[Note: Theosophy Forward is an independent theosophical website devoted to the progress of the theosophy in the world. Its editor recently interviewed Dr. Rosel in its pages. Here is the transcript.]
What’s your name, where are you from and how long have you been a member of the TS?
I am Dr. Roselmo Z. Doval Santos from Manila, Philippines. On November, 2010 I was elected President of the Theosophical Society in the Philippines [TSP]. I have been a member of the Theosophical Society since my teens. I am now 54 years old, so that is about 4 decades of membership in the TS.
Are you active in your Lodge/Section and if so, what do you do?
I am the President of the TSP. I was Vice President for more than 20 years under our dynamic leader, and former President, Mr. Vic Hao Chin Jr. I have been involved in the publishing work of the Theosophical Publishing House Manila and in the Philippine Theosophical Institute as a lecturer and course designer. We pioneered two national radio programs on Theosophy and have engaged in Theosophical Order of Service (TOS) work through micro-finance projects for the urban poor as well as community organizing work among our indigent countrymen. Recently our Board has been active in the field of education and peace work.
I worked with Sandra Hodson, my mother (Esther Zapata-Doval Santos), my aunt (former TSP President Cleo Gregorio) and TS New Zealand’s Michael Eden in editing Light of the Sanctuary: The Occult Diary of Geoffrey Hodson, and Mr. Hodson’s posthumous works, Illumination of the Mystery Tradition and Yogic Ascent to Spiritual Heights. Recently, I edited the collected articles of Geoffrey Hodson with John and Elizabeth Sell, Sharing the Light.
Other areas of work:
*Editor, “Theosophical Digest”, a quarterly publication of popular articles on theosophy
*Editor, “Philippine Theosophist”, a quarterly journal of articles on theoretical and practical theosophy, addressing the members of the Theosophical Society
*Founding Director of Stellar Books, later to become Theosophical Publishing House-Manila
*Radio Commentator, “In the Light of Theosophy [Sa Liwanag ng Teosopiya] Radio Program”, *Manila and “Golden Lessons in Living [Gintong Aral ng Buhay] Radio Program” Manila.
How did your first learn about Theosophy or come in contact with the Society?
In the 1920s-30s, my maternal grandfather, Ismael Zapata, started organizing the Philippine Section of the Theosophical Society and was elected as the first TSP national president. He was a student of Charles W. Leadbeater. I first became interested in Theosophy at age 4 when I met N. Sri Ram in Manila. He struck me as a very noble, silent yet powerful person. A few years later, I met Geoffrey Hodson during one of his second of four visits to Manila.
My interest in Theosophy gradually grew over the years due to weekly exposure to lodge meetings. During our childhood, my sisters and I were encouraged by our parents to listen to the Manila Lodge meetings in our grandmother’s sala. I was fascinated by the concept of Mahatmas, as well as with stimulating discussions on Cosmogenesis, auras, devas, Adepts and discipleship.
When Geoffrey Hodson returned to the Philippines to conduct the School of the Wisdom in Manila, our family was assigned to attend to Geoffrey and Sandra’s daily needs. We inter-acted with them every day for three months. This had a deep impact on my life. At about this time, in my early teens, I picked up a copy of J. Krishnamurti’s At the Feet of the Master in the TSP Headquarters library. I read it from cover to cover, in one sitting, twice. I was never the same again. I immediately applied for membership in the TS.
What does Theosophy mean to you?
Theosophy is a way of life, an approach to Truth and a gateway to the deepest secrets of Nature and of the Spirit. At the same time, it is a call to action, to service and to self-mastery.
Only through self-culture can the student of Theosophy unravel the deepest mysteries of the Cosmos. Only in the silence of one’s deepest centre can one lift the “veil after veil” that leads to the light. Theosophy points the way to that centre.
What is your favourite Theosophical book(s) and why?
The following books had a tremendous influence on me:
Meditations on the Occult Life by Geoffrey Hodson
Talks on the Path of Occultism, Vol 1-3: Commentaries by Annie Besant and Charles Leadbeater on At the Feet of the Master by J. Krishnamurti, Voice of the Silence by HPB, and Light on the Path by Mabel Collins
The Mahatma Letters to A.P. Sinnett: Chronological Edition, Edited by Vic Hao Chin, Jr.
Light of the Sanctuary: The Occult Diary of Geoffrey Hodson Compiled by Sandra Hodson
Sharing the Light: Collected Articles of Geoffrey Hodson Compiled by John and Elizabeth Sell, Edited by John & Elizabeth Sell and Roselmo Doval Santos
The Secret Doctrine by HPB
Thoughts for Aspirants by N. Sri Ram
Every individual is searching for something. These books provided the roadmaps for my search. At the same time, there is a different kind of energy that is stirred inside of me by the words contained in these books. They have this ring of truth as far as I am concerned. This is “the truth that compels” that Sri Ram talked about.
What in your opinion is the biggest challenge the TS Adyar (as an organization) is facing at the moment?
I prefer to think of them as challenges and opportunities for growth.
a. Bring theosophy into the mainstream of global consciousness. We need to find new ways of making Theosophy relevant to all aspects of daily life.
b. Deepen the sense of brotherhood and strengthen the organization within. The various branches of the Theosophical Society can better serve the needs of members if there was a sense of community among the members of the individual associations. The Theosophical Society was never meant to be mere academies of learning but was intended more to be ashrams of disciples and seekers. Hence we must seek to establish theosophical communities or living and modern ashrams in lodges
c. Address the challenge of bringing theosophy to the audience of the internet. Theosophical internet libraries, theosophical internet classes, cyber-communities, social networks and the various internet websites are all areas where the Theosophical Society has to be active.
d. Create a culture of work synergy among federations, sections and lodges. This was the topic of the talk of Mr. Vic Hao Chin Jr to the Indo-Pacific Federation Convention in Manila a few years ago. He said that if sections and lodges decided to work together, much greater impact would be created.
Is there anything you would wish for the future of the Theosophical Movement?
My wishes:
a. That Theosophists of whatever grouping in the Theosophical Movement be engaged in collective action for Peace;
b. That we establish a culture of meditation among theosophical communities;
c. That we bring back that days when the Mahatmas and their work were the centre of Theosophical life (instead of the varieties of psychological and phenomenological interests we see today in some areas);
d. That we study and adopt the proposal of Geoffrey Hodson- a Fourth Object for the Theosophical Society- “To Affirm the Continuance of the Mystery Tradition” [The Theosophist, Vol. 97, August 1976, p. 158 in Sharing the Light: The Collected Articles of Geoffrey Hodson, Vol II, p. 559-569.]
On the Seven Rays
(Editorial in Philippine Theosophist)
One key tenet in Theosophy is that there are seven different kinds of disciples. People evolve along seven Rays as Ernest Wood wrote, using theosophical teachings of H.P. Blavatsky and Annie Besant (see The Seven Rays, Wheaton, Illinois: TPH-Quest Books).
In dealing with fellow seekers as well as in planning out our theosophical programs, it is good to keep in mind that what works for one member may not work for another, and vice versa. The members in our lodges are made up of individuals with seven types of inclinations or Rays. Consider these points:
The First Ray member will be a person of strong will power. This is the Ray of the leader and the soldier. The First Ray member might become impatient with too much lodge discussion. To the leader, the objective is always easily clarified so the First Ray person wants decisive action and disciplined work.
The Second Ray member is a person of Love. This is the Ray of the Teacher and the Healer. Loving action and Compassion are the hallmarks. A member of the Second Ray will take time to lead and teach the others along, and allow them to flourish in a conducive atmosphere.
The Third Ray is the Ray of Wisdom and of the Philosopher. Deep understanding of principles governing man, God and the Universe motivates his search. The Third Ray person may find lodge meetings on devotion as uninteresting, or the rituals of Masonry to be empty if the philosophy behind these actions is not clarified. However, this individual will spend hours if not days on pondering about the mysteries of life, and would not find long lodge discussions on philosophy as boring.
The Fourth Ray member is the artist. Beauty, creativity and music elevate the Fourth Ray member to heights unimaginable. The artist will find no need for philosophy or studies on theosophical philosophy but will be interested in programs that have art.
The Fifth Ray person is the Scientist. Precision and integrated process of knowledge is his passion. The artist and devotee may have no interest in this type of inquiry yet it is indispensable to the Fifth Ray disciple who will need to experiment with yoga, spiritual techniques, as well as verify pronouncements of authorities, before these can have relevance.
The Sixth Ray disciple is the Devotee. Adoration, devotion and love dedicated to the Supreme expands the disciple's consciousness. The devotee does not need discussions on philosophy or scientific experimentation. Love and devotion are sufficient.
The Seventh Ray disciple is the Master of Order and Ceremony. This is the Ray of the Priestcraft and the Freemason. Members of other rays may find rituals to be nonsense, but the Seventh Ray person intuitively knows that force is directed using the magic of ritual.
While there is a foundation Ray that governs each theosophical member, most individuals exhibit a combination of Rays. This is analogous to the musical chords, where there is major chord and a minor chord. Members of some Rays naturally work more sympathetically with others. The First Ray (Leader) and the Seventh Ray (Ceremonialist) disciples are natural brothers and sisters. The Second (Ray of Love) and the Sixth (Devotee) seekers are obviously resonate to the same note, which is Love. The Third (Wisdom) and Fifth (Scientist) Rays complement one another in the search for Truth and Reality. The Fourth can resonate with all as it is the Ray of Harmony and Beauty although it is more easily able to work with the Second (Love) and Sixth (Devotion). What Ray do you think you belong to? Who do you naturally resonate with? Does this not affect how you approach theosophy?
Sometimes we do not understand why our members cannot blend well with others in our group. The members who want to prioritize social action may become impatient with those who want devotional meditation to occupy most of the agenda. Those who are scientifically bent will object to herbal cures, faith healing and pranic healing. The ceremonialists will want an opening invocation while others do not. Some would want all the time spent on discussions on philosophy.
If we look at the theosophical teaching of Monads coming forth in seven rays, these things will be more understood. With such insight we can weave a plan of action that is more relevant to our members' needs. However, in the end, balance of all seven inclinations and a integrative synthesis of the tendencies of the Rays is the ideal.
This issue of the Philippine Theosophist highlights some items that are of interest to different types of members. Joselito Cendana's On Theosophy and Zen explores an approach that will resonate well with Mahayana devotees. He asks the question, "is the study of theosophical philosophy antithetical to Zen? Can we do both together?" Bimboy Penaranda writes on service in Volunteering for Service and Solidarity. This is a path easily appreciated by the Second Ray Karma Yogis, yet he reminds us that service and solidarity are global and local actions. All should be involved. Vic Hao Chin Jr writes on the alchemy of kindness. An atmosphere of kindness is one of the best conditions for the flowering of one's inner self, he states.
Taking this cue from Vic Hao Chin, Jr, we should remember that in dealing with the different Rays and inclinations of members, as long as there is love, brotherhood and kindness, everything else will follow. Let us always call to mind therefore the unity and harmony of our group. Then we can proceed from there. Let us highlight the commonality and not the differences. This way we live the idea of N. Sri Ram, a former TS International President: "What binds us in the Theosophical Society is not a common set of ideas but a common search for Truth.
What is Truth? Can the Truth be approached by different Paths? If so, should the Theosophical Society restrict what the lodges should study? Or should the organized study be about anything in the sun? Can we study voodoo? Can we discuss witchcraft? Should we have a body that censors what is sold in the bookshop and what is printed in our journals? Or do we exist for a mission and hence given limited time and resources for meetings, we should prioritize a certain study syllabus? What do you think?
The Second Object of the Theosophical Society encourages a study of comparative religion, philosophy and science in the collective and individual search for Truth. One of its key tenets is the upholding of one's freedom of thought. The key note of all the organized activities of the TS world-wide is tolerance. This arises from the deeply ingrained and widely accepted tenet in the Society that there are many paths to Truth.
Our literature says that in the higher realms of being, one can intuit that there is an encompassing Reality called Truth. One cannot add to it. One cannot subtract from it. One cannot comprehend it with the concrete mind. It is approached by the quiet mind that is not conditioned. It is apprehended through the various stages of Samadhi as described by Patanjali. Yet its fullness can never be completely known. The Light on the Path says: “You can approach the Light but you can never touch the Flame.” Such is Truth. It is Nuomena. It is Absolute and Unknowable.
Depending on our stage of growth, we apprehend different interpretations of the Unknowable, do we not? For us, at this point of evolution, that is “truth.” How should we deal with this point in a society of learners where no one is an authority on Truth?
Theosophy postulates a Divine Plan, and that Plan being Evolution (Spiritual Evolution, in contra-distinction to Darwinian physical evolution). Within this postulate is derived a subsidiary postulate: that souls evolve at different rates based on the dynamics of effort, karma, dharma and the law of cycles. In other words, there are different stages of growth. Some humans are primitive in the spiritual sense of the word, some are average, others advanced, and some are even lofty intelligences or Mahatmas. If different souls incarnate and start life at different stages in the evolutionary path, would it not follow that people perceive Truth at different levels depending on their evolution? Like a diamond, Truth has many facets. We perceive Truth through the facet we see, while others see another aspect, and the advanced intelligence sees the entire diamond and its radiance, not just the facet.
It will help therefore if in our transactions, we keep to mind that “Truth is that 'which' compels,” according to Sri Ram. Whatever aspect of Truth that an inquirer brings into our Theosophical group is something that may enrich us. Be it his interpretation of scripture or his way of yoga. This attitude is best expressed by what Sr Fidelis Estrada and Bishop Tudtud of Bukidnon both said: “What enriches you in your religion, share it with me. What enriches me in mine I will share with you. What we cannot accept, let us set aside and ponder over. Yet we shall not quarrel. That way we will have a dialogue of Faith and Love.”
Let us learn therefore from one another, yet always trusting our deep intuition and not any authority. When we start believing authority without subjecting it to the test of intuition, it becomes a superstition.
There are many paths to Truth. If we are to enrich our Society, let us allow all to individually explore the facets of Truth within the enriching environment of freedom that the Theosophical Society provides. However, as an organization, it may be helpful if we collectively remain conscious that there is such a thing as a theosophical Doctrine. There is no Theosophical Dogma that all should believe in. Theosophy is not a religion. However, it was founded to share certain Truths to the world. Certain presentations of Truth were given by the Mahatmas through H.P. Blavatsky and her successors. That is why her magnum opus is called the Secret Doctrine. It was not called the Secret Theory or the Secret Idea or even the Secret Dogma, but a Secret Doctrine. This Doctrine, we are told, has been and is continually validated by the efforts of countless Mahatmas and their disciples through eons of time. Not everything is “theosophy” therefore. If we say that everything is theosophical hence everything should be in our agenda of studies, even the act of human sacrifice or the fanatical martyrdom of suicidal terrorists blowing up a mosque would be mistakenly called theosophical. They may have been an aspect of Truth to Root Races of old, we will never know. For this dawning new age of thought, they are not.
Theosophy can be thought of as altruism in the real sense. It is living life according to Truth. For the present era of human evolution, is there a facet of Truth that is dawning? Could this be the message that the TS is tasked to bring to humanity at the present time? If the religious fanatic who blows up a mosque believes that his action is according to a Truth that compels, we cannot judge him. Karma will judge and set the balance. Yet it is possible that for this era, a new Truth may have dawned that is different from that fanatical view.
One such Truth is the Truth of Universal Brotherhood. Put in other words, it is the Principle of Universal Love. The TS has but one tenet that is required of its members. Members are not required to accept anything to qualify for membership except one: Brotherhood. This is our basic Truth. Let us think about this.
The Master
It has been said that no one can fully understand what is meant by the word “Adept” till he himself becomes one.
Master Serapis explained to Col. H.S. Olcott:
The time is come to let thee know who I am. I am not a disembodied spirit, brother, I am a living man, gifted with such powers by our Lodge as are in store for thyself someday. [LMW, II, 9, p. 23.]
HPB also explained:
A Mahatma is a personage, who, by special training and education, has evolved those higher faculties and has attained that spiritual knowledge, which ordinary humanity will acquire after passing through numberless series of re-incarnations during the process of cosmic evolution, provided, of course, that they do not go, in the meanwhile, against the purposes of Nature. [op. cit., vol. VI, 1962, p. 239.]
At no time have more than a scarcely appreciable minority of men possessed nature's secret, though multitudes have witnessed the practical evidences of the possibility of their possession. The adept is the rare efflorescence of a generation of enquirers; and to become one, he must obey the inward impulse of his soul irrespective of the prudential considerations of worldly science or sagacity. [ML, 2, p. 6.]
Another fact about an Adept is that when he is not functioning as an Adept, he is like ordinary human beings as explained by Mahatma KH:
An adept -- the highest as the lowest -- is one only during the exercise of his occult powers . . .
. . . no adept can be supposed to keep his will in constant tension and the inner man in full function, when there is no immediate necessity for it. When the inner man rests the adept becomes an ordinary man, limited to his physical senses and the functions of his physical brain. Habit sharpens the intuition of the latter, yet is unable to make them supersensuous. The inner adept is ever ready, ever on the alert, and that suffices for our purposes. At moments of rest then, his faculties are at rest also. [ML, 24-B, p. 177.]
From the aforesaid, you may well infer that an adept is an ordinary mortal at all the moments of his daily life but those -- when the inner man is acting. [ML, 24-B, p. 178.]
We are not infallible, all-foreseeing “Mahatmas” at every hour of the day . . . [ML, 65, p. 358.]
It should thus be clear that an Adept is the inner man and not the outer visible form. Very often this mistake is made and the outer form, which the Adept uses, is considered as the Master.
Quite often persons who first hear about the Masters have a very strong desire to meet and see them in their physical form and they imagine that such a contact will help them. At one stage Mr. Hume felt that he would understand them better by personal contact with them. But this is a misconception as explained by Master KH:
What do you know of us since you cannot see us; what do you know of our aims and objects; of us, of whom you cannot judge? . . . you ask. Strange arguments. And do you really suppose you would “know” us, or penetrate any better our “aims and objects” were you to see me personally? [ML, 28, p. 213.]
Even if we were to meet a Master, it would not be easy to recognize him. HPB relates how some persons, were questioning her about the Masters, where and how to find them, when one was actually present in the room.
The key to true recognition lies in the heart, for when we turn our search inwards, seeking the root of certainty within ourselves, then, even before we begin to find, we discover an ability to recognize in another the true actualization of what we are seeking . . . the ability to recognize a Master of the Secret Wisdom depends not on any particularity of his but on what we are in ourselves. [Man, Son of Man, Rider & Company, 1970, pp. 317-8.]
The Masters, therefore, cannot be recognized by any outward sign and true recognition must come from our inner affinity with them.
Another question that often arises in the minds of many is: If they are so wise and powerful, why did they allow certain things to happen, especially in connection with the Society and their own disciples? Such a question would not arise if we understood that their ways of working are different from those of the world. Writing about themselves, one of them says that none of us has formed an accurate idea of the Masters or of the laws of occultism they are guided by. In this regard Master KH wrote:
We are not gods, and even they, our chiefs they hope. Human nature is unfathomable . . . [ML, 28, p. 208.]
We must understand that all men are free to act and it is not possible to know beforehand how each one will react. If there is genuine aspiration in a person, he must be given a chance, even if he later fails. The Masters do not compel; that is not their way:
You ought to have learned by this time our ways. We advise -- and never order. But we do influence individuals. [ML, 47, p. 267.]
Their work is to help Nature in her work towards progress. They do not use abnormal powers either to influence individuals or even world events, as is clear from the following statement:
Very true, we work by natural not supernatural means and laws. [ML, 1, p. 1.]
This can also be seen in the life of Count St Germain who was very active in the political life of Europe before the French Revolution. He no doubt gave warnings to those concerned but did not use his powers either to change the decisions of the individuals or the ensuing event.
With them duty comes first: neither self nor preferences for individuals can influence them.
I am as I was; and, as I was and am, so am I likely always to be -- the slave of my duty to the Lodge and mankind; not only taught, but desirous to subordinate every preference for individuals to a love for the human race. [ML, 29, pp. 222-3.]
Realize, my friend, that the social affections have little, if any, control over any true adept in the performance of his duty. In proportion as he rises towards perfect adeptship the fancies and antipathies of his former self are weakened . . . he takes all mankind into his heart and regards them in the mass. [ML, 43, pp. 255-6.]
“Duty” here probably means the spiritual good of mankind.
Again, it is not uncommon for people to feel that personal respect and adoration will draw the Adepts to the aspirant.
Both of you labor under the strange impression that we can, and even do care for anything that may be said or thought of us. Disabuse your minds, and remember that the first requisite in even a simple fakir, is that he should have trained himself to remain as indifferent to moral pain as to physical suffering. Nothing can give us personal pain or pleasure. [ML, 29, p. 221.]
Master KH has also written thus:
He [the Maha Chohan] cares less than we do for any outward -- or even inward -- expression or feeling of disrespect to the “Mahatmas.” [ML, 86, p. 397.]
This is true as far as they are concerned, but it does make a difference to the aspirant. Unless he has an attitude of reverence and a feeling of humility, he is unlikely to understand them or their work, much less to co-operate with them.
The approach, therefore, should not be one of personal worship but of trying to understand their work in all humility and to co-operate with them. Master KH warned:
There is a hero-worshipping tendency clearly showing itself, and you, my friend, are not quite free from it yourself . . . . If you would go on with your occult studies and literary work -- then learn to be loyal to the idea, rather than to my poor self. [ML, 55, p. 319.]
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