Sri Ram N.
1889 - 1973

   

15. decembra 1989 je poteklo sto let od rojstva N. Sri Rama, petega predsednika Teozofskega društva. Preden je pred tridesetimi leti, 17. februarja 1953, prevzel mesto predsednika, je za Društvo delal na mnogih položajih. Kot diplomirani mladenič je učil v teozofskih šolah, najprej v Madanapalleju in kasneje v Bangaloreju ter Madrasu. Te šole so bile ustanovljene kot del po vsej deželi razširjenega izobraževalnega gibanja, ki ga je organizirala Annie Besant. Odigrale so pomembno vlogo v prebujanju dandanašnjih mladih Indijcev za njihovo dediščino in za odgovornosti, ki jih bodo prevzeli kot bodoči državljani svobodne Indije.

Izobraževanje je bilo le en vidik velikega razpona dela, ki so ga opravljali teozofi v Indiji pod vodstvom dr. Besantove. Mnogi bistri mladi možje in žene so zavrgli svoje poklicne priložnosti, da bi delovali pod njenim vodstvom in uresničili kulturni in duhovni preporod domovine in preko nje sveta. Sprožila je dinamičen program reform družbenega sistema in vzpodbudila gibanje Home Rule. Med gorečimi pomagači, ki so delovali po njenem navdihu, ne oziraje se na posvetni uspeh in varnost, je bil tudi Sri Ram. Po začetnem učiteljskem delu, se je posvetil prostovoljnemu programu predavanj za teozofijo in Home Rule. Pod varstvom dr. Besantove je bil dejaven tudi v delavskem sindikalnem gibanju ter zahteval ustrezno obravnavo delovnih ljudi v času, ko so bili revni delavci braz kakršne koli zaščite pred izkoriščanjem. Ko je bil pomočnik urednika dnevnika New India, ki ga je izdajala Annie Besant, so se razvili njegovi pisateljski talenti in pronicljivost.

Ime 'Sri Ram' je bilo simboličen prelom s kastnim sistemom njegovega časa. Zavrgel je pripono 'Sastri' ali 'Sarma', ki je nakazovala rojstvo v brahmanski kasti in bi bila v tistem času običajen dodatek k imenu. Čeprav si je nakopal srd ortodoksne družbe, pa je ostal neomajen pri opuščanju nesmiselnih navad in vraževernih običajev, ki niso bili v soglasju s teozofskimi načeli.

Sri Ramova teozofska pot je vključevala različne vloge, saj je deloval kot zakladnik, tajnik in podpredsednik Društva. Mnogi predsedniki so računali na njegovo pomoč pri izpolnjevanju svojih dolžnosti in mu zaupali reševanje problemov in vprašanj, ki so se pojavljala. In ko je bil sam izvoljen za predsednika je bil dodobra seznanjen z vsemi vidiki dela v Društvu.

Vse do svoje smrti, 8. aprila 1973, je Sri Ram neumorno potoval, predaval in pisal ter s spokojno držo izpolnjeval težke dolžnosti, ki so padle na pleča predsednika. Teozofski način življenja je bil zanj nekaj naravnega. Njegov mlajši brat, N. S. Sastry, je to povzel v besedah (glej Theosophist, junij 1973) 'rojen za odpoved'. Ni se mu bilo potrebno posebej prizadevati, da bi izvajal nevezanost, skromnost, plemenitost, sočutje ali spokojnost; to je bila njegova druga narava, brez dvoma zato, ker je stopal po poti Modrosti že v prejšnjih inkarnacijah. Krožila je opazka, da Sri Ram 'radostno prenaša neumneže'; nobenih težav ni imel, da bi v drugih zaznal dobroto, in zato z nikomer ni izkušal 'trpljenja'. To je bil del njegove vrojene modrosti.

Le redki so vedeli, da se je velikodušno odpovedal svojemu nazivu. Tako kot Annie Besant je poznal težke trenutke in njegovo srce se je hitro odprlo za tiste, ki so potrebovali pomoč. Njegovo življenje je bilo tako preprosto, človek bi lahko rekel zmerno, da je bilo po njegovi smrti težko izpolniti prošnje po spominkih nanj, saj je posedoval tako zelo malo. Spomnim se, da sem mu podarila drugo pisalno pero, z mislijo na pisateljsko delo, ki ga je moral opraviti, vendar pa je bilo to po nekaj tednih že v rokah drugega.

Vpliv njegovega mišljenja na T. D. je bil velik, vendar pa se ljudje niso zavedali, da je do spremembe prišlo zato, ker je bil sposoben narediti veliko, ne da bi se to zdelo. Poudarjal je potrebo, da človek obravnava vsa vprašanja sam in se pri tem izogiba dogmatskim odločitvam in vezanosti na nebistvene stvari. Izjave okultne narave, ki so bile v prejšnjih časih stvar verovanja, so pod njegovim vplivom postale stvari, ki jih je potrebno obravnavati z zdravim razumom. Ni vzpodbujal verovanja ali zavračanja, kajti, ko dejstev ni mogoče preveriti, se je potrebno pri presoji nasloniti na modrost.

Čeprav ni bila njegova navada, da bi kritiziral in obsojal ljudi zaradi napak ali pomanjkljivosti, pa ni bil ne čustven ne brez vpogleda. Izgovore in značilnosti ljudi je opazoval z razlikovalno pozornostjo, prepleteno s prijazno hudomušnostjo in globokim razumevanjem.

V vseh razmerah, nepomembnih in pomembnih, je deloval premišljeno. Ko je lektoriral besedila, je skrbno nadomeščal besede, tako da so lepo zapolnile izbrisan prostor in s tem lajšal delo Vasanta Press. Njegovi popravki so bili vedno jasni in berljivi, saj ni želel dodatno obremenjevati stavcev, ki niso znali angleščine. Na zadnji dan svojega zemeljskega življenja, ko so mu povedali, da je imel srčni napad, je bila njegova prva skrb ta, da ne bi povzročil nevšečnosti drugim.

Med njegovim dvajsetletnim predsedovanjem je prišlo v Adyarju do številnih sprememb. V tem času je bila zgrajena sedanja stavba Adyar Library and Research Centre, tako da se je knjižnica lahko umaknila iz zgradbe glavnega stana, kjer jo je zasnoval polkovnik Olcott. Med njegovim mandatom je nov dom v Besant Gardens dobila tudi Vasanta Press. School of the Wisdom je z njegovimi rednimi predavanji pridobila nov sijaj. Številna od teh so sedaj objavljena v knjigi "The Way of Wisdom".

Njegov način dela ni bil nikoli poveljevanje. Sodelovanje in lojalnost svojih kolegov si je pridobil s tem, da je v njih vzbudil občutek povezanosti. Med njimi je bil kot starejši brat; dejansko so ga nekateri klicali 'Anna', kar v tem delu južne Indije pomeni 'starejši brat'. Vsak je lahko s svojimi problemi ali prošnjami svobodno stopil do njega; bil je med najbolj dostopnimi osebami. Čeprav je moral nositi težko breme, ni nikoli dajal vtisa, da je preveč zaposlen ali da je potrt.

Življenje takšnega človeka miru in preprostosti si bodo v Društvu dolgo zapomnili celo tisti, ki niso imeli priložnosti, da bi prišli z njim v osebni stik, kajti imelo bo daljnosežne učinke na tok teozofske zgodovine.

Poleg nekaterih življenjepisnih sestavkov, podajamo v tej številki tudi nekaj neobjavljenih predavanj, ki jih ni sicer ni uredil on sam, ampak mi. Ponovno objavljamo tudi izbrane fotografije, ki so bile posnete med njegovimi popotovanji, kot tudi spomine in ocene njegove osebnosti in dela s strani tistih, ki so ga poznali.

A Distinguished Theosophist
Radha Burnier, The Theosophists, december 1989

ON 15 December 1989 falls the birth centenary of N. Sri Ram, fifth President of the Theosophical Society. For thirty years before he took charge as President on 17 February 1953, he worked in many capacities for the Society. As a youth graduated out of college he taught in theosophical schools, first at Madanapalle and later in Bangalore and Madras. These schools were started as part of the countrywide educational movement organized by Annie Besant. They played an important role in awakening the young Indians of the day to their heritage and responsibilities as future citizens of a free India.

Education was only one aspect of the great range of work carried on by Theosophists in India under the leadership of Dr. Besant. Many bright young men and women threw up their careers in order to serve under her and bring about a renaissance of culture and spirituality in the motherland and through it in the world. She initiated a dynamic programme to reform the social system and set into motion the Home Rule movement. Among the ardent assistants who worked under her inspiration, unconcerned about worldly success and security, was Sri Ram. After his initial work as a teacher, he engaged in a voluntary lecture programme for Theosophy and Home Rule. He was also active under Dr Besant's aegis in the labor union movement, demanding proper treatment for workmen at a time when poor laborers had no protection against exploitation. While he was Assistant Editor of the daily New India published by Annie Besant, his acumen and talents as a writer and editor developed.

The name 'Sri Ram' was symbolic of the break he made from the caste system of his time. He dropped the suffix 'Sastri' or 'Sarma', which indicated birth in the brahman caste and would have been normally appended to the name at that time. Though he incurred the wrath of orthodox society, he was firm in abandoning meaningless conventions and superstitious customs not consonant with the principles of Theosophy.

Sri Ram's theosophical career included various terms as Treasurer, Recording Secretary and Vice-President of the Society. More than one President leaned upon him for assistance in carrying out his duties and passed on to him problems and questions which came up. He was fully familiar with all the aspects of the work of the Society when he himself was elected to the office of the President.

Until he passed away on 8 April 1973, Sri Ram traveled, lectured and wrote without respite and fulfilled with serene composure the heavy duties that fall upon the shoulders of a President. The theosophical way of life came naturally to him. His younger brother N. S. Sastry summed it up in the words (see June 1973 Theosophist) 'born renounced'.  He did not have to strive to practice detachment, humility, generosity, sympathy or serenity: this was second nature to him, no doubt because he had set himself on the path to Wisdom in previous incarnations. The remark was made that Sri Ram 'suffered fools gladly'; he had no difficulty in perceiving goodness in others, and hence no experience of 'suffering' with whomever he was. This was part of his innate wisdom.

Few knew that he gave away generously of the little he had. Like Annie Besant, he had known hard times and his heart went out readily towards those who were in need. His life was so simple, one may say austere, that when requests came for mementos after his passing, it was hard to comply with, for he possessed little. I remember giving him an extra pen, keeping in mind the writing he had to do, but within a few weeks it was in the hands of someone else.

The impact of his thought on the T.S. was great, but people hardly knew that a change was being brought about for he could accomplish much without seeming to do so. He emphasized the need to consider all questions for oneself, avoiding dogmatic decisions and attachment to nonessentials. Pronouncements of an occult nature taken earlier as matters of belief became under his influence matters to be considered with common sense. He did not encourage belief or rejection, for when facts are not verifiable wisdom calls for the withholding of judgment.

Though it was not his custom to criticize or condemn people for faults or failings, he was neither sentimental nor lacking in insight. He observed the quirks and characteristics of people with discriminating awareness, infused with kindly humor and deep understanding.

He acted with consideration in all situations, trivial or important. While correcting proofs, he would carefully substitute words to fit into the space made by deletions, to make the work easier for the Vasanta Press. His corrections were always clear and legible, for he would not impose a burden on compositors who did not know English. On the last day of his earthly life, when he was informed that he had had a heart attack, his immediate concern was that it would cause trouble to others.

Many changes took place at Adyar during his twenty-year Presidency. It was then that the present building of the Adyar Library and Research Centre was constructed and the library shifted from the headquarters building where it was originally housed by Colonel Olcott. The Vasanta Press too found a new home in Besant Gardens during his term of office. The School of the Wisdom received new lustre by his regular talks there. A number of these have now been put together as a book entitled "The Way of Wisdom."

His method of working was never to command. He attracted cooperation and loyalty from his colleagues by making them feel a sense of closeness. He was like an elder brother in their midst; in fact, quite a few called him 'Anna', which in this part of South India means 'elder brother'. Everyone could go to him freely with his problems or requests; he was the most approachable of persons. Though he had a heavy burden to carry he never gave anyone an impression of being too busy or hard-pressed.

The life of such a person of peace, wisdom and simplicity will be remembered long in the Society even by those who did not have the opportunity to come into personal contact with him, for it has had far-reaching effects on the course of theosophical history.

In addition to some autobiographical remarks, we carry in this issue a few unpublished talks, not revised by him but slightly edited by us. We also reproduce select photographs taken during his extensive travels as well as reminiscences and assessments of his personality and work by a few who knew him.

A Distinguished Theosophist
by Radha Burnier, The Theosophists, December 1989

Njegova dela in internetni viri

His works and online resources

 

N. Sri Ram - International President of the Theosophical Society

Revolucija v samem sebi
Zavest: njena narava in delovanje
Svoboda v samem sebi
Človeško prerojenje
Preoblikovanja uma
Odprto polje tretjega cilja
Teozofov pogled
Iskanje sreče
Teozofska vzgoja
Teozofija - Božanska Modrost
Resnica ali odsev resnice
Zatri častihlepnost
Podoba nezmotljivosti
Zakaj ostaja teozofija nedefinirana
Misli za aspirante
Globlji vidiki življenja
Človek, njegovo poreklo in razvoj
Narava našega iskanja
Eno z vsakim srcem, ki bije
Iskanje Modrosti
Notranja Resnica
Pot Modrosti

A Revolution in OneSelf
Consciousnes: Its Nature and Action
Freedom in Oneself
Human Regeneration
Modifications of the mind
The Open Field of the Third Object
The Outlook of a Theosophist
The Search for Happiness
Theosophical education
Theosophy - The Divine Wisdom
Truth or the Semblance of Truth
Kill out Ambition
The Image of Infallibility
Why Theosophy is left Undefined
Thoughts for Aspirants - Series 1, Series 2
Life's Deeper Aspects
Man, His Origins and Evolution
The Nature of Our Seeking
One with Every Heart That Beats
Seeking Wisdom
Truth from Within
The Way of Wisdom

Nastopni govor, 24. februar, 1953 - odlomek

Inaugural address, February 24, 1953 - excerpt

Društvo je organizacija, ki je, tako kot je po svojem ustroju plemenita, tudi širno prepojena z dihom Bratstva, ki ne izključuje nikogar, ampak vključuje vse ženske in moške, ne, vsa življenja, in s ciljem, ki dosega vrh človeških zaznav in stremljenj ... Poleg tega Bratstva, pa je vse, kar od teozofa zahtevajo trije cilji, katerim se je zavezal, le zaželjenost, da bi se posvetil primerjalnemu študiju znanosti, religije in filozofije - vse znanosti, vse religije in vse filozofije - ter raziskovanju tistih moči, ki so v človeku latentne, in zakonov Narave, ki so zaenkrat še neznani in nepojasnjeni.

Da bi bilo naše Društvo resnično teozofsko društvo in da bi lahko napredovalo ter izpolnilo svoje poslanstvo, morajo njegovi člani utelešati način življenja, v katerem obstoja zmeraj globlje uresničevanje bratstva in odprtemu nebu nad zemljo podobno, stalno širše obzorje mišljenja, ki prinaša človeškemu duhu vedno nova sporočila.

Naša dolžnost je, da delujemo za nov red, v katerem bodo vse stvari drugačne kot so sedaj, v katerem bodo imele drugačen namen in drugačno lepoto, kajti vsak človek bo v določeni meri uresničil svojo sorodnost in dolžnost do drugih ljudi, ne, do celotnega življenja, vključno z našimi mlajšimi brati, živalmi.

The Society is an organization which is as broad-based as it is noble in structure, with a breadth of Brotherhood that excludes none, but includes all men and women, nay all lives, and an aim that reaches up to the summit of human perceptions and aspirations … Besides this Brotherhood, all that is asked of a Theosophist, by the three objects to which he subscribes, is the desirability of the comparative study of science, religion and philosophy - all science, all religion, and all philosophy - and the investigation of those powers which are latent in man, and of the laws of Nature which are still unknown and unexplained.

If our Society is to be a truly theosophical society, and to progress and fulfill its mission, it must embody a mode of living on the part of its members, in which there is an ever-deepening realization of brotherhood and, as an open sky stretching over the earth, an ever-widening horizon of thought, bringing ever-new intimations to the human spirit.

Our duty is to work for a new order in which all things will be different from what they are, will have a different purpose and a different beauty, because each man will in some degree have realized his kinship and duty towards all other men, nay towards all life, including our younger brethren, the animals.

Misli za aspirante, Niz 1 - izvleček

Thoughts for Aspirants, Series 1 - extract

SAMO-SPOZNAVANJE

Celoten proces evolucije je za Duh prebujanje za resnice in sredstvo za izvajanje teh resnic, ki so v njem vedno prisotne. Kar je naznačeno mora postati določno.

VOLJA

V celotni Naravi ne obstoja nič drugega kot le Božanska Volja. To je Volja edinega Jedra vsakega kroga življenja.

RESNICA

Kaj je Resnica? Ali je to cilj znanja, cilj ljubezni, znanja, ki je glavni vir najvišje, trajne ljubezni? Ali pa je celo več od tega: univerzalno samo-istovetenje, ki se vzpostavi, ko v samem sebi utelesimo bistvo vsakega drugega bitja in ko dosežemo to samo-izpolnitev? Če nanjo gledamo na ta zadnji način, potem Resnica postaja - pa vendar z lastnostjo končnosti - postopno pridobivanje, pa vendar uresničevanje. Resnica je Življenje v svojem najvišjem, najbolj razvitem stanju, v popolnem razodetju svojega bistva.

MODROST

Modrost je tisti aspekt Boga, ki sije skozi Ustvarjalni Duh. Zato je Njegova Modrost prisotna v vseh stvareh, v njihovem bivanju, kakor tudi v njihovem nastajanju, tako v vsaki ločeni stvari kot v celoti.

LJUBEZEN

Ljubezen je luč Duše, v kateri je vse, kar je zaznano, resnica - tudi ogenj Duha, s katerim se vse to, kar je nizkotno, preobrazi v dobro.

LEPOTA

Lepota je, ne le kot nek abstrakten princip, ampak v svojem brezkončnem predajanju, jezik Boga ki prevaja neskončno, subjektivno Resnico v sebi primeren objektiven izraz.

ZDRUŽENOST

Osnovna resnica vseh stvari, bistvena resnica vsake stvari, ki se pojavi, je Združenost Življenja; oblikovanja so različna, vendar pa je podloga ista.

INDIVIDUALNOST

V vsakem človeku, še tako skromnem, je skrita klica njegove lastne individualnosti; in priznati moramo vrednost vsake klice in njeno pravico, da se utrdi tam, kjer lahko sveti s takim bleskom kot ga ima na voljo.

SVOBODA

Svoboda je večno v Atmanu, v Edini Božanski Samosti, ki izravnava vse potrebe, ki pripadajo svetu materije in mehanike.

REALNOST

Realnost je, kot menijo tisti, ki o njej lahko govorijo, neopisljiva, ena sama, popolna in nespremenljiva. Ni vezana na spremembe v kraljestvu različnosti. Svetovi oblike in zavesti so le ogledalo za njene odseve.

HARMONIJA

Kjerkoli je Življenje, tam obstoja tudi proces izgradnje; različne prvine povezuje v odnose, ki iz njih ustvarijo celoto, sposobno delovati skladno.

SREČA

Le če bomo živeli z opuščanjem jaz-a, s popolno samo-predajo, brez prvine zadrževanja, brez pritiska, brez zaviranja, bomo spoznali, kaj pomeni svoboda in tako izkusili resnično srečo.

 

MIR

Občutek miru se poraja iz harmonije z izvorno naravo stvari, iz notranje nepopačenega in lepega odnosa do vsakogar in vsega.

POMOČ IN SLUŽENJE

Kaj pomeni pomagati? Nikakršen diktat, niti ni vmešavanje in niti to, da bi radi ustvarili drugo osebo po svoji podobi, ampak dajati samega sebe brez zadržkov, v takšni obliki, da se bo ta spojila z življenjem osebe, ki ji skušamo pomagati.

SKROMNOST IN PREPROSTOST

Preprostost počiva v neposrednem in nezapletenem pristopu, tako do ljudi kot do stvari, v tem, da na njih gledamo in da se z njimi soočamo s takšnimi kot so. Le preprost um lahko razume in razreši zapletene stvari.

SOČUTJE IN PRIJAZNOST

Sočutje je tisto stanje v človeku, ki se odziva na značilnost vsake žive stvari v Naravi. Ima prav toliko podob, kolikor je oblik, ki izražajo neskončno raznovrstne pomene Življenja.

DAJANJE IN SPREJEMANJE

V vsakem od nas obstoja neskončna zmožnost dajanja; odkriti moramo le način dajanja.

BRATSTVO

Bratstvo je edini pravi odnos, kajti mi vsi si delimo le eno in isto Življenje.

DUHOVNOST

Duhovnost je svojstvo najbolj notranjega bitja, ki prežema celotno kraljestvo človekove zavesti in povzroča izliv uma in srca iz najčistejših posameznikovih izvirov.

UMETNOST ŽIVLJENJA

Umetnost Življenja - že beseda "umetnost" vključuje instinktivno delovanje, ki ni delovanje, ki bi ga določal nek niz pravil ali nek zakonik, pa četudi se tovrstno delovanje ravna po določenih zakonih. Umetnost se nahaja v odkrivanju skladja, v podrejanju nezmotljivemu utripu, v izpopolnjevanju lepote ureditve.

PROTI ZVEZDAM

Obstoja Zvezda Večnosti, proti kateri nas vodijo revolucije Časa.

MOJSTER

Adepti našega sistema so njegov sad in cvet; in prihod vsakega od Njih pomeni novo bogastvo v krvi človeštva, novo moč za njegova pospešena izražanja. Oni so razviti načini zavesti, ki v določenem redu prevzamejo mesto pred drugimi in postanejo prebujeni posredniki za odrešitev sveta iz njegove izvorne smrtnosti, nepovezanosti in nevednosti. Z zornega kota navzdol strmečega Duha se Oni v okviru našega načrta evolucije ponujajo kot žrtev, ki oblikuje križ Duha nad prsmi materije.

***

Naj nimam nobenega drugega cilja kot le cilj, ki ga ima Narava; nobenega drugega načrta kot le Božjega; nobene druge ljubezni kot le ljubezni do ljudi; nobene druge volje kot le voljo Večnosti.

SELF-REALIZATION

The whole process of evolution, for the Spirit, is an awakening to the truths, and the means of implementation of those truths, that are eternally present in itself. What was implicit has to become explicit.

WILL

There is nothing in the whole of Nature except the Will of the Divine. It is the Will of the one Centre of every circle of life.

TRUTH

What is Truth? Is it an object of knowledge, an object of love, of the knowledge which is the fountain-head of supreme, everlasting love? Or does it consist, even more than these, in universal self-identification, in the incorporation of the essence of every other being in oneself, and that self-consummation? In this last view, Truth is a becoming, but with the quality of finality, a progressive attainment, yet a realization. Truth is Life in its highest, most evolved state, the fullest revelation of its essence.

WISDOM

Wisdom is an aspect of God, which shines through the Creative Spirit. Hence, His Wisdom is in all things, in their being as well as their becoming, in each separate thing as well as in the totality.

LOVE

Love is the light of the Soul, in which all that is perceived is truth - also the fire of the Spirit by which all that is base is transformed into good.

BEAUTY

Beauty, not as an abstract principle but in its endless rendering, is the language of God; it translates the infinite, subjective Truth into its appropriate objective expression.

UNITY

The underlying truth of all things, the essential truth of everything that presents itself, is the Unity of Life; the mouldings are different, but the substratum is the same.

INDIVIDUALITY

In each man, however humble, there is the hidden gem of his own individuality, and we must admit the worth of each gem and its right to a setting where it can shine with such lustre as it commands.

FREEDOM

Freedom is eternally in the Atman, the One Divine Self, countervailing all necessity that belongs to the world of matter and mechanics.

REALITY

The Reality, which according to those who can speak of it, is indescribable, one and complete and unchanging, is not unrelated to the changes in the realm of diversity. The worlds of form and consciousness are but a mirror for its reflections.

HARMONY

Wherever Life is, there is the process of building; different elements are brought together into relations which make of them a living whole, capable of functioning together in harmony.

HAPPINESS

Only when we live with abandonment of self, with absolute self-surrender, with no element of inhibition, no urge, no obstruction, shall we know what freedom means, and thus experience the truest happiness.

PEACE

The sense of peace arises from harmony with the essential nature of things, an inwardly undistorted and beautiful relationship to everybody and everything.

HELPFULNESS AND SERVICE

What is it to help? Not dictation nor interference nor making the other person an image of ourselves, but to give of ourselves unreservedly in that modulated form which will blend with the life in the person whom we seek to help.

HUMILITY AND SIMPLICITY

Simplicity lies in a direct and uncomplicated approach both to persons and things, so that we see them and meet them as they are. It is only a simple mind which can understand and resolve complexities.

SYMPATHY AND KINDNESS

Sympathy is a state in oneself which responds to the quality of each living thing in Nature. It has as many shades as there are forms to utter Life's endlessly varied meanings.

GIVING AND RECEIVING

There is an infinity in each one of us to give; we have to discover the mode of giving it.

BROTHERHOOD

Brotherhood is the only right relationship, because we are sharers of one and the same Life.

SPIRITUALITY

Spirituality is a quality of the inmost being, which permeates the whole realm of one's consciousness, and causes an outflow of mind and heart from the purest sources of oneself.

THE ART OF LIVING

The art of living - the very word "art" implies instinctual action, not action determined by a set of rules or code, though such action may obey certain laws. The art lies in an exploration of harmony, in following the guidance of an unerring pulse, in improving a niceness of adjustment.

TOWARD THE STARS

There is a Star of Eternity, to which we are guided by the revolutions of Time.

THE MASTER

The Adepts of our system are its fruit and blossom; and the coming forth of each of Them means a new richness in humanity's blood, a new power for its accelerated expressions. They are the evolved modes of consciousness which in the appointed order take precedence of the rest, and become the awakened medium for the redemption of the world from its original deadness, incoherence and ignorance. From the point of view of the downward-looking Spirit, They offer Themselves as the Sacrifice that forms the cross of the Spirit upon the bosom of matter, so far as our scheme of evolution is concerned.

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Let me have no other aim than Nature's aim; no other plan than the plan of God; no other love but love of man; no other will than the will of Eternity.

Pripravil: Anton Rozman