Living Waters

By Betty Bland

Originally printed in the MARCH-APRIL 2007 issue of Quest magazine. 
Citation: Bland, Betty. "Living Waters." Quest  95.2 (MARCH-APRIL 2007):
25-29.

Theosophical Society - Betty Bland served as President of the Theosophical Society in America and made many important and lasting contributions to the growth and legacy of the TSA.

What an amazing feat it is to be able to send rockets to Mars! But not only that—we are also able to send robotic vehicles that relay pictures and scientific data about the surface rocks and subsoil. Recently, David and I had the privilege of attending one of the programs from the National Geographic Live! Series held at the Field Museum in Chicago. Films and narrative about the latest findings from Mars, our neighboring planet, were presented by Kobie Boykins, an engineer responsible for the solar panels used in the Mars Expedition rovers, Spirit and Opportunity.
 

One of their striking findings is that, in addition to the polar icecaps, there may have been large bodies of water on Mars. Many of the formations on the surface appear to be dried lake or ocean beds. If this is true, and Mars did indeed have vast amounts of water, where are the lakes or oceans now? Is what happened to the water something that could potentially happen to our own vast bodies of water?

Of course no one knows for sure, as our science in this area is in its infancy. Yet when we can explore the surface of the moon or another planet, it makes us realize afresh the great gift of our little space-island home and the importance of working in cooperation with all who share this habitation, that we might sustain it and flourish. This is the reverberating message of all who have explored space and our relative place in the solar system.

Because of stories, legend, and even some of our Theosophical writings, a big question in the minds of many has been, "Is there or could there have been life on Mars?" The identification of ice caps in the polar regions certainly indicates the presence of water, and now the identification of probable lake beds make it seem that there may have been vast amounts of water at some time in the distant past. The question of the presence of water is crucial because in our Earth's environment, wherever water is to be found, there is life. This is true for the deepest oceans around the hot and toxic fumaroles, the icy waters of the Arctic and Antarctic, as well as fresh water lakes, whether they be highly acidic, salty, or basic.

Water seems to be an essential element for life. It is the solvent in which minerals and proteins can combine and blend in order to build living forms. Even our bodies are composed of at least sixty percent water. Without the circulatory and lymphatic systems (our blood is eighty-three percent water), there would be no way to support the various chemical and biological processes necessary for life as a complex organism. The great solvent circulates chemical messages and nutrients, and washes away the wastes and impurities in such a way that the systems function as a cohesive whole.

In religious traditions and myths, water is used as a symbol for attaining a more meaningful life. If there is a desert, or dry and thirsty land, it is symbolic of a psychological state in which one feels empty or devoid of meaning. Jesus had to face his temptations in the desert. The Israelites had to wander in the desert for forty years before they could enter the Promised Land. And of course all of the lands around the avaricious dragon Smaug's lair, of Tolkien fame, were parched and barren.

Where there is water, however, the desert blooms and life flourishes in abundance. The holy Mt. Kailash in western Tibet is the traditional source of the four great rivers, the Ganges, Indus, Sutlej, and Brahmaputra, and as such is considered sacred by the Hindu, Buddhist, Jain, and Don religions. It is said to be the abode of the Hindu god Shiva.

The sacred lotus flower of the East, while having its roots in the physical earth and its blossom in the open sunlight, requires water to support its stem. If the mud represents the physical and the blossom in the open sunlight above is emblematical of spiritual enlightenment, then let us consider the meaning of the intervening water. The moisture of life seems to be related to consciousness, but not just any consciousness. Angry, violent, or selfish people are conscious, but they would be said to still be living in the desert.

The way to drink deeply of the living waters is to apply consciousness toward meaning and wholeness. Though not easily achieved, this can be accomplished incrementally by directing attention to the inner life, studying the works of sages, and being open to the insights that come from meditation. Slowly we can each cultivate our consciousness to become the living waters of compassionate unity. And gradually, as we learn to identify with a higher purpose, we breathe moisture around us to others who may also begin to wake up to a higher purpose.

Mars was known as the fierce god of war, and borne in that mythology is a truth for our instruction. Perhaps that warring energy is what turned his namesake planet into a desert, if it ever did support life forms. We should take note of the capability that we humans have to turn our unique garden spot in the solar system into a similar wasteland through our lack of concern for environmental issues and our bellicose and greedy natures. But the root causes lie within each of us as individuals. The moisture of the consciousness of each one of us, enlightened, or at least aiming in that direction, serves to water the gardens of earth and encourage the desert of our existence to flower.

In the Second Fragment of The Voice of the Silence, Madame Blavatsky compares this kind of consciousness to Amrita's clear waters, which are an essential ingredient in the bread of Wisdom. Maya's dew is the consciousness of hatred and selfishness.

"Great Sifter" is the name of the "Heart Doctrine," O disciple. (v.120)

The wheel of the good Law moves swiftly on. It grinds by night and day. The worthless husks it drives from out the golden grain, the refuse from the flour. The hand of Karma guides the wheel; the revolutions mark the beatings of the Karmic heart. (v. 121)

True knowledge is the flour, false learning is the husk. If thou would'st eat the bread of Wisdom, thy flour thou hast to knead with Amrita's [immortality] clear waters. But if thou kneadest husks with Maya's dew, thou canst create but food for the black doves of death, the birds of birth, decay and sorrow. (v. 122)

If thou art told that to become Arhan thou hast to cease to love all beings—tell them they lie. (v.123)

On a daily basis, consider your life and how you might add to the well-being of another; think of the beauty and treasures of this earth; explore the deep recesses of your heart for meaning and purpose in the realms of immortality. By doing so, each day you will be increasing the joy, gratitude, and understanding that fills our lives and our planet with living waters.


Humans, Apes, and the Felix Culpa

John Algeo

Originally printed in the MARCH-APRIL 2007 issue of Quest magazine. 
Citation:Algeo, John. "Humans, Apes, and the Felix Culpa." Quest  95.2 (MARCH-APRIL 2007):
73.

Theosophical Society - John Algeo was a Professor Emeritus of English at the University of Georgia. He was a Theosophist and a Freemason He was the Vice President of the Theosophical Society Adyar.

There is a story, perhaps apocryphal, of two Victorian ladies passing a book shop in whose window were displayed copies of Charles Darwin's revolutionary book, On the Origin of Species. One lady says, "Mr. Darwin believes that men are descended from apes." The other, a bishop's wife, replies, "Oh, my dear, let us hope that it is not so. Or if it is, let us pray that the fact does not become generally known."
 

The first lady got Darwin's view wrong (a popular error shared by many others, including some who should know better). Darwin did not suppose that humans descended from apes, but rather that humans and apes have both descended from a common ancestor. The generally accepted scientific view is that their common ancestor was more apelike than humanlike, hence the widespread view that humans descend from apes.

However, the scientific view is focused solely on physical characteristics, which are all science can deal with, while Madame Blavatsky had quite a different focus. She therefore had an opposite view from that of scientists, namely, that the ancient common ancestor of apes and men was, in ways that are of deep importance, more human than ape. She also maintained that humans and apes interbred at one point in history, a miscegenation she called the sin of the mindless (Secret Doctrine 2:185-91). The possibility of such miscegenation has been rejected by conventional wisdom, which holds that once species diverge, they can no longer interbreed successfully.

Conventional wisdom is, however, often wrong. Recent studies of the DNA sequences of humans and chimpanzees point to evidence that surprisingly supports Madame Blavatsky. The conclusion some genetic scientists have reached is "that millions of years after an initial evolutionary split between human ancestors and chimp ancestors, the two lineages might have interbred again before diverging for good. . . . The final breakup came as late as 5.4 million years ago" (New York Times, Dec. 12, 2006, p. D3).

Yet Madame Blavatsky's label of "sin" for such interbreeding may be Victorian, like the reaction of the two ladies to Darwin's book. A Harvard-MIT geneticist, David Reich, has a different take. "Reich argues that hybrids could play an important and positive role in speciation, introducing advantageous traits into the gene pool— including ours. If Reich is correct, the customary image of the human family tree, with its neat and discrete divisions, should be replaced by another metaphor: a dense and impenetrable thicket of branches concealing countless acts of interspecies sex. It's enough to make a bishop's wife blush" (New York Times Magazine, Dec. 10, 2006, p. 54).

Some Christian theologians have referred to Adam and Eve's sin in the Garden of Eden as a felix culpa, that is, a happy fault. Although it was a fault because it got our legendary first ancestors thrown out of paradise, it was happy because it caused the Son of God to be born as a human being, thus uniting the divine and human natures in one person. The notion that the primal sin of humanity might have really been a good thing would not have seemed strange to Madame Blavatsky, who thought that those who believed it was a sin at all had gotten it quite wrong. But if the geneticists who believe that early humans and chimps interbred are right, and if David Reich is also right that such interbreeding can play a positive role in species development, then Blavatsky's sin of the mindless may have been another felix culpa.

Evolution, like God, moves in mysterious ways.


March - April 2005

VOLUME 93, NUMBER 2

For Others
By Betty Bland

And All the Company of Heaven
By Brian R. Marshall

Angels, Mortals, and the Language of Love
By Maria Parisen

The Builders
By Judith Buchannan

Finder's Fee
By Greg Jordon

Speculating About Angels
By John De Hoff

A Thanksgiving Presence
By Annette Weis

The Angel of Central Park
By Margaret Nickel

The Dark Side of Light
By John Algeo

Was It An Angel
By Don Elwert

Wonders Never Cease
By Anita Phillips

The History of International Earth Day
By Ananya S. Rajan



Finder's Fee

By Greg Jordan

Originally printed in the March - April 2005 issue of Quest magazine. 
Citation: Jordan, Greg. "Finders Fee." Quest  93.2 (MARCH - APRIL 2005):52

Having survived a near-death experience in 1970, coming back from the dark side of the veil, I feel I'm no pilgrim when it comes to life-changing events. Sometime in the late 1980s I was attending a weekly traditional Lakota sweat lodge ceremony. During a break in the rounds, a question was asked: "How does one know which is the right path to choose when faced with a choice?" My answer was, "Choose the hardest path. In some cases one would be right and if one was wrong, one would learn a valuable lesson." Some people were shocked and warned me about saying such things in a sweat lodge. Two days later, while driving down a country road, I turned into a blind curve going downhill and was confronted by a tractor hauling a hay wagon. As I drove to the right and hit my brakes, I realized my tires were on wet rocks. Instead of stopping, my car accelerated toward a stand of trees. In less than a moment I knew my options were few: either pull out of my skid and kill the driver of the tractor, or crash into the trees. Against my own advice, I chose the easy path and drove into the trees. As my head was going through the windshield I was grabbed by two sets of hands that stopped my momentum, pulled me out of the windshield, and set me down in my seat. I could hear one of my "angels" say to the other, "I think we got him this time." I cannot tell you "what I got"; however, the scar I carry for the rest of my life is my reminder of entities that exist well beyond my five senses. That day was the last day of my life as a mortgage broker—business man and the first day of my life as a Native American children's story writer.


And All the Company of Heaven

By Brian R. Marshall

Originally printed in the March - April 2005 issue of Quest magazine. 
Citation: Marshall, Brian R."And All the Company of Heaven." Quest  93.2 (MARCH - APRIL 2005):49-50

It was a beautiful warm spring day in April 1975 when I first encountered angels. I was at a funeral at St. Andrew's Episcopal Church in Birmingham, Alabama. The church was packed. The service was for a forty-nine year-old man whose sudden heart attack had left his wife a widow and his three children without a father.

I had been to funerals before. Most had been somber to one degree or another. This one was different. The family was singing its heart out; so was everyone else. There was a presence there that lent itself not to somberness but to joy.

The priest celebrated the Eucharist after his funeral homily. It was then that I saw the reason for the feelings in the church. At each end of the altar stood shimmering, bluish figures in the form of men nine to ten feet tall. Their hands were extended toward the eucharistic bread and wine in the hands of the priest. Father Branscomb's chanting of the liturgy had never been clearer.

After the service, we gathered for a luncheon in the parish hall. Father Branscomb sat beside me. I didn't tell him what I had seen until his conversation provided the opening. He said that in over twenty-five years of being a priest, he had never experienced such power and energy as he had that day. It was as if the heavenly hosts themselves were with him in the consecration of the elements of bread and wine. After all, the eucharistic liturgy clearly states that we celebrate our oneness "with angels, and archangels and all the company of heaven."

It was then that I spoke up. "Yes, Father, the heavenly hosts were with you. Yes, they assured the family of the deceased of the ongoingness of his life." Father Branscomb was quiet for a while. When he did respond, it was not with condescension or unbelief. He simply smiled and said, "Yes, angels . . . that explains it."

St. Paul admonishes us to treat strangers with kindness, lest we be "entertaining angels, unaware." On that spring morning in Alabama, I had the privilege of entertaining angels, quite aware!


Brian R. Marshall has been a member of the TS for over thirty-five years. He lives in Duluth, Minnesota. A retired United Methodist pastor, Brian spends his time writing, reading, walking, skiing and contemplating the beauties of Northern Minnesota and the grandeur of Theosophy


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