Quest Magazine

Reflections Along the Path

Robert Bonnell
New York: Vantage Press, 2006. Paperback, $10.95, 89 pages.

Spiritual reading is a centuries old component of a seeker's daily practice. Such reading materials are derived from many sources, including sacred scripture, the lives of the saints, commentaries on scripture and the life of Jesus, the journals, essays, the lives of holy men and women, and books devoted to specific spiritual topics.

For many who cannot attend a daily liturgy or prayer group, this is a significant source of spiritual sustenance. For all, it is a highly valued way of supplementing one's personal prayer to help maintain an open heart and expanded consciousness in the face of the difficulties and pains of any given day.

Theosophist Robert Bonnell's, Reflections Along the Path, provides, as its subtitle states: Brief Commentaries on Various Aspects of the Wisdom Tradition. These reflections offer a form of spiritual companionship enabling an experience not unlike that of the disciples, who, while on the road to Emmaus in the presence of Jesus, were in dialog with him and were so touched that their hearts burned within. Indeed, making an inner connection with spiritual truth and wisdom can affect us physically, rationally, emotionally, and spiritually.

Each chapter of this little book begins with a quotation. And what a wonderful selection of quotations Bonnell has made. Some are classic, familiar gold pieces from the treasury of the wisdom tradition, for example, "Study the past if you would divine the future" from Confucius; or "Is it true? Is it kind? Is it necessary?" by Babcock. Others are gems from the Theosophical tradition, including H. P. Blavatsky's "One cannot travel the path until one becomes the path itself." Many quotations, however, are less well, or even unknown, and introduce a fresh idea or perspective "The goal of philosophy is to find that secret and to lose the seeker in the secret found" from Carlyle; or Zoroaster's "The number three reigns everywhere in the universe."

Bonnell writes with a simple clarity that leads the reader to a deeper level of trust and meditation. Consider his reflection on Leigh Hunt's idea that "There are two worlds: one we measure with line and rule; the other we feel with our hearts and imagination." Bonnell comments: "Spiritual aspirants are able to enjoy the best of both worlds. They can participate in the varied accommodations of the material world with a minimal degree of trepidation, for they have the realization that this world is, at best, a fleeting image of eternity. They may not conquer it, but they participate in its purpose."

Will and Ariel Durant's quote "The only real revolution is the enlightenment of the mind and improvement of the character; the only real emancipation is individual," echoes the theme of this book. Namely, emancipation comes from the personal encounter with the light within. For anyone on the journey to authentic self-awareness, Bonnell offers a sage's simple guidance about connecting with the light that illuminates life's most profound truths.

David Bishop

This reviewer teaches Philosophy and Religion at Pima College and the University of Phoenix, both in Tucson, Arizona.

Blink: The Power of Thinking without Thinking

By Malcolm Gladwell. New
York: Little Brown, 2005. Hardcover, 277 pages.

When I attended a concert by the Budapest Symphonic Orchestra last week, I was able to appreciate the performance and the female concertmaster even more, because I had read Blink: The Power of Thinking without Thinking. Here, Malcolm Gladwell discusses the recent revolution in the classical music world which, until thirty years ago, was a world of white men because auditions supported the "fact" that women lacked the strength, lips, lung capacity, and hands to play like men. Conductors and concertmasters even believed that, with their eyes closed, they could tell the difference between a male or female at an audition. Changes introduced by unionized musicians included the use of screens between the committee and the person auditioning. Thereafter, the number of women musicians hired increased dramatically.

Judging music, like other taste tests, is not that simple. "We don't know where our first impressions come from or precisely what they mean, so we don't always appreciate their fragility. Taking our powers of rapid cognition seriously means we have to acknowledge the subtle influences that can alter or undermine or bias the products of our unconscious," Gladwell observes. For example, if you "looked" at a short female horn player before you really "listened" to her, what you saw would contradict any power you would hear in her playing.

A second lesson is that "if we can control the environment in which rapid cognition takes place, we can control rapid cognition." In other words, by learning to pay attention to the first two seconds of a situation or activity, we can avoid making mistakes and actually arrive at a more authentic outcome. In this instance, "by fixing the first impression at the heart of the audition-by judging purely on the basis of ability-orchestras now hire better musicians, and better musicians mean better music ... arrived at by paying attention to the first two seconds of the audition."

Applying this suggestion is what the author calls "thin-slicing." This is the artful skill of looking at the smallest amount of information possible, valuable because "decisions made very quickly can be every bit as good as decisions made cautiously and deliberately."

Blink is filled with other intriguing stories and analyses. Gladwell tells about the ER physician who "thin-sliced" past the information overload of many tests and focused on a few selected factors to determine, correctly, if patients had had a heart attack. He recounts mistakes made by people who kept their best intuitive decisions at bay, either by too much thinking or ingrained prejudices, or strict adherence to doing something "by the book." Gladwell studies the shadow side of cognition where "less" enables style to win over real content, as in the election of Warren G. Harding because he was "a great-looking President."

I agree with the lady reading Blink across from me on the plane. "I'm enjoying it. It is causing me to think about things in a very different way."

-DAVID BISHOP

January/February 2007

Modern Physics and Ancient Faith

Stephen M. Barr
University of Notre Dame Press, 2005. Paperback, $18.00, 312 pages.

Taking liberty with the Three Objects of the Theosophical Society, we could say that this book covers the Second Object completely. Anyone that is scientifically, theologically, and philosophically oriented will find this book to be one of the most rigorous in recent years. Even though it is from the Notre Dame press, a liberal reading allows it to be of any faith, including Theosophy. To establish academic credibility we are told that Dr. Barr is a professor of theoretical particle physics at the Bartol Research Institute of the University of Delaware.

Just as Copernican revolution upset popular thought during the 1500s, the introduction of non-materialistic quantum mechanics in the 1920s transformed the static world of materialistic Newtonian mechanics. Today we are on the verge of finding out if unified field theory and our scientific model are complete, or if there is more to come.

The Standard Model of physics has allowed us to unify three of the four fundamental forces of the universe: electromagnetism, the strong force, and the weak force. The fourth force, gravity, is currently the "missing link" in the Standard Model. To bring gravity into the fold will require the newest and most powerful particle accelerator in the world.

The Large Hadron Collider (LHC) is located in Switzerland and is scheduled to go on-line in September 2008. Scientists are hoping for constructive data by the end of the year. The LHC will be trying to create the predicted and hoped for Higgs boson. If observed, the Standard Model would be verified and would help to explain gravity's role in unified field theory.

If the elusive Higgs boson is produced, Barr's book will help in understanding the excitement. If no Higgs boson is found and the theory remains incomplete, this book will still provide a more fundamental understanding of what is at stake in future models.

The science, as presented by Barr, is quite complete with the more difficult parts found in the well-written Appendices. Dr. Barr probably comes from the Roman Catholic tradition and his sophisticated understanding of Christian theology is very apparent. I imagine that a few philosophers will take issue with some of his arguments, but they are well-presented and well-defended.
The book is arranged into five parts: "The Conflict between Religion and Materialism"; "In the Beginning"; "Is the Universe Designed?"; "Man's Place in the Cosmos"; and "What is Man?" As you can see, by replacing the word religion with Theosophy, these divisions could also appear in any Theosophical book.

However, I have come up with my own arrangement of the material. I feel that organizing the sections as: "The Big Bang--A Discussion of First Cause"; "How Nature Fine Tuned Its Constants"; "The Failure of Materialism"; "How Gödel Showed That the Mind is Not a Computer"; and "Quantum Physics Requires a Non-physical Observer" more accurately reflect the contents of the book.

In summary, presently, religion (Theosophy) offers a more credible and coherent understanding of the universe than the scientific materialists. As experimental data is reported and analyzed, there may a convergence of the non-materialistic quantum school of thought and the Theosophical. Only time will tell.

Ralph Hannon

The reviewer is a retired Professor of Chemistry at Kishwaukee College, a long time T. S. member, and past co-editor, with the late Dora Kunz, of the Theosophical Research Journal.

Saving Angel

Charlotte Fielden
Toronto, ON: CFM Books, 2007. Softcover, $14.95 (Can), 116 pages.

Saving Angel is a two-act play featuring H. P. Blavatsky, the Irish poet W. B. Yeats, and scholar Denis Saurat. The reason for bringing these three historical figures together is to help determine the fate of a young pupil of HPB's, Angel Shiner, whose psychic nature and subsequent unconventional behavior have landed her in a mental asylum. Saurat as impartial judge, and Blavatsky and Yeats as witnesses on Angel's behalf, are to convene with a board of psychiatrists in order to determine young Angel's future—whether she is well enough to be released or whether she should remain at the asylum.

If the above is the straightforward prosaic account of this two-act play, metaphorically we are witness to another drama. In this drama, we have the three psychiatrists of the board representing various developmental stages of the lower mind: a Roman Catholic perceiving the world ultimately through the Church dogma; a Protestant concerned about his scientific standing among his peers; and a secular Jew who seems to be looking for a way forward in his life. Angel then becomes the light of the higher self in all its unpredictable nature and HPB is that power of the heart capable of allowing quick glimpses of that light to come through. However, this play is taking place on the last day of HPB's life, a warning that in every soul's life there comes a time when it must open up to this inner life or have that door close on it for the rest of this incarnation. Yeats becomes the example of what can be accomplished when the full power of the intuition is allowed to flow through as he extemporaneously spouts poetry and thus adds a rich lyrical tapestry to the rhythm of the play. Finally, Saurat is that part of the human mind that must make sense out of our inner experience and provide us with the story that will help us put our experiences into context so that we can move forward, sometimes referred to as the power of discrimination.

From a more theosophical standpoint, the play endows Blavatsky with god-like powers that enable her to grab the mayavi-rupas [mental astral bodies] of people out of time, to separate that body from the not fully developed soul, to clear away the elementals that blind most souls from truly seeing, and all this while life slowly ebbs from her mortal body. Theosophy is always fighting against the idea that grows in people's minds that gods or saviors are going to come and endow on us miraculous powers, or to save us from the messes that we have made. The endowment of these godlike powers to Blavatsky or the Masters has always been the Achilles heel to the Movement as many students have used such fanciful speculations to drift away from reality. That being said, poetic license being a right and proper tool of the playwright, taking such fancy as real is a criticism of the audience member and not of the play itself.

Overall the second act of the play runs more smoothly than the first. The Blavatsky-god was much more powerful in the first act and the terminology, especially with respect to seers and mediums a bit distracting. In the second act, as we begin to see what Ms. Fielden was up to, we are able to sit back and enjoy the ride. At times Angel's seemingly airy flights of fancy threaten to carry the play into a different world, but this tension is offset nicely with the addition of Yeats' poetry which provides an anchor to the emotional undertone of the play. In addition, Saurat's power of discrimination effectively pushes the narrative forward, not allowing us to get bogged down with naming that which cannot be named.

Saving Angel is a wonderful insight into the turbulent workings of the human mind. The play buffets us from one experience to another challenging the reader to find the calm at the center around which all these experiences whirl. It is only at the center that we can lift ourselves above the storm and see reality for what it truly is. It is only from the center that we can save our own higher angel.

Robert Bruce MacDonald

The reviewer is editor of Fohat, a quarterly publication of the Edmonton Theosophical Society. This review first appeared in the Spring 2008 edition (Volume XXII, No. 1).