Unity Among Theosophists Results
From a Similarity of Goals and Methods
Carlos Cardoso Aveline
An effective cooperation among theosophists around
the
world needs clear common goals, truthful methods and
mutual confidence.
“We live in an age of prejudice,
dissimulation and paradox (..…).”
“Sincerity is true wisdom, it appears,
only to the mind of the moral philosopher.
It is rudeness and insult to him who regards
dissimulation and deceit as culture and politeness…”
(H. P. Blavatsky) [1]
From time to time, some new and well-intentioned initiative takes place
to promote the “unity” of the theosophical movement, or “harmony” in one of its
associations.
The political leaders
involved in such attempts consider superficial “unity” as a goal in itself. Then
people typically start trying to
forget and forbid any practice of mutual criticism, so that only “good things”
can be seen. Leaders try to convince themselves and others that if they don’t officially
look at mistakes, the karma of errors and the repetition of unseen failures will
end, or at least will be forgotten.
It won’t. It can’t. The very fact that open criticism remains forbidden creates room for envy,
gossip and the politics of unconfirmed rumours.
Illusion tends to dominate places where one rarely
listen to words like “discernment”, “tests”, or “probation”. Some leaders of
the theosophical movement use to avoid such words, to start with. They deny the
substance of theosophy, while keeping
to its appearance.
The motto of the theosophical movement is
about the search for truth, and not about the building of an artificial or
“political” unity. The basis for true harmony and cooperation lies in study and
research, in a feeling of respect for the facts, and an ability to learn from
defeats.
This must include the mistakes of our own
theosophical associations, as well as those of other schools of thought. An
effective cooperation among theosophists around the world needs common goals, truthful
methods and mutual confidence. Unity can’t be based on fraud, illusion, or “the
doctrine of the eye”. Mutual help can last as long as it emerges from frankness
and is based on affinity. The foundation of brotherhood is in having the
discernment and courage necessary to choose the narrow way leading to inner learning. Real theosophy is in the
“Doctrine of the Heart”.
Unity needs therefore detachment
from pet ideas and a free examination
of actions. Brotherhood respects contrast: it acknowledges the fact that the
theosophical movement is a living probationary field and not a church, nor
any sort of public relations exercise.
Open-Mindedness in Theosophy
Dead letter study is no good. Undogmatic minds use their discernment. Theosophical literature is septenary: one should
look for the transcendent levels of meaning in it.
Personal detachment from the outer wording is good,
but it does not mean that unexamined ideas should be accepted just because one
wants to “transcend dead letter”. Many well-meaning theosophists now accept all
kinds of pseudo-esoteric books because they think one “should not be dogmatic”.
Of course one is not supposed to be dogmatic, but we ought to use our
discernment.
Some well-known authors say that “the future of the
Theosophical Movement depends not on the authors it reads and studies, but on
the lives that theosophists live.”
The idea may seem to be elegant, but it is wrong. The
life theosophists live depends precisely on the books they study. While reading
the authentic body of literature is certainly not enough, it is a
primary factor in the future of any theosophical association.
One must test the literature we study and make sure
it is authentic to the best of one’s knowledge, and frankly abandon false
teachings. This demands political courage and the fact should not be a surprise.
No real theosophist ever thought or taught that the Path is easy, cozy and
comfortable. Two examples of the contrast between theosophy and political schemes and exercises could be
briefly given here:
* The Mahatmas teach that there is no God according
to Buddhism and Theosophy. Yet many prefer forgetting this central point, and Mrs.
Annie Besant created a “theosophical” Catholic Church in the beginning of the
20th century.
* A true
Mahatma of the Himalayas wrote about “the maya
of heresy and belief in the efficacy of vain rites and ceremonies; in prayers
and intercession”.[2] However, it is
uncomfortable for some to admit that an essential aspect of the present disrespect
for the real Masters of the Wisdom - a
sad situation inherited from Annie Besant - consists in the preservation within
the Adyar Society of a political power-structure based on false ritualisms and popish
authority.
The Adyar Society is, of course, not alone in
making mistakes. No theosophical
association, including the Independent Lodge of Theosophists, is in any way above
criticism, or can afford stopping to learn from its own mistakes.
Obstacles and failings are rather big, if we study
the authentic teachings. And they are larger, if one falls victim to
pseudo-theosophical texts or delusional practices and beliefs. But no
delusion is eternal, and in the 21st century a deep renewal is taking place in
the theosophical movement which undergoes a constant acceleration.
The science of right action is the art of sowing
good karma. As more individuals attain to the active, creative condition of
sowers, they can see clearer signs
emerging that express the reawakening of discrimination, ethics, respect for
the teaching of the true Mahatmas,
and right action.
“Light on the Path” says:
“When you have found the beginning of the way the
star of your soul will show its light; and by that light you will perceive how
great is the darkness in which it burns. (….) Be not appalled and terrified by
this sight; keep your eyes fixed on the small light and it will grow. (….) Then do you enter into a partnership of joy,
which brings indeed terrible toil and profound sadness, but also a great and
ever-increasing delight. The opening of the bloom is the glorious moment when
perception awakes: with it comes confidence, knowledge, certainty.” [3]
There is no other path to go.
Keeping attached to the 20th century is
unsustainable. A bright future is being built already. The original programme
of the theosophical movement is alive, and discharging one’s duty each day with
creativity is one solid way to happiness.
NOTES:
[1] The first
quotation reproduces the initial words in H. P. Blavatsky’s article “A Paradoxical World” (“Theosophical Articles”, H.P.B., Theosophy
Company, Los Angeles, volume I, p. 187). The second quotation comes from her
article “To the Readers of Lucifer”, in “Theosophical Articles”, H.P.B., Theosophy Company, vol. I, p. 279.
[2] “The Mahatma Letters”,
TUP, Pasadena, CA, USA, 494 pp., 1992, see Letter XVI, p. 111.
[3] “Light on the Path”, M. C., Theosophy
Co., Bombay (Mumbai), India, 1991, 90 pp., see pp. 19-20.
000
The above article combines updates and expands two notes published with
no indication as to the name of the author in the May 2012 edition of “The Aquarian Theosophist”. They are “Unity in Dialogue and Truthfulness” (p. 15) and
“Open-Mindedness in Theosophy” (p. 16).
000
In September 2016, after a careful analysis of the state of the
esoteric movement worldwide, a group of students decided to form the Independent Lodge of Theosophists,
whose priorities include the building of a better future in the different
dimensions of life.
000
