Outer Imperfections
In Leaders May Be Used
As Excuses For Not
Entering the Path to Wisdom
John Garrigues
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Editorial Note:
The following article
was first published anonymously
at “Theosophy” magazine, in Los Angeles, in
December
1939, pp. 69-71. An
analysis of its contents and style
indicates it was
written by John Garrigues (1868-1944).
A distinct and lasting contribution to the
theosophical
effort and literature
was made by John Garrigues in a
number of usually short articles examining various
aspects
of a key issue: the Psychology of
one’s motivation, along
the Path to Wisdom. These texts were published
in
“Theosophy” magazine during the 1920s, 1930s and
early
1940s. “The
Leadership of Example” is one of them.
(Carlos Cardoso
Aveline)
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There are any
number of books dealing with leadership, including studies of the world’s great
military “leaders”, such as Napoleon, Alexander the Great, and Tamerlane, and
treatises which analyze great literary figures like Poe, Dickens, Hugo,
Flaubert. The trend in modern biography is to display the weaknesses of these
personalities; and even to show in some cases that their very weaknesses
elevated them to fame. Napoleon was only five-feet-three; hence, his ambition
to dominate those who were taller! The shrivelled arm of the former Kaiser was
the real impulsion behind his quest for glory.
But what of spiritual leaders? Modern psychology
honestly searches for some ignoble motive to “explain” even great Teachers.
Because no man known to the world is without some kind of imperfection, it is
always easy to seize upon some attribute or quality as the “reason” for
greatness. Jesus was not a pure-blooded Jew. He was poor and bore the insults
which come to the poor. So he made virtues of poverty and humility. He
professed to despise distinctions of race, creed, sex, condition and
organization - a mere “defence-mechanism”, we are told. But does this so-called
“debunking” of history explain why thousands of other men born in the same
circumstances failed to attain the same greatness?
Such theories neglect altogether the fact that the
message of the world’s spiritual leaders is always the same. It is part of the
work of the present cycle of the Movement to gather together the numberless
spiritual teachings of the world and to show their identity. Here is an
illustration. According to Matthew (22:37-40):
“Jesus said to him: Thou shalt love the Lord thy God
with thy whole heart, and with thy whole soul, and with thy whole mind. This is
the greatest and the first commandment. And the second is like to this: ‘Thou shalt love thy neighbour as thyself. On
these two commandments dependeth the whole law and the prophets’.”
And on “leadership” (Matthew 20:26-8):
“But whosoever will be the greater among you, let him
be your minister: And he that will be first among you, shall be your servant.
Even as the Son of man is not come to the ministered unto, but to minister, and
to give his life a redemption for many.”
The same great ethical ideas form the Seven Keys of The Voice of the Silence, which tell of
charity and love immortal; Harmony in word and act; Patience, and indifference
to pleasure and to pain. Indeed, in the Voice
one finds the essence of the
ethical teachings of all the world.
The Theosophical movement was initiated by beings
great in Spiritual Wisdom. The impetus behind that cyclic effort is the mighty
knowledge of the brotherhood of All, a limitless compassion for all Life, in
which sense of self has no part. When the Teachers retire from outward
participation in the work, its fulfillment is left to the companions. How well
they carry on the work is a secret in the heart, a knowledge each one has
within himself, and which no other can know for him. The foolish world thinks
the humble servant and lover of mankind to be worthless. But ultimately, “he
who Wisdom hath is honored by all men”.
A true leader is personally unimportant in his own
eyes. His value is measured by the extent of his help to others. His only
thought concerning each one he meets is, “How can this spark be fanned from
mere good intention into an all-consuming devotion to the spiritual welfare of
all beings?” Any and all practical ways and means are used by him; all contacts
of hearing, sight, touch, and perception, may serve to make the earthly and
psychic vehicle porous to the voice of the inner man.
Each student can in this sense become a “leader”. But
a leader of this sort is never “authority”. Each being is an example to some, and each
looks to others for example to follow. In whatever position we stand, we must
regard the divine in others as the real, work
that it may manifest, and refrain from appealing to the lower separative nature
which thrives on pride and subtle flattery. It is not our business to note that
a man is susceptible to the “wiles of Mara”. It is our business to see that we
are not guilty of striking him where he is weak.
Jesus said, “Woe unto the world because of offences!
for it must needs be that offences come; but woe to that man by whom the
offence cometh.” Every being participating in this Movement has been touched by
a divine desire to let the Higher Self shine forth. That is the only call made
to the world, and those who come answer to that call. The spark is there, now
active, now quiescent, but it can be fanned into bright flames. If our purpose
is to aid the weary pilgrim, no word or act of ours can increase the hold of
matter upon him.
How can a leader be great because of some weakness,
coupled with a strong personal ambition to dominate? A true leader is great
because he calls always to the spirit in man - because his faith in the
omnipotence of the spirit is supreme. His
voice is universal, and all who hear it are raised in some measure to union
with the truth.
Just as we stand where we are because of our Karmic
relation to the whole, so all others stand in their positions through a
universal interactive influence for which we share responsibility. We are now
affecting those who are and will be examples to countless others. We have
consciously chosen the ideal we desire to make paramount in our own lives.
There must be no cross-purposes, no confusion or contradictions in the forces flowing
from ourselves to others.
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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.
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