The Theosophical Movement
Needs
Researchers, Organizers and
Active Supporters
Carlos Cardoso Aveline
“A group or branch, however small, cannot
be a theosophical Society unless
all the members
in it are magnetically bound to each other, by the
same way of thinking at least in
some one direction.”
(Helena P. Blavatsky, in
“The Letters of H.P.B. to A.P. Sinnett”,
T.U.P. edition, Pasadena,
USA, 404 pages, see Letter C, p. 222.)
It is not
possible to learn theosophy in a deep and lasting way except by activating and expanding
the contact with one’s own higher self.
Words are not theosophy in themselves; but they point to
it. Carefully examined, the teaching stimulates an understanding of universal
realities which can only occur at those levels of heart-consciousness which are
the microcosmic dimension of universal realities.
How then best activate one’s higher-self consciousness? How can one see theosophy as it is, in
its transcendent complexity and radical simplicity?
In order to do that, one must dedicate oneself to
altruistic and cooperative practices which point to the long term advancement
of the whole mankind, and not of any particular section of it.
This precondition is not the result of any arbitrary
decision taken by someone located above students.
It results from the very practical fact that higher
selves have no sense of separated identity: they see only universal, impersonal
realities. Lower and personal selves can loyally serve their higher selves. They can transfer the focus of consciousness
from outer life to that level of consciousness which is immortal and thus
understands universal realities. “To enter the path” is but a metaphoric
expression. It means one dedicates one’s existence to living the abstract, impersonal
and eternal principles.
Such a life will take place mainly - and at first
almost exclusively - in one’s innermost heart. The external world will be but
probationary. Outer actions and attitudes will clumsily reflect the inner intention
in the mayavic world, thus being promptly classified as silly by most people – except
in a few cases sometimes made possible by special karmic conditions.
Intense difficulties will test, confirm and deepen
one’s resolve - if one does not give up. As the years and decades pass by, the
gathering of experience due to repeated efforts in the same noble direction
will slowly increase the degree of efficiency.
The theosophical movement must develop into a karmic
scenario where such a complex development of one’s inner nature can take place
in less than disastrous ways. But for this to be possible, a significant number
of its members must thoroughly understand that the movement is essentially
probationary in its nature and its dharma, or duty.
Founded in 1875, the movement as it is constitutes still
a recent invention. Yet it can already provide up to certain extent an
opportunity for students to consciously develop their higher-self connections
through active work for mankind.
There is no easier way. One can only benefit oneself
by benefitting others, and it is impossible to benefit others without being
(occultly) benefitted by it. The two things are as inseparable as the higher
and lower selves of each healthy individual. A noble motivation is necessary to
obtain noble fruits. Selfish “spirituality” would lead but to ill-disguised
selfishness.
The real theosophical movement is a collective effort
of sincere, friendly students who must be able to take strong decisions and
learn from their mistakes. Theosophical activities have to go far beyond studying,
memorizing, repeating, and trying to live up to classical texts. To limit the
movement to these activities would gradually lead to dead-letter routine and
spiritual blindness, ending in complete paralysis.
Self-renewal is synonymous to life.
The movement needs researchers, organizers and active
supporters. Each student must do these three functions up to certain extent. He
will be naturally stronger in one or two of them, according to karma and
temperament. He must be a pioneer, for any living reality or movement is dynamic.
The universal Law guarantees that each theosophical worker is repeatedly tested
by Life and Karma in whatever he does. One must be thankful for that.
An expanded definition of the word dynamics would
say it is the motion and equilibrium of systems working under the action of
forces both internal and external.
In any living system, a challenging dynamics is
unavoidable. In theosophy, it means
probation, not routine. And probation must be dealt with by a constantly
renewed research which preserves the essential axioms and permanent foundations
of the teaching, while facing ever-renewed difficulties. The right perspective improves
the inner life of the theosophical effort (both individual and collective) by constantly
updating the perception of eternal Law.
The
Independent Lodge of Theosophists and
its associated libraries and websites can be described as a research laboratory.
They can also be seen as forming a virtual or astral light place in which cooperative
investigation is developed and shared.
Out of the main lines of research and action followed
by Independent Lodge of Theosophists,
the following eleven topics may be named, not necessarily in this order:
1) The past history of the theosophical movement, its
present challenges, and its future, towards 2075 and beyond;
2) The importance of an active respect for the center
of the aura of the movement, a feeling that leads to the activation of one’s individual
contact with it;
3) The resulting need to defend the truth about the
founders of the movement, by consistently showing the falsehood of half-disguised
and pseudo-theosophical slanders;
4) The study and the understanding of the movement’s
duty towards mankind, on one hand, and towards its living, inner sources of
inspiration, on the other hand - for these two aspects of duty are inseparable;
5) The search and study of the best ways for an
efficient, daily self-discipline of individual students, for such an effort constitutes
the true foundation of collective progress in theosophy;
6) The study of Ethics as the art of sowing good
karma;
7) The identification and study of the writings of
John Garrigues, one of the most influential 20th century theosophists, who
worked in anonymity;
8) The search for a correct equilibrium, in the collective
effort, between mutual help and individual responsibility;
9) The perception of the inner relation and identity between
each field of human knowledge and theosophy;
10) The importance of “The Mahatma Letters”, “Letters
from the Masters of the Wisdom”, “The Secret Doctrine” and other classic works for
the theosophical effort in the 21st century;
11) The examination of the present world geological
challenges from the point of view of the teachings in “The Mahatma Letters”, “The
Secret Doctrine”, and the true teachings of esoteric philosophy, as a whole.
These are a few topics but research is not
enough.
The movement needs organizers who can build collective
opportunities for the work to be done in a creative way, while mutual help
mechanisms expand and multiply.
Organizers consolidate the effort. They make research
possible. They give the movement a correct interaction with physical reality. They
promote study and make the products of research available to as many people as
possible. They focus the effort necessary to keep classical writings in contact
with the general public. They gather people together so that by altruistic action
they can better understand the teaching, and attain true self-knowledge.
There is a third activity of decisive importance. It
is developed by conscious and active supporters, whose dharma is to help make
things happen.
After considering the movement’s wide variety of on-going
tasks and existing needs, each supporter must choose how he or she can best add
strength to it. And this is not all: supporters must also do their research and
organize activities in their own spheres of supportive action.
Each student is able to and
must combine in himself research, organization and support. Every dimension of
the movement needs the three gunas or characteristics of life. It must have stability,
or the higher aspect of tamas. It profoundly needs motivation to renew
life, and this corresponds to the higher aspect of rajas. And it must have satwa, that principle which
gives rhythm and harmony to life, and which does that by producing the right
combination of stability and renewal.
How then can students expand
their present degree of efficiency?
The means and resources to
do that depend on our perspective. They can be attained; but each individual
must have eyes to see the higher possibilities of karma for himself.
According to theosophy, it
is not true to say that students of esoteric philosophy have dozens of positive
opportunities surrounding them and available all the time.
It is not true, for the
number is much higher.
Students are literally surrounded
by unlimited, atmic potentialities. Developing them is only a matter of focus,
affinity, and a long-term determination.
000
The article “Three Dimensions of an Effort” is the
English language version of “Três Frentes de Ação”.
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
