Theos-Talk Archives (February 2000 Message tt00012)

Feb 5th 2000

Many thanks, Gerry, for the review of the situation of the
various Theosophical bodies and their work.


One ought to note that the THEOSOPHICAL MOVEMENT is not confined
to those, but transcends them all (they are the temporary
constructs of our present era).

THEOSOPHY as a statement of facts, as a name given to certain
facts and principles of Nature, began many millions of years ago
and will continue under the guidance of the Maters of Wisdom for
millions to come.

There is one platform on which all these disparate "Theosophical
bodies" unite:  it is the FIRST OBJECT.  Brotherhood.  Everything
else is opinion.  It is there that divisions arose, and this
compares to what we know of the several philosophical schools of
Gnosticism that sprang up some 2,000 years ago.  Pythagoras used
the word "theosophy" some 2,500 years ago.  Ammonius Saccus
revived the study of eclecticism and theosophy in Alexandria some
700 years later.  Theosophy is essentially panspermic, and its
study leads to a perception of the "inner life."   This inner
life is a recognition of the Higher Self in each -- the
primitive, living Presence -- a "ray" from the Universal Spirit,
the essential MONAD -- Atma-Buddhi within each human,  and
potential in every other being.

What is the basis for our study and knowledge of Theosophy?  It
is for all of us a single point, the most recent "agent" for the
Lodge of Adepts  [ ISIS II 99-103,  SD II 203-4 ] namely H. P.
Blavatsky and her writings.  Note that the Masters provided
independently certificates regarding their oversight of and
contributions to these .

We also note that this current re-presentation of Theosophy
(using the name again) is to be found to be in-line with the
periodical restatements made by Wise Men and Sages, Prophets and
Seers down the ages.  ISIS UNVEILED and THE SECRET DOCTRINE
outline this, and offer far more in the nature of information
concerning the interactive and cooperative secrets of Nature than
has ever been gathered exoterically before.

The historical development that you trace since her death shows
how opinions and interpretations have formed traditions.  Those
later students who have adopted and respect these, permitted (and
permit) certain "filters" to modify their view of what HPB wrote
and taught.  The only adjustment is to go to her directly and
study what she actually and originally wrote and said.  To this
end, photographic copies of the original editions of her books
have been reprinted.

It is those filters and those traditions that serve now as
separation.  But it is also to be noted that any of the direct
students of HPB in those theosophical bodies of students -- those
who make HPB and her writings their base -- are in fair agreement
with each other and have a mutual, a common understanding, of
what the original teachings of Theosophy are.  They transcend the
barriers of "membership."   they are united in mind, in thought
and in work.

In this there is no "stagnation," unless it is the general
observation that there are many who have an intuitive feeling for
the value of Theosophy, and who do not exert themselves to take
their individual study deeper and applications wider and more
intense.  The work of promulgation is important as a duty and a
responsibility of those who  have received so much.  There are
newcomers who deserve to meet with the same opportunities we have
had, and then, to profit from them through their own efforts as
we have.  We are the ones who ought to make those available.

This cannot be forced, but the opportunity to study and to
compare is to be made widely.  That it is profited from, is
apparent from the many contributions received and the growing
readership that can be noticed in the various foci of student
exchange that are now in existence on the Internet, and among
those who subscribe to the various Theosophical Magazines and
periodicals, or, who visit and participate in Lodge studies, and
ask questions or make contributions.  The multiplication of local
centers is essential to this aspect of the work.  Doors and
widows can be kept open.  The principle is that each student
makes his own curriculum and devotes what time he decides to his
own progress.  "Membership" confers no special benefit or
privilege to anyone.

But the main effort is always that of such students, devotees,
and inquirers who come to find out if Theosophy is reasonable,
accurate, fair -- and a depiction of the laws and facts of Nature
in her most secret aspects, as well as those which can be more
easily seen in operation.

The 3 Fundamentals (God - Law - Beings in Evolution) are at the
base of this teaching.

Then to those can be added information about the 3 Planes of Life
(Spirit - Soul-Mind, and - Matter-forms).  These  mark the
existing broad definitions of Nature's planes of interaction.

In her THE KEY TO THEOSOPHY, HPB adds to these Universal
Causality as a basis for all manifestation and evolution, and
this process is supported and made operative by Karma and
Reincarnation.  To this she adds the fact that the whole of
Nature is alive, and uncountable numbers of Intelligent beings
(from the atoms to the stars -- MONADS ) compose its many levels
and phases of interactive existence.  These Monads are the
immortals and eternal Pilgrims that proceed endlessly through the
progressive phases of life and learning -- they are the eternal
students.  Each life is a day in school and as the Monads
progress, increments in intelligence, responsibility and
consciousness become theirs to use and to exercise as virtues,
gifts, due to their brothers.

Add to this the fact that each Human has inherently an immortal
Consciousness, and all the doctrines of Theosophy can be derived
from these concepts.

Thus the differences can be seen to disappear -- opinions are
resolved in a friendly grasp of principles and the avenues of
mutual application and cooperation are restored.

Best wishes,

Dallas


dalval@nwc.net

============================


-----Original Message-----
From: Gerald Schueler [mailto:gschueler@earthlink.net]
Sent: Wednesday, February 02, 2000 11:24 AM
To: Theosophy Study List
Subject: Some Thoughts on the Theosophical Movement


Some Thoughts on the Theosophical Movement

by Gerald Schueler

There has been much talk on the Internet recently about
Theosophists,
neo-Theosophists, students of theosophy, the various Theosophical
organizations and leaders, and so on. Shortly after H. P.
Blavatsky's death,
her Theosophical Society split into two groups, and many more
splits
followed over the years.  For a society that highlights
"universal
brotherhood" this irrational behavior of fellow Theosophists and
Theosophical Societies seems bazaar to most outsiders and to many
insiders
as well.  In all cases, the divisions were partially caused by
simple
personality conflicts. In this sense, the Theosophical
divisiveness could be
explained simply as human nature manifesting itself within human
organizations.  But in virtually every case, and especially with
regard to
the first split into what is now known as the Pasadena TS, the
real issues
were more than just personality conflicts albeit these were
evident. The
majority at the time, and many even today, saw real and important
differences in what Theosophy was supposed to be, and in how the
Theosophical Society in particular was to function.  Most today
would likely
agree that it was largely a matter of emphasis and that, yes,
both groups
follow the same Objectives and, yes, both insist on universal
brotherhood.

Probably the most fundamental organizational difference between
Adyar  (the
Besant - Leadbeater branch) and Pasadena (the Judge branch) is
that Adyar is
democratic while Pasadena is autocratic.  Adyar is structured and
managed
like any other modern democratic organization.  Pasadena is
structured and
managed in a way that resembles the ancient mystery schools.
Both have
their advantages and disadvantages, but the difference itself
trickles down
to the most mundane levels as to how things get done.  Because
Wheaton
officials are elected, politics inevitably influences many
organizational
decisions.  This causes conflict among members.  Because Pasadena
officials
are appointed, and the Leader is appointed for life, there is
little
politics but also little conflict.  Conflict is a form of chaos,
and we now
know that out of chaos comes new order. A little conflict in
organizations
has been shown to produce inventiveness and creativity.  Too much
conflict
is a death sentence.  Too little tends toward stagnation.  This
has been
clearly demonstrated in the modern Theosophical Movement, where
conflict has
resulted in new Theosophical Societies. It is also apparent on
the Internet
where unmoderated Theosophical discussion groups beget heated
arguments
where sometime new ideas are produced, while moderated groups
tend to
stagnate in the status quo.

What is Theosophy?  What are the key functions or central mission
of the
Theosophical Society?  These questions have been hotly debated on
the
Internet, and today remain without consensus.  It can be argued
that
Theosophy can be defined as a philosophical movement, or a
religion, or a
doctrinal body of writings, or a process.  To some, it is all of
these.  It
can be argued that the central mission of the Theosophical
Society is to
preserve the basic writings of the original founders, or to
promote the
"core teachings" within the general public, or to instill a sense
of
universal brotherhood within our fellow human beings, or to
investigate
"occult" laws, or to explain in more simple words the profound
teachings of
Blavatsky and her Masters.  To some, it is all of these.  While
the word
"theosophy" implies "wisdom of the gods" and is far older than
Blavatsky's
organization, the modern Theosophical Movement is credited to her
work and
she is equated with Theosophy by the general public.  We cannot
justify, and
probably should not even try,  separating Blavatsky from
Theosophy.  But
what is Theosophy?

When we look at the so-called "core teachings" given to us by
Blavatsky and
her Masters, we find teachings on a wide variety of subjects and
deliberately presented on many different levels.  William Quan
Judge, one of
the original founders, wrote that Theosophy is like a vast ocean.
It has
such a deep level of profundity that parts of it will remain a
mystery to
most of us, while having such shallowness along its shores that
even a child
can understand it.  Blavatsky explained this in terms of exoteric
(the head
doctrine, understandable to the human mind) and esoteric (the
heart
doctrine, understandable only to direct experience or Gnosis)
knowledge.  So
we have two of the original founders, and probably the most
prolific
Theosophical writers, agreeing that Theosophy is graded with
levels ranging
from easily understood concepts all the way to profound inner
spiritual
experiences where words of explanation don't exist and language
itself fails
us.  This graded knowledge was presented in modern times in much
the same
fashion that the teachings of the ancient mystery schools were
said to have
been taught.  Is it any wonder, then, that Theosophists over the
years have
become divisive over just what Theosophy is, or in how best to
promote it?

It is easy to blame the first major split on Besant and
Leadbeater or on
Judge, and this is exactly what many have done and still do
today.  Judge
and Besant simply had a personality conflict, and Judge didn't
like where
Besant and Leadbeater were taking the society so he broke away to
form his
own.  Similarly, Besant and Leadbeater didn't care much for Judge
who kept
getting letters from the Masters after Blavatsky's death, and so
on, and
they were glad to see him go.  These arguments have some truth,
but it is a
lot like the shores around the ocean - an easy-to-understand
reason, but
likely not the whole truth.

The next major split in the Theosophical Society was by Crosby
who left
Kathrine Tingley's drama presentations to found the ULT.  He was
apparently
fed up with personalities and tried to avoid them altogether.
But probably
the most controversial split after the Judge defection, was the
Conyers and
Long episode that split Judge's organization even more than
Crosby's
defection.  This followed the move from Point Loma initiated by
de Purucker.
The rest, as they say, is history.

Trying to place Theosophical history into perspective shows us
some
interesting things.  The democratic Adyar society has remained in
relative
stability following the Krishnamurti affair, with most of its
internal
conflicts addressed periodically through politics and the ballot
box.  The
autocratic society formed by Judge was never really without
internal
conflict.  It addressed its internal conflicts by periodically
dividing into
splinter organizations - the only real way for an autocratic
organization to
handle such conflict and one that likely bedeviled the ancient
mystery
schools as well.

With the foregoing in mind, it seems likely that conflict and
divisiveness
will continue, although as membership continues to shrink it
probably won't
be as noticeable.  These are hard times for the Theosophical
Societies.  On
a much more expanded time scale, there is yet another purpose for
the
Theosophical Society that is well known but seldom discussed.
This is the
purpose of serving as a psycho-spiritual magnet for the seeds of
the next
root-race, the sixth of this fourth Round.  According to
Blavatsky, the
seeds of the sixth root-race should be showing up in the west
very soon.
Some equate "west" with America.  Some see it as California.
With the
inception of the Internet, the physical location is probably no
longer a
concern.  However we may perceive the details, the broad brush
view is that
the Theosophy Society must promote its doctrinal ideas out into
the public
in hopes of stirring those "seeds" into some kind of fruition.
Either that,
or look within to its own membership for such seeds.  There is a
legitimate
question being asked today as to whether any of the Theosophical
Societies
would even recognize such sixth-root seeds when, and if, they
appeared on
their doorsteps let alone welcome them in.  Assuming that they
will, this
purpose remains one of the most powerful in the drive for
organizational
survival.

One thing seems certain as the Theosophical Movement enters a new
century.
The new seeds of the sixth-root-race will introduce new ideas -
ideas that
Blavatsky and her Masters either deliberately ignored or did not
know about.
These ideas must not gainsay her message, but rather should be
expected to
enhance it.  Where Blavatsky discussed and described the
Theosophical
shoreline, these folks can be expected to espouse what they find
in the
depths, and are likely to coin new words for their descriptions.
It will be
interesting to see if they are recognized as new messengers from
the White
Lodge, or labeled neo-theosophists or post-neo-theosophists and
ignored.
Only time will tell.

Blavatsky admitted that she withheld material from publication.
Furthermore, there would logically be no need for new messengers
if the
depths of the Theosophical ocean have already been plumbed.  In
fact,
Blavatsky predicted that a new messenger would arrive during the
last
quarter of the 20th century.  If so, no Theosophical Society has
recognized
him or her.  In order to prepare for the next root-race and to
continue the
Theosophical Movement, there must be some degree of acceptance of
new ideas
within the hearts and souls of Theosophists.  Without new ideas,
or new
words for old ideas, the Theosophical Movement will stagnate and
could die.
The challenge is that it is not enough to describe the shoreline
ad nauseum.
The depths themselves must be explored, put into words, and
shared with
others if the Theosophical Movement is to flourish during the
next century.





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