Theos-Talk Archives (March 2006 Message tt01089)

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DEMOCRACY, THE  THEOSOPHICAL MOVEMENT,

NORTH AMERICA AND THE FUTURE OF MANKIND

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Dear Friends,

As we look at the geography of  the theosophical movement, we  see that the 
groups of  theosophists who study the philosophy of HPB and the Masters  are 
more concentrated in the Americas than in other parts of the world.  They  
are located especially in North America.

Both Pasadena TS  and the ULT have their international centers in California 
and are strongest in the USA.  William Judge,  who played a key role in the 
preservation of the teachings, lived and worked in  the USA. The Canadian  
Section of the TS helped preserve the teachings. Today we have the Edmonton 
Theosophical Society in Canada, whose magazine “Fohat”  plays a key role in 
the international movement.  Mexico is another country where the 
theosophical movement has strong  links with HPB’s teachings.  Something 
similar, though smaller,  happens in Argentina and even in Bolivia. There 
are  some small seeds in Brazil. Worldwide, the role of England  (with E.L. 
Gardner, Geoffrey Farthing, Ianthe Hoskins and others) has been important, 
but not central.

As one observes the history of the movement, one thing stands clear: the 
North American continent and especially the USA,  where the movement was 
founded in 1875, has had the key and central role in the preservation and 
spreading of  the teachings.

Why is that? Is that the result of a simple coincidence? Or is it a long 
term trend?

H.P. Blavatsky wrote in “The Secret Doctrine”:

“Now, Occult philosophy teaches that even now, under our very eyes, the new 
Race and Races are preparing to be formed, and that it is in America that 
the transformation  will take place, and has already silently commenced.”

The term “race” was ill-used since the 19th century.  We must understand it 
as an evolving “ethos”, as the human archetype, which expresses itself  
outwardly in the form of civilizations. Universal brotherhood and respect 
for all forms of life is the key starting point for all theosophical 
teachings.

After mentioning  the importance of the American  “admixture of various 
nationalities and inter-marriage”, HPB proceeds:

“Thus the Americans have become in only three centuries ‘a primary race’  
pro tem., before becoming a race apart, and strongly separated from all 
other existing races.  They are, in short, the germs of the Sixth sub-race, 
and in some few hundred years more, will become most decidedly the pioneers 
of that race which must succeed to the present European or fifth sub-race, 
in all its characteristics.  After this, in about  25,000 years, they will 
launch into preparations for the seventh sub-race; until, in consequence of 
cataclysms – the first series of those which must one day destroy Europe, 
and still later the whole Aryan race (and thus affect both Americas) as also 
most of the lands directly connected with the confines of our continents and 
isles -- the Sixth Root-Race will have appeared on the stage of our Round.”

Then HPB asks herself:

“When shall this be? Who knows save the Masters of Wisdom perchance, and 
they are as silent upon the subject as the snow-capped peaks  that tower 
above them.” (1)

So there is a reason why the theosopphical movement, “born in the United 
States (...),  was constituted in the model of its Motherland.”.  As we 
know, according  to H. P. B., the theosophical movement was  inspired in  
the Constitution of the USA and it  “may fairly be termed ‘A Republic of 
Conscience’.” (2)

Now, “republic” means “democracy”.

There is an inner, essential level  relationship between the “republic of 
conscience” in the Americas -- that is, the theosophical movement --  and 
its outer democracy and society at the economical, political, sociological 
level.

Democracy means unity in diversity with mutual respect. It brings about open 
constrast, challenges,  paradoxes, change, “mixture” and several levels of 
preparation for a new synthesis.  The  need for  this in the movement is 
most clearly described in the Mahatma Letters. (3)

The occult role of North America in human evolution, as described by H.P.B., 
 may help explain the influence exerted by the USA in the Second World War 
and in the  international scenario since 1945.  This leadership of North 
America should be improved.  It is naive to deny or to qualify it as a bad 
thing in itself. Above all, the USA and its people, or its political 
institutions,  certainly should NOT become an object of  systematic hatred.

The buddhist “Dhammapada” teaches:

“Enmities do not abate here at any time through enmity; and they abate 
through friendliness. This is the eternal Dharma (Law).” (4)

Worldwide, non-governmental organizations, ecology movement and various 
citizens’s movements are  essential for the preservation and evolution of  
democracy.  The world must go beyond wars and terrorism.  Respect for 
present-day democracies, a struggle to improve them, and keeping away from 
organized violence (be it physical or psychological)  are important tools 
for  planetary citizens to face challenges in a positive way.

A long term view does help us recognize the beauty of spiritual evolution 
beneath aparent chaos and decadence.

Yet -- what is long term, exactly?   We must admit that  a future of 25,000  
years is not too afar way from us, as preparations for it have already 
begun.

Best regards,  Carlos Cardoso Aveline.

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NOTES:

(1) “The Secret Doctrine”, H. P. Blavatsky, “The Theosophy Co.”, Los 
Angeles, 1982,  facsimile edition, volume II, pp. 444-445.  The numbers of 
pages and volume are the same in the Boris de Zirkoff  of “The Secret 
Doctrine”,  TPH, India, Adyar, 1979.

(2) “The Collected Writings of H. P. Blavatsky”,  TPH, India/USA/UK, Volume 
II, page 104. The  text from which comes this is entitled “What Are the 
Theosophists?” .

(3) “The Mahatma Letters to A. P. Sinnett”, see especially Letter 120, 
chronological edition (TPH Philippines), or Letter 85, non-chronological  
editions (TPH/India and T.U.P./Pasadena/USA).

(4) “Dhammapada”, Dr. C. Kunhan Raja, TPH, Adyar, India, 1984, 123 pp., see  
p. 06.



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