June 2022 Newsletter
The following articles are reproduced from the June 2022 Newsletter to members. Non-members may or may not be able to relate to the contents.
The Adherence to Unchanging Theosophical Doctrines
Whilst Exercising Freedom of Opinion, Interest and Activities
By Geoffrey Hodson
As I observe the present decline in morality among the people of many countries, I find myself becoming not only deeply distressed but, in some ways, doubtful of the assured continuance of our present civilization.
The Parent Theosophical Society was brought into existence with but one single objective in the minds of the Adept and human Founders — to bring to the notice of mankind knowledge of the spiritual, philosophic and practical doctrines of the age-old and unchanging Wisdom, Brahma Vidya or Theosophia.
But in spite of the teachings of the world religions, the Earth is being marred and despoiled by a number of the most grievous forms of evil conduct.
Although the ancient truths were ever available (and, during certain epochs they formed the governing spiritual philosophy) it was foreseen by the Elder Brethren that humanity, in this present age, would either ignore them or drift dangerously away from them. One grave consequence has been the increasing neglect and even denial of elementary moral precepts particularly of those guiding principles to which, for its very health and happiness, mankind must subscribe.
The most rigorous honesty of mind and speech is an absolute necessity; no individual, group or nation should ever, even to its own advantage, plot to deceive another, thereby causing them suffering and physical loss. No one should ever declare — whether personally, nationally or internationally — a policy or an intention that is not strictly true. Nowadays, this truth is deliberately set aside and the purpose and incentive for both word and action are as often as not, immoral in character. The result of such actions could, indeed, be catastrophic for when nations, as well as individuals, behave in this fashion, the whole human race is affected. Under karmic law, to live such a lie is an assurance of disaster, moral and physical, for both nations and individuals.
A further grievous error consists in the releasing by numbers of people of their mental, emotional and sensory natures from the restrictions that are essential to both human health and happiness as well as to aesthetic and spiritual progress. This transgression, into which so many seem to be descending ever more deeply, is leading to what, in colloquial terms, might be described as a ‘splurge’ of coarse self-expression, including pornography and degrading sensualism.
Appalling Excesses
Humanity, having become possessed, long before it may safely be trusted with them, of the powers of thought, emotion and the physical means of expressing them, is entirely free to embark upon appalling excesses, and to descend into increasing self-debasement. Neither Pope nor priest, however lofty in character and unremitting in spiritual zeal, has the authority to prevent such behaviour. True, ancient religious ideals and practices that appeal to the highest in human nature still exist but unfortunately, while leading some to honesty, refinement and decency, they are powerless to prevent large numbers of people of both sexes from wandering into the ‘wilderness’ of lies, emotional orgies, sensual excesses and shameful cruelties. The inner Self, or the spiritual aspect of the majority, is not yet sufficiently developed either to inspire to idealism or to exercise control.
The consequences in the field of international polices, exemplified in the increase in nuclear armaments and other deadly weapons, and in social life with its decline in standards of conduct, are very grave indeed; for they include ferocious cruelty to fellow human beings of both sexes and all ages and to members of the animal kingdom, particularly for sport and for financial gain, for example, in the areas of food, cosmetics and adornment. Clearly, in these fields alone, serious dangers confront mankind from the operation of the Karmic law both at the present time and in the near future.
This situation, it may be presumed, was foreseen by the great Adepts who, over a hundred years ago, stood behind the founding of the Parent Theosophical Society which, through its literature and Members was intended to present the Brahma Vidya to mankind. Hence the warning that if Theosophy is not accepted and applied ‘our boasted Western Civilization and enlightenment will sink into such a sea of horror that its parallel has never yet been recorded. (Note 1) Has not this prophecy already begun to be fulfilled? What may be the role of our Movement in an increasingly grave world situation? The freedom of thought characteristic of the Parent Theosophical Society, while of great value to the unrestricted search for spiritual and philosophic ideas and ideals, is not, I submit, without its disadvantages. Among these is the danger that Members, without fully Realizing the possibly serious consequences — worldwide and personal — might use this freedom to wander too far towards and even become exclusively absorbed in a variety of side issues. Since too great an interest in some of these ideas tends to deflect the mind from that study of basic Theosophy (Note 2) which is necessary both for its understanding and its greatly needed propagation, the freedom of thought that is so essential for releasing people from the imprisonment of narrow dogmas must not only be preserved but wisely used.
Dangers of Freedom of Thought
Evidence is not wanting that, at the present time, this unwise use of freedom is having at least two adverse effects, one interior and the other exterior.
The interior effect has already been mentioned; it is that interest in Theosophy itself tends to decline as the study and the exposition of ideas advanced in other movements — whether related intimately or only slightly to the Ancient Wisdom — distract the attention of individual members, lodges and even Sections of The Theosophical Society, thereby seriously reducing their effectiveness.
One external effect is that these movements occasionally seek to penetrate into the work of members, lodges and Sections, in order to make use of theosophical knowledge and existing organized activities for the furtherance of their own personal interests. This reduces the concentration of activity upon pure Theosophia, weakens its occult value and reduces its public dissemination which was the purpose of the founding of our Society.
Admittedly, there is no rule that binds a member of The Theosophical Society to acceptance of the basic teachings of Theosophy alone. This freedom is most beneficial to those students for whom Theosophy indicates answers to otherwise puzzling questions and brings before them a wide range of philosophical concepts. Such students recognize that in pure Theosophia alone resides the secret and the assurance of peace of heart and sure guidance in every human experience and every walk of life and they are not inclined, for long, to be deflected from the study of the Ancient Wisdom itself.
All members, however, are not of this calibre and there are others who see in every expression of ‘occult’ ideas, especially in the field of ESP, fascinating avenues down which to wander. These generally fail to grasp either fundamental theosophical principles or their practical application to life. For them, the benefits to be derived from the study and practice of Theosophy will be greatly reduced or even lost so far as this particular incarnation is concerned.
I must add an additional serious warning to those members of The Theosophical Society who thus ‘over-widen’ their interests into such psychic and pseudo-occult regions as spiritualism, the practice of trance-mediumship or close association with others who are following the same path. (Note 3)
Theosophy Sufficient in Itself
The applied teachings of Theosophy, by themselves, are capable of forwarding Egoic unfoldment. When an interior awakening is accompanied by serious study, the application of ideals to one’s daily life and perhaps, the practice of meditation, a definite evolutionary ‘quickening’ can be brought about within the student. ‘When a man joins The Theosophical Society I look at him’, said the Master Morya. These inestimable influences can have remarkable effects upon the student, changing for the better his personality and his whole life, and ultimately leading him to enter upon the Path of hastened evolution.
My advice to my fellow students, then, is not to allow themselves to be deflected from the fundamental teachings of Theosophy lest the goal of their present incarnation fail to be attained in consequence of deviation into fascinating and often dangerous psychic fields of interest.
Both these pathways — direct or devious — are open to members of The Theosophical Society and may be followed freely by every interested individual. Nevertheless, it is only sound knowledge and understanding that will lead to that realm of consciousness in which are to be found direct realization and interior experience of the profound truths of which Theosophy is both a source and a vehicle. When, moreover, to concentrated examination and study of Theosophy is added direct knowledge of its teachings — gained for some by the regular practice of suitable forms of yoga — absolute conviction and maximum efficiency in exposition will most surely be attained.
Is it not, therefore, most essential that the Parent Theosophical Society, while leaving its members mentally free, should put before the world a series of clear and readily understandable presentations of fundamental Theosophy? May not the considerable genius, intellectual capacity and literary ability of the Society’s members be called upon, organized and put to a combined effort in the fulfilment of this urgent need?
It is true that presentations of Theosophy continue to be produced, including the magnificent earlier expositions. Human thought and human expression of thought, however, have developed new concepts and new ways of presenting ideas. In consequence, may not the members of the Parent Theosophical Society — and indeed all Theosophists of whatever body — concentrate upon the work of producing up-to-date books, pamphlets and articles that are faithful to fundamental Theosophy and made readily available to the general public?
Such a scheme would depend for its effectiveness — internationally, nationally and individually — upon the united action of a sufficient number of dedicated Theosophists who are free and willing to participate in the fulfilment of the project. A graded series of books and study-material would thus become available, providing guidance for spiritually awakening and sincere seekers in the discovery of Theosophy and its practical applications to human life. I suggest that since the task would not only be one of producing new literature, but also of making a careful selection from among existing writings, the material for such publications could be drawn from the works of H. P. Blavatsky, Colonel H. S. Olcott, Annie Besant, C. W. Leadbeater, C. Jinarajadasa, George S. Arundale and others. May I, with all my heart, recommend that this vitally needed project be embarked upon without undue delay.
Reproduced from The Theosophist, Vol. 101, no. 1, October 1979
Note 1:
H. P. Blavatsky in Lucifer, May 1889
Note 2:
I suggest
that the ‘study of basic Theosophy’ include: the sevenfold nature of man — a
spiritual being in vehicles of will, wisdom, abstract intelligence, thought,
emotion, ether and flesh; the spiritual relationship of each individual to every
other (shared spiritual life, brotherhood, family); the purpose of man’s
existence (evolution to super-humanity); how achieved (reincarnation); law
governing every human experience (cause and effect — karma); cause of all human
sorrow (unwisely expressed desire); assurance of health and happiness (genuinely
experienced and intelligently expressed love and sympathy for all sentient
beings); the existence on Earth of perfected men and women (the Adept
Brotherhood and its ministrations to mankind as ever-available instructors, the
Masters of Wisdom); examples of Adeptic ministrations (ever-available knowledge
and dissemination of Theosophia, the ever-open pathway of discipleship
and initiation to the end of greater
effectiveness in wisely chosen service; the Mystery Tradition).
Note 3:
Adept
communications make quite clear that under no circumstances does an Adept ever
use spiritualistic mediums as channels of communication. All suggestions to the
contrary are false, as every true occultist is fully aware.
‘Mediumship, as practice in our days, is a more undesirable gift than the robe
of Nessus’. — Isis Unveiled. H. P. Blavatsky, Vol. 1, p. 488. (The blood
of the centaur, Nessus, soaked into the shirt of Herakles, produced an agony as
though he were in a burning fire, and ultimately brought about his death.)
‘Imperator cannot
preach the occult sciences and defend mediumship . . .’ The Mahatma Letters
to A. P. Sinnett, Letter IX.
‘The medium and the chela are diametrically dissimilar and the latter
acts consciously. . .’ Ibid., Letter XCIII.
‘You may understand why we oppose so strongly spiritualism and mediumship. . .’
Ibid., Letter XVI.
Literature containing communications claimed to have been received by entranced
mediums from those Adepts who participated in the founding of The Theosophical
Society must, therefore, be recognized as spurious.
International Gathering of Young Theosophists
An event organized by a team of young members from Europe that will focus on the theme “Treading the Path to Self-Transformation”, a relevant topic that deals with the process of self-awareness and the spiritual life. During this conference, participants will search for the essence of who they are and learn practical tools that can help them cope with the day-to-day challenges they face in their lives. They will have the opportunity to discuss and share their views with the guest speakers, Bro Tim Boyd, the International President, and Bro Vicente Hao Chin, Jr.
The gathering of young (under 41) theosophists will take place from June 3 to 7, 2022, at the International Theosophical Centre, Naarden in The Netherlands.
Singapore Lodge will be represented by Bro. Brandon Goh, Bro. Francis Lim and Sis. Clover Wu.