The Inner Life, v. II/Ninth Section/I

WHAT IS THE THEOSOPHICAL SOCIETY? IT would appear that some of its members have not quite comprehended the position of this Theosophical Society to which they belong. It is not a Society which is formed merely for the promotion of learning in some special branch, like the Royal Asiatic or the Royal Geographical Societies; still less is it a Church, which exists only to spread some particular form of doctrine. It has a place in modern life which is all its own, for its origin is unlike that of any other body at present existing. To understand this origin we must glance for a moment at the hidden side of the history of the world. All students of occultism are aware that the evolution of the world is not being left to run its course haphazard, but that its direction and administration are in the hands of a great Hierarchy of Adepts, sometimes called the White Brotherhood. To that Brotherhood belong Those whom we name the Masters, because They are willing under certain conditions to accept as pupils those who prove themselves worthy of the honour. But not all Adepts are Masters; not all will take such pupils; many of Them, though equal in occult rank, have the whole of Their time occupied in quite other ways, though always for the helping of evolution. For the better surveillance and management of the field of action, They have mapped out the world into districts, much as the Church divides its territory into parishes (though these are parishes of continental size), and an Adept presides over each of these districts just as a priest does over his parish. But sometimes the Church makes a special effort, not connected specially with any one of its parishes, but intended for the good of all; it sends forth what is called a “home mission,” with the object of stirring up faith and arousing enthusiasm all over a country, the benefits obtained being in no way a matter of personal gain to the missioners, but going to increase the efficiency of the ordinary parishes. In a certain way the Theosophical Society corresponds to such a mission, the ordinary religious divisions of the world being the parishes; for this Society comes forth among them all, not seeking to take away from any one of them those people who are following it, but striving to make them understand it and live it better than they ever did before, and in many cases giving back to them on a higher and more intelligent level the faith in it which they had previously all but lost. Yes, and other men too, who had nominally no religion — who, though at heart of the religious type, have yet been unable to accept the crudities of orthodox teaching — have found in Theosophy a presentation of the truth to which, because of its inherent reasonableness and wide tolerance, they are able heartily to subscribe. We have among our members Hindus, Buddhists, Jains, Parsis, Jews, Muhammadans and Christians, and no one of them all has ever heard or read from any of the officials of our Society a word against the religion to which he belongs; indeed, in many cases the work of the Society has produced a distinct revival of religious interest in places where it has been established. Why this should be so is readily comprehensible when we remember that it is from this same great Brotherhood that all the religions of the world have their origin. In this true though hidden government of the world there is a department of Religious Instruction, and the Head of that department has founded all the different religions either personally or through some pupil, suiting the teaching given in each case to the people for whom it was destined, and to the period in the world's history which had then been reached. They are simply different presentations of the same teaching, as may at once be seen by comparing them. The external forms vary considerably, but the broad essentials are always the same. By all the same virtues are commended; by all the same vices are condemned; so that the daily life of a good Buddhist or a good Hindu is practically identical with that of a good Christian or a good Muhammadan. They do the same things, but they call them by different names; one spends much time in prayer, and the other in meditation, but really their exercises are the same, and they all agree that the good man must be just, kindly, generous and true. It is said that some hundreds of years ago the leading officials of the Brotherhood decided that once in every hundred years, in what to us is the last quarter of each century, a special effort should be made to help the world in some way. Some of these attempts can be readily discerned — such, for example, as the movement initiated by Christian Rosenkreutz in the fourteenth century, simultaneously with the great reforms in Northern Buddhism introduced by Tsong-kha-pa; the remarkable renaissance of classical learning and the introduction of printing into Europe in the fifteenth; the work of Akbar in India in the sixteenth, at the same time with the publication of many works in England and elsewhere by Lord Bacon, and the splendid development of the Elizabethan age; the founding of the Royal Society, and the scientific work of Robert Boyle and others after the Restoration in the seventeenth; the activities in the eighteenth (the secret history of which on higher planes is known to but few) which escaped from control and degenerated into the French Revolution; and in the nineteenth the foundation of the Theosophical Society. This Society is one of the great world-movements, destined to produce effects far greater than any that we have yet seen. The history of its work so far is but a prologue to that which is to come, and its importance is out of all proportion to what it has hitherto appeared to be. It has this difference from all movements that have preceded it, that it is first, the herald of the Coming Christ, and secondly, the first definite step towards the founding of a new root-race. Many of our students are aware that the Master M., the great Adept to whom both of our founders owe special allegiance, has been selected to be the Manu of that race, and that His inseparable friend the Master K. H. is to be in charge of its religious teaching. It is evident that in the work which these two Great Ones will have to do They will need an army of devoted subordinates, who must above all things be loyal, obedient and painstaking. They may possess other qualities also, but these at least they must have. There will be scope for the keenest intelligence, the greatest ingenuity and ability in every direction; but all these will be useless without the capacity of instant obedience and utter trust in the Master. Self-conceit is an absolute bar to progress in this direction. The man who can never obey an order because he always thinks he knows better than the authorities, the man who cannot sink his personality entirely in the work which is given him to do, and co-operate harmoniously with his fellow-workers — such a man has no place in the army of the Manu. Those who join it will have to incarnate over and over again in rapid succession in the new race, trying each time to bring their various bodies nearer and nearer to the model set before them by the Manu — a very laborious and trying piece of work, but one that is absolutely necessary for the establishment of the new type of humanity which is required for the race. The opportunity of volunteering for this work is now open to us. Those who wish to join in it must begin to differentiate their aims from those of the ordinary man of the world. If we are to be selected for that work, we must show ourselves ready and willing by doing this which is now offered to us. The great Head of the department of Religious Instruction, the Lord Maitreya, who has already spoken as Krishna to the Indians and as Christ to the Christians, has decided soon to pay another visit to the world for the healing and the helping of the nations, and for the revival of spirituality on the earth which has well-nigh lost it. One great work which the Theosophical Society has to do is to try to prepare men for His coming, so that more may be able to profit by the unequalled opportunity which His presence will give. The religion which He founded when He came down in Judaea two thousand years ago has now spread widely over the world; but when, after He left His physical body, His followers gathered together to discuss the situation, we are told that the number of the names was only a hundred and twenty. A single preacher was His herald then; now it is a world-wide Society of twenty thousand members. May we hope to do a little better this time — to keep Him with us longer than three years before the wickedness of the world drives Him away, to draw round Him a somewhat larger body of followers before He leaves us? That is yet to be seen; but it depends largely upon the energy, effort and selflessness of members of the Theosophical Society now. Besides its primary object of spreading occult truth throughout the world, the Theosophical Society has also this secondary object — that it may act as a kind of net to draw together out of all the world the people who are sufficiently interested in occultism to be willing to work for it. Out of that number a certain proportion will be found who desire to press on further, to learn all that the Society has to teach, and to make real progress. Probably not all of those will succeed, but some certainly will, as some have done in the past; and from those who thus obtain a footing the Adepts Themselves may choose those whom They consider worthy of the great privilege of working under Them in the future. Such selection cannot of course be guaranteed to any one who passes even into the innermost groups of the Society, since the choice is absolutely in the hands of the Masters; we can say only that such selections have been made in the past, and that we know that many more volunteers are required. Many have joined the Society without knowing anything of the inner opportunities which it offers, or the close relation with the great Masters of Wisdom into which it may bring its members. Many have come into it almost carelessly, with but little thought or comprehension of the importance of the step which they have taken; and there have been those who have left it equally carelessly, just because they have not fully understood. Even those have gained something, though far less than they might have gained if they had had greater intelligence. The Countess Wachtmeister tells how once when some casual visitors called to see Madame Blavatsky and offered to join the Society, she immediately sent for the necessary forms and admitted them. After they had gone, the Countess seems to have said half-remonstratingly that not much could be expected from them, for even she could see that they were joining only from motives of curiosity or courtesy. “That is true,” said Madame Blavatsky, “but even this formal act has given them a small karmic link with the Society, and that, little as it is, will mean at least something for them in the future.”

Some have committed the incredible folly of leaving it because they disapproved of the policy of its President, not reflecting first of all, that that policy is the President's business and not theirs; secondly, that as the President knows enormously more in every direction than they do, there is probably for that policy some exceedingly good reason of which they are entirely unaware; and thirdly, that Presidents and policies are after all temporary, and do not on any way affect the great fundamental fact that the Society belongs to the Masters and represents Them, and that to abandon it is to desert Their standard. Since They stand behind it, and intend to use it as an instrument, we may be sure that They will permit no serious error. It is surely not the part of a good soldier to desert from the ranks because he disapproves of the plans of the General, and to go off and fight single-handed. Nor is such fighting likely to be specially efficient or useful to the cause which he professes to champion. Some have deserted simply from a fear that if they remained in the Society they might be identified with some idea of which they disapprove. This is not only selfishness but self-conceit; what does it matter what is thought or said of any of us, so long as the Master's work is done and the Master's plan carried out? We must learn to forget ourselves and think only of that work. It is true that that work will be done in any case, and that the place of those who refuse to do it will quickly be supplied. So it may be asked, what do defections matter? They do not matter to the work, but they matter very much to the deserter, who has thrown away an opportunity which may not recur for many incarnations. Such action shows a lack of all sense of proportion, an utter ignorance of what the Society really is and of the inner side of its work. This work which our Masters are doing, this work of the evolution of humanity, is the most fascinating thing in the whole world. Sometimes those of us who have been able to develope the faculties of the higher planes have been allowed a glimpse of that mighty scheme — have witnessed the lifting of a tiny corner of the veil. I know of nothing more stirring, more absorbingly interesting. The splendour, the colossal magnitude of the plans take away one's breath, yet even more impressive is the calm dignity, the utter certainty of it all. Not individuals only, but nations, are the pieces in this game; but neither nation nor individual is compelled to play any given part. The opportunity to play that part is given to it or to him; if he or it will not take it, there is invariably an understudy ready to step in and fill the gap. At this present time a magnificent opportunity is being offered to the great Anglo-Saxon race — to the whole Teutonic sub-race, if it will only sink its petty rivalries and jealousies and take it. I hope with all my heart that it will do so; I believe that it will; but this I know, that if unfortunately it should fail, there is another nation already chosen to assume the sceptre which in that case would fall from its hands. Such failure would cause a slight delay, while the new nation was being pushed rapidly forward to the necessary level, but at the end of a few centuries exactly the same result would have been achieved. That is the one thing that is utterly certain — that the intended end will be achieved; through whose agency this will be done matters very much to the agent, but nothing at all to the total progress of the world. Let us throw ourselves into that work, not out of it, trying ever to do more and more of it, and to do it better and better. For if we do well now in comparatively small matters — in Lodge activities, in propaganda work, in the service of those around us — we may be permitted to do something much grander — to help to smooth the way for the coming of the Lord; if we have the glorious privilege of earnestly and humbly making ourselves useful then, we may presently be entrusted with even greater responsibilities in connection with that new root-race, and of us will be true what was said of old: “Well done, good and faithful servant; thou hast been faithful over a few things; I will make thee ruler over many things; enter thou into the joy of thy Lord.”