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June 1961 to July 1961

Pages 30-31 – The Theosophical Movement – June (pp. 314-315)

About the masses and their progress: Of course even illiterate people can and should be given Theosophy. One can study not only by reading books but also by listening. The publication of books reflects but an aspect of progress and, like other phases of evolution, will pass away. How were chelas taught in the past? Even now true chelaship-training consists in listening to a word, an aphorism, a sutra, and meditating thereon; then listening to what the guru and co-disciples have to say about the matter — mutual study. Symbols for the chelas, and myths, allegories and folk tales for the hoi polloi. Then, please note what the Key says about students knowing metaphysics but teaching the four truths of the golden square — Reincarnation, Karma, Brotherhood and Universal Unity and Causation. Exoteric and esoteric wisdom are the archetypal pair and then we get many dualities like the Para and Apara Vidya of the Upanishads. We of this civilization are accustomed to books and so the great Holy Ones, always gracious and thoughtful, use that which is nearest and easiest for the mind. Hence H.P.B. wrote and published. In Echoes Judge deals with this problem. Also, pilgrimages were a mode of teaching used in olden days for the masses. It is a fascinating subject — how the Great Lodge instructed people at different times and in different eras.

Next, how can individual Associates of the U.L.T. promulgate? It seems to me the platform and the pen are the two avenues for collective teaching; conversation and correspondence, for personal teaching. All four should be utilized and then the most vital — let life speak; let life send out rays of radiant symbols. It seems to me that practical service is not an end but only a means.

I am not against all social service. “Let Every Man Prove His Own Work” pamphlet sets forth the dangers of some forms of social service. Again, the Key recommends the use of our own personal soul as an avenue to attentive, unselfish and loving aid to other persons. I think the world would be better if several dozens of social-service organizations I can name were to stop. Read the very first editorial of Judge in The Path — Vol. I, No. 1; we have already reprinted it in the T.M.

About this problem of taking Theosophy to the masses: I will allow myself to offer two suggestions. First, please reread very attentively H.P.B.’s “Let Every Man Prove His Own Work.” Secondly, consider the direct and indirect influence of U.L.T. work on the masses. There is indirect thought-influence, for each common man in the street has his own Manas-Buddhi which through Akasha is bound to be touched. Also, each student has his own circle of non-theosophical contacts and the precepts and example of each carry forth and convey Theosophy. This may sound far-fetched; but consider this: the Blessed Masters are Great Theosophists, and we are the ignorant masses who are being helped by Them. The Programme They follow can be easily envisaged by us. Consider ‘‘Some Words on Daily Life” and “The Great Master's Letter” (U.L.T. Pamphlet Nos. 22 and 33).

Consider the number and kind of minds and hearts that have been influenced through our U.L.T. work. Great ideas have been accepted and lives transformed in a considerable measure, and so many have been brought nearer to the occult world of Masters. But ideals and aspirations are not fully realized. To what extent has the U.L.T. followed Masters’ Programme? What does taking Theosophy to the masses mean? If the truth of Karma is not responded to and if what people want is immediate physical relief, then the truth of H.P.B.’s words, to the effect that Theosophy considers the relief and well-being of the mind-soul as more valuable than feeding the hungry, clothing the naked, etc., strikes us. Perhaps a fresh consideration of all these statements of H.P.B. and Masters may help you to gain a better insight.

Our ideals grow and our aspirations deepen as we succeed. We must be thankful that we of the U.L.T. have been able to accomplish so much. Many a village Hampden has arisen to fight and obtain his own Divine Heritage. Some of these we know; many are unknown to us. There is an invisible effect of the U.L.T. work which we are doing because of the strength of the Science of Occultism which Associates study, aspirants apply and devotees promulgate. Then, we have been true to the Masters’ Programme inasmuch as we have not strayed from it. have not broken it. There is more of it to fulfil.

As to the two aspects of the Movement: We have furthered to a considerable extent the wider aspect. Take our books: the number of copies of the S.D. which we of the U.L.T. have put into circulation is enormous. Who bought those copies since 1925? Similarly Isis. Then thousands of copies of the Gita and the Ocean have gone. That is one sign. The number of those who actually sign our U.L.T. Associate’s card is very large; most of them drop out, but their touch with U.L.T. meetings and magazines survives. Then through the The Aryan Path many have contacted H.P.B. and even Judge. We are not able to put cur finger exactly on this fact and that figure, but it seems to me the influence is there. Our ideas have most definitely been stamped on the race-mind during the last 70 years. Look at it from the point of view of the three objects; in each, the race-mind has become more Theosophical. A few individuals have been seeking the Path and the Masters, but many lives are bettered. The number of those who, failing to become the “sun,” have attempted to become “planets” is not small.

Pages 32-34 – The Theosophical Movement – July (pp. 353-355)

There are only a handful of genuine inquirers. Divine Intuitions all possess and carry within themselves; but how many have the good Karma to have even one or two of these awakened? It is that which is most peculiar to us all who are in the Movement. Students of our Movement are neither scholars nor mystics; we are all mediocre. Then what brought us into this Movement? We came into it because in a previous life (and with so many in the present life) our inherent impress of ideas which we call Divine Intuitions was touched, stirred and awakened. That touch cannot become a stir unless the person from this end responds in aspiration; and when the stir continues, awakening takes place. At different stages we progressively awaken or delay and procrastinate and even die in acts of crass folly, dogmatism and superstition. Doubt and suspicion and fears of various types are encountered by each one of us. Masters’ work, in particular with individuals, and that of the Great Lodge with the general mass of humankind, are not much known or appreciated by our students. Judge’s sentence that “Theosophy is for those who want it and for none others’’ truly refers to the response we feel in the personal soul to the work of the Lodge and the Masters. In this idea there are good clues—the silent work which Theosophy does for very many, of whom only so few respond.

Theosophy is for all, but what can be done with those who say that they do not want it? The Theosophical Movement is a hidden, esoteric Motion. Do we see in the firm-standing buildings the motion of protons, neutrons and electrons? And yet the tensile strength of any building, hovel or palace is in the material, and all material is of one homogeneous substance. The psychological and moral aspect of this principle is well given by Judge in the seventh of the first volume of his Letters: about grieving for the suffering masses.

Also there is the analogy: Why is it necessary in the India of today to make secular education not only free, which is right, but compulsory; why? Why do not the villagers see that education is good for their children? Every suffering drunkard knows that he suffers and yet he continues; and so compulsory prohibition comes upon the very same snag. “The martyrdom of self-conscious existence” has numerous phases and this falling prey to illusion and delusion, and remaining there and even enjoying them — all are processes of human progression and unfoldment. Think along this line and you will perceive how very difficult it is to work with human nature, and so how profoundly patient is Their Labour of Compassion and Sacrifice.

Theosophy can do nothing for people who refuse to open the window of their minds. Do they want light? Then they would turn genuine enquirers. They may shop around at many counters but if they are genuine enquirers, seeking answers to many questions, they are bound to come to the one truth which is in the Esoteric Philosophy. But even when they begin, many stop. They have to come to the living fact of Teachings and Teachers. Wisdom is not easily acquired and time is needed; the priceless boon of learning truth has its own conditions and demands, and the price must be paid. I would say, leave apathetic people alone after a single and simple effort. “There is knowledge on this subject in our Theosophy. Do you wish to know?” According to the answer would be our next step — enthusiastic enquiry, doubting sarcasm, or flat denial, each has to be responded to with tact and patience and our reasoning has to be sweet. Our life, life alone, will awaken them and even then often in diverse fashions of antagonism.

The U.L.T. does not offer the temptations which personalities crave and which some other organizations supply. But full unity, deep devotion, understanding of our aims and purposes as set forth in the Declaration— these our U.L.T. students have to learn to unfold. Again, if our students were to contact dispassionately the people who do not come to our meetings and let them see our normality and common sense, our Cause would be benefited.

What Mr. Crosbie says about promulgating impersonally is wise. But that does not mean that persons are neglected. From the impersonal work persons arise, seek and find their own affinities. Mr. Crosbie had his own personal devotees. To them he wrote all those letters in The Friendly Philosopher. By all means let the student talk Theosophy in his own circle, but let him proceed in the right way. What has he studied and how, and then what and how will he speak? Pushing himself forward and standing between his friend and Theosophy, or truly letting Theosophy speak to persons through his tongue or pen? Conversation and correspondence are avenues of promulgation as much as lecturing and writing articles. It all depends on to whom we speak or write personally, and why and how we do it.

It is true that only as we try to give out the philosophy do we realize our limitations; the act of teaching others, whether through lectures or writing, also indicates to us how much we have learnt. As to speakers, you know what Light on the Path says, “Attain to knowledge and you will attain to speech.” Now it is the inner knowledge which brings strength and enlightenment to the speech, and it is possible for our students, with the aid of meditation and the living of the life necessary, to become transmitters of the force of the occult world of the Masters to the public at large. But our students and platform workers must develop the attitude that they are there to be used as channels; and the right preparation of body, mind and heart should be made for such an endeavour.

Mr. Judge wrote and told us, didn’t he, that we are not working for “success” but rather developing in ourselves persistence of effort; the effort to be always ready to present the Teachings and to meet and help others is what will ultimately count, and will also bring on those accretions which true unity attracts.

We have to demolish the notion in people’s minds that the U.L.T. is owned by So-and-so. It arises mainly because the real connection between self-dependence and interdependence is not seen. People are either obstinate in self-dependence or mushy in other-dependence and know little about interdependence. We should emphasize the word “united.”

Theosophy is what we have to serve, not a creed, organization or Lodge; also let us not forget that Wisdom is not the sole property of this Lodge which is a body of learners. Let us look for Truth with deep-searching eyes in all spaces — minute and large, in the atom and in the expanse of heavens and firmaments.

It is gratifying to learn that your activities are kept going in spite of the conditions now prevailing, and it is heartening for us who are not surrounded by the tragedy of war as you in London are to learn that the power and beneficent influence of Theosophy sustain you. As long as the London Centre work can go on, it should be continued, for there is more than the visible effects of words spoken and meetings held, which directly affect only a few but which invisibly impress and energize a vaster number. You will prevail, in terms of H.P.B.’s letter you quote, by steadfastly holding on to the Lines she laid down. Our thoughts are daily with all our colleagues and co-workers everywhere, and among them with you. You are passing through most trying times but it is also an opportunity to practise calmness, to maintain a correct firm position and sustain it by right ideation.

“If Theosophical doctrines are to be of any benefit to the race, then they must be for all classes, poor and rich, cultured and uncultured, young and old. Some people think that these doctrines are really only comprehensible by the educated and cultured; but what has experience shown? The Theosophical propaganda has gone forward in the face of considerable opposition and coldness from the so-called better classes. Very true it is that the working, labouring classes have not pushed it, nor do they, as a whole, know a very great deal about it; yet that indefinite section of the population sometimes called the “middle class” has been its great propagator and supporter.” — W. Q. Judge