Applied
Theosophy
By
First
Published 1889
PEOPLE speak of pure mathematics and applied
mathematics; the former belong properly to the region of the ideal, not of the
ideal in the sense of the fanciful, for there is nothing less fanciful than
mathematics, but the ideal in the sense of the metaphysical, which is the
really real; the latter is the very imperfect expression of the former in terms
of matter, and roughly utilized for the purposes of this mundane existence. Now
it is a question which demands the very serious attention of the Fellows of
this Society, whether there does not exist something which bears the same
relation to "pure Theosophy"
that applied mathematics bear to pure. If "applied Theosophy" expresses
any real idea, what is implied in the term? Can the Fellows of the Theosophical
Society apply their knowledge to the affairs of our mundane existence? Is it
possible to materialize, however imperfectly, the great mass of high
aspirations and altruistic sentiments that have accumulated in the literature
of Theosophy
and in the souls of Theosophists, and which at present, for want of an outlet,
seem to threaten us with a congestion of spirituality?
The first question that naturally arises is, whether
the action of the Theosophical Society in every respect should be limited to
its declared Objects. On the general principle that every one should mind his
own business, the presumption is in favor of this view. No one on joining our
Society relinquishes his right to take a personal part in any other movement
for the benefit of his fellow men, nor escapes his duty of doing so. But every
"Cause" has its special organization and organs, and pre-empted field
of work, and if the Objects of the Theosophical Society are taken seriously by
its Fellows, are they not enough to occupy very fully all the time and energy
these are likely to be able to spare from the routine business of life? Of the
three Objects, two are distinctly separated from everything else.
The study of Eastern philosophies, religions and
sciences, and the investigation of the obscure forces in Nature and powers in
man, are specialties, which have little or no direct connection with the
altruism which it is the peculiar function of Theosophy as an ethical
system to publish to the world; more than this, they may be said to be both of
them unsocial in their nature, since their tendency is to isolate anyone who
seriously occupies himself with them from sympathetic intercourse with his
neighbors. The first Object is altogether different. To "form the nucleus
of Universal Brotherhood," so far from conducing to retirement and
concentration, is a purpose so high, so deep, so broad, so universally
sympathetic, so distant of realization, that it becomes vague and confused when
the attention is directed to it, and to most Fellows this Object is about equivalent
in practice to the formation of a nucleus for the recurrence of the Golden Age,
or for the re-establishment of the Garden of Eden.
Now, experience proves, what reason might have
foreseen, that a comparatively small proportion of the Fellows of the Society
take up seriously either of the two contracting Objects, and that only an
exceptionally enthusiastic Brother is moved to action by the expanding one;
from which it follows that as far as concerns any activity or good influence in
the practical affairs of life, the Fellows as a corporate body might as well be
shut up in a little community like the Shakers, from whom the world hears once
in every ten years or so.
If this, however, were all there were in the
Theosophical Society, it would never have become the well-known, by many much
esteemed, and, in certain quarters, roundly abused, institution that it is. The
fact is that those who join the Society bring into it their knowledge and their
activity, and the reputation of the Society has been built up by the individual
efforts of its Fellows. Take away
The Secret Doctrine; Light on the Path; Esoteric
Buddhism; Theosophy,
Religion, and the Occult Science, and half a dozen other works, together with
Theosophical magazines -- all of them distinctly due to personal effort - - and
what would be left of the renown or notoriety of the Society? Since, however,
the Theosophical Society is composed of its Fellows, and is what its Fellows
make it, to say all that is in no way to disparage the Society, any more than
it would detract from the beauty or utility of a Coral Island in the South
Seas, to say that it owed its existence to the individual labors of the little
lives that raised it from the bottom of the ocean. It is a mass of coral cells
certainly, but it is something more - - it is a coral Island, with an added
individuality of its own.
What the Society has hitherto done - - its great merit
in the eyes of some, and its terrible fault in the estimation of others - - is
to make people think. No one can for long belong to the Theosophical Society
without beginning to question himself. He begins to ask himself: "How do I
know that?" "Why do I believe this?" "What reason have I to
be so certain that I am right, and so sure that my neighbors are wrong?"
"What is my warrant for declaring this action, or that practice, to be
good, and their opposite bad?" The very air of Theosophy is charged with
the spirit of enquiry. It is not the "skeptical" spirit, nor is it
the "agnostic". It is a real desire to know and to learn the truth,
as far as it is possible for any creature to know it who is so limited by his
capacities and so biased by his prejudices as is man. It is that which has
raised the Theosophical Society above the level of all other aggregations or
organizations of men, and which, so long as its Fellows abstain from
dogmatizing, must keep it on an altogether higher plane. To the Theologian, to
the Philosopher, to the Skeptic, to the Spiritualist, to the Materialist, it
says the same thing - - study man and Nature, and compare what you find there
with your own pre-existing ideas and theories. In proportion as anyone follows
this advice he spontaneously inclines towards Theosophy, which is the
least common multiple and greatest common measure of all the "ists,"
the "tys" and the "isms". There is nothing in the Objects
of the Society which would enable any person unacquainted with its history to
divine from them alone what would be the ideas of a Fellow of the Society upon
almost any subject.
The fact is that the Theosophical Society attracts
persons who have got a natural disposition to examine, analyze, reflect; and
when this tendency does not exist - - when people join the Society from special
sympathy with one or more of its Objects - - they very soon begin to ponder
over the problems of existence, for they find themselves involuntarily and
instinctively subjecting their own pet theories and cherished weaknesses to the
process of examination which is the slogan of the Society. The result of an
examination thus candidly made is almost invariably a view of life and of the
universe in more or less resemblance to that of the Eastern religions and
philosophies when these are purified of their superstition and priest-made
masks. It is a mistake to imagine that what is known as Theosophy at present has
been learned from the writings of the ancients; it is an independent growth in
the modern mind which to many appears spontaneous, because they cannot discern
whence the seeds come. Theosophy,
like man himself, has many different sources. All Science, all Philosophy, all
Religion, are its progenitors; it appears when the seed of an enquiring spirit
is dropped into a personal soil sufficiently unprejudiced and altruistic to
give it nourishment. The modern world is thinking out the problems of life in
the rough, and then comparing its conclusions with the ideas of the ancients by
way of corroborating or verifying them. Here and there a Fellow of the Society
outside of
We have, then, a Society without opinions, but with
certain "Objects," certain principles, and certain methods, and we
have as a result a tendency to certain modes of thought, and certain theories
of the Universe, to which theories the name of Theosophy has been given,
and when these theories are examined, they are found not only to resemble those
contained in the Eastern systems of philosophy, but a closer scrutiny shows that
the very same ideas, only sadly mutilated, underlie all religions, and are
contained in a more or less diluted form in all philosophies. Not only this: a
careful comparison of the root of the Theosophical system with the latest
discoveries and most advanced conjectures of modern science, and of recent
experimental research in the borderland between physics and metaphysics shows
an extraordinary agreement between them. We are advancing step by step; a
student can take in at a time from a teacher only a very small addition to the
knowledge which he already possesses, and the fact that The Secret Doctrine has
been so generally understood and so highly appreciated by Theosophists, shows
that their own thoughts were not so very much behind the ideas given out in
that marvelous work.
All this, however, is only what may be called the
intellectual or philosophical side of Theosophy; and it is the
fruit of the Theosophical Society's influence only in one direction. Those who
come under the influence of the Theosophic spirit are affected ethically as
well as philosophically. The same causes which produce a certain tendency in
thought produce also a disposition to act in a certain manner.
The habit of viewing the Universe and men's lives as a
divinely wonderful system, in which progress towards ultimate perfection by
means of conscious effort is the furthest analysis which we can make of the
purpose of existence, results in a desire to exert the necessary effort in
order to ensure for ourselves, and for those whom we can help, as much of that
progress as is realizable at present. It is impossible for anyone seriously to
believe that this world is governed by a law of absolute justice - that as we
sow, so shall we reap - without finding his ideas of the value of life, and of
the things of life, radically affected thereby. If it be in our power to become
larger and stronger beings, richer in ourselves and happier in our lives, no
one but a fool would refuse to avail himself of the means of attaining to that
happier and higher state. If it be possible to help others to reach it, no one
but a selfish and unsympathetic wretch would refuse to his neighbor the helping
hand for which he feels he would himself be grateful. The consequence is that
along with enlargement of the mind there takes place an enlargement of the
sympathies as the result of Theosophic studies, and both of these conduce to
the moral growth of the individual.
This moral growth exhibits itself in two ways,
internally and externally. The individual in whom it takes place begins to
regulate and purify his own life; he casts away from him all that he feels will
keep him weak and silly, and cultivates those habits and those qualities that
he knows will make him strong. He also tried to induce his neighbors to enter
the upward path, and endeavors to help those who show a disposition to turn
away from the harmful and the idiotic, which form so large a proportion of the
affairs of men's lives at present. The help he can be to single individuals is
comparatively small; for the work they, like himself, have to do at first is
the rectifying of their own faults and the purifying of their own motives, and
this every man must necessarily do for himself; and a neighbor, however anxious
to assist, can do but little more than exhort and encourage him. But over and
above these personal faults and evils, there are others which affect a great
number of persons together, against which any single individual is powerless.
Even were the dislike and fear of those wider evils general, and every one
agreed that they ought to be put down, still unless a united attack be made
upon them they cannot be abated, for individuals can make no impression on
them, and they are strong enough to resist the attack of a mob. To combat them
requires unanimity and organization. Every Fellow of the Society feels in his
heart a strong wish to aid to the best of his ability in diminishing and if
possible, destroying these evils. He sees that their existence is completely
incompatible with any success in establishing a nucleus of Universal
Brotherhood. He knows that they have their root deep down in human selfishness,
and that they are supported by many existing institutions, political, social and
religious - - to which they are firmly attached by established customs and
vested interests.
Now it is at that point that the hitch occurs. The
Theosophical Society is not supposed to promulgate opinions concerning social
matters, any more than it is supposed to do so concerning religious matters;
and as for politics, they are strictly prohibited to the Fellows, as Fellows,
by the Constitution and Rules of the Society, although personally they may and
often do take an active interest therein. Again, if anyone proposes that the
Theosophical Society shall take any part in the war against the practical evils
of life, it is answered that, as has been previously said, each evil has
already got a special organization to oppose it. There are special Societies for
the suppression of drunkenness, of cruelty, of immorality in various forms;
also for the furtherance of every kind of benevolent work; were the
Theosophical Society therefore to interest itself in these things, not only
would it be going out of its legitimate province, but it would be an interloper
in the fields which others have got a prescriptive right to occupy. Now this
would be a serious argument, but for one very obvious consideration; namely,
that since the Theosophical Society has professedly, as a body, no opinion on
any subject, it is equally a transgression of its basic principles for it to
sustain or promulgate any special system of philosophy, as in practice it
decidedly does, under the name of "Theosophy".
The Theosophical Society may be, and nominally is, a
Society for the stimulation of enquiry and research, overshadowed by the
somewhat vague idea of the ultimate realization of human brotherhood; but we
have seen already that those who enter the Society either possess already or
very soon acquire, certain definite habits of mind and ways of viewing the
Universe, which are denoted and connoted by the terms Theosophy and Theosophist.
Now it is distinctly as a result of these ideas and habits that there arises a
desire, not indeed peculiar to Theosophists, but inseparable from Theosophy, to rid the
world of evil practices and evil forces; and it follows logically that the
desire to act rightly is as much a consequence of a connection with Theosophy as the desire to
think rightly; and that therefore both are natural, spontaneous, and inevitable
consequences of Fellowship in the Theosophical Society and equally within the
legitimate sphere of the Society, whether manifested individually, or by the
united effort of a part, or of the whole of the Fellows. A Theosophist is
necessarily imbued with what was called in the Middle Ages, and is called to
this day by those who are still in the mediaeval condition of mind, a hatred of
Satan and all his works. To combat evil actively is, in fact, the ungratified desire
at present of thousands of Fellows of the Society, and it is chiefly because
there is now no outlet for their activity in that direction, which takes their
attention off of themselves and away from each other, that quarrels and
scandals occur among its Fellows. Only a small percentage of the Fellows care
very much to work at Occultism, and now there is a separate division of the
Society set apart for that purpose, under a Teacher eminently qualified to
teach real Occultism if she only had pupils capable of learning it.
This, then, is the problem, and it is of all the
problems presented to us at the present moment that which is of most importance
to the Theosophical Society: Having prepared themselves by study and
self-development to take an active part in the warfare against evil, can any
means be devised whereby the Fellows of the Society can apply their knowledge
and their energies to the practical affairs of life? Practical Theosophy is an affair of
the future. Applied Theosophy
is a more modest ambition, and is, or ought to be, a possibility.
Now it is evident that no greater mistake could be made
than to open little departments in the Society itself for different special
purposes. A Temperance division, Social purity division, a Woman's rights
division, an Anti-cruelty division, would be so many mistakes, unless the
intention were similar to that which was manifested in the establishment of the
Esoteric Division - to isolate a certain group of Fellows from the main work of
the Society, for the mutual benefit of all concerned. It would be a blunder,
not only because these special divisions would intrude upon the work now being
done by special organizations, but also because the real work of the
Theosophical Society is, and always must be, accomplished upon the plane of
ideas, not on that of material things. Moreover any specialization of functions
tends not only to develop a particular part, but also to draw into that part
all that appertains to the exercise of that function, previously contained in
the other parts. Already the effect of clearly divided Objects has been the
formation in the Society of unrecognized but not unreal divisions, in the shape
of groups which are exclusively addicted to psychic experiments, to the
philosophy of the Hindus, to ethics of Buddhism, or to the speculations of
modern Western thinkers. Were the Fellows encouraged to follow their natural
affinities in the application of their Theosophy to the affairs
of life, as they do their predilections for the study of Theosophy in one or other
of its various aspects, they would become still more one-sided and partially
developed Theosophists than they are at present, and this further isolation of
its Fellows from one another would tend to weaken the Society still more as a
united body.
If the Fellows of the Theosophical Society are to
apply their Theosophy
to the affairs of life, it must be through the Society, and as individual units
of the whole - - not as isolated individuals. It is well known that in
metaphysics two and two do not make four but five, and that the fifth is
frequently by far the most important part of the sum. The same idea is
expressed in the fable of the bundle of sticks; tied together they are
unbreakable, singly they can be snapped with ease. Union or unity adds certain
qualities and powers that were not there before, and the vehicle in which these
powers reside is the unit which is added to the number of the sticks by tying
them together. It is this mystic individuality, "the sum total;" that
gives strength to all societies and congregations of men, and becomes the real
dominating power, to which all contribute some of their force and which stands
behind every unit and lends its whole strength to it. Without it a Fellow of
the Theosophical Society would be as powerless as any other isolated man or
woman in the community. With it behind him an F.T.S is a power in proportion to
the unity and singleness of purpose of the Society to which he belongs. Who
speaks when a priest of the Roman Catholic Church utters a command? The united
power of the Church of Rome. Who speaks when a disfrocked priest says
something? A nonentity. Who speaks when the Judge, the General, the Statesman open
their mouths? " The State - - the tremendous and often tyrannical
personality that comes into life and action when the units that composed it are
bound together, through organization, by a common will and a common purpose.
It is this added increment, and this only, that gives
to the Theosophical Society its extraordinary, and to many unaccountable,
power. Weak in numbers, contemptible in organization, distracted by personal
jealousies, subject to constant endeavors on the part of ambitious individuals
to break it up into pieces which they can distribute among themselves, the
Theosophical Society is a power in the world notwithstanding all the assaults
that are made upon it by outsiders, and the disintegrating influences within.
Why? Because upon a plane higher than the physical the Fellows are united and
strong. They are united in their ideas of the purpose of life, and of the
government of the Universe - - in other words, they are strong in that they are
individual cells composing the body called the Theosophical Society, as it
exists in both the physical and the spiritual worlds.
Quarrel as they may among themselves, be as small and
provincial as they choose, the Fellows of the Society cannot help contributing
their little quota of Theosophical ideas to that united whole idea which is the
spirit of the Theosophical Society, and therefore its very life and real self.
And those who attack the Society are frequently its supporters; for they attack
it on the external plane, while, unknown to themselves in spite of themselves,
they support it upon the plane where its real life is passed, for those who are
its enemies are generally ignorant of its true nature, and are frequently
themselves imbued with eminently Theosophic ideas and aspirations, which nourish
the Society on the ideal plane, and constantly tend to draw those in whom they
exist, more and more in the direction of the Theosophical Society in its
materialized form on earth.
If then the real power of Theosophy in the world is
exercised in the realm of thought; and if the direction in which that power is
exerted is a natural consequence of the growth of certain ideas in the minds of
those who carry out the objects of the Society, it stands to reason that the
gigantic evils of our modern world must be attacked with immaterial weapons and
in the intellectual and moral planes. How can this be accomplished? Simply by
perceiving the fact, understanding it and acknowledging it. Then the actual work
will be accomplished quietly, almost silently, and apparently spontaneously,
just as the great reforming work of the Society is now being accomplished - -
by individuals - - who, while contributing to the strength of the Society, draw
from it in return a force that gives to their utterances an importance and a
power which had they spoken as isolated individuals, and not as Fellows of the
Society, their words would not have had.
There does not, and can not, exist the slightest doubt
as to the direction in which the power of the Theosophical Society would be
applied in practical things. If the tendency of Fellowship in the Society is to
develop certain habits of philosophic thought, its tendency is even stronger to
give rise to definite ethical views and moral principles. However much and
bitterly the Fellows may disagree as to the duration of Devachan or the number
and viability of the Principles in man, or any other point of occult doctrine,
it would be hard to get up a dispute among the brethren as to the evil of
intemperance, or the abomination of cruelty, or about any other of the crying
sins of our times. Not only is that the case but they would all give the same
reasons, for their detestation of these evils, reasons founded on their
Theosophical ideas and principles. Still, of what avail or utility to the world
are their ideas and wishes in these matters at present? Who cares to have the
good-word or influence of the Theosophical Society for any benevolent movement,
any reform, or any attempt to do justice? No One. There is not a
"cause" today that would not rather see the minister of some
microscopic Christian sect on the platform at its Annual Meeting than the most
prominent member of the Theosophical Society - - for the good and sufficient
reason that the Rev Gentleman would carry with him the unseen but not unfelt
influence and authority of the body to which he belongs, while the F.T.S would
represent nothing but himself. This condition of things should not exist, and
all that is needed to remedy it is for all of us to see and understand that the
ethical is just as much a part of the Theosophical idea, and just as much the
business of the Fellows of the Society as the philosophical.
But it is only as a united whole that the Theosophical
Society can ever be a power in the world for good, or a vehicle for the
exercise of the altruistic efforts of its Fellows. The action of the
Theosophical Society is on the plane of ideas, which is the plane of realities,
in that material things are but pre-existing ideals brought down into this
earthly sphere. The Theosophical Society does not mean a number of little
coteries, nor a few larger coteries composed of a collection of the smaller
ones. It does not mean a few hundred Presidents of little Branches, or half a score
of "General Secretaries," it does not mean even the Fellows that
compose the Society at any particular time, for these come and go and the
Society remains intact, as the cells of the body change, while the body remains
the same person, animated by the same spirit. The real Theosophical Society is
an indivisible unit, animated by an individual life! Its soul is the love of
truth, its vital principle is kindness, and it dwells in a world above the
material, where no enemy can touch it. It depends for its manifestation on
earth upon an appropriate vehicle, and the first condition necessary in that
vehicle is that it shall be a united whole. The Theosophical Society is an
ideal power for good diffused over the whole world, but it requires material
conditions, and the most important of these is a material center, from which
and to which the efferent and afferent forces shall circulate. This is a
condition of the life of all organizations, and of all organisms, and the
Theosophical Society is both; it is an organization on the material plane, an
organism on the spiritual. A common center, therefore, is as necessary for
spiritual as for physical reasons. "Adyar" is not a place only, it is
a principle. It is a name which ought to carry with it a power far greater than
that conveyed by the name "
ADYAR is a principle and a symbol, as well as a
locality. ADYAR is the name which means on the material plane the Headquarters
of an international, or, more properly speaking, world-wide Society of persons
who have common aims and objects, and are imbued with a common spirit. It means
on the supra-physical plane a center of life and energy, the point to and from
which the currents run between the ideal and the material. Every loyal Fellow
has in his heart a little ADYAR, for he has in him a spark of the spiritual
fire which the name typifies. ADYAR is the symbol of our unity as a Society,
and so long as it exists in the heart of its Fellows the powers of the enemy
can never prevail against the Theosophical Society.
What then, to recapitulate, must be our answer to the
questions with which we started: Is such a thing as "Applied Theosophy" possible?
If so, of what does it consist?
We have seen that there is no reason why the ideas and
influence of the Theosophical Society should not be as great in combating
wickedness in the practical department of life as in combating error in the
philosophical. The Objects of the Society neither order nor forbid interference
with either; but they predispose the Fellows to exert an active influence in
both, by evolving in their minds a perception of truer and better things, and a
desire for their realization. We have seen that it is not by making the Society
itself an instrument on the physical plane that its power can be utilized for
good; but that its influence must be a moral one, consisting of the combined
and united thoughts and wishes of the whole Society, focused upon any
individual point, and acting through the personality of its individual Fellows.
We have seen that all that is necessary to make such a
united power manifest is that its existence should be acknowledged and felt by
the Fellows themselves; and that to acknowledge and feel it, and thus bring it
from the latent to the active condition, the Fellows must perceive that the
Theosophical Society is a living entity, "ideal" if one chooses to
call it so, but an entity one and indivisible alike upon the material plane and
on the supra-physical plane. We have also seen that the visible center of the
Society, "ADYAR," is symbolical of the principle of unity, as well as
of the material life of the Society, and that in every sense loyalty to
"ADYAR" means loyalty to the Objects of the Society and to the
principles of Theosophy.
The answer to our questions then must be that Applied Theosophy is surely a
possibility; and that it consists of the moral influence brought to bear upon
the practical evils of life by the exertions of individual Fellows who have
behind them, severally and collectively, the spiritual power created by unity
of purpose, of ideas and loyalty to the truth; a power for good of which the
terrestrial ADYAR is the physical center and Headquarters; while the spiritual
ADYAR is the channel by means of which powerful influences from a higher
sphere, unseen but not unfelt, enter the Society through the hearts of each and
all of its Fellows, thence to be outpoured upon the whole world.
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