A yogi met with his guru: “Master, after many years of hard practices I am finally able to walk on the surface of water, to cross the river”. Said the guru: “What a waste. I rather spend a few coins to pay for a ferry and use my energy for real spiritual development”.
Theosophy is practical in everyday life
It is sometimes noted that theosophy is not practical, in comparison with other spiritual organizations, but nothing could be further from the truth. However, the practical side of theosophy is not organized, such as in own schools. This is adverse to the character of the Theosophical Society (TS). The goal of the TS is to transform individuals through deeper insights, as a basis for the elevation of humanity as a whole. Individual freedom of thought is considered essential, its teachings are therefore offered as concepts, not dogmas. In that respect, nothing is as practical as a few good concepts. Thus, working practically towards an ideal, without these concepts, knowledge and inner research, can lead to confusion and even the opposite of that ideal. Theosophy appeals greatly to the inner man and recognises daily life as a school.
Theosophical action based on one’s own wisdom
Theosophical action is action born of inner wisdom. That wisdom can arise through deep meditation on the world and humanity, and the relationship between them. The only guideline for action can therefore be found in one’s own inner self. In the same way, all kinds of traditions that have developed in the TS over time are not normative in themselves. For example, there are many theosophists who do not smoke or drink, nor eat meat or fish, but that is commendable if you also feel internally that this is the right way to live. Theosophists’ reasons may vary, but for many the reason for not eating flesh is the principle of not wanting to harm other beings. This is often seen as an extension of the principle of universal brotherhood, the first goal of the TS.
Acting wisely is creative
We cannot therefore judge another person as to whether he acts correctly or “theosophically”, because a characteristic of wise action is that it is different in every situation and at every moment. Wise action is therefore creative action, independent of the past, with a consciousness that is concentrated in the here and now. From this it also follows that there are no “un-theosophical” actions. Only when one is not true to one’s own inner self, or in other words, when one acts in contradiction to the deepest core, could this perhaps be called un-theosophical.
Looking for what is right
In many social groups, pressure is exerted on members to act in a certain way. In a religious organization, this pressure can be an essential part of social cohesion. For example, a statement by the minister or priest in a church community can be seen as a guideline for action, without one making an inner assessment of what is the right course of action in a specific situation. Sometimes we hear ‘it is in the Bible’, or ‘Islam says’, or ‘God wants’, and also in our domestic environment we are confronted with all kinds of standards that we must blindly accept as our own. This can cause us to bypass and avoid the responsibility of taking charge of our own lives. People who value such external guidance and responsibility may not be attracted to theosophy, because theosophy requires that you search within yourself for what is right, and be prepared to take responsibility for your own actions.
The theosophical path is to grow in consciousness
Some people feel within themselves that life is constantly developing. They often become aware of this at a specific moment, for example during or after a special experience. This can be a religious or spiritual experience, a psychological crisis or a Near-Death Experience. Such experiences can profoundly change someone’s view of life. On the other hand, there are people who have not had such profound experiences, but still feel the inner awareness that their life is a process in which they grow in consciousness.
…an individual path in complete freedom
In various Eastern religions, the growth process of humanity is central, such as in Buddhism and Hinduism. The process of becoming aware is often presented as a journey. Buddhism speaks of ‘the path’ to inner liberation. The path of theosophy is an individual path of which we alone can determine, for ourselves, which direction is the right or wrong one at a given moment. No one can say what the best path is. What members, in the context of what the spirit of the TS can do for each other, is to share their own experiences and insights with each other. That can be inspiring. We can teach each other a lot, but real learning is only possible in complete freedom. Knowledge that is imposed on the basis of authority is of little value, because that knowledge is not acquired by oneself and is therefore someone’s diktat. Only when knowledge is truly experienced internally does it acquire lasting value and then transcends the level of belief and becomes insight or deeper wisdom.
…with an open, receptive attitude
The element of development is therefore essential in theosophy. To search for what is right action, or what is true knowledge, or what is beauty, means to inwardly question oneself and to have an open attitude in life. In communication with others, this also means to adopt an attitude of listening and asking questions, instead of thinking of possible, ready-made solutions of the past.
The Theosophical Path: Study, Meditation and Service
It is sometimes said that theosophists study a great deal. Study is almost always an important part of theosophical life, but only as a supplement to two other important areas of work, namely meditation and service. When it comes to study, it is important not to feel the need to have read certain books. The number of books read says nothing about the quality of the spiritual life. A single book or perhaps even a single sentence can represent a special insight for someone and therefore mean a great deal to him or her. As long as there is pleasure in reading and people feel comfortable with it, that is a good indicator for deciding whether a subject of study or a specific book is suitable.
Knowledge versus wisdom
Characteristics of people on the path are increasing wisdom and compassion, two qualities that are inextricably linked. Mahayana Buddhism speaks of “great love, compassion”. Wisdom requires a certain amount of knowledge, among other things, to gain insight into what is true and what is not. However, wisdom goes further, deeper than knowledge. Inspirational thoughts from deep study are influencing our daily life and decisions. In addition, meditation is necessary, which leads to the realization that one is not separate from the rest of humanity, from life. This in turn results in people becoming more in tune with the whole.
From study to meditation
Where study ends and meditation begins is not always clear. Meditation can be defined as a state of consciousness in which one can perceive reality clearly. The development and practice of this state takes place in three stages, namely concentration, contemplation and meditation. Concentration begins with the withdrawal of attention, the restriction of the ‘movement’ of the mind, or the directing of it to a specific object. At first, it is difficult to keep the attention focused all the time; then it regularly wanders off to all sorts of other things. In the state of contemplation, the attention remains focused on the chosen subject almost continuously. In the Christian mystical tradition, contemplation stands for the inner experience of God’s presence. Meditation is a state of heightened consciousness. According to the yoga tradition, in which meditation plays an important role, it is possible to acquire special mental powers in this state.
One of the most fundamental writings on meditation is The Yoga Sutras, written by Patañjali, who lived in India, probably in the 4th century AD. This describes meditation and also the three stages mentioned. A special position for meditation is not necessary, but it can certainly be helpful to keep the spine straight. A certain regularity in the times and duration of meditation is often seen as essential.
Servitude; self-interest is only relative in the greater scheme of things
Service can be seen as a third area in which theosophy operates, and in which the other two areas of work, study and meditation, can find expression. Service is action with a higher purpose in mind, on the physical plane, and is carried out through our physical vehicle. Service is always selfless in nature. Selflessness or altruism is one of the most important characteristics of a Theosophical life. This means that one is able to leave aside one’s own interests in the consideration for the welfare of others, whether on a modest scale, such as by offering help to others in one’s immediate vicinity; or on a larger scale, benefitting larger groups of people, thus making the world as a whole a better place.
Service is ‘karma yoga’
Of course, true altruism comes from an inner awareness of the unity of all living beings. After all, one’s own well-being is not more valuable than that of another. This principle is found especially in Buddhism, in Mahayana Buddhism in particular, where the liberation of the individual is not the highest goal, but rather the liberation of all beings. This spiritual movement has a strong connection with the TS. The founders of the Society and those great Beings who greatly inspired them, have termed these ideas of HP Blavatsky “Esoteric Buddhism”, although this is in fact a limitation of what theosophy really is.
In Hinduism, service is described as karma yoga. It is made clear that service in itself does not cause liberation; it can also be an escape. The focus has to be on selfless motivation. This seems easier than it is, because if one is not careful, aspects of the personality can come into play again.
Theosophical Order of Service
A special activity within the TS is that of the Theosophical Order of Service (TOS). In many countries, TS members are involved in local social projects or support projects in developing countries that are locally supervised by their own members. Activities include education (including school adoption), healing, peace, animal welfare, the environment and disaster relief. The goals themselves are essentially practical theosophy:
1) To reduce suffering in the world
2) To forget oneself through working for others
3) To eliminate selfishness, replacing it with love for all humanity
4) To act from the highest within oneself
See also: www.international.theoservice.org
Practical Occultism
Occultism is a word that is often used in a negative sense, frequently associated with sorcery or magic. The word occult comes from Latin and means nothing more or less than ‘hidden’. In theosophical literature it is often argued that there is valuable information that has often been hidden from the masses through the ages and is only accessible to those who are specially trained or initiated. There, occultism is described as the science of the secrets of nature, physical, psychic, mental and spiritual. HP Blavatsky clearly stated that occultism can only be practiced after a deep inner training, resulting in the highest spiritual values.
…has led to secret societies
Examples of this can be found in many secret societies that have existed throughout history, some of which still exist today. In general, we can say that secret societies came into being when the beliefs they espoused, or the methods they used, were not accepted or properly appreciated in the society of the time. Unfortunately, as a result, there is often a secrecy in these societies, which many believe can also have a dangerous side.
Occultism; through knowledge and inner growth to right action
This tendency is emphatically not the case for the TS. HPB has brought much hidden knowledge to the surface, always emphasizing the need for inner growth. The insights that theosophists call “occult” are “hidden” in this sense, because their truth cannot be seen by those who have not sufficiently studied the subjects in question, for example through meditation, or through developing wisdom or maturity of insight. As we make progress, our insight into our relationship with nature around us grows. We then gradually gain insight into things that may still be as yet hidden from others. This inner growth changes our actions, because we can use the knowledge and wisdom we have acquired, for example in relation to others or, more specifically, in the context of loving service.
The Occultist and the Mystic
The occultist is naturally searching for the relationship between man and nature. Not only does factual knowledge plays a role in this, but also and above all, a deeper understanding of the whole in which everything takes place. The motive is ultimately of great importance, whether the acquired insights is used for own benefit, or for that of others. The mystic represents the opposite type of person, being very sensitive, experiencing an overwhelming unity. Both have experiences on the “Theosophical Path”, but those of the mystic are primarily intuitive, while those of the occultist are mainly conceptual in nature. These two types are distinguished, and one type is no less important than the other: ultimately their paths merge, to form one path.
Gaining special abilities
In ancient Indian books on yoga, as well as in other books on the path of spiritual development, there is talk of special abilities that one acquires when one meditates in a certain way or when one reaches a certain stage on the path. Miracles are also often described in the biographies of Christian mystics, and the Roman Catholic Church officially declares individuals “saints” based on a number of miracles that have been performed. Apparently the church’s position is that the performance of miracles is related to the strength of one’s faith, and then sets an example to others by granting someone this special status of sainthood.
The siddhis, clairvoyance, and so on.
In the previously mentioned, Yoga Sutras are described special powers, the so-called siddhis, or ‘achievements’. One of the best-known siddhis is clairvoyance, in which one is able to obtain information about something or someone outside the five senses that we know. There are people who are able to obtain all kinds of information about someone, to read it psychologically, as it were, via an object that has been in the possession of that person (psychometry).
Another phenomenon described in many books on yoga is the awakening of kundalini, a cosmic force coiled at the base of the spine. The process of this force rising is said to awaken various special powers (an exercise that is not without risk!). Of course, people are also born with special powers, or are gifted with them at some point in their lives.
The Siddhis (occult powers) arise through birth, intoxicants, mantras, a strict, austere lifestyle or abstinence, and/or Samadhi
IK Taimni , The Science of Yoga , IV-1, p. 377 ).
In theosophy, however, no special effort is made to acquire these extraordinary powers. It is usually said that it is important that they develop gradually within the framework of the spiritual development that one undergoes. Then the person also has the wisdom, that is, the right motives, which make it possible to use special powers without harming himself or others.
Ceremonial work
In addition, it should be mentioned that some TS members give practical form to their theosophical concepts in ceremonial work. In the first decades of the last century, many new ceremonial organizations were founded by members of the TS, such as the Liberal Catholic Church (LCC) and the International Order of the Round Table (RT), a ceremonial movement for young people from the age of 6. Many members were also active in the independent mixed Freemasonry ‘Le Droit Humain ‘ (DH). Over the years, the ties between these organizations have become looser. Opinions concerning ceremonial work may differ. On the one hand, they could distract from the essential work of the TS and fall into a meaningless repetitive state. On the other hand, if ceremonies are performed with the right meditative intention, a great positive energy can emerge from this.
Education and upbringing
The following quote from HP Blavatsky is clear and speaks about the need for freedom of thought; “Above all, children should be taught self-reliance, love for all, altruism, mutual helpfulness, and, above all, independent thought and reasoning. We wish to reduce to a minimum the purely mechanical work of memory, and to devote the time thus freed to the development and training of the inner senses, powers and latent gifts. (….) Our aim is to create free men and women, intellectually and morally free, unprejudiced in every way, and above all unselfish. We believe that much, if not all, of this can be obtained through a good and truthful Theosophical education.” HP Blavatsky The Key to Theosophy, page 183
In the early 20th century, many members of the TS were particularly active in the field of education. In addition to establishing schools, which is notable in India, members were also active in supporting educational initiatives. Since 1907, there had been close contact between the TS (particularly Annie Besant) and Maria Montessori. These two pioneers had much in common. In 1939, Maria Montessori was invited by the TS to lead a series of programmes in India to establish the Montessori system of education there. When World War II broke out, people with Italian passports were interned in India. For Maria and her son Mario, this was avoided by staying at the TS International Centre in Adyar, Madras (now Chennai). More recently, new Theosophical schools have been established, beginning in the Philippines, followed by the TS International Centre in Adyar and several other places.
Questions for consideration
• When considering your own life, what aspects of the spiritual would be of interest to you most? (study, meditation, service, ceremonial, ..?) group work?
• Would you consider it appropriate or inspiring to add such aspects to your day to day living, or making necessary changes as a balancing act? If so, what would be your reasoning?
