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The time is ripe for a revitalization of theosophy. I dare
say that a radicalization is necessary for theosophy to
become a force for the transformation of the world once
again. Radicalization is most literally a return to roots
and in this aspect superficially resembles reactionary movement.
These are in fact the two choices facing the stewards of
theosophy today: continue echoing the utterances of a century
ago with thinly veiled faith in a theosophical dogma, or
reinvoke the spirit that propelled the original voices on
to the world stage. We can be reactionaries, or we can be
radicals.
It has been said that every institution, in order to perpetuate
itself, must betray the impulse that founded it. Individuals
are charismatic, dedicated to growth, even self-transcendence,
and capable of challenging norms; institutions are not.
Theosophy today is as the state of Israel in Jesus' time,
an ossified spiritual impulse impotently acting out the
letter of the law in a land dominated by forces antithetical
to higher callings. Blavatsky was in her time a voice crying
out in the wilderness, but who has the ears to truly hear?
Theosophy, in its institutionalized form, has betrayed
itself. This betrayal is undoubtedly rooted in a compassionate
spirit for it wishes to live on to share the teachings it
has found so valuable. In its drive to stay alive, however,
it risks forgetting the reason for its existence. Theosophy
is nothing if not a call to awaken, but can we really awaken
others with nothing but recitals of insights from past generations?
We must remember that the founders of theosophy sought
to create a nucleus of the universal brotherhood, show the
truth behind religion, philosophy, science and the arts,
and explore the richness of human potential. To do so they
had to combat the dogmatism and materialism of their day.
If we want to be true to the theosophical mission, if we
wish to be radicals rather than devotees, we must return
to this spirit rather than the letters they carved. Our
resources, in every possible way, should be put towards
developing and embodying spiritual community, encouraging
quality scholarship on the commonalities underlying the
sciences, philosophies, religions, and arts of both history
and today, and actively acclaiming and heralding advances
in transpersonal psychology, paranormal studies, and any
other field pushing the boundaries of what we know about
humanity and nature. In doing so we would be challenging
the still dominant cognitive paradigm of scientific materialism
and offering an alternative to the increasingly dangerous
world of religious fundamentalism.
As theosophists, we are well schooled in the law of cyclicity.
Further, theosophical teachings provide us with a historical
perspective that slows the movements of time to glacial
speed. Given this, we can be prone to a dangerous passivity,
a too quiet faith that theosophy will survive. And yes,
in as much as it is a perennial truth, theosophy will survive,
even if it must hibernate in a pralayic slumber, patiently
dreaming while it awaits a new Spring of human consciousness.
I, for one, sense winter's thaw and a new dawn. I, like
many, believe the new generation of theosophists has returned
to aid humanity in a crucial period. I, like everyone else,
know that theosophy is uniquely equipped to sow seeds of
transformation. We each have a grave responsibility to participate.
What shape will that participation take? For my part, it
will be radical theosophy.
From Theosophy
World, no. 100, October, 2004
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