S. W. O'Rourke

From 'The Messenger' July 2008 pp. 11-16

The Magazine of the Blavatsky Lodge of the Theosophical Society, Sydney Australia

Note: See elsewhere for a transcription of the two Resolutions, "Freedom Of The Society" and "Freedom of Thought", and the Three Objects Of The Theosophical Society, referred to in this article.

In this section:

• The Name is its vision, and the Objects, its mission
• The "Freedom Of The Society" Resolution is subject to the Three Objects of the Society
• The broadest and most inclusive lines
• No organisation can unreservedly commit the TS to its propaganda
• Tolerance for Truth
• A repository for the facts
• When An Invitation Is An Honour

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There appears to be a hierarchy of ideals in the Theosophical Society. The highest ideal is found in the name of the Society. Below that in importance stand collectively the Three Objects, the means to achieve Theosophy (Divine Wisdom) as suggested methods of work. Following that is another class of ideals, important Resolutions that do not stand alone or apart from the other aims and goals of the Theosophical Society. These may be seen as the culmination and perhaps synthesis of very many ideas contributed through the Theosophical Society (TS) up to the time each Resolution was made.

The idea that the Three Objects are subject to the name of the Society, which is “Theosophical”, is made very clear in the “Freedom Of The Society” Resolution, passed by the General Council in 1949. The Resolution points out that “it is not committed to any objects save its own, and intent on developing its own work on the broadest and most inclusive lines”. It goes on by saying “so as to move towards its own goal as indicated in and by the pursuit of those objects and that Divine Wisdom which in the abstract is implicit in the title, The Theosophical Society” [all italics added for this article]. Therefore, ‘Theosophy’ is the vision. The Three Objects are aspects of a mission statement, or qualitative tools in the service of attaining Divine Wisdom. The character of the work carried out by Theosophists inherits this vision, and hence Theosophy becomes both an inspiration and a goal. It is a star in the distance to draw out ones highest qualities and also an unfolding plan in which to discover and find ones purpose.

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Yet just as the TS operates under the guiding light of the Three Objects, so in turn can this Resolution, the “Freedom of The Society” best be read and interpreted when it is blended into, and brought under the broad umbrella of, the Three Objects.

For instance, the Resolution states that there is ‘complete freedom for each and every member of the Society in thought and action’. This freedom in ‘action’ is granted in such a way as to allow for all reasonable experimentation and investigation by the members, in the pursuit of Theosophy, along the lines of the Three Objects. But it does not necessarily give any member the right to action that may be inconsistent with those Three Objects. Any action is more likely to achieve the success of being Theosophical in its nature and outcome if it is essentially motivated by the highest possible reading and interpretation of the Objects, and according to one’s conscience.

That is, to look at each and every possible action, every line of work, and to reasonably ask oneself the following: Firstly, would such an action, once implemented, lead to suffering and neglect, or conversely, would it be subject to the implications and responsibilities of Universal Brotherhood—will it lead to kind and appropriate service to others? Secondly, would such an action, if implemented, lead to ignorance and tardiness, or would it be subject to the implications and responsibilities of the sharing of higher knowledge - and will it stimulate the emergence of wisdom? And thirdly, would an action, if implemented, lead to spiritual disempowerment, or would it be subject to the implications and responsibilities of the search for truth—and lead to the development of the higher intuition?

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As stated in the Resolution, the TS is committed to work on the broadest and most inclusive lines. Perhaps one way of understanding what is meant by the idea of ‘work’ is to look into some of the key events of the Society’s history.

One of the most important key historical events is the founding and publication of the flagship international journal of the Theosophical Society, “The Theosophist” in October 1879. HPB (Madame Blavatsky) had etched on the cover of the very first issue that it is: “A monthly journal devoted to oriental philosophy art literature and occultism embracing mesmerism spiritualism and other secret sciences“.

This points towards some possible methods of work, and shows that while the word ‘art’ is not explicitly mentioned in the Three Objects, it is certainly not excluded in any way, and that art and literature are both implied as two possible methods whereby the results of the work relating to the Three Objects may be expressed.

The subjects mentioned above, “oriental philosophy art literature and occultism embracing mesmerism spiritualism and other secret sciences” seem to indicate a higher purpose behind the Second Object, “to encourage the study of comparative religion, philosophy and science”, and would seem to especially offer inspiration for creative expression. This Object may be seen in one sense to apply to the worlds existing religions, philosophies and sciences, but perhaps it would be possible to say that it applies in a higher sense to the abstractions of those things—that religion may be thought of as co-operative work in response to inner divinity, that philosophy is inner wisdom knowledge which is constantly exuding practical love, and that science is Mind seeking to understand causes, to better understand their effects. The Objects do not recommend any single means as to how any of its abstractions are to be studied, explored and shared. It is instead left up to the members to find their own means through any of the various methods, and which may include art and literature—to direct and use one’s whole body, emotions and mind in ever ascending creativity, involving moving, speaking, singing, image-forming, dramatising, writing, designing or shaping. Therefore, presentations on the TS platform are not limited by creative form.

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Freedom of the Society is clearly shown in spirit if not in a formal resolution on the first two pages of this same first issue of the Theosophist.

HPB begins under the greeting of “NAMASTAE!” Note, namastae or namaste is a Sanskrit term and salutation, generally with the hands and palms pressed together, fingers pointing outward. Taken literally, it means “I get out to you”, derived from Sanskrit (namas): to bow, or a reverential salutation, and (te): “to you”. It can be understood by some to mean ‘to respect the divinity within you that is also within me’. However, HPB seems to use it in a way that would reflect a distinctly unconditional and philanthropic interpretation—“I am the humble servant of humanity”, and possibly by implication that “I work for all in accordance with the Law of Sacrifice”.

Following her greeting, she states that there exists:

“ ... the necessity for an organ through which the native scholars of the East could communicate their learning to the Western world, and, especially, through which the sublimity of the Aryan, Buddhistic, Parsi, and other religions might be expounded by their own priest or pandits, the only competent interpreters; and finally, to the need of a repository for the facts—especially such as relate to Occultism—gathered by the Society’s Fellows among different nations. Elsewhere we have clearly explained the nature of Theosophy, and the platform of the Society; it remains for us to say a few words as to the policy of our paper.”

“It has been shown that the individual members of our Society have their own private opinions upon all matters of a religious, as of every other, nature. They are protected in the enjoyment and expression of the same; and, as individuals, have an equal right to state them in The Theosophist,over their own signatures. Some of us prefer to be known as Arya Samajists, some as Buddhists, some as idolaters, some as something else. What each is, will appear from his or her signed communications. But neither Aryan, Buddhist, nor any other representative of a particular religion, whether an editor or a contributor, can, under the Society’s rules, be allowed to use these editorial columns exclusively in the interest of the same, or unreservedly commit the paper to its propaganda. It is designed that a strict impartiality shall be observed in the editorial utterances; the paper representing the whole Theosophical Society, or Universal Brotherhood, and not any single section. The Society being neither a church nor a sect in any sense, we mean to give the same cordial welcome to communications from one class of religionists as to those from another; insisting only, that courtesy of language shall be used towards opponents. And the policy of the Society is also a full pledge and guarantee that there will be no suppression of fact nor tampering with writings, to serve the ends of any established or dissenting church of any country.”

She brings out here a very important point, in that the Theosophical Society is composed of individual members who each have the right to express their personal views to others within the Society, but that organisations do not have this right within the Society. Individuals alone join the Theosophical Society, it is not that other organisations may join the Society. Nor can the TS be used by other organisations in pursuit of those organisations’ particular objects and goals no matter how good or noble those organisations may be. As she reminds us, “neither Aryan, Buddhist, nor any other representative of a particular religion, whether an editor or a contributor, can, under the Society’s rules, be allowed to use these editorial columns exclusively in the interest of the same, or unreservedly commit the paper to its propaganda.” The great strength of the TS has always been its unifying principle of Universal Brotherhood, free of partisan allegiances, a position it has often defended in an uncompromising exploration of the unknown.

This also means that the Society, to be truly open to the fruits of free investigation available to each member, is not meant to be a recipient of open propaganda from commercial organisations anymore than religious organisations. Some organisations may in fact be the kind of business that has a guru, author or film-maker at the helm, whose mission is clearly in favour of financial-profit distributed to its personal owners. Some organisations may be filled with idealistic devotees willing to sacrifice all that they possess, and perhaps much of what the TS and other organisations may possess, in the drive for an ideological, but no less personal, expansion. The resources, finances and buildings of the TS were acquired by meritorious and noble effort over many years. The Society has a platform in its journals and meeting halls. The integrity of the TS cannot be bought by abandoning its platform to every commercial organisation seeking to reap the members as a common harvest in the quest to sell their ideas, values and knowledge, irrespective of whether that knowledge is of questionable value or even if profoundly useful.

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The tolerance of members of the TS flows from brotherhood and has compassion as its source. This tolerance does not extend to other organisations that see the TS platform as a world-wide channel for free advertising and exposure of their products, which will come in to the main hall with only a taster of ideas which are meant to attract people to another location, where they will likely be fleeced of several thousand dollars or more. Speakers who enter the TS and speak on its platform may not necessarily be members of the TS, but if one is to honour that platform it is important that one sees that the TS is genuinely interested in other points of view for no other purpose than to expand the wisdom of humanity and to create a true nucleus of Universal Brotherhood, not to segregate humanity into groups whose spiritual knowledge varies by degree of financial wealth.

The gospel stories contain a salient parable about a young Jesus entering the church to find markets selling their wares purely for profit. His overturning of the stalls and markets symbolically shows that true wisdom cannot be purchased but must be earned—and by the practice of ethics before any other thing. Every person is entitled to earn money to make a reasonable living, but how can spiritual knowledge be shared when there is an inflated price tag attached and conditions added? A rare book may be a great find but are we paying for the contents, the knowledge and spiritual value of the work or the cover, paper and material value of the work.

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The TS has no dogmas or doctrines which are binding on the members, allowing each member to be their own sovereign authority to determine which ideas, philosophies, theories and spiritual practices to adopt in the unfoldment of their potential. Though free individually, this does not mean that all knowledge is rejected for a common ignorance. There is freedom in choice and the greater the knowledge collected, and the greater its quality, the greater the freedom of choice.

The members have exercised their unifying power to create within The Theosophist and other magazines a “repository for the facts” and to create and build Theosophical libraries all over the world, the largest being in the international head-quarters at Adyar. In the Key To Theosophy (Section 3), HPB draws attention to the Second Object in appealing to members:

“To collect for the library at our head quarters of Adyar, Madras, (and by the Fellows of their Branches for their local libraries,) all the good works upon the world's religions that we can. To put into written form correct information upon the various ancient philosophies, traditions, and legends, and disseminate the same in such practicable ways as the translation and publication of original works of value, and extracts from and commentaries upon the same, or the oral instructions of persons learned in their respective departments.”

And again from the first issue of The Theosophist regarding the early Library at Girgaum: “... adjoining the Head-quarters of the Theosophical Society, have been taken for the Library and Industrial Department, which are decided upon. The nucleus of a unique collection of books upon Oriental and Western philosophy, science, art, religion, history, archaeology, folk-lore, magic, spiritualism, crystallamancy, astrology, mesmerism, and other branches of knowledge, together with cyclopedias and dictionaries for reference, is already in the possession of the Society, and will be immediately available. Scientific and other magazines and journals will be placed upon the tables.”

Rather than abandoning the wisdom of the past, the TS has preserved its independence and freedom to collect as much of the world’s wisdom literature as its resources will allow. Though inner wisdom is better than the written word, few would say that they have not benefitted from the writings others have left for posterity. Yet it is not always easy to find these masterful works and it would be helpful if they were more widely available. The TS has taken upon itself, through the work of the members, to retain and protect the world’s spiritual literature for the sake of future humanity, and perhaps for those returning into incarnation wishing to rediscover the available spiritual knowledge as quickly as possible, in order to help in the ongoing work of the spiritual uplifting of humanity.

As a country falls into tyranny, as it sometimes happens, its Theosophical members may at least be reassured that the knowledge found in their own collections may also be found duplicated in libraries spread about on other countries and continents. Books held in Universities and other educational institutions are limited by the wide variety of categories and subjects supported. Books held in private collections are sooner or later dispersed from deceased estates by executors and inheritors who only see the financial value of a work. When people ask, “what is the benefit of joining the TS?”, it may be worth reminding them that, through supporting the TS, a great deal of valuable spiritual knowledge is preserved throughout the world. By retaining an impartial independence, free from other organisations, the TS may preserve these works from a wide variety of sources.

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When the TS opens its doors to visiting speakers from other organisations, then the TS has already honoured them by recognising a kindred spirit that reflects the same spirit found in the name ‘The Theosophical Society’ and in its Three Objects. If this is not so then the TS is failing in its moral obligations, its duty, implied by the word “Theosophy” (Divine Wisdom), to resist material tendencies and to dissipate superstitions. If the presentations on the TS platform are not of the highest spiritual value, or if the presentations are largely coming from other organisations, or if the ideas presented are limited to a narrow teaching, then the organisation is chronically ill, like any person or culture that requires constant external help, and that must work through others.

The “Freedom Of The Society” Resolution can help to protect the Society but only if the Society is willing to advance and remain vital without undermining its important literary heritage, to draw on its spiritual verities with new lights. HPB wrote in the first issue of “The Theosophist”, “What Are The Theosophists?” that “the very root idea of the Society is free and fearless investigation”. The single-pointed search for Truth and the humble sharing of the fruits of one’s investigation helps to oppose the influences of selfishness and to strengthen the interest of the world in genuine religion. And by religion it cannot mean those institutions that may describe themselves as religious, but by the individuals who practice ethics and altruism, and who feel that there is a spiritual hierarchy and true religious spirit already at work in the building of this world and the forms within it, and would like to participate in that work to the farthest extent that their powers may enable them to do so—and what better place to begin than in those very institutions that one may imagine has already failed the world, and which in spite of its flaws may have done a great deal more than any cynic may dream about.

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