Theos-Talk Archives (December 2002 Message tt00449)

Dear Friend:

H P B speaks directly to politics and the THEOSOPHICAL SOCIETY in the
KEY TO THEOSOPHY (HPB) -- see pp 231 to 237.

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THE RELATIONS OF THE T. S. TO POLITICAL REFORMS.

ENQUIRER. The Theosophical Society is not, then, a political
organization?

THEOSOPHIST. Certainly not. It is international in the highest sense
in that its members comprise men and women of all races, creeds,
232
and forms of thought, who work together for one object, the
improvement of humanity; but as a society it takes absolutely no part
in any national or party politics.

ENQUIRER. Why is this?

THEOSOPHIST. Just for the reasons I have mentioned. Moreover,
political action must necessarily vary with the circumstances of the
time and with the idiosyncracies of individuals. While from the very
nature of their position as Theosophists the members of the T. S. are
agreed on the principles of Theosophy, or they would not belong to the
society at all, it does not thereby follow that they agree on every
other subject. As a society they can only act together in matters
which are common to all -- that is, in Theosophy itself; as
individuals, each is left perfectly free to follow out his or her
particular line of political thought and action, so long as this does
not conflict with Theosophical principles or hurt the Theosophical
Society.

ENQUIRER. But surely the T. S. does not stand altogether aloof from
the social questions which are now so fast coming to the front?

THEOSOPHIST. The very principles of the T. S. are a proof that it does
not -- or, rather, that most of its members do not -- so stand aloof.
If humanity can only be developed mentally and spiritually by the
enforcement, first of all, of the soundest and most scientific
physiological laws, it is the bounden duty of all who strive for this
development to do their utmost to see that those laws shall be
generally carried out. All Theosophists are only too sadly aware that,
in Occidental countries especially, the social condition of large
masses of the people renders it impossible for either their bodies or
their spirits to be properly trained,
233
so that the development of both is thereby arrested. As this training
and development is one of the express objects of Theosophy, the T. S.
is in thorough sympathy and harmony with all true efforts in this
direction.

ENQUIRER. But what do you mean by "true efforts"? Each social reformer
has his own panacea, and each believes his to be the one and only
thing which can improve and save humanity?

THEOSOPHIST. Perfectly true, and this is the real reason why so little
satisfactory social work is accomplished. In most of these panaceas
there is no really guiding principle, and there is certainly no one
principle which connects them all. Valuable time and energy are thus
wasted; for men, instead of co-operating, strive one against the
other, often, it is to be feared, for the sake of fame and reward
rather than for the great cause which they profess to have at heart,
and which should be supreme in their lives.

ENQUIRER. How, then, should Theosophical principles be applied so that
social co-operation may be promoted and true efforts for social
amelioration be carried on?

THEOSOPHIST. Let me briefly remind you what these principles are --
universal Unity and Causation; Human Solidarity; the Law of Karma;
Re-incarnation. These are the four links of the golden chain which
should bind humanity into one family, one universal Brotherhood.

ENQUIRER. How?

THEOSOPHIST. In the present state of society, especially in so-called
civilized countries, we are continually brought face to face with the
fact that large numbers of people are suffering from misery,
234
poverty and disease. Their physical condition is wretched, and their
mental and spiritual faculties are often almost dormant. On the other
hand, many persons at the opposite end of the social scale are leading
lives of careless indifference, material luxury, and selfish
indulgence. Neither of these forms of existence is mere chance. Both
are the effects of the conditions which surround those who are subject
to them, and the neglect of social duty on the one side is most
closely connected with the stunted and arrested development on the
other. In sociology, as in all branches of true science, the law of
universal causation holds good. But this causation necessarily
implies, as its logical outcome, that human solidarity on which
Theosophy so strongly insists. If the action of one reacts on the
lives of all, and this is the true scientific idea, then it is only by
all men becoming brothers and all women sisters, and by all practising
in their daily lives true brotherhood and true sisterhood, that the
real human solidarity, which lies at the root of the elevation of the
race, can ever be attained. It is this action and interaction, this
true brotherhood and sisterhood, in which each shall live for all and
all for each, which is one of the fundamental Theosophical principles
that every Theosophist should be bound, not only to teach, but to
carry out in his or her individual life.

ENQUIRER. All this is very well as a general principle, but how would
you apply it in a concrete way?

THEOSOPHIST. Look for a moment at what you would call the concrete
facts of human society. Contrast the lives not only of the masses of
the people, but of many of those who are called the
235
middle and upper classes, with what they might be under healthier and
nobler conditions, where justice, kindness, and love were paramount,
instead of the selfishness, indifference, and brutality which now too
often seem to reign supreme. All good and evil things in humanity have
their roots in human character, and this character is, and has been,
conditioned by the endless chain of cause and effect. But this
conditioning applies to the future as well as to the present and the
past. Selfishness, indifference, and brutality can never be the normal
state of the race -- to believe so would be to despair of humanity --
and that no Theosophist can do. Progress can be attained, and only
attained, by the development of the nobler qualities. Now, true
evolution teaches us that by altering the surroundings of the organism
we can alter and improve the organism; and in the strictest sense this
is true with regard to man. Every Theosophist, therefore, is bound to
do his utmost to help on, by all the means in his power, every wise
and well-considered social effort which has for its object the
amelioration of the condition of the poor. Such efforts should be made
with a view to their ultimate social emancipation, or the development
of the sense of duty in those who now so often neglect it in nearly
every relation of life.

ENQUIRER. Agreed. But who is to decide whether social efforts are wise
or unwise?

THEOSOPHIST. No one person and no society can lay down a hard-and-fast
rule in this respect. Much must necessarily be left to the individual
judgment. One general test may, however, be given. Will the proposed
action tend to promote that true
236
brotherhood which it is the aim of Theosophy to bring about? No real
Theosophist will have much difficulty in applying such a test; once he
is satisfied of this, his duty will lie in the direction of forming
public opinion. And this can be attained only by inculcating those
higher and nobler conceptions of public and private duties which lie
at the root of all spiritual and material improvement. In every
conceivable case he himself must be a centre of spiritual action, and
from him and his own daily individual life must radiate those higher
spiritual forces which alone can regenerate his fellow-men.

ENQUIRER. But why should he do this? Are not he and all, as you teach,
conditioned by their Karma, and must not Karma necessarily work itself
out on certain lines?

THEOSOPHIST. It is this very law of Karma which gives strength to all
that I have said. The individual cannot separate himself from the
race, nor the race from the individual. The law of Karma applies
equally to all, although all are not equally developed. In helping on
the development of others, the Theosophist believes that he is not
only helping them to fulfill their Karma, but that he is also, in the
strictest sense, fulfilling his own. It is the development of
humanity, of which both he and they are integral parts, that he has
always in view, and he knows that any failure on his part to respond
to the highest within him retards not only himself but all, in their
progressive march. By his actions, he can make it either more
difficult or more easy for humanity to attain the next higher plane of
being.

ENQUIRER. How does this bear on the fourth of the principles you
mentioned, viz., Re-incarnation?
237
THEOSOPHIST. The connection is most intimate. If our present lives
depend upon the development of certain principles which are a growth
from the germs left by a previous existence, the law holds good as
regards the future. Once grasp the idea that universal causation is
not merely present, but past, present and future, and every action on
our present plane falls naturally and easily into its true place, and
is seen in its true relation to ourselves and to others. Every mean
and selfish action sends us backward and not forward, while every
noble thought and every unselfish deed are steppingstones to the
higher and more glorious planes of being. If this life were all, then
in many respects it would indeed be poor and mean; but regarded as a
preparation for the next sphere of existence, it may be used as the
golden gate through which we may pass, not selfishly and alone, but in
company with our fellows, to the palaces which lie beyond.

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I hope this will help.

Best wishes,

Dallas

===================


-----Original Message-----
From: M N O [
Sent: Friday, December 13, 2002 9:44 AM
To:
Subject: Re: World politics on this site


Hi all of you,

Yes, - Larry and other politically concerned...

But what about Krishna and Arjuna where are they to be placed in all
this
deabte ?
Do they belong outside of Theosophy because they were seriously
involved
with politics ?
I don't think so !

I think everything has its time and place...
A major difference between theosophy and ordinary politics is as I see
it, -
that theosophy always seeks
to avoid war and voilence, whereas ordinary politicians are NOT !

You can not bomb - Soul Force !
You see, we are the BUNNY RABBITS which batteries never go out. We die
hard
!
>:-) Smile.

"...with his hair standing on end..." (Bhagavad Gita, chapter XI,
v9-14)

This is the dark cycle - the Kali Yuga...
It will last for about 5-6000 earth-years more. Well, at least some of
us
claim that.

It is written in the stars, that some of them knew what would be
happening,
and that they were very WISE...

One can't delete politics as a topic for debate theosophically
speaking,
i.e. if you want to keep up the work Blavatsky was promoting.
She her self has stated just about the following:
- That theosophy do not meddle with politics. But if it is corrupt we
do !
(Can anyone find that quote ?)
Theosophy seeks to create social uplift, - and does so using several
methods. And because of that Theosophy are to a certain degree
involved with
ordinary governments and politicians, who spend more help, effort and
money
on buying and developing dangerous weapons, than they do on social
uplift !

But I do think, that one should keep focused when debating here at
Theos-Talk, - and DO remember to relate ones comments to the living
tradition of wisdom and theosophy.
If the theosophical focus (the focus of wisdom of the Gods) - are
totally
abandoned in a debate, the the Moderator or people on Theos-Talk maybe
ougth
to help it to stay focused.

Those with a too aggressive minds ought maybe not be a members at
Theos-Talk.

CUT