Tim Wyatt – England
Tim Wyatt relaxing near Lake Maggiore in Switzerland
The 150th anniversary of any organization clearly provides an excellent opportunity not only to appraise its achievements and failures but to identify viable pathways for the future. In order to do that any collective body needs to undertake an honest analysis of its history so that if necessary, it can re-set its priorities.
The prevailing conditions which accompanied the founding of the Theosophical Society a century and a half ago bear little or no resemblance to those in which we now find ourselves. The world has changed dramatically since Helena Blavatsky and Henry Olcott first encountered one another as they investigated spiritualistic phenomena at the Eddy farmhouse in Vermont, USA, in the autumn of 1874.
In the last quarter of the nineteenth century a revival of the Ageless Wisdom teachings in the form of Theosophy became an essential antidote to the cloying traditions of mainstream religions and an increasingly aggressive material science. A resurrection of the Perennial Philosophy was vital in imparting key spiritual lessons to a humanity blinded by religious superstition and mounting scientific hubris.
One of theosophy’s core messages – that humans have eternal souls and limitless potential – excited influential thinkers of the day and unleashed a new spiritual current on the world. Imperceptibly, other key ideas – cyclic evolution, non-material realms and the interconnectivity of the cosmos – progressively seeped into popular consciousness.
Even today few people are aware of theosophy’s invisible and yet pervasive influence on virtually all areas of human endeavour – philosophy, science, the arts and spirituality itself. Its impact has been – paradoxically – invisible and yet incalculable. Outside theosophical circles very few people are actually aware of any of this.
The world needs theosophy’s core truths and deep wisdom as much today as it did in 1875 – and maybe even more so. But the means to deliver this often remains antiquated if not obsolescent. And to some extent this answers the eternal question posed by theosophical organizations: why don’t we have more younger members?
As the American media commentator Marshall McLuhan correctly observed back in the 1960s: ‘The medium is the message.’ And the truth is Theosophy has often ignored the new media landscape, although mercifully this is changing.
Young people are increasingly reluctant to sit in rows listening to dry metaphysical lectures they see as having little or no practical relevance to their immediate lives and problems. They don’t want to join societies. Often, they don’t even want to read anything because it’s too much of an effort. And so presenting a 25 year old with a copy of The Secret Doctrine is rather like trying to teach calculus to a sardine.
Rightly or wrongly, Generation Z and the under-45 demographic in general occupy a world in which information has to be handed out on a plate. Everything comes in bite-size, easily digestible chunks. Even watching a slick video may see them switch off at the ten-minute mark. People’s attention spans aren’t what they once were. This is unfortunate but it’s the reality and we’re obliged to deal with it.
All this presents both a conundrum and an enormous challenge in imparting the timeless ideas of the Ageless Wisdom. It also represents a fantastic opportunity.
What is certain is that we can’t use old methods to solve new problems. Despite the plethora of platforms, engaging with the young represents a huge hurdle. And yet because it presents so many difficulties it needs to be urgently addressed.
When the Theosophical Society was formed, it identified three objects to define its activities. (These are currently subject to re-wording to mesh more closely with modern sensitivities to old language.)
The first of these – to form a nucleus of the Universal Brotherhood of Humanity without distinction of race, creed, sex, caste or colour – was a noble and indeed unprecedented aspiration for the era in which it was formulated. In the febrile and fractured world we currently occupy it remains an even more highly desirable if not vital enterprise. But few would argue that in a world more beset by division than common aims this remains an elusive goal.
Nevertheless, those participating in the wider theosophical movement (in spite of its own divisions) do regard themselves as part of a fraternity with common bonds and shared aims. And this is no mean achievement.
Despite being regularly discussed down the decades, one problem with this object is that it’s been interpreted in many different ways – and even hijacked – often to suit individual agendas. People mean very different things by it.
If we’re honest we could compile an extensive list of very unbrotherly theosophists down the decades but there’s no intention of naming names Tales of near-dictatorial authoritarianism have abounded in many country sections and lodges. Sometimes opponents of these over-controlling individuals have been accused of being ‘unbrotherly’ for simply daring to oppose their diktats or iron rule.
Factionalism has not infrequently intervened to create internal dissent and division. This usually sparks a descent into prolonged bouts of tribal politics and internecine struggles. In these cases, we have to admit that brotherhood has gone AWOL. Nevertheless fractures can and do heal.
The second object – to encourage the study of comparative religion, philosophy and science – remains crucial and centre stage. However, my own personal assertion is that the focus should be laid upon science since this tends to shape and dominate the contemporary world to a greater degree than priests and philosophers – especially in the secular West.
(Clearly the world’s chief religions of Christianity, Islam, Judaism, Hinduism and Buddhism – and all their many variants – continue to exert differing degrees of influence on their followers. Fanaticism, fundamentalism and closed minds are as prevalent today as they’ve always been.)
In its early days the Theosophical Society attracted and indeed influenced some of the top scientific minds of the day and continued to do so in the first half of the twentieth century. For reasons which are debatable, obscure or both, those links and associations have unravelled in subsequent generations, although there is hard core of scientists interested in Theosophy.
In the second half of the twentieth century science has been a twin-headed beast. One the one hand it’s made spectacular discoveries on the micro and macro levels, venturing into space and curing disease. We have technologies which when I was born would have been described as magic or miraculous. While improving many aspects of life, even scientific notables like the late Sir Stephen Hawking warned that these innovations potentially threatened our very existence.
On the other hand, science has become progressively and aggressively more materialistic especially over the past half century. It’s turned into the new religion of scientism whose beliefs and certainties are unquestionable. Scientism regards unbelievers as heretics (although it’s abandoned the use of thumbscrews so favoured by the numerous Catholic Inquisitions).
But unlike most religions, scientism entertains no notions of soul or spirit. It’s a strictly material-only worldview where only the physical world and no other exists. Human beings are nothing more than flesh and bone machines with ‘wet computers’ as a seat of consciousness.
The good news is that this is changing and before long this view of the universe will be seen as archaic as living in caves clad in animal skins – possibly within a generation.
Although it almost certainly doesn’t know it, right now science needs the Ageless Wisdom to redefine itself, the world and the wider cosmos. Only by admitting the existence of hidden realms, exotic energies and human beings’ stupendous potential (without AI-powered transhumanist appendages thank you very much) can science even catch a glimpse of the wider vistas of true reality.
In my view, the most pressing necessity right now is to devise ways of forging new and comprehensive links with members of the scientific community. Given that there are said to be more scientists alive today than there have been collectively throughout human history, numbers aren’t necessarily the problem. Formulating an effective way of communicating new-old ideas is the crucial issue. And penetrating closed minds ossified by prejudice is and never has been easy. Indeed, some will always be totally impermeable to new ideas.
And this brings us neatly to the third object – to investigate the unexplained laws of nature and the powers latent in Man. We’ve heard a lot about this from mystics and the proponents of occult science down the ages. Now we need a new ally. And what better collaborator than scientists open-minded enough to engage with timeless truths?
This is a part of the new scientific/spiritual revolution alluded to earlier which is beginning to unfold. Admittedly, this is currently confined to a few somewhat isolated pockets. But the individuals involved are starting to create new links, new dialogues and new networks. They’re formulating a new worldview not constrained by materiality.
I believe it’s theosophy’s destiny – and ongoing raison’dêtre – to be a central part of this emerging dynamic. It can be one of the architects of a mindset fit for the Aquarian Age.
And you never know, a lucrative by-product of more intimate and meaningful contact with a newly-enlightened science in the near future might even prove to be a tantalising stimulant to the young – and even tempt them down the path of wisdom.
I hope I’m not being over-optimistic.
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