We are witnessing a growing global unrest and disillusionment with the mechanical and reductive way of life, which disempowers the human being on so many levels. Almost everywhere there are cries for a greater democracy.
Behind this movement, even if only on an unconscious level, there is an urge to live a greater spiritual life, free from the mind-numbing ideologies and fears about physical existence. Human civilisation has achieved the level of material development that can provide for everyone, but the old mindset holds us back; hence the real focus is on the transformation of consciousness.
A new consciousness can see the world differently and realise things which were not conceived before. The impossible becomes real and the dried-out rivers of human life become regenerated by the inflow of new creative waves.
All the things, that the materialistic world today clings to, may finally appear as impermanent, as illusory – it is an awaking from a dream that has lost its charm. A brave look through the window of a newly acquired perception will reveal a beautiful day.
Peace and Light,
Theosophy and Social Change
From time to time, the feeling that we need a change in the way we live grows among people, and this need manifests itself in different ways.
Some hope change can come from an outside source – a given configuration of the planets in the sky, or the coming of a divine savior. While the predictions about the end of the world, where only the “worthy ones” would be saved, or massive changes in people would occur, have been present almost since the beginning of our recorded history, they have all failed to be fulfilled.
Social, political, and economic reforms have also taken place many times. Although in many instances the changes did produce a certain improvement, none of them have been able to put an end to wars, inequality, exploitation, etc. Why have they failed?
Sometimes a reform is merely a reaction to the current state affairs, and cannot bring any real change. In other cases, the new system is based on a mistaken view of men or society, and even if it solves some of the existing problems, it creates the new ones. But other times the attempt to produce a change has been truly wise and idealistic and yet, it ended up in failure. There are also instances of leaders with an altruistic vision and a gifted personality, whose accomplishments were eventually ruined because of the presence of corruption, selfishness and ignorance.
This is probably why Mme. Blavatsky, the co-founder of the Theosophical Society, said: “We don’t take any concerns in politics, because what is the use of making political reforms with men who are not yet reformed? (The SD Commentaries, p. 549)
Real, deep, changes cannot be imposed on people from outside. If we want to change the world effectively, the effort should be directed towards encouraging people to produce an individual change first. This is not to say that external reforms are not necessary, but if we work earnestly to modify our own nature, then the external changes will be the natural result of the transformation of our way of understanding, and consequently will be effective.
Now, the word “individual change” is somewhat misleading. From a theosophical point of view, the individual effort to produce a personal transformation has actually much further reaching effect than we would imagine. Mme. Blavatsky wrote:
It is held as a truth among Theosophists that the interdependence of Humanity is the cause of what is called Distributive Karma, and it is this law which affords the solution to the great question of collective suffering and its relief. It is an occult law, moreover, that no man can rise superior to his individual failings, without lifting, be it ever so little, the whole body of which he is an integral part. In the same way, no one can sin, nor suffer the effects of sin, alone. In reality, there is no such thing as “Separateness.” (The Key to Theosophy)
Since each of us share a common consciousness with the entire humanity, we can contribute in bringing a change to the whole, by changing the part over which we have at least potentially the full power: ourselves. But this is not an easy task. As the Buddha said, to defeat the “self” is harder than to defeat a thousand men in a thousand battles.
If organizations like the Theosophical Society labor effectively to demonstrate to the people why we all need to work on our self-reformation and how to do it, and also offers support and resources, then humanity will gradually and steadily change in the right direction. This kind of organizations, although not actively engaged in political or social reforms, may become a powerful force for change. And each one of us can contribute and make a difference.
A Blavatsky Quote
In the phenomenal and Cosmic World Fohat is the occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse, which in time becomes law.
SD, I, 134
Theosophy has as much to do with intuition, imagination and myth as it does with cold scientific fact and the perennial wisdom. This has caused Theosophy to be derided by those unenlightened members of the scientific community since its foundation.
Like all disciplines, science contains minds that are open and closed, some who have dedicated their lives to rather obscure research, can be focused to the point of being blinkered and may let the rest of this wondrous universe past them by.
You hear often “I only have empirical knowledge about my studied subject, my domain, but I can extrapolate and give you my opinion on the existence or non existence of “God” because I am a rational scientist and I know better because I have been trained in the scientific method.
If you can’t scientifically prove it, it is just a lot of nonsense, imagination or a flight of fancy. Ignorance, rigid thinking and pre-justice abound in the scientific community.
Unfortunately society chooses in general to perpetuate the redundant polemic of Fundamentalist Abrahamic Religious Literalism v the Militant Atheist and not be aware of a third way.
Thank goodness there are other scientists who are intimidated by their lack of knowledge, they realise as is so aptly put in Hamlet Act 1, scene 5,
” There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy.”
Likewise, Sir Karl Popper one of the greatest 20 C science philosophers said.
“Our knowledge can only be finite, while our ignorance must necessarily be infinite.”
He also said,
“In so far as a scientific statement speaks about reality, it must be falsifiable; and in so far as it is not falsifiable, it does not speak about reality”.
In other words, if reality cannot be tested and shown to be not falsifiable than it is outside the realm of science. However, this does not make it untrue or false, only that it is outside the realms of existential science.
Put simply, if you can’t see it, whack it, smash it, observe it, or measure it than it is not science. Mind you, I don’t know where that puts dark energy/matter ?
There are two kinds of scientific statements that can be identified:-
The first are statements of observations, “There is a white van” Logicians call these statements singular existential statements, since they assert the existence of some particular thing.
The second are statements that categorize all instances of something, such as “all vans are white”. Logicians call these statements universal.
Scientific laws are commonly supposed to be of this second type. One difficult question in the methodology of science is: How does one move from observations to laws? How can one validly infer a universal statement from any number of existential statements?
This is the real paradigm shift, as theosophist we must be able to transcend all boundaries, render unto science what is science, but render unto Theosophy what is theosophy, the divine wisdom, which must be approached via logic, intuition, imagination, myth, contemplation, meditation and life experience and not restrict ourselves to simple trial and error scientific methodology. The esoteric has always considered the big picture which includes science.
“Whenever a theory appears to you as the only possible one, take this as a sign that you have neither understood the theory nor the problem which it was intended to solve”
Another Karl Popper gem.
All & around England – www.theosophical-society.org.uk/html/events.asp
At the Headquarters only – 50 Gloucester Place W1U 8EA
H. P. BLAVATSKY AND THE APOCALYPSE
19 February 2012 Sunday 18:00 – 19:30
THEOSOPHICAL TEA PARTY
22 February 2012 Wednesday 15:00 – 17:30
MASTERY OF THE BINDING LIFE
26 February 2012 Sunday 18:00 – 19:30
Christine Morgan/Laurence Newey
GNOSTIC CHRISTIANITY: EMMANUEL SWEDENBORG – THE SWEDISH MYSTIC & SCIENTIST
29 February 2012 Wednesday 19:15 – 21:00
BLAVATSKY LODGE: THE PLEIADES MYSTERY
01 March 2012 Thursday 18:45 – 21:00
THE HEALING POWER OF VOCAL SOUND
04 March 2012 Sunday 14:00 – 16:30
ANNIE BESANT AND THE SPREAD OF INTERNATIONAL CO-FREEMASONRY
04 March 2012 Sunday 18:00 – 19:30
ILLUMINATI, ILLUMINISM AND ILLUMINATION
11 March 2012 Sunday 18:00 – 19:30
THEOSOPHICAL GALLERY TOURS: TATE BRITAIN, MILLBANK – “BLAKE AND TURNER – COLOUR AND FORM”
13 March 2012 Tuesday 14:00 – 16:00
THE GREAT WHITE BROTHERHOOD
18 March 2012 Sunday 18:00 – 19:30
REVEALING THE SOUL IN ASTROLOGY
25 March 2012 Sunday 14:00 – 16:30
THE TEMPLARS, THE GODDESS AND MONEY
25 March 2012 Sunday 18:00 – 19:30
THEOSOPHICAL GALLERY TOURS: VICTORIA + ALBERT MUSEUM – “WORLD RELIGIONS”
17 April 2012 Tuesday 14:00 – 16:00
Study Groups and Courses at the HQ – 50 Gloucester Place W1U 8EA
THEOSOPHY: HIGH WAY TO SPIRITUAL DEVELOPMENT
Sundays 16:45, 22 Jan – 25 Mar
Wednesdays fortnightly 19:00 – 21:00, 18 Jan – 29 Feb
George Wood & Ron Wallwork
CARL JUNG – THE RED BOOK
Mondays fortnightly 19:15 – 21:15, 9 Jan – 5 Mar
THE SECRET DOCTRINE
Tuesdays 19:00 – 20:30, 10 Jan – 6 Mar
THE JOY OF MEDITATION
Tuesdays 19:00 – 21:00, 10 Jan – 10 Apr
Published by The Theosophical Society in England
Editor: Christian Bodhi