THEOSOPHY, Vol. 80, No. 5, March, 1992
(Pages 133-135; Size: 8K)
THERE is no nobler ideal than that expressed in the First Object of the Theosophical Movement -- "To form the nucleus of a Universal Brotherhood of humanity, without distinction of race, creed, sex, caste or color." Even in a limited sense, the idea of brotherhood touches the heart; in the theosophical sense it makes the whole world kin. The ideal may be rooted in reminiscence, memory of the Soul, or the intuitive perception of the unbroken unity underlying the interdependence evident among all beings, or it may be a simple desire to participate in the lives of beings of all kinds.
The concept of Brotherhood necessarily implies absence of intolerance, freedom from feelings of superiority or inferiority, grievances forgotten, selfish expectations laid aside, prejudices and preconceived notions swept away.
The First Object gives the underlying attitude necessary in approaching the Second Object -- "The study of ancient and modern religions, philosophies and sciences, and the demonstration of the importance of such study." Whether consciously or unconsciously assumed, this is the position of the open mind, the eager intellect and unveiled perception. Inevitably, in the course of time, pursuing the Second Object results in sensing the import of the Third Object: "The investigation of the unexplained laws of Nature and the psychical powers latent in man." Our attention is drawn to the simultaneous evolution of man and Nature, to the importance of the laws governing the occult Universe, and to man's vital place in the universal scheme.
Therefore, the three Objects are not to be considered in the sequence of one-two-three but as supplementary steps and conditions: The First is the everlasting, impersonal Ideal within the framework of which all barriers to the realization of true brotherhood are recognized; the Second is the means whereby those barriers are leveled through understanding the ideas that have moved mankind to action all down the ages; the Third relates to the awareness in each of us of the way the first two Objects involve the whole being in daily living.
For the disciple, life is not separate from the people and circumstances at hand. Conduct follows the line of concept but each action is personalized by the reason for action. The "threads" of our relationships are "colored" by the motive, and when responsibility for the effects are admitted and accepted, motivating causes are conscious choices -- living becomes individual rather than personal, and it is easier to see our fellow-creatures in terms of what they are and what they are in incarnation for, instead of the defects which their lives temporarily present.
Appearances are deceptive only to those who fail to understand human nature and the nature of the cycles. As the Bhagavad-Gita says: "What is night to those who are unenlightened is as day to his gaze; what seems as day is known to him as night, the night of ignorance. Such is the Self-governed Sage!" So, in the ripeness of time, Sages can prophesy what is in store for mankind, and predict with encouragement the fulfillment of man's possibilities.
In 1888, H. P. Blavatsky wrote to Mr. Judge:Night before last I was shown a bird's-eye view of Theosophy and its Theosophical Societies. I saw a few earnest reliable Theosophists in a death struggle with the world in general, and with other -- nominal but ambitious -- Theosophists. The former are greater in number than you may think, and they prevailed, as you in America will prevail, if you only remain staunch to the Master's programme and true to yourselves."The Five Messages from H. P. Blavatsky have an overtone of solemnity as they depict the critical bearing of personal misconceptions on the welfare of the Theosophical endeavor to present the true idea of Brotherhood. They are replete with warnings and suggestions, but they are rich with promise as well. [Note: A link to HPB's "Five Messages" has been placed at the end of this article. --Compiler.]
Mr. Judge once said: "In this cycle each man must become his own authority." Rapport with the Movement depends on self-induced and self-devised efforts. It is not what is done, but the spirit in which it is done -- the motive -- that counts. The Saviors of Humanity ask nothing for themselves; but identifying themselves with humanity, they say in essence: If you would serve us, serve humanity by killing in yourselves those separative bases that make for unbrotherly conduct.
"Follow not me nor my path, but the path I show." H.P.B. said, and that path is mirrored in the Three Objects of the Movement.
COMPILER'S NOTE: The following is a separate item which followed the above article but was on the same page. I felt it was useful to include it here:
There is no purifier in this world to be compared to spiritual knowledge; and he who is perfected in devotion findeth spiritual knowledge springing up spontaneously in himself in the progress of time.
[Note: Here is the link to HPB's "Five Messages", that were spoken of in the above article by the Editors. --Compiler.]
THE FIRST OBJECT OF THE T.S.
THE "THREE OBJECTS" OF THE THEOSOPHICAL MOVEMENT
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