THE THEOSOPHICAL WAY OF LIFE
JOHN B. S. COATS
President,
The Theosophical
Society
When
one looks at the Theosophical Society around the world today, one can point to
certain things which stand in the way of its fuller success and several things
are worthy of mention here, in so far as they affect everyone of us
in our work; things which are essential in our lives if we are to be
balanced members of the Society and good ambassadors for it before the world.
These are things which we consider often enough and read about, but do not
sufficiently carry out in our lives.
When,
for instance, we speak to anyone who is an expert on a subject about which we
only know a little, it becomes clear to him very soon that we are not at all
well versed in that subject. It is probably true that the level of our
Theosophical knowledge is not as high as it might be, indicating that a deeper
study of Theosophy is required of us if we are to represent this Society to
others in a manner likely to cause them to feel that we are knowers
of our special philosophy.
It
is not sufficient when one has read only one or two books to think that one is
able to present the fullness of the Theosophical philosophy. So more study, real
study–not just reading, but reading and pausing and thinking and
considering–a far deeper form of study is required from nearly everyone of us. And here it is worthwhile mentioning that
Theosophy does, in a sense indeed, stand alone. It is not a copy of anything
else; it is not just another chapter in the life of one or other of the great
religious faiths of the world, or one of the great philosophies of the world.
It stands alone and unique and it should be the efforts of every member of our
Society to understand this for himself or for herself and not to make a mixture
of his or her own faith and Theosophy, and so lose sight of the uniqueness of
the wisdom, some portion of which was given to the world again through Madame Blavatsky by those who stood behind her.
And
so we need to know; and it is, then, with both fore-thought
and hope that towards the later half of next year, the
International Centre for Theosophical Study will be
inaugurated here at Adyar. The
intention behind this centre is obvious and it is to
be hoped that members from far and wide will be sufficiently interested
to take advantage of the courses offered. These will include, besides a
comprehensive review of the basic principles of Theosophy as they have been
given to us since the earliest days, the history of the development of the
movement and considerable emphasis on that way of life which we may call
theosophical which leads on from the discipline of the outer being to the
realization of that inner life which so many do not as yet experience.
This
is, in truth, an aspect of the work for brotherhood that the Society espoused a
hundred years ago, for although the attainment of peace and harmony amongst men
in an exoteric sense is still our very great concern, our work is enormously
more effective when we are able to transcend the intellectual appreciation of
brotherhood and realize within our own consciousness, (which may be, at least,
on the fringe if not at the centre of that unity–if,
one may put it in such a materialistic manner) that the brotherhood, not only
of all men, but of all life, is a fact in nature.
To
those who have opened up this realm of realization within themselves, the world
must ever present a picture quite other than the one that you and I mostly
know, and conscious action taken by such persons will always be in the direction
of helpfulness to their neighbours. It is for this
reason that I believe that the work of the Theosophical order of service may be
greatly expanded in all the national sections, for channels of valuable,
necessary or useful work can be opened up best by those of whom it might be
said that they cannot help giving their loving service towards their fellowmen.
On a physical plane level, such preparations need to be made ready for the use
of the growing number of our members who are beginning to understand that
Theosophy on the mental plane is not enough, and that practical expression must
be given to it at all levels where human beings operate. Some will find their
own channels of expression, but many will naturally gravitate towards
co-operative efforts.
At
the same time, and as the inevitable concomitant of this outer activity and
more important still, is the change in the life, the attitude, the
perceptiveness that has to come about in each of us.
Some
of you may recall that many years ago, Mr. J. Krishnamurti
spoke very challengingly to a large audience around a campfire at Ommen in
–
“You must ask yourself what you have done.”
That
is a very pertinent and deep question. Let us all point at ourselves. What have
we done? We can expand that idea and most of us will feel, I am sure, that we
have not done enough. And then he asks:
–“How
many people have you made happy, not in the passing things, but in the ways of
the Eternal?”
How
many people have you or I made happy?
–“How
far has it been your ambition to lead someone to that Kingdom of Happiness,
that garden where there is unchanging light, and unchanging beauty?”
How
far have I been concerned to lead people to the
–“Have
you,” he asks, “any of you, tasted Eternity?”
One
wonders how often we are concerned even to think about tasting Eternity. We
give in all too readily to the dictates of time. And perhaps all too rarely do
we consider the truer values which pertain to the Eternal. And then he asks
again:
–“Are
any of you happy?”
How difficult to answer that. What does he mean by happiness? Obviously, he does not mean the mere passing satisfactions of life. He must mean something of that deeper peace, that deeper sense of balance, of rhythm; of stillness which is to be found only in one’s own heart, and it is when we are in that stillness that we begin to know what true happiness is. Is not this what he means? And so he asks:
–“How
many of you have felt so deeply that you could throw yourself into the place of
the person who is suffering?”
Here
again is a tremendously challenging question. We pass people on the street
without looking twice at them. People come and talk to us about their problems.
We all have that experience. Sometimes our tendency is to try to get rid of the
person. We think we have more time for somebody else and not for that
particular person’s sorrows. Sometimes of course we must use our discrimination,
but how often do we really take the trouble when we do have the time? Do
we try to put ourselves in the position of that person and really make an
effort to understand that his suffering–because he is part of the One Life
which he shares with us–is ours too, and, therefore, somehow we have a
responsibility towards that person to try, with him and through him, to
alleviate something of the great suffering of the world. It is both challenging
and very difficult. He says:
–“What
have you done with your days?” And then a very telling
statement–“You give me phrases and cover my Truth with your words.”
Truth
is indefinable, but we understand here what is meant. We are concerned so often
to make excuses; the excuses of time for not doing the things which pertain to
the Eternal. And I feel, that it is tremendously
necessary for each one of us individually to enter into this deeper
understanding of life. What are we expected to achieve, and to what extent have
we done it?
I
am sure that Krishnaji, when he is speaking, is not
talking about our outer world accomplishments–or the lack of them–but of that
deep inner change which has to come in you and me. It is more or less
impossible to describe such things in themselves, but we may apprehend
something perhaps by the expressions to which that change gives rise in the
lives of those who are indeed awake and aware.
Everyone,
for instance, becomes our friend and there is no distinction at all between
caste and colour, race and creed, although, where
friendly action is concerned, we can never be entirely free of the
responsibility for exercising discrimination in the use of the energies at our
disposal. Your smile, my smile, which we do not restrict any longer only to a
few friends, is a smile not only of the lips, but a smile of the eyes and is
offered to all. The person who is really awake inside,
does not restrict those things in his contacts with his friends.
There
will be a real change in relation to one’s minding about oneself–little concern
for the praise of others and still less for the opinions of the multitude–a
freedom resulting from the knowledge that no one can do anything at all to you
but that you alone are indeed the “dispenser of glory or gloom” to yourself. No
one can touch you. They can laugh at your ideas, they might hurt your
feelings, they might injure you physically, but they cannot touch you.
Only you can do something about yourself. Cheerfully then, and released from
fear, such a person accepts this total responsibility for his own future. And
we in the Theosophical Movement should be doing that. I wonder if I ask the
question: “Do you see the point?” Am I making myself clear? I address myself of
course in saying this. Do you see the real point here? Why should we put off to
tomorrow or to some other life, that most supreme of experiences which could be
attained by us if we really tried?
For
this is why we exist. What other reason is there for this great evolutionary
process? It is the raison d’etre for our life
and our living, that we shall come to these deep inner
understandings and realizations and be able eventually to help every other to
the same deeper experience. Do you feel (if I address you, it is only for
simplification–it is not that I am not addressing myself) at this very minute
that you belong to everyone you meet–do you feel that in this big concourse of
members? Everyone of us should be able to feel that he
belongs to everyone else, that there are no barriers of any kind at all between
any of us, and that there is, what we might call, the melting of man into man.
If we could achieve this in the nucleus of our gatherings, how greatly could
the world be affected by us, when we go home. If
something could be born in us in terms of a real, deep realization, such as we
may experience, at this very moment, of the Oneness which unites us all, when
we go home we shall never lose it. That which has happened within us, which is
real, can never be lost. Look now then, at your next door neighbour
(if you actually wish to look at him–do so). Look at your next door neighbour, I will look at mine, and see him or her as you
have never seen him or her before. Usually we just see the exterior and we stop
there, but we have to try to see the inside. He should be the dearest of the
dear to us. If I look at the man next tome, I have to say to myself, “Is he the
dearest of the dear to me?” And should be not be, in terms of the real,
deep meaning of brotherhood which is not just the horizontal social thing that
we are accustomed to? It is something much more. Is your neighbour
one to whom your spirit can give itself wholly in love? Can you each look at
your neighbour and feel the deepest love? Because
that is eventually what we have to do; because one day the love which we now
share with only a few must become the love for all! Why should we wait? Why
should we not try to experience this now?
Will
you surround this neighbour with light and love, not
because you feel you should do so, but because you can do no other since he is
none other but you in another garb? Can you realize that there is not, nor can
there be, any happiness more completely fulfilling than this letting go of the
machinery of the mind, so that the life which is universally present may flow
through each in rich abundance? Any reservation now is but a personal reaction
based on some concealed fear, but if we do not succeed in going beyond the mind
we shall never understand. The mind can be a cruel, tyrannical master, but when
harnessed to the intent of that which lies beyond, it can become the inestimably
useful and efficient means whereby the inner reality may express itself
effectively in suitable forms.
But
many of the forms that surround us and bind us, because of the conditioning of
our past, do need to be broken down–once again with discrimination–so that the
flow of life can lead to a condition of continuing “happening” in our lives. As
soon as we put any barrier in the way, that flow cannot come through us and
such barriers are put in the way all too often by the little things which we have
not yet taken the trouble to deal with in our lives. These things have to be
looked at again now, so that each member of our Theosophical Society becomes a
cleaner, purer, deeper, more continuing channel for the light which comes from
the centre of all things–that it may reach through
you and me into this world of sorrow and despair by which we are surrounded.
One
may follow rules, as many do, for such disciplines are in no way bad in
themselves and can be helpful. Many are doing regular meditation, but perhaps
not in the fullness of their understanding of it and somehow do not manage to
release that in dwelling life. It is absolutely essential that one has to live
the teaching and not just know it. It has to be put into practice in our lives
and not left in a book. In fact, one only really does know the teaching as it
becomes increasingly a part of one’s life. Open to new influence! Once again
discrimination dictates that we distinguish what comes from the emotional field
alone as against that of union. The joy at a high level of the emotional field
is not unreal. Altough for most of us it would be a marvellous experience, it is not at all the same as the
experience that may be defined among Theosophists as Buddhic.
This
inner attitude can become a new way of life for each of us: it can become that
in us, but it depends upon each one whether it does so or not. It causes us to
look at the manner in which we conduct our business or run our home. It is not,
if real, in any way restricted to particular times or places, but becomes a
constant in every thought and action of our normal living.
Open
your light to each other’s light! Does that mean
something to you? It can mean something to you if you think about it. Open your
light to each other’s light, and this convention and this meeting, here and
now, can become the most intense, the most penetrating and the most
freedom-bringing moment of your lives.
I
would suggest and hope that during this convention we are not, therefore, only
listening with our minds to all the interesting things we shall hear, but that
we are somehow going deeper at all times within ourselves in our contacts with
each other. So that every time we meet our brother, as we meet him 100 times a
day, in our heart there is welling up the understanding: he is my brother, this
man, this woman, I love. And if all of us as a group can come into that unity
of deep, wise compassion for all living things, then this convention can go
down in the history of the Theosophical Society as a turning point in which the
members of the Society made the greatest effort, not only to know their
philosophy which is so necessary, but to live it before the world in contact
with everyone.
It
is simplicity that we need, not complication. A right perspective to see people
and take them as they are; a right awareness of what we are doing and of why we
say things and why we do things. A quest for one’s own reality where deeper
experiences are always new, and the right action towards all people and all
things. Be yourself, whilst aspiring beyond yourself with a pure heart, with
compassion, with purpose–unswerving purpose, and with
ecstasy and peace. All life seems to be a process of becoming for us, whilst
nevertheless mysteriously being the One. Let yourself
go–feel the flow of nature, God expressing Himself in the trees, in the stones
and in the creatures by which we are surrounded; feel the flow of nature, that
restless power of God expressing itself; in you and in me and in everything
else, for that is the only thing that is. That is what makes us, that is what
causes us to be here, that is what expresses this life at the highest levels
into which we are seeking to enter. What does the Banyan tree tell us? Can it
not speak? Can it not communicate to us some wonderful feeling of diversity in
unity or something of that kind? Each beauty of nature has something to tell a
person whose heart is open to hear, and I hope that during this convention all
our hearts at all times will be open to hear.
Go
with the wind. Why go with the wind? The wind is a wonderful example for us
because it is not concerned with itself, particularly; the wind is not
concerned with where it came from, nor particularly interested in where it is
going. What it is interested in, is the actual movement itself; it is
interested in the life that imbues it; it is interested in the going itself.
Can we be more aware of the life in the moment and then, though we should have
ideals and though we cannot forget all the past, dwell less in those things of
time, but more in the actual moment that is for ever now? For it is in that
moment-if we divorce it from the thoughts that come from the past or the
future–which is free and in which we know, that the greatest amount of
life will be able to flow through us for the service of the world. We have to
go, each one of us to the destiny of tomorrow valiantly to face whatever we
have created for ourselves.
[Presidential Address to the 100th Annual Convention of the Theosophical Society, Adyar, Madras.]