CLOSED OR OPEN LODGES
THE Theosophical Society has never prohibited
Private Branches. If five Members-at-large can exist separately, they can exist
together; for they are no worse off when organized than when not. It is
conceivable, moreover, that there may be special circumstances where publicity
is undesirable -as where there is exceptional local bitterness against
Theosophy, or where the Charter-members are as yet too few or too ill-instructed
to furnish papers and discussions of value to outsiders, or where want of
intellectual capacity might excite derision in the community instead of
respect. Another case is possible - where the Charter-members organize for the
express purpose of providing open meetings, but temporarily hold only closed
ones while studying and otherwise preparing themselves for fitness to edify
visitors. In any one of these cases a provisional privacy is altogether
legitimate.
But there is another case less commendable. It
is where a group of Theosophists choose exclusiveness because they desire only
those of their own set, or because they fear ridicule if know as F.T.S., or
because they intend organization merely as a furtherance to their own
intellectual culture or to the attainment of psychic power. The foundation of
such a Lodge is timidity or selfishness, and on neither can a sound
Theosophical superstructure be erected.
And what, in fact, has been the fate of Private
Branches in the American Section? Five Charters to such have thus far been
issued. Of these five Branches, two died quietly and soon, one surrendered its
Charter, one is virtually extinct, and one is too recent formation to have a
history. No one has contributed to the strength of the Society, to the extension
of its teachings, or to the multiplication of its members.
There must be a reason for this. Nor is it hard
of detection. The reason is simply that the essential idea of a
permanently-closed Lodge and the essential idea of a Theosophical Branch are directly
opposed. There is, indeed, a contradiction in the very words "Private
Branch." A "Branch" is an offshoot of a parent tree, not
underground but above ground. If you take away exposure to the sunlight and the
air and the hardening forces of Nature, confining the young shoot to darkness
and mystery and isolation, you not only deprive it of the very nourishment
essential to its growth, but you perpetuate the interior forces which will
ensure its decay. Nor only so. A "Private Branch" lacks the very marrow
of Theosophical life - altruism. Theosophy is not a bank-deposit which one
hoards in secret for contemplation and delectation; it is a purse of
Fortunates, which fills up as fast as one empties it for the benefit of others.
The true Theosophic spirit fixes its eye on the needs of a vast humanity in
ignorance, knows that there is no other way to overcome ignorance and its
consequences than by imparting truth, and queries how most efficaciously this
may be done. The Theosophist thus animated joins the Society to help it, feels
the want of sympathetic intercourse and of organized strength, exerts himself
to form a Branch of the like-minded, projects work for it, values it because it
makes possible a systematic outflow of knowledge and influence on the vicinage.
He knows very well that, as the measure of his own Theosophic vitality is the
degree in which he works and not merely meditates, so also it is with a Branch.
In truth, a vigorous Theosophic spirit, filled with philanthropic earnestness
to propagate truth, must feel somewhat repressed when discussing Cosmogony and
the Seven Principles in a closely-styled Lodge, and have a suspicion of
incongruity and discomfort. The spectacle of a snug and smug group gravely
examining eternal verities which nobody else is allowed to hear of, verges
somewhat on the ludicrous. This is one of the cases where a sense of humor
keeps people out of the absurdities as well as out of errors.
It can never be too often repeated that real
Theosophy is not contemplation or introspection of philosophizing or talk, but
work, work for others, work for the world. We are told that the one fatal bar
to progress is selfishness in some one of its Protean forms. It will never be
overcome by thinking about oneself, but by not thinking about oneself.
And as we have to think about something, the alternative is thought for others
and how to help them. As the mind fills with such schemes and the hands take
hold of them, self-interest is displaced and egoism fades out. Selfishness dies
of inanition, and altruism grows because constantly fed. And all this time true
progress goes insensibly on. The mind clears of prejudices and fogs, the spirit
grows more sunny and cheerful, peacefulness settles over the whole interior
being, and truth is seen with greater distinctness. For the great hindrance to
evolution is decaying away.
This is equally true of a Branch. So long as it
exists only for the improvement or entertainment of its members, the selfish
principle is dominant, for selfishness is not the less genuine because applied
to purposes in themselves high. Such a Branch does not expect to grow, it
probably does not desire to grow, and it surely will not grow. What is there to
make it grow? It lacks that essence of all life and growth which pervades
everything vital. The opposite conception of a Branch, that of an organized
force for the better propagation of truth, supplies just such a lack.
Preparation of papers or discussion does not mean that mere exhibition of
personal ideas, still less speculation on curious and recondite problems, but
the arrangement in lucid language of those apprehensions of truth which the
thinker believes to have intellectual or practical value. It is a gift to
others, not a display of self. The life-principle of all Nature flows through
the being, clarifying thought, vivifying motive, energizing speech. Then it
flows without, warming dull or listless ears, arousing attention, exciting
interest, stimulating inquiry. So the influence spreads, attendance increases,
the Branch grows.
The history of open Branches demonstrates what
might otherwise seem theory. As they have kept in view a missionary purpose and
exerted themselves to make meetings interesting and instructive to outsiders,
they have thriven. One Branch through years rarely adding a member to its small
list, made its meetings open. In two years it enlarged between three and
fourfold. Very naturally so. The fact of publicity becoming known, visitors
drop in. Some suggestive topic pleases them, they attend again, feel an interest,
then a charm, then a devotion. Then they join the Branch and invite others.
Progress and prosperity follow.
While it would not be right for the T.S. to
prohibit Private Branches, it would be wrong for it to look upon them as other
than temporary and provisional, the missionary function being in abeyance only.
Those who prepare the way for and those who organize Branch Societies would do
well to lay stress upon the true conception of a Branch as a living, active,
aggressive agency, not a proselyting scheme, but a means for circulating truth.
Its outside effects are the main ones. If the members strive to benefit
non-members, they will surely edify themselves. And between the energy of a
Branch and its growth, there will always be a relation. Stationary membership
almost certainly implies apathy, as an increasing one implies the reverse.
And, on the other hand, Branch members need to
feel that public notice and Branch growth are only possible as meetings are
made interesting. It is exactly so with the Churches. If the service is tame
and the preaching imbecile, people will not go. Nor, perhaps, should they. Life
is too short to be bored. The Oxford Don who passed his Sundays in the fields
rather than in Church said that he "preferred sermons from stones to sermons
from sticks"; and Theosophists, much more non-Theosophists, will choose an
evening with books if the alternative is a Branch meeting which is lifeless, or
where everything is left to chance, or where the intelligent are outraged with
drivel. But where the leading speeches are duly and truly prepared, and the
essayists worthy and well qualified, a state of things is brought about when
attendants will seek to gain admission to further rights and benefits.
Thoughtful contribution to open Branch discussions is as truly an aid to
Theosophy as is sustentation of its periodicals or its work, and immediately
tends to bring about that enlargement of the Society which we hope for as
impressive to the public, conducive to our strength, and expressive of our advance.
Harris P.
Path,
May, 1890
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