NOTE: The several different philosophies and organizations represented in this chapter are only a sampling of numerous systems that might also have been included. While each of these has its own character, including differences of belief and practice from the others, the groups or philosophies represented here seem to this Editor to have the following elements in common:

• Belief in and promoting the spiritual evolution of both individuals and the human race within a new civilization, as part of a larger cosmic scenario
  
• A focus on personal spiritual practice and experience, not on doctrines and dogma
  
• Belief in the interpenetration of the material by the spiritual -- thus they teach the spiritual or esoteric (hidden) meanings of experience, religions, and scriptures
  
• A claim not to be a religion, though applauding the best ethics and wisdom from all religions; some encourage students to enrich their own traditions with insights derived from spiritual philosophy and from other religions
  
• Paying particular attention to certain revealed or inspired sources of information and/or to charismatic figures who provide information, analysis, and leadership -- at the same time, encouraging personal independence
  
• Tracing their roots back to "ageless wisdom" or ancient, perennial philosophy, though the organization or concepts taught have reemerged in the past 125 years.

Echoing the ancient Greek axiom, "Man, know thyself," Rudolf Steiner, the founder of anthroposophy, described it as "awareness of one's humanity." Nowhere is the need for such awareness greater than in relation to our fellow human beings, and to the life and work we share with them. It is this awareness that lies at the heart of the practical work fostered by the worldwide General Anthroposophical Society, which Steiner founded in 1923 as "an association of people who would foster the life of the soul, both in the individual and in human society, on the basis of a true knowledge of the spiritual world."

Rudolf Steiner (1861-1925) was born in lower Austria and grew up with the clairvoyant certainty of a spiritual world. Recognizing the need to reconcile the experience of the supersensible realities with that of the material world, he schooled himself in modern science and philosophy, and developed anthroposophy as a "spiritual science." Steiner was active in the cultural and social life of his day, and shared the results of his spiritual research in over six thousand lectures and forty books. He is increasingly recognized as a seminal thinker of the 20th century and one of humanity's great spiritual teachers.

Anthroposophy embraces a spiritual view of the human being and the cosmos, but its emphasis is on knowing, not faith. It is a path in which the human heart and hand, and especially our capacity for thinking, are essential. It leads, in Steiner's words, "from the spirit in the human being to the spirit in the universe." Humanity (anthropos) has the inherent wisdom (sophia) to transform both itself and the world. Today, when many aspects of our culture are in crisis, and people are easily drawn into cynicism and despair, anthroposophy's vision of human potential is a source of hope and renewal.

Since Steiner's death in 1925, many people have sought to continue his research through study, reflection, and meditation, and to apply it in many areas of human endeavor. The international center for this work is the School for Spiritual Science, at the Goetheanum in Dornach, Switzerland. The Society is entirely non-sectarian and nonpolitical, but its activities range across many disciplines and interests, including the following:
. Waldorf Schools (500 worldwide) place as much emphasis on creativity and moral judgment as on intellectual growth, with reverence for beauty, goodness, truth, and freedom as the goals.
. Adult education balances study with inner development and creative work.
. Medical practice is holistic, treating body, soul, and spirit.
. Biodynamic agriculture relates to the earth as a living organism, utilizing sustainable and organic processes.
. Eurythmy translates the sounds, phrasing, and rhythms of speech and music into movement and gesture.
. Other work with the arts, cooperative projects, health products, and publishing demonstrate principles of anthroposophy.

"Anthroposophy intends to be a living presence; it wants to use words, concepts, and ideas so that something living may shine down from the spiritual world into the physical. Anthroposophy does not only want to impart knowledge, it seeks to awaken life."
R. STEINER
-- compiled by the Editor from brochures published by the Anthroposophical Society in North America: Toward a More Human Future and Rudolf Steiner

The Arcane School was established by Mrs. Alice A. Bailey in 1923 to help meet an obvious and growing demand for further teaching and training in the science of the soul. The School is one of many activities of the Lucis Trust.

The purpose of the esoteric training given in the Arcane School is to help the student grow spiritually toward acceptance of discipleship responsibility and to serve the Plan of the spiritual hierarchy by serving humanity. Esotericism is a practical way of life. The function of the School is to assist those at the end of the probationary path to move forward on to the path of discipleship, and to assist those already on that path to move on more quickly and to achieve greater effectiveness in service.

A disciple is one who, above all else, is pledged to do three things: (a) to serve humanity, (b) to co-operate with the Plan as he sees it and as best he may, and (c) to develop the powers of the soul, to expand his consciousness, and to follow the guidance of the higher self and not the dictates of his threefold lower self.

Discipleship is a word in constant use among aspirants in the world, both in the East and in the West. Discipleship could be defined as the final stage of the path of evolution. It is the stage in which a man knowingly pledges himself to impose the will of the soul (which is essentially the will of God) upon the lower nature. Upon this path he submits himself to a training process through a systematized and applied discipline, producing a more rapid unfoldment of the power and the life of the soul.

The training given in the Arcane School is based on three fundamental requirements -- occult meditation, study, and service to humanity. The Arcane School is a place for hard work. The presentation of the teaching adapted to the rapidly emerging new civilization includes the training of disciples in group formation and group meditation and study, helping to precipitate the ideas on which the new civilization and culture will be founded. The work of the Arcane School all over the world is carried forward entirely by correspondence with one of three headquarters.

The Arcane School is nonsectarian, and respects the right of each student to hold his own view and beliefs. It does not rely upon an authoritarian presentation of any one line of thought or code of ethics. The knowledge, insight wisdom, and capacity to wield spiritual energy resulting from work and training with the Arcane School should be expressed and applied in daily living service in helping to matetialize the Plan of God and to aid in solving the problems of humanity.

--compiled by the Editor from materials provided by Lucis Trust

Testimony and Treasure

"In every race and nation, in every climate and part of the world, and throughout the endless reaches of time itself, back into the limitless past, men have found the Path to God; they have trodden it and accepted its conditions, endured its disciplines, rested back in confidence upon its realities, received its rewards and found their goal. Arrived there, they have 'entered into the joy of the Lord,' participated in the mysteries of the kingdom of heaven, dwelt in the glory of the divine Presence, and then returned to the ways of men, to serve. The testimony to the existence of this Path is the priceless treasure of all the great religions and its witnesses are those who have transcended all forms and all theologies, and have penetrated into the world of meaning which all symbols veil."

-- Alice Ao Bailey, The Externalization of the Hierarchy, p 405

The Great Invocation

This world prayer is translated into over fifty languages and dialects. It expresses certain central truths that all men innately and normally accept:
. That there exists a basic intelligence to whom we give the name of God.
. That there is a divine evolutionary Plan in the universe -- the motivating power of which is love.
. That a great individuality called by Christians the Christ -- the World Teacher -- came to Earth and embodied that love so that we could understand that love and intelligence are effects of the purpose, and the will, and the Plan of God. Many religions believe in a World Teacher, knowing him under such names as the Lord Maitreya, the Imam Mahdi, and the Messiah.
. Only through humanity itself can the divine Plan work out. From the point of Light within the Mind of God - Let light stream forth into the minds of men. - Let Light descend on Earth.

From the point of Love within the Heart of God - Let love stream forth into the hearts of men. - May Christ return to Earth.

From the center where the Will of God is known - Let purpose guide the little wills of men -- - The purpose which the Masters know and serve.

From the center which we call the race of men - Let the Plan of Love and Light work out. - And may it seal the door where evil dwells.

Let Light and Love and Power Restore the Plan on Earth.

Sri Aurobindo is the highly respected author of thirty volumes of philosophy, poetry, political essays, and spiritual discourse. A scholar and political activist in India at the turn of this century, he withdrew to the reclusive, though prolific, life of a mystic following spiritual experiences he had while in prison. Sri Aurobindo's vision inspired the founding of the experimental community of Auroville in India. Selections from his writings follow:

"At once a first question arises -- is this world an unchanging succession of the same phenomena always or is there in it an evolutionary urge, an evolutionary fact, a ladder of ascension somewhere from an original apparent inconscience to a more and more developed consciousness, from each development still ascending, emerging on highest heights not yet within our normal reach? If so, what is the sense, the fundamental principle, the logical issue of that progression? Everything seems to point to such a progression as a fact-to a spiritual and not merely a physical evolution."

"This erring race of human beings dreams always of perfecting its environment by the machinery of Government and society, but it is only by the perfection of the soul within that the outer environment can be perfected. What thou art within, that outside thee thou shalt enjoy, no machinery can rescue thee from the law of thy being."

"Consciousness is a fundamental thing, the fundamental thing in existence -- it is the energy, the motion, the movement of consciousness that creates the universe and all that is in it -- not only the macrocosm but the microcosm is nothing but consciousness arranging itself. For instance, when consciousness in its movement or rather a certain stress of movement forgets itself in the action it becomes an apparently "unconscious" energy; when it forgets itself in the form it becomes the electron, the atom, the material object. In reality it is still consciousness that works in the energy and determines the form and the evolution of form. When it wants to liberate itself, slowly, evolutionarily, out of Matter, but still in the form, it emerges as life, as animal, as man and it can go on evolving itself still farther out of its involution and become something more than mere man."

The Mother

Sri Aurobindo's longtime student and companion, the Mother (Mirra Alfassa), continued his work, founding Auroville and helping to spread the vision worldwide. The Mother also wrote a thirteen-volume Agenda on her experiences and explorations in the expression of consciousness that resides within the body's cellular structure, as well as twelve volumes of collected conversations and writings.

"If we want to find a true solution to the confusion, the chaos, and the misery of the world, we have to find it in the world itself. In fact, it is to be found only there: it exists latent, one has to bring it out. It is neither mystical nor imaginary, but altogether concrete, furnished by Nature herself, if we know how to observe her. For Nature is an ascending movement; out of one form, one species, she brings forth anew one capable of manifesting something more of the universal consciousness. All go to prove that man is not the last step in terrestrial evolution. The human species will necessarily be succeeded by a new one which will be to man what man is to the animal; the present human consciousness will be replaced by a new consciousness, no more mental, but supramental...

"The time is come when this possibility...must become a reality lived upon earth."

-- These excerpts from the writings of Sri Aurobindo and the Mother are printed in a brochure titled "Introduction to Auroville." Used with permission.

About Theosophy

The modern Theosophical movement dates from the founding of the Theosophical Society in New York City in 1875 by Helena Petrovna Blavatsky, Henry Steel Olcott, William Quan Judge, and others. The movement, however, views itself as a contemporary expression of a tradition going back to the Neo-Platonists of Classical antiquity (hence the name} and earlier. Primary concepts are

1. The fundamental unity of all existence, so that all dichotomies -- matter and spirit, the human and the divine, I and thou -- are seen as transitory and relative distinctions of an underlying absolute Oneness
    
   
2. The regularity of universal law, cyclically producing universes out of the absolute ground of being
    
   
3. The progress of consciousness developing through the cycles of life to an ever-increasing realization of Unity.

Theosophy is nondogmatic, but many Theosophists believe in reincarnation; karma (or moral justice); the existence of worlds of experience beyond the physical; the presence of life and consciousness in all matter; the evolution of spirit and intelligence as well as matter; the possibility of conscious participation in evolution; the power of thought to affect one's self and surroundings; free will and self-responsibility; and the duty of altruism, a concern for the welfare of others.

These beliefs often lead to such practices as meditation, vegetarianism and care for animal welfare, active support of women's and minority rights, and a concern for ecology.

Knowledge of such ideas and practices derives from the traditions of cultures spread over the world from antiquity to the present in a "perennial philosophy" or "ancient wisdom," held to be fundamentally identical in all cultures. But it also derives from the experiences of individuals through the practice of meditation and the development of insight. No Theosophist is asked to accept any opinion or adopt any practice that does not appeal to the inner sense of reason and morality.

Theosophy has no developed rituals. Meetings typically consist of talks and discussion or the study of a book, although they may be opened and closed by brief meditations or the recitation of short texts. There are no privileged symbols in Theosophy, but various symbols from the religious traditions of the world are used, such as the interlaced triangles and the ankh.

Today there are three main Theosophical organizations. Membership statistics are not available for all of them, but the American section of the society with international headquarters in Madras, India, has a membership of about five thousand. There are associated groups in about fifty countries.

Theosophy in the World Today

The first object of the Theosophical Society is (in one wording), "To form a nucleus of the Universal Brotherhood of Humanity without distinction of race, creed, sex, caste, or color"; and the second is, "To encourage the study of comparative religion, philosophy, and science." As those objects indicate, Theosophy is dedicated to increasing co-operation among human beings and understanding among their cultures and religions.

Theosophy holds that all religions are expressions of humanity's effort to relate to one another, to the universe around us, and to the ultimate ground of being. Particular religions differ from one another because they are expressions of that effort adapted to particular times, places, cultures, and needs. Theosophy is not itself a religion, although it is religious, in being concerned with the effort to relate. Individual Theosophists profess various of the world's religions -- Christian, Jewish, Moslem, Zoroastrian, Hindu, Buddhist; others have no religious affiliation.

The Theosophical Society has, from the time of its founding, promoted dialogue and cooperation among the religious traditions of humanity, since we regard them all as varying expressions of a basic human need and impulse. The Society itself is an expression of the faith that human beings, however diverse their backgrounds, can communicate and cooperate.

Primary Challenges and Issues Facing Humanity

Humanity is faced by a range of seemingly insuperable problems: uncontrolled population growth, diminishing resources, exploitation of one group by another, ancient animosities, passion for revenge, racial antagonism, religious prejudice, territorial ambition, destructive use of the environment, oppression of women, disregard of the rights of others, greed for wealth and power, and so on. In the Theosophical view, all these are secondary or derivative problems -- the symptoms of a disease. The primary, original problem, the cause of the disease, is the illusion of separateness, the notion that we are unconnected, independent beings whose particular welfare can be achieved at the expense of the general good.

The primary challenge facing humanity is therefore to recognize the unity of our species and in turn our ultimate unity with all life in the universe. Despite the superficial cultural and genetic differences that divide humanity, we are a remarkably homogeneous species -- physically, psychologically, intellectually, and spiritually. Biologically, we are a single human gene pool, with only minor local variations. Psychologically and intellectually, we respond to stimuli in fundamentally the same way. Linguistically, behind the surface variations of the world's tongues, our underlying language ability is remarkably uniform. Spiritually, we have a common origin and a common destiny.

Neither is the human species isolated from the rest of life in the universe. We are part and parcel of the totality of existence stretching from this planet Earth to the farthest reaches of the cosmos in every conceivable dimension. When we realize our integral connection with all other human beings, with all other life-forms, with the most distant reaches of space, we will realize that we cannot either harm or help another without harming or helping ourselves. We are all one, not as metaphor, but as fact.

Individual Theosophists engage in social, political, and charitable action as they are moved by their consciences and sense of duty to become so engaged. They are urged by the Theosophical tradition to realize the concept of Unity in practical responses to the challenges we face. Collectively and as Theosophists, however, we do not regard it as our special calling to be social, political, or charitable activists. Theosophy addresses the cause rather than the symptoms of the human disease. Theosophy seeks to make humanity aware -- intellectually, affectively, and experientially -- of our unity with one another and with the whole universe. From such awareness will flow naturally and inevitably a respect for differences, a wise use of the environment, the fair treatment of others, a sympathy with the afflictions of our neighbors, and the will to respond to those afflictions helpfully and lovingly.

"Help Nature and work on with her; and Nature will regard thee as one of her creators and make obeisance. "[sI. 661] "To live to benefit mankind is the first step." [sI. 1441] H. P. BLAVATSKY, The Voice of the Silence, 1889

"There is a road, steep and thorny, beset with perils of every kind, but yet a road, and it leads to the very heart of the Universe: I can tell you how to find those who will show you the secret gateway that opens inward only, and closes fast behind the neophyte for eve1more. There is no danger that dauntless courage cannot conquer; there is no trial that spotless purity cannot pass through; there is no difficulty that strong intellect cannot su1mount. For those who win onwards, there is reward past all telling-the power to bless and save humanity; for those who fail, there are other lives in which success may come ."

H. P. BLAVATSKY, 1891, CW 13:219

"0 hidden Life ,
          vibrant in every atom,
0 hidden Light,
          shining in every creature ,
0 hidden Love ,
          embracing all in oneness ,
May all who feel themselves
	  as one with thee
Know they are therefore one
	  with every other."

ANNIE BESANT

"It is well known that the first rule of the society is to carry out the object of forming the nucleus of a universal brotherhood. The practical working of this rule was explained by those who laid it down, to the following effect:" 'He who does not practice altruism; he who is not prepared to share his last morsel with a weaker or poorer than himself; he who neglects to help his brother man, of whatever race, nation, or creed, whenever and wherever he meets suffering, and who turns a deaf ear to the cry of human misery ; he who hears an innocent person slandered, whether a brother Theosophist or not, and does not undertake his defense as he would undertake his own - is no Theosophist.'"

H. P. BLAVATSKY, "Let Every Man Prove His Own Work," 1887, CW 8:170-71

"There is but one way of ever ameliorating human life and it is by the love of one's fellow man for his own sake and not for personal gratification. The greatest Theosophist - he who loves divine truth under all its forms-is the one who works for and with the poor. "

H. P. BLAVATSKY, "Misconceptions," 1887, CW 8:77

"The Society was founded to teach no new and easy paths to the acquisition of 'powers'; ...its only mission is to re-kindle the torch of truth, so long extinguished for all but the very few, and to keep that truth alive by the formation of a fraternal union of mankind, the only soil in which the good seed can grow."

H. P. BLAVATSKY, "Spiritual Progress," 1885, CW 6:333

"The path of right progress should include the amelioration of the individual, the nation, the race, and humanity; and ever keeping in view the last and grandest object, the perfecting of man, should reject all apparent bettering of the individual at the expense of his neighbor."

H. P. BLAVATSKY, "The Struggle for Existence," 1889, CW 11:151-52

"If Theosophy [is] prevailing in the struggle, its all-embracing philosophy strikes deep root into the minds and hearts of men, if its doctrines of Reincarnation and Karma, in other words, of Hope and Responsibility , find a home in the lives of the new generations , then, indeed, will dawn the day of joy and gladness for all who now suffer and are outcast. For real Theosophy is Altruism, and we cannot repeat it too often. It is brotherly love, mutual help, unswerving devotion to Truth. If once men do but realize that in these alone can true happiness be found, and never in wealth, possessions or any selfish gratification, then the dark clouds will roll away, and a new humanity will be born upon earth. Then, the Golden Age will be there, indeed."

H. P. BLAVATSKY, "Our Cycle and the Next," 1889, CW 11:202