Theos-Talk Archives (September 1994 Message tl00062)

Treasures Behind the Gate by Eldon Tucker

       There are many ways in which Theosophy, the Wisdom-
Religion, is adapting to western society. The Teachings
are blending into popular thought and thereby creating
various flavors of Neo-Theosophy. These adaptations of
the core philosophy blend in with established belief
systems, enriching them. But the central philosophy
stands, apart from any particular variant.
       One adaptation has adopted Christianity, and
incorporates many beliefs from Christian thought. This
approach may also include Jungian psychology, which has
a strong Christian bias. This approach would have us
becoming priests, going to church, taking the sacrament,
believing in angels and fairies, and looking for a
return of the Christ.
       Another adaptation has adopted Buddhism, and
incorporates many beliefs from Buddhist though. This
approach gives considerable status to anyone having
learned Sanskrit or Tibetan. It accepts Tibetan
scriptures as authoritative, rather than being the works
of an exoteric religion. It would have us seeking for
extant works of eastern religions as the basis for the
Teachings. Again, exoteric religions are being embraced
as authoritative.
       A third adaptation is based upon Animism. It is
centered about the love and celebration of Mother
Nature. Goddesses are talked about. Nature walks become
religious observances. The multitudes of living
creatures about us are looked to for guidance: they are
used to help us escape the burden of our false, but
sincere beliefs, that prevent us from otherwise seeing
the Real and True.
        These adaptations have the useful effect of
changing public thought. They give a new direction to
religious, philosophical, and scientific thought. As we
participate in them, we assist in the effort to uplift
humanity. It is a good form of public work. But there is
much more to be had. Those of us feeling a need for more
can find it. The core concepts of Theosophy, untainted
by the public adaptations, provide us with a starting
point. The only limit as to how far we may go with them
is ourselves, a self-defined limit based upon our
individual capacity.
       The heart of the Teachings are rooted in the
Mysteries. It does not consist of ideas or rules of
behavior that change with passing trends. The Teachings
that are available to Generation X (a nickname for the
current generation in the United States) are the same as
those available to the generation of Blavatsky's time,
or even to those of Plato's time, or the time when the
pyramids or stonehenge were built. These Teachings are a
divine gift from a higher Kingdom of Nature than
humanity, from the Dhyani-Chohans, and the Mahatmas
preserve it to this day. And the Teachings are build up
about certain core concepts, many of which we have been
given, and are free to study and contemplate.
       When talking of these things to someone educated in
the west, some self-censorship may be necessary, so that
the person does not reject the whole philosophy out of
hand as seeming nonsense. If even higher Teachings were
told, they might seem to be "insane gibberish," simply
because there would be so much that needed to be
unlearned.
       We are told that the effort of the modern
Theosophical Movement is to attract the attention of the
highest minds of western civilization. It might be
asked: what for? If popular thought is influenced in the
right direction, the work is being done. Until someone
has reached the appropriate stage of inner readiness, it
means nothing to simply tell him some of the higher
truths. When he is ready, that person needs no coaxing
to seek out the higher life. Where, then, lies our
responsibility?
       First, we can assist the work of karma, being
agents for the good karma of those whom are ready for
the philosophy. We can assist by making the philosophy
readily available. This does not mean advertising it,
making it well-known to all, presenting it with an in-
your-face assertiveness to others. No. It means having
books, groups, centers, libraries, organizations,
classes, and all the other ways and means of allowing
someone to come and learn and grow. Having these places
is almost enough by itself, for a person when ready will
"stumble" upon us when the time is right. This does not
preclude advertising, but just in a form that does not
draw lots of attention to itself.
       Second, we can be serious about it ourselves. It is
a Wisdom-Religion. That means there *is* a religion
there, but one based upon Wisdom, not upon mere
profession of belief. A religious practice is required,
but one that is self-devised. We are expected to not
just play with the ideas, but start taking the first
steps, without any external coaxing, and undertake the
initial growth through self-initiation. We must begin an
inner ripening, and become a light unto the world. The
world is brightened by the dawn of our own inner light.
       Until we approach the Gate, and pass through it, we
stand outside. We go to theosophical meetings and see a
crowd of average people with an above-average number of
personal problems. We see common people thinking they
are somehow special. We hear a strange-sounding
philosophy taught and argued about by people whom poorly
understand it and hotly disagree with it at times. What
are we to think? This is all the smoke outside the Gate.
Have a peek inside. There are treasures inside.