London Lectures of 1907, Annie Besant [interesting novels to read .TXT] 📗

by abnormal means. Better to rest on what we have, and not try to add to it." Very many of our members take that view, and it is a perfectly reasonable view to take, a view which ought to have its place in the Theosophical Society, a view which is useful as correcting the tendency to undue credulity, which otherwise might hold on its way unchecked. For the life of the Society depends on the fact that it should include a vast variety of opinions on all the questions on which difference of opinion is possible; and it is not desirable that there should be only one school of thought in the Society. There should be many schools of thought, as many schools as there are different thinkers who can formulate their thought, and each standing with an equal right to speak and of claiming a respectful hearing. None of them has a right to say: "There is no place for you in the Theosophical Society." Neither must the person who is strong on the subject of phenomena try to silence those who meet phenomena with disbelief, or who think them dangerous; nor should a person who stands only on philosophy and metaphysics say to the Theosophical acceptor of the phenomena: "Your views are wrong and dangerous." Perfect freedom of thought is the law and life of the Society; and if we are not fit for that, if we have not reached the position where we can understand that the more we can enrich the Society with differences of opinion and different standpoints, the more likely is it to do its work and live for centuries to come, when other new avenues of knowledge unfold before it, we are not ready to be members of the Theosophical Society at all.

Now the Society has gone along those lines, along which every religion has gone, from the time of the Coulomb trial. What has been the effect of that on religions? A weakening power. We have to beware that the same thing does not take place with us that has taken place with the different religions of the past; we should take care--especially in an era wherein ordinary science on the physical plane is pressing onwards into the higher realms of the physical plane, and on to the very threshold of the astral plane, and bids fair to cross that threshold and demonstrate its teaching there--lest we, who claim to be in the forefront of this great movement, do not fall into the background, and become unworthy of carrying on the standard of knowledge. Therefore I would claim for the Society its place as a seeker after new knowledge, investigation by what we call clairvoyance, the definite and regular carrying out of the third object, which has been far too much neglected of late years; practically, where many years ago the Society was leading the way in the investigation of the hidden laws in Nature and the hidden powers in man, it now has to take a back seat with regard to the contributions it is making under that particular object for which amongst others it was founded. For more work has been done of late years by the Psychical Research and similar Societies than by the Theosophical Society, and that is neither right or wise--not right, because as long as we keep such research as one of our objects we ought to live up to it; not wise, because the lessons we have learnt, the various theories we have studied, are better guides to investigation than anything which the other Societies have, who have not yet been able to formulate theories but are simply in the state of collecting phenomena. For that reason it seems to me that the Society can do work here which the others cannot. They collect and verify with patient care masses of most interesting and valuable phenomena. The work done by the late Mr. Gurney and Mr. Myers, and a large number of their co-workers, is invaluable work from the standpoint of the Theosophical student. But there is no order in it; there is no reason in it. It is a mere chaos of facts, and they cannot explain or correlate them. They cannot classify or place them in order. They have no world-embracing knowledge which enables them to place each fact in its own place, and to show the relation of one set of facts to the other. There are splendid observations, but no co-ordination and building of them into a science; and it seems to me that it is a duty of the Theosophical Society, not only to deal with the facts that others have verified, but to carry on researches by properly qualified persons among its own members; to utilise its magnificent theories, its knowledge--for they are more than theories--for the explanation of new phenomena, for the gradual evolution of new powers among greater numbers of its members; and I do not believe that in that there is so much danger as some people fear. I do not believe that the study of the hidden side of Nature is so perilous a study as some think. All researches at first hand in the early days of a science have some danger: chemistry, electricity, had dangers for their pioneers, but not dangers from which wise people and brave should shrink; and I fear for the future of the Theosophical Society if it follows the track of many of the religions and lets go its hold of knowledge of the other worlds, and comes to depend on hearsay, tradition, belief in the experience of others, and the avoidance of the reverification of experience. For it must be remembered that in giving a vast mass of knowledge to the world, H.P.B. distinctly stated that these are facts which can be reverified by every generation of observers; she did not give a body of teaching to be swallowed, to be taken on authority, to be accepted by what is called faith; but a body of verifiable teachings, facts to be examined over again, facts to be experimented on, to be carefully studied, as the scientific man studies the part of the world he knows. Unless we can do that, I fear we shall tend only to become another religion among the religions of the world; that we also shall lose our power over the thought of our generation, and to that which has been done so splendidly in past years--the spreading of these ideas so that they are becoming commonplace now among cultured and intellectual people--pause will be given, and the spreading influence will be checked, because we have left part of our work undone, part of our message unsaid. And I would urge on you in relation to this that which I said in a sentence at the beginning of my address, that there is one condition of research into these matters common to ordinary science and to the science of the higher worlds, and that is a balanced judgment, acute and accurate observation, and a constant readiness to reverify and recast earlier observations in the light of the later ones that are made. All science grows by modification as more and more facts are collected by the scientific observers, and no scientific man would make any progress in his science, if he were always in the reverential attitude of the devotee before a spiritual truth when he is working out experiments in his laboratory. You may show reverence to great beings like the Masters, there the posture of reverence is the right one; but when you are dealing with the phenomena of the astral plane there is no more need to show reverence than with phenomena of the physical plane. It is out of place, and if you make that atmosphere round it, you will always be at the mercy of misconception and error of all kinds. You must try, in all psychical research, in all weighing of observation of phenomena, to cultivate the purely scientific spirit, indifferent save to the truth and the accuracy of the results, looking on every matter with a clear eye, without bias and without prejudice; not seeking for facts to verify a doctrine already believed in, but seeking for facts in order to draw conclusions from them as to the laws and truths of the unseen world. There is no other safe way of investigation, no other reasonable condition of mind in face of the objective world; and if it be possible amongst us to break down this wall between the physical, astral and mental, to see all objects in all worlds as simply part of the Not-Self which we are studying, dealing with them in the same way, interpreting them in the same spirit, then we are likely to add largely to our knowledge without risking the loss of our judgment or becoming mere enthusiasts, carried away by marvels and unable either to observe accurately or judge correctly. The place of phenomena in the Theosophical Society seems to me to be a constant place. They must be recognised as fit objects for the study of the Theosophist. We must recognise frankly that our future literature depends on the development of these powers which can be utilised in the worlds beyond the physical; that we are not satisfied to be only receivers, but also desire to be investigators and students; that while we will check the observations of to-day by the observations of the past, and hold our conclusions lightly until they have been repeatedly verified, we will not be frightened back from investigation by the idea that psychism is a thing to be disliked, to be shrunk from, to be afraid of. Some of you think that I have laid too much stress, when speaking of observations in the other worlds, on the probability of mistake. Some have blamed me from time to time because I have guarded myself so much by saying: "It is likely that mistakes have come into these observations." But it is only by keeping that frame of mind, that reiterated observation can correct the blunders which we inevitably fall into in our earlier investigations. There is no scientific man in the world who, when making experiments in a new branch of science, is not well aware that he may blunder, is likely to make mistakes, likely to have to correct himself, to find out that wider knowledge alters the proportion between his facts. And I have tried to lay stress on the fact that these things are true as regards the astral plane as much as they are true of the physical; that it is not a question of revelation by some highly evolved being, but a question of observation by gradually developing beings--a very, very different thing. And unless you are prepared to take up that reasonable position, unless you will allow the investigator to make mistakes and to correct them, without calling out too loudly against them, or abusing them for not being perfect and invariable, you will build a wall against the gaining of further knowledge, and cramp the Society, and give it only tradition instead of ever fresh knowledge, ever widening information.

So that I declare thus the place of phenomena in the Theosophical Society: I declare that it was founded with them, built up by them, nourished by them, and that they ought to continue to be a department of our work, a proper subject for our investigation. Only, do not get confused by bringing faith into the region of phenomena. There is only one thing to which the word faith ought really to be applied: and that is the conviction of Deity within us. That is the real faith, the faith in the Self within, an unconquerable, imperial conviction of the Divinity which is the root of our nature. That faith is truly above reason; that conviction transcends all proofs and all intellect; but