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

you keep it bottled up for your own advantage, for your own needs. The source of life is inexhaustible, and it only ceases to flow where there is stagnation, because it is not allowed to run out to the people who have need of it, but is kept within the narrow limits of a Lodge. If you worked as well as talked, if you labored as well as discussed, if you served as well as praised service, there would be no time and no need to discuss how the Lodges of the Theosophical Society shall be vivified.

Your Lodge should be your place of inspiration, the place where you learn how you are to serve, the place where you find the bread of life. But the bread of life is meant to feed the hungry, and not to surfeit those already filled, to feed the hungry crowds around you starving for knowledge, that life may be made intelligible and thus tolerable to them; and it is yours to feed the flock of the Great Shepherd, and to help those who, without this Wisdom, are helpless. And all need it; not the poor alone, nor the rich alone, but every child of man. For the one thing that presses upon all alike, the bitterness of life, is the sense of wrong, the want of intelligibility in life, and therefore a feeling of the lack of justice upon earth; that is the sting which pierces every heart; whether the heart belong to the rich or the poor, it matters not. When you understand life, life becomes bearable; and never till you understand it will it cease to be a burden grievous to be borne; but when you understand it, everything changes. When you realise its meaning, its value, you can put up with the difficulties. And our work with regard to those around us is to bring that knowledge, and by that knowledge to lift them to a place of peace. That is the work which demands to be done, and which your Lodges have the duty of doing. For there ought not to be one scheme for human helping, in any place where a Lodge of the Theosophical Society is established, where in that Lodge workers may not be found ready and eager to give labor to the helping of their brothers amongst whom they live. What is the use of prattling about Universal Brotherhood, if you do not live it? Sometimes, in discussions on Brotherhood, it is spoken of as though it only meant soft words and well-turned phrases, sentimentality and not reality. It means work, constant, steadfast, unwearied work, for those who require service at our hands; not soft words to each other, but work for the world, that is the true meaning of Brotherhood.

Pass from that to our next field of work, sketched out by our Second Object. Without that you cannot rightly work for Brotherhood, for you will not understand the knowledge already garnered. You must learn in order to teach, you must study in order to understand, and this Object is not carried on in our Lodges as effectively as it ought to be; for it is translated into one man studying, and pouring out the fruits of his study into the open mouths round him on every side. That is all very well in the beginning when the young bird comes out of the egg. It is necessary that the father and mother bird should pour food into the wide open beak; but some of you ought to have gone beyond that in the thirty-two years of life of the Society: you ought to be ready to help, and not only to be helped. And the life of the Society will not be healthy while so few are students, and therefore so few are fit to teach. Every Lodge should have its classes for study under this object. There are other ways in which you must learn as well as by the teaching of brother Theosophists, and there is a plan they are just adopting in the Paris Lodge for the work of the coming winter, which is a very good one; instead of Theosophists studying the books of scholars, and then giving out what they have learned, the French Lodge is inviting leading representatives of the various branches of thought, those specially interesting to us, in order that they may put their knowledge from their own standpoint, and that the Theosophist may have the advantage of listening to them at first hand. That seems to me a very admirable plan, and I know not why in some of the London Lodges you should not try to take a leaf out of our French neighbor's book, and why one Lodge at least should not try, if only for one six months, to bring to that Lodge some leader in the world of thought, who shall tell it what he believes, and explain the lines of his work. If you could persuade specialists along the many lines of study, religious and philosophical, to give you the fruits of their work, you would learn more rapidly, you would learn the spirit of a school in a more satisfactory manner, than when you are only studying books, and then giving out the books you have read. You value, and rightly value, the knowledge that Mr. Mead brings you along his special lines of study, but why should you not have that same advantage similarly from others who follow other lines of thought, and would speak similarly from first-hand knowledge? There is a life in it that there never is in second-hand knowledge, a vigor and strength in it that you can never get when it has only been learned second-hand, and then poured forth. Men who study deeply are glad to find audiences who are willing to listen to the results of their study, and who will give them glad hearing when they come out into the world from the study to tell what by labor and toil they have learned. And so I suggest that some of you should see whether you might not make your Lodges more valuable if, instead of always going round the same wheel of a few local lecturers, you tried to win to each locality now and again a really learned and well-trained man, and then, with your own Lodge as a nucleus of hearers, gather round them others also who would be only too glad of the opportunity that your Lodge would give in the place where it happens to be. You have Lodges in the suburbs, Lodges in the towns outside the area of London, and how glad many of these would be, if you made yourselves the channels for knowledge of that sort to be poured out amongst them. There is one line of work you might well take up, and the country Lodges might do the same, winning down from London now and again some thinker who would come and give the benefit of his study; and if you were known all over England as the places where such knowledge might be gained, and the bringers of such within the reach of your fellow-townsmen, the Society would profit by your labor as well as those who immediately benefit by the effort. And wherever you deal with the study of a religion, learn it from the lips of one who believes it rather than by the exposition of one who does not; for only so will you catch the spirit of the different religions. If you would learn about Roman Catholicism, win a Roman Catholic student or priest to come and tell you how his Church appeals to him; or if you want to learn about the Church of England, win some clergyman who will come and tell you what that Church means to him; or about Buḍḍhism, win a Buḍḍhist to come and tell you what his own religion is to him; and so with the Hinḍu, and on and on, all round the different religions. For none can really tell what a religion is to its followers who does not believe in it, and no one can give you its spirit who does not feel it. And it is in that way that your Theosophy should lead you into sympathy with every form of religious thought, learning it as it comes from the mouth of a believer, and not in the sort of warmed-up fashion in which one who does not believe it re-cooks it for his fellow Theosophists. There, it seems to me, is your field of work under the Second Object; and out of this study would grow literature, illuminating these various religions and philosophies, and from your classes should be evolved teachers, to carry to the different communities the results of their study on different lines, thus bringing the Second Object to the helping of the First.

I had a letter the other day from a good member of the Theosophical Society, and the writer said, being a Christian, that Christian lines of work attracted her, and she thought she ought to leave the Society in order to help people along those lines. But what sort of Theosophy is that? You who are Christians, or believers in any other faith, you should become Theosophists to help your own religions, and to bring them the life, not by leaving the Society, but by learning in the Society to help them; that is the duty of every believer in whatever religion you may happen to believe. For you should be messengers to the various religions, helping them to understand more deeply than many of them do to-day; and if you would understand that that is part of your duty, to help your own faiths, to enlighten those who will not come to the Theosophical Lodge but yet will listen to the fellow believer offering them the knowledge that in the Lodge he has gained, then the spread of our doctrines, rapid as it is, would be far more rapid and along healthy lines. For we do not exist as a Society simply to study, but to spread the light, and every religion should be the richer and the fuller in proportion to the number of Theosophists that it enrolls amongst its followers.

Pass to the Third Object. There also we have work to do, and we cannot work for Brotherhood effectively without understanding the nature of man. And I feel that one or two who criticised the Society this afternoon on that point had the right to make the criticism that they did; for, while in the earlier days that Third Object was so carried out in the Society that it was the leader in the fields of all such research, it certainly now has fallen into the background, and is only a gleaner in the fields where others are reaping, and that is not right. The knowledge that you have in theory as to the constitution of man and nature, should be a guide to you in researches, and not simply remain theoretical knowledge. That which was said this afternoon about the Psychical Research Society is true. It goes into everything unusual with a prejudice against it, rather than with a feeling that there is something to be learned; but on the other hand, one is bound to say that during the last ten or twelve years that Society has done more to familiarise the public with these facts of the hidden powers of man than our own has done in practice, though we have done much more in theory. Now I am not in favor of much experiment preceding a study of theory; I believe that we need the theory in order to experiment wisely; but I also believe that having a true theory we should use it to guide our investigations, and thus to add to the knowledge