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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