Wesley Amerman – USA
'Theosophists,' either individually or as members of the various Theosophical Societies, have a long history to live down. No one living today, of course, had anything to do with the problems of the early twentieth century, when our predecessors chased after 'Ascended Masters' and made gurus out of brilliant but fallible men and women. However, we are still in danger of repeating the mistakes of the past and of failing to learn from them.
Many 'Theosophists' today do not know much about Theosophy, and those that do talk mostly among themselves. Two things -- Ignorance of Theosophy and isolationism -- have deadened the practical expression of theosophical thought so that it is virtually stillborn in the Twenty First Century.
Unless we know what it is that we are trying to share with the world, of what value can it possibly be? This does not mean that there has to be unanimity among Theosophists as to doctrines, since we are all entitled to our personal opinions as to which authors to read and what their relative merits might be. Still, the variety of metaphysical and philosophical systems loosely called 'theosophical' is so diverse and contradictory that the thinking public, not to mention academia, long ago quit giving much credence to the hodge-podge of ideas called 'theosophy.' When, for example, prominent Theosophical writers of the early Twentieth Century encouraged prayer to an outside Deity, and others seriously proclaimed the coming of the next Avatar, many people wrote them off as crackpots.
Attending lectures and participating in study classes and workshops may help our inner, spiritual life and make us feel good about ourselves, but it ultimately does little or nothing for the world at large. The occasional visitor who drops by and finds solace in Theosophy can find virtually the same ideas in any good book store under a score of names and headings. We can try to convince ourselves that individual insights somehow 'leaven' the minds and hearts of collective human family, but do we really know this to be true?
So, we really do not know what we have, we talk mostly among ourselves and the world goes on, still in need of Theosophy and not much the better for over a hundred years of effort. What should and what can we do? Here are a few proposals:
First, we should recognize that there are no easy fixes. What took a century to develop cannot change overnight, but we can make some beginnings to alter our course. There are always entrenched interests that will resist change, not only on the merits of it but also because it is change. Yet, rudderless, fragmented, and aging, all Theosophical groups are barely hanging on, book sales are lagging and Theosophia (Divine Wisdom) has hardly a functioning vehicle in the world.
Second, we need to move toward recognition of what Theosophy teaches, and what it does not. So-called 'source' Theosophy, represented by the writings of Blavatsky, Judge and their Masters, needs more prominence and be made available as originally printed. Abridgements and collations are fine, so long as they are clearly indicated as such. If we are going to edit what someone else wrote, we at least should have the respect and courtesy to tell the reader. (While scholars would not change a line of Shakespeare without footnoting it to explain why, the same thing has been done, and continues to be done to Blavatsky's and others' works, without editorial explanation or comment). Much unnecessary energy and work has gone into correcting this simple but powerfully important problem. A useful but unpopular and therefore unlikely corollary would be for Theosophical publishers to step away from the so-called 'secondary' literature.
Third, in support of this sort of recognition, theosophists need to know what Theosophy is, and what it is not. Learning requires study, whether individually or in groups, and comparative classes that show similarities and differences between Blavatsky and later writers would go a long way toward educating members and the public.
Fourth, we need to expand the dialogue among the various theosophical 'traditions,' as a re-dedication to the Objects of the Theosophical Movement, which represents the thread binding all Theosophical Societies and students together. Te closer we can come to a unified voice, the greater impact we can have on the world.
Finally, with that unified voice, let us make some collective noise! With a renewed sense of common purpose, theosophists could have a lot to share with the world, on subjects ranging from abortion to war, education to genetic engineering, environment to prison reform. Let us put some of our collective energies into annual conferences, press releases, news bulletins, websites, and any practical endeavors that we can find the time and money to fund. There is a huge void in the world's dialogue on so many important issues, and Theosophy, if anything like we think it to be, has a lot to contribute.
These are just a few suggestions, given in rough outline only and not meant as a complete program, but only intended for consideration as part of an open, honest, and constructive dialogue on the future.