The Mystery Schools of Today
Grace F. Knoche – USA
The Brotherhood of great ones never deserts humanity. Underneath and behind and within there pulsates the eternal heart of compassion. Withdrawal of the Mystery-Schools from public knowledge by no means indicates withdrawal of the perennial support of the Mahatmas. Mystery-centers are to be found today all over the world, writes H. P. Blavatsky, for "the Secret Association is still alive and as active as ever" (Isis Unveiled 2:100). Guarded with jealous care by their protectors, the precise location of these schools is undiscoverable except by the worthy; however, a veil of secrecy is not synonymous with nonexistence.
Does the physical body remain alive and functional if the heart ceases to pump blood into the circulatory system, if the organs do not receive their vital flow from the heart? Thus with the spiritual body of the earth, whose mystic heart is Sambhala, and from whose ventricles flows forth into organic centers the esoteric life-blood of the Brotherhood. Every Mystery-center is an organic focus, every human being is a living cell. All owe spiritual allegiance to the central heart. Is it logical to infer that a heart beats in vain? Is it logical to infer that organs function apart from the heart? Such conclusions are against reason or experience.
Three are the distributions, therefore, of this esoteric life-flow:
(1) Through the exoteric and the esoteric Mysteries. The exoteric or Lesser Mysteries are now "largely replaced by the different activities of the Theosophical Movement, which itself is exoteric as a Movement'' (Studies in Occult Philosophy, p. 637). The esoteric or Greater Mysteries, because of the weight of matter blinding the world-consciousness, are at present far more carefully hid. Significantly, just because of the increased need for light and truth, "the esoteric groups of Mystery-Schools are perhaps more numerous today than they have been for thousands of years'' (ibid.).
Those who are really serious about treading the spiritual path must sow the seed of unselfishness at the beginning of the journey itself and foster it with great care and courage. In the well-known twelfth chapter of the Bhagavadgitā, the way to the Supreme is said to lie in restraining and subduing the senses, ‘regarding everything equally, and being intent upon the welfare of all’. This teaching links regarding everything equally with devotion to the good of all. That devotion implies unselfishness, self-abnegation and self-forgetfulness.
Even the most wonderful magician of words leaves his audiences cold unless he have in his mind, and send forth from his heart, something which is intrinsically grand and ever-perduring. Spiritual and intellectual grandeur is what we Theosophists, students of our God-Wisdom, Iong for: we long to imbody in ever greater fullness the Ancient Wisdom which we have received as our holiest possession, so that we may give it, as far as we may and unadulterated to others who have hungered as we have hungered for it.
The Theosophist Geoffrey Avery Barborka (1897-1982) was a deep student of H. P. Blavatsky’s life, work, and teachings. Probably his best-known books are The Divine Plan (an in-depth commentary on The Secret Doctrine), H. P. Blavatsky, Tibet and Tulku, and The Mahatmas and Their Letters.
Millions upon millions of years ago in the darkness of prehistory, humanity was an infant, a child of Mother Nature, unawakened, dreamlike, wrapped in the cloak of mental somnolence. Recognition of egoity slept; instinctual consciousness alone was active. Like a stream of brilliance across the horizon of time, divine beings, mānasaputras, sons of mind, descended among the sleeping humans, and with the flame of intellectual solar fire lighted the wick of latent mind, and lo! the thinker stirred. Self-consciousness wakened, and man became a dynamo of intellectual and emotional power: capable of love, of hate, of glory, of defeat. Having knowledge, he acquired power; acquiring power, he chose; choosing, he fashioned the fabric of his future; and the perception of this ran like wine through his veins.
Boris de Zirkoff wrote this inspirational and still relevant piece in 1979. As a relative of H. P. Blavatsky, he deserves a unique place in the esteem of Theosophists. It was appropriate that he should, in the karmic course of events, become the compiler-editor of Blavatsky’s Collected Writings.
I remember Henk Spierenburg very well. It must have been around November 1996 when I last met him. As sound technician and floor manager I had been occupied recording the morning session in the Besant Hall, during an activity at the International Theosophical Centre in Naarden, Holland. Henk, who was the main speaker that morning, gave a most unusual but very interesting talk about H.P. Blavatsky and her passion for opera. After his talk, while most participants rushed off for a coffee break, Henk came up to me with a big grin on his face and asked: “Did you write that article about Karma Yoga for Theosofia?” (Official magazine of the TS in Holland) When I confirmed he said: “Not bad, not bad at all . . . but next time you must do your homework a little better”. I don’t recall the exact details, but apparently I had made an error somewhere, making a reference to something another author had said on the subject. This approach was typical for Henk; he would not spare you, and go straight to the point, but always respectfully and with the objective to help, to find your way.
Throughout the ages, man has struggled to understand natural phenomena around him and also the truth about his own being and position in the universe. The desire to know has expressed itself in very simple ways, such as wanting to understand what is behind a stormy night with thunder and lightning (resulting in myths and legends about the great God Thor or Indra, king of the gods, releasing cows held captive in the clouds by anti-gods); or in more fundamental questions about what is real and lasting, and why there is suffering. Without these probings and reflections, human beings would not be human, but would become like creatures engaged only in physical survival and making the best of the doleful conditions in a world they are unable to understand.
It has been asked how “repentance of sin” is related to human transformation. In several places in the New Testament the word translated as “sin” carries the meaning of failure to hit the mark or the target. When we miss the target, there follows an effort to train our eye. And we question ourselves: What are we to concentrate on? Are we to concentrate on the drawing of the bow? On the arrow? Or must we fix our sight on the bull’s-eye itself? If we miss the target, do we say, “Oh dear, I shall never be an archer; I shall never be able to shoot straight”? We can give up in defeat and say, “This is not for me; I can never do it” Or do we say, “Obviously, I was not giving it my full attention. I shall try again.”It seems to me that if we can see “sin” in this manner, “repentance” will be to simply try again. “Re-pent” is to “think again.” It is to act in a new way, with clarity of vision. And this is part of the process of human transformation. Failure in itself is not so very bad; it can, in fact, be good for us. It is better to be a glorious failure than a mediocre success because anybody can be successful at something he already knows how to do, but we are called upon to move beyond ourselves. As Browning put it, “a man’s reach should exceed his grasp, or what’s a heaven for?”The process of transformation begins with the consciousness that awakening or enlightenment is possible. This is not to be achieved at our first attempt. The Buddha, being a human being like the rest of us, did not achieve Buddhahood at the moment of his awareness of its possibility. The process “takes time.” Time was once seen simply as linear, but today we recognize other modes of time such as biological and psychological time. We know, too, that there is mythic time-the “once upon a time” with which every good fairy story begins. It is not a historical date but a time-ness that is ever present.
In this fine excerpt, the author and early student of H.P.B., Alice Leighton Cleather very vividly describes the events leading up to her first meeting, well, the first meeting was called off, it actually was a ‘second’ meeting, with H.P.B.
On next November 17, the anniversary of its founding, the Theosophical Society will enter its 135th year of existence. Anniversaries are times for remembering the past; but they are also opportunities for anticipating the future. What is the future of the Society and, even more important, of Theosophy—the message our Society brings to the world? Here, the focus is on the message; the Society that conveys it can be considered later.
Theosophy is not just a collection of intellectual abstractions. It is a prescription for living. Every Theosophical idea implies a form of Theosophical action. If we think about even a few of the basic Theosophical concepts, their practical applications are obvious.
One wonders why most human beings are morally so weak. Even well-educated persons with a good family background fall prey to temptations, which may not even appear as temptations to them. For example, when a group of people are gossiping about somebody, how many have the moral strength not to join in, and how many will exert their influence against idle talk? Very few. Most people are dragged along whatever current they find themselves in.
The drifting dazzling beauty of a butterfly wafting on the summer breezes, floating from flower to flower, conjures in us an aesthetic appreciation and a certain longing to be carefree like this diaphanous illusion. As the Buddhist teachings affirm, “All beings wish to be happy.” And we human beings add the strength of our highly developed mental and emotional faculties to this search for happiness as a driving factor in our lives.
Theosophists often talk, with considerable justification, about the wisdom of the East. The East—particularly 
Clearly all knowledge is useful, but some is more useful. Whatever we learn may be used to benefit others and ourselves. What we choose to study depends on what motivates us to study. If we are driven by personal desire, we may gain a great deal of knowledge, but it will not move us one inch on the spiritual path. If we are driven by a thirst for ultimate truth and a longing to help bring our fellow human beings to that truth, then we are motivated rightly. By using our power of discernment, we will choose the areas of study that will most effectively lead to that noble goal. We may choose to study the spiritual literature from the saints of humanity. We may even put to good use what we learn from studying mechanics, computer programming, science, history, art, and a host of other things.