Practical Theosophy
Antonio Girardi – Italy
Sunflowers naturally grow towards the sun seeking the Light, the Truth, and spiritual enlightenment. This simple but majestic flower also symbolizes devotion, empathy and creativity,
_______
A simple life is far more demanding
and far more profound …
A simple life is a life with no conflict …
Jiddu Krishnamurti
Knowledge holds the key to understanding reality
Studying Theosophy is not only a means of becoming attuned to a collection of knowledge based on the universal laws that govern the One Life, but also an opportunity to build a bridge between this knowledge and the concrete reality of existence. This is in keeping with what H.P. Blavatsky suggested to those closest to her: put knowledge into practice, assess its worth and thus turn it into awareness.
The practical side of Theosophy is often overlooked, along with its ethical value. However, it is a crucial aspect, as emphasized by H.P. Blavatsky ever since she drew up the Original Programme of the Theosophical Society, which contains the following words: “The problem of true Theosophy and its great mission is the working out of clear, unequivocal conceptions of ethic ideas and duties which would satisfy most and best the altruistic and right feeling in us; and the modelling of these conceptions for their adaptation into such forms of daily life where they may be applied with most equitableness.”
H.P.B. also included a whole chapter (Section XII) in The Key to Theosophy on the topic “What Is Practical Theosophy?”, noting that: “[...] the final goal cannot be reached in any way but through life experiences, and [...] the bulk of these consist in pain and suffering. It is only through the latter that we can learn. Joys and pleasures teach us nothing; they are evanescent, and can only bring in the long run satiety. Moreover, our constant failure to find any permanent satisfaction in life which would meet the wants of our higher nature, shows us plainly that those wants can be met only on their own plane, to wit – the spiritual.”
And also: “I say – action, enforced action, instead of mere intention and talk [...] no Theosophist has the right to this name, unless he is thoroughly imbued with the correctness of Carlyle’s truism: ‘The end of man is an action and not a thought, though it were the noblest.’”
The basis for this extremely concrete matter lies in close examination of the sevenfold constitution of human beings, as presented by Blavatsky. She distinguished between a Lower Quaternary made up of the physical body (rupa), the vital principle (prana), the astral body (linga sharira) and the seat of animal desires and passions (kamarupa), and the Upper Triad made up of the mind (manas), buddhi (spiritual soul and place of perception) and atma (spirit).
Human beings can develop awareness of the “bridge” (Antahkarana) between the Lower Quaternary and the Upper Triad, thus paving the way to full understanding of their lives and reality.
H.P. Blavatsky was also behind a graphic depiction of the sevenfold constitution that aids understanding, including on an intuitive level.
Consciousness, the universe and the individual
Another matter to be examined is the relationship between consciousness, the universe and the individual. For some time now, the gap has been narrowing between what Theosophy has to say on the matter and the research hypotheses of physicists, especially in the field of quantum physics.
One interesting, radical theory was recently brought to the attention of the scientific community by Maria Strømme, a professor at the University of Uppsala, in an article in AIP Advances.
Strømme’s work is based on the idea that consciousness is the foundation of the universe: rather than a product of the brain, it is the key source from which space, time and matter emerge. Instead of beginning with atoms and particles that grow more organized and specialized, until they form brains with the capacity to think, the Sweden-based scientist looks at things from the opposite perspective, treating the universe as a structured manifestation of primitive awareness. The theory proposes a mathematical framework that can test the existence of a universal mind, meaning that consciousness is present in every place and every time, with physical and material aspects revealing organized manifestation.
Consequently, the individual mind comes to represent the configuration and end point of a universal field; a localized wave in an endless ocean.
Interestingly, in the recent novel The Secret of Secrets by Dan Brown – who has always had a gift for including findings from scientific research in his books – the world experienced by the characters has a lot in common with that hypothesized by Maria Strømme.
Let us not forget that in The Secret Doctrine (in 1888!) H.P. Blavatsky underlines that consciousness is not a product of the brain, but a fundamental, universal reality. For Blavatsky and Theosophists, consciousness is not produced by matter: it is the very essence of reality. Everything stems from an eternal, boundless One Life. Spirit and matter are just two sides of the same cosmic substance. Therefore, the human brain is nothing more than a channel or vehicle through which consciousness expresses itself on the physical plane. It thus follows that every being is a temporary manifestation of the same universal consciousness. H.P. Blavatsky’s views of the world caused her numerous problems during her lifetime, but now all of their power and value are plain to see. All those who are dedicated to investigating reality have every reason to feel grateful to this incredible woman.
The author is a former director of a Foundation in the field of professional development, headed the Italian Section for three decades
For Antonio Girardi’s article “Spiritual research and artificial intelligence”, click HERE
Putting Theosophy into practice
The practical side of Theosophy is connected to its ethical dimension. It comes to full fruition through understanding of karmic dimensions and evolutionary cycles. This leads to the plane of Service, on which human beings show their capacity to shift their focus from the lower “ego” of personality and open up to the dimension of ”others” through actions built on compassion and loving kindness.
The need for balance between the different parts of life is very pragmatically and succinctly summed up by two Japanese terms: Ikigai (the value of living or reason for living) and Shimei (purpose of life).
First and foremost, Ikigai represents the harmony between four dimensions in life: passion (what we love and gives us joy), talent, a mission (what the world needs) and the way we make our living. In other words, it is where there is balance between personal needs and social duties. It is a source of stability inside ourselves and in relationships. It is a form of alchemy, with a balanced blend of dreams, talent, utility and sustainability. It can lead to genuine growth for individuals and communities.
Shimei is a Japanese word that literally means “mission” or “purpose of life”. It refers to the ultimate task that every individual is called upon to perform in life. Rather than an unchanging goal, it is a pact with yourself that you make again and again, day after day. Daniel Lumera mentioned it in an online article for Corriere della Sera, in which he discussed the importance of finding sense, meaning and a calling in life: ”[Shimei] is the ‘profound reason’ that goes beyond conditioned ambitions, benefiting others: caring and being there for others, giving a voice to those that do not have one, reminding others of the sacred beauty of life, bringing human beings closer to nature... We all feel a unique mission within us, in which our talents play a part. If it is combined with the missions of others, a wonderful symphony can take shape. When a group of people’s efforts all revolve around a certain Shimei, incredible things always happen and extremely profound forces come into play.”
Thinking about how much room there is in our lives for Ikigai and Shimei opens up horizons inspired by beauty and solidarity, which are genuine sources of inner well-being.
The role of gratitude and the reality of yantras
Gratitude, thankfulness and forgiveness all play a key part in the practical side of Theosophy and the Service that stems from it.
We can gain a greater understanding of the scope of all of this thanks to the words of great thinkers. Thich Nhat Hanh: “When you get up in the morning, smile at your heart, your stomach, your lungs and your liver. After all, a lot depends on them.” Rumi: “Gratitude is heaven itself.” Meister Eckhart: “If the only prayer you ever say in your entire life is ‘Thank You’, it will be enough.” Nelson Mandela: “Forgiveness liberates the soul, it removes fear. That’s why it’s such a powerful weapon.”
Neuroscience can help us to grasp how big an impact ethical matters relating to gratitude, thankfulness and forgiveness can have in “practical” terms. Like meditation, they bring sweeping biochemical changes to the human body, lowering levels of cortisol (a stress hormone), boosting serotonin (for more well-being and sleep), boosting dopamine (for better concentration and more peace of mind) and boosting endorphins (improving mood and reducing pain).
In order to fully fathom gratitude and useful service, one must understand the concept and nature of yantras, which connect various aspects of our lives and also the sphere of both existing and potential relationships. In practical terms, a yantra (which means “instrument” in Sanskrit) is a geometric diagram used in the East for meditation and spiritual awakening. It can be defined as follows: “It is essentially a geometric composition, but in order to understand its true nature, one must consider the notions not only of geometry but also of dynamics. A yantra is a depiction of particular forces. Its energy increases in proportion with the level of abstraction and precision of the diagram.” Bernardino del Boca said the following about yantras in a passage from his book “La Casa nel Tramonto” (“The House in the Sunset”): “Each of our thoughts and each of our actions are effects whose cause is found in dimensions of life that are unknown to us. Every effect of our thoughts and our actions produces energy that binds us to other unknown dimensions. We only see the side of our lives that lies in three-dimensional reality. Yantras and psychothematics are ways to venture tentatively into other dimensions, in order to prepare for the development of a new plane of consciousness. A hand reaches out to us from parallel worlds. Many people are unaware of this hand, even though it guides their lives. Others, such as alchemists and esotericists, are aware of this help [...].”
Hidden capabilities in humans and the scope for knowledge provided by life
Theosophy teaches us that human beings have a host of hidden capabilities, which can bloom if individuals see the ego of personality as a tool. They can then embrace the world of ideas, archetypes and the possibilities of insight.
If this is to occur, they must become aware of the deception caused by what H.P.B. called the “heresy of separation” in her famous book The Voice of the Silence.
There are a number of distinctive features associated with the fallacy of perceived separation of reality and dualism-based cognition: a vision of the world founded on ontological separation between spirit and matter, conflict in relationships, hatred, envy, compulsive consumerism caused by fear of life, violence, war, and a lack of understanding and solidarity.
Recognizing the human potential to develop hidden capabilities associated with the dimension of being, beauty and goodness means radically changing the paradigms of one’s vision not only individually but also socially, embracing the unity that signifies acceptance of the law of universal balance in all of its forms, and consciousness of intimate fusion of ourselves with everything, in accordance with the idea of a single “force” that pervades and governs everything, in the dimension of love, which is the real cornerstone of a Theosophical approach to existence.
Devoted “work” on ourselves can lead to discovery of the power of observation without a separative stance. This can enable us to pick up on the vibrational aspect of our perception of reality. This in turn can help us to see that if we do not “purify” our physical bodies, our emotional sides and our concrete minds, bringing them in line with the possibilities presented by the worlds of archetypes and insight, we will never be able to perceive “reality” and find our way out of the maze of sensory illusion.
Life is a series of opportunities on the road to awareness. We just need to want to seize them. It is humble action that stems from noting the limits of perception; it is meditation on the meaning of love. This is a time when we must reassert the pre-eminence of our inner, spiritual side and an outlook that sees us actively moving away from a focus on the results on actions and renewed emphasis on the ego. However, we cannot wait for “future enlightenment” in order to embark on our “Work”.
The latter dwells in the “here and now” and thus directly concerns our lives, beginning with everyday life and concrete daily matters. We must not forget these words by Jiddu Krishnamurti:
“There can be no meditation without generosity, without goodness – which is to be free from pride, never to climb the ladder of success, never to know what it is to be famous; which is to die to whatever has been achieved, every minute of the day. It is only in such fertile ground that goodness can grow, can flower. And meditation is the flowering of goodness.”