Dear fellow theosophists,

The time has come when we must now set a very bold vision for the future of theosophy in the Philippines: to make Theosophy part of the mainstream of our national life. “Mainstream” refers to “a prevailing current or direction of activity or influence.” Something that is in the mainstream is something widely known, even if the practitioners are few. For example, the word “Zen” is part of mainstream thought, even if only a very, very small number of people are practicing it. A mainstream thought or practice is something that people keep in mind in their thinking, planning and behavior. It has a direct or indirect influence because it has become a benchmark in human values and practice.

There are three things that must be done in order that such mainstreaming will be achieved in a wholesome way:

1. Associated Key Ideas

We must make a strategic decision on what theosophy will be known for in the public mind. The word “theosophy” must be associated with one or two concepts (or words) such that when someone refers to theosophy then those other words, images or ideas will be the ones that people will immediately think of. When we mention the word “Zen” then meditation is the immediate association. When we say “Yoga” it conjures up two things: physical postures, and meditational practice. What do we wish the word “theosophy” to be associated with? Universal brotherhood? Espousing religious unity? Esotericism? Education? Spirituality?

The public mind cannot process complicated and multi-layered ideas on most things. It just retains a simple impression about something: good or bad, honest or dishonest, genuine or fake, helpful or unhelpful, social work, peace advocate, aggressive conversion, ecology, spirituality, fundamentalist, etc. Notice our reaction when we encounter words such as the following: Jesuits, Taliban, Carmelites, Iglesia ni Kristo, Dalai Lama, Cory, Marcos, Communists. You will notice that you react to this based on a general impression and not a set of complicated ideas. Whether you will show interest or not, whether you will interact with them or not, will greatly depend upon this initial impression.

I am proposing that we take this up in the coming national convention in Bacolod and brainstorm the options and their implications.

2. Institutionalization

The second area of work is the institutionalization of the work and mission of the Theosophical Society.

The world consists of people, institutions, social systems, bodies of knowledge, structures, etc. They are, for want of a better word, the “institutionalized” reality that arises out of past knowledge, beliefs, culture, levels of maturity, as well as the continuation of the influence of previous and historical experiences. These institutions, once congealed, become powerful and almost omnipotent determinants of social realities. They condition education, public opinion, political institutions, customs, beliefs, morals, etc. The Theosophical Society must take part in such an institutionalization process.

The Merriam-Webster Dictionary defines an institution as “a significant practice, relationship, or organization in a society or culture <the institution of marriage>” and to institutionalize is “to incorporate into a structured and often highly formalized system <institutionalized values>.” In other words, it is to translate some concepts or ideas into standard practices among large masses of people.

The Theosophical Society must actively help in making the principles of the ageless wisdom become a living part of current institutions, practices and even customs. It is not simply to be done by exhortations through giving of lectures or writing of articles. Such words easily go with the wind. We must translate the wisdom or principles into institutionalized practices. (I am aware that organized or codified knowledge and practice are no longer true wisdom, but the problems of the world arise out of such inevitable organized knowledge and practice which at present are unfortunately rooted in unwholesome soil. Since conditioned knowledge and practice are unavoidable, let them at least be rooted in right knowledge and principles.)

In helping form institutions that mold the thought, practice and customs of society, we see before us a variety of possibilities: the publishing of public magazines and active involvement in media (radio, TV, newspapers, and internet) that help mold public opinion, the establishment of schools that mold the minds and behavior of young people who will become leaders of the future, the setting up of ongoing youth programs that will shape the lifestyles of the young, pioneering new initiatives in an educational approach that lead to right education, engagement in social amelioration work on a scale that will help change the values and outlook of society in those issues, the establishment of organizations, institutions or movements that will foster compassion (vegetarianism, animal welfare, interreligious movements, etc.), and so on.

We must learn from history and see how religious movements have been able to redirect the flow of civilizations and mold their cultures, institutions and social life. It is not done simply through canons and doctrines, but through active involvement in the institutionalization process of such doctrines. The church service and the school have been two powerful instruments for such institutionalization.

We must go mainstream rather than just watch and comment from the sides. We may make mistakes, but we have centuries ahead of us to learn from our experiences as well as those of others. If we wish to effect changes, we must immerse ourselves in applied Theosophy.

3. Core Body of Theosophists

But there is an absolute prerequisite in pursuing this vision – so absolute that it is better not to pursue the vision if this prerequisite is not met: that we should have a sufficient number of theosophists throughout the country who know and live theosophy such that they are worthy representatives of the Theosophical Society. They should be people who not only can adequately expound on the ageless wisdom, but who are models of the theosophical life.

There are a number of semi-religious organizations which have introduced their philosophies and ways of life in the Philippines and in other parts of the world where the efforts have backfired. While their names are part of the mainstream thought, but they now find it hard to gain wide acceptance because of the negative impression they have created in the minds of the public.

In preparing ourselves to become worthy representatives of theosophy, it does not mean of course that we have to have a near-perfect way of life. That is nigh impossible. What is required is a genuine earnestness of effort such that the major contradictions and incongruities in their lives are being addressed.

The work of the lofty spiritual teachers of mankind requires such kinds of living human representatives in the midst of human society. If there are too few, then the message of the ageless wisdom cannot be conveyed to the world at large. The wisdom can only be embodied through human lives, not through the pages between the covers of books.

In specific terms, this call entails the following:

· Do we have an integrated and profound understanding of the ageless wisdom, theosophy or the perennial philosophy?
· As individuals, do others (including our family members) see in us the example of a more mature, a more effective and a wiser life as a result of our living the theosophic life?
· Have we somewhat freed ourselves from the clutches of imprisoning emotions, such as anger, resentment, depression and fear? Is there equanimity in our lives?
· Is there a noticeable spontaneous emergence of understanding and compassion in us when we are dealing with people and the world in general? Are we service-oriented?
· In our respective areas of work, whether as educators, professionals, businesspeople, house persons, workers or volunteers, do others see us as sources or centers of harmony, counseling, wise solutions, goodness and constructiveness?

To help prepare ourselves to become such representatives of the wisdom amidst society, the National Board has arrived at the consensus that we must have a long-term educational program on theosophy and the theosophical life among our members. This shall be done in two modes: through distance courses in the internet or mail, and through regular gatherings, such as retreats and trainings.

At present, there is now an existing course on theosophy through the internet. We are inviting our members to enroll in this course (http://theosophy.ph/corrcourse.html). By next year, there will be additional, more advanced courses in theosophy that will be available, covering a wide area of study and practice. This program is a long-term one, because such self-preparation entails years and decades.

It is earnestly hoped that many of you will respond to this call – a call to prepare ourselves to become worthy representatives of theosophy. Upon this will depend whether or not theosophy will become part of the mainstream way of life in our society.
This vision may take ten, twenty or fifty years to realize, but when pursued properly and persistently, it will be achieved.

Summary

We must put theosophy into the mainstream of our society by doing three things:

1. We must make a strategic decision on what theosophy will be known for in the public mind. The word “theosophy” must be associated with one or two concepts (or words) such that when someone refers to theosophy then those other words, images or ideas will be the ones that people will immediately think of.

2. The Theosophical Society must actively seek to “institutionalize” or make enduring the teachings and practices of theosophy by establishing institutions such as public magazines, radio and media broadcasts, educational institutions, advocacies, etc.

3. We should have a sufficient number of theosophists throughout the country who know and live theosophy such that they are worthy representatives of the Theosophical Society.

.