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The Future of Theosophy
Mankind has arrived at a critical point of its evolution, not only with regard to political economy and politics in general, but in what is of much higher value, in a spiritual revolution bound to bring about essential changes in the character of men, and thereby in their thought and action.
Every new aeon has been marked by a destruction of the prevailing order of things as to religious, ethical and moral conceptions. And every such climax was prepared long before men became aware of it, by reaching its climax, whereas those entrusted with this task worked in full consciousness of its import.
The pioneer whom the Great White Brotherhood had chosen for the present spiritual revolution was H.P. Blavatsky [Helena Petrovna Blavatsky], and the instrument she prepared for that purpose was the Theosophical Society which she established in 1875. She devoted herself to this Great Work with the full spiritual and physical power at her disposal, though, as she owns herself, she was only able to lift a corner of the veil which hides the mysteries of universal wisdom.
Her death found nobody ready to continue her work in the same spirit. It was even altered and partly suppressed and only used as theory. The organisation, originally undivided, consequently broke into different societies, which not only keep up exterior separation, but vary even in essential parts of attainment. Worship of their respective leaders took the place of the consciousness of their responsibility for the spiritual welfare of mankind.
If, however the lofty aim of the theosophical movement as Blavatsky intended it, to be a guide for the spiritual development of mankind, is to be approached at all, it is of the most urgent necessity that at this critical moment all these varied societies should be united—not in their outer organisation—but on a spiritual basis common to all, whereas the way of carrying it out would be left to the discretion of every branch.
It is evident that this basis can only be found in a law which allows every man and every woman to arrange their respective lives according to their own true will, but one which, at the same time, is able to lead them to the highest spiritual enlightenment, the end and aim of all theosophical aspiration, and thereby the fulfillment of H.P. Blavatsky's mission.
And the medium for such a union can again be only he who, as a Messenger of the Great White Brotherhood—of those Masters who give mankind at the proper moment what they need for their development—has brought this law, and thus presents himself as the lawful heir of Blavatsky's work.
This Messenger and Prophet of the New Aeon is the Master THERION. And his law is: "Do what thou wilt" and "Love is the law, love under will".
What proof have we for his being indeed a Master entrusted with such a high mission?
A Master of Wisdom can never be made by man, or appointed for it, mush less educated for a Master what has been the case with Krishnamurti.
He who claims to have attained to so high a spiritual grade must have developed his masterly qualities in his previous incarnation and must
a) realize the right to this exalted grade by his spiritual elevation in this very incarnation, and b) prove his attainment by his work.
The Master THERION justifies his claim in a way not reached before by any man. Not only puts he into practice all the theories that Blavatsky set up for the highest spiritual attainment, but he reached this aim in every possible given way, tested by manyfold experiments, in order to be able to be a teacher for any aspirant to the holy mysteries. All these different self-tested methods he put on a scientific basis and created a system which enables every serious aspirant to attain without running the dangers formerly connected with the mystical and magical work.
Charged by the Great White Brotherhood he spent six years of travelling and wandering in Egypt, India, Ceylon, Burmah, China, Arabia, Siam, Tibet, Japan, Mexico and the United States of America. He studied and practised the religions and methods of all these oriental nations, which brought him into contact with the highest initiates of these religions, and gained especially by his study of Comparative Mysticism a deeper knowledge of the Eastern soul than any other European before him.
Meanwhile he reached himself one grade after the other in spiritual perfection, until he was granted the highest grade attainable for man, the grade of a Magus, whose right—and duty—it is to speak a Word, when the time is given, that serves to bring about the further development of mankind, as has been done throughout the ages.
And the proof by his work?
The number of his works which embrace chiefly Philosophy, Mysticism, Magick, Qabalah, lyrical and dramatical poetry of the most exalted kind, nearly surpasses the possibilities of one man in the space of about 30 years. And all of them bear witness not only to his immense knowledge, to his poetical power, to his inconceivably high spiritual attainments, but before all to his one, pure aspiration, which indwells everyone of his works as naturally as breath indwells the body, that is:
To devote all and everything to the one aim of helping mankind to take the next step.
There is no room anywhere for personal ambition.
Thus his personal character is pure and inviolable, one may even call it holy, for all he does is done only from this one reason, to live the law which to bring he was chosen by the Highest Intelligences that rule the spiritual life of this planet, as a true prophet should do.
The unique qualities of a man like this, who goes his way, heedless of those who are still labouring under the religious, ethical and moral prejudices of the past Aeon, whose soul has only room for his sole aim of giving expression to the Law of Thelema according to his true will, were of course sufficient to make him a martyr of his cause, the aim of defamation, of calumnies of the vilest kind. Not being able to understand the motive of his actions, unconscious stupidity and ignorance joined forces with conscious malice to create a portrait like one that one sees in a broken looking-glass. It is a distortion, but not the true portrait of the man at all.
And just these calumnies that follow him everywhere are the proof of his authenticity, for no other but a Master of the highest attainment would go through them as he does.
"He bears the sin of the world".
The average man who looks with the highest consternation at the wholesale destruction of old conditions, at the break-down of old forms and conventions and the dawning of a mankind altogether different from what it was, cannot know that the changes on the material plane have their source in the spiritual world. He is not aware that a spiritual revolution is in close causal connection with this alteration of all material conditions.
All the laws of the New Aeon, be they religious, ethical or moral, are simply bound to be the reverse of what was over-aged and left without any spiritual force.
And every new law of development gives to mankind exactly what is needed for its revival and progress.
If mankind is to escape from destruction, it must abandon these emasculated, enervated, soulless forms of the old Aeon its aspiration must be put on an entirely new basis. They must return to Nature. To Nature in its highest conception which finds its expression through the true will of man.
"Do what thou wilt" is the strongest possible binding of man to his own true will, which is the will of Universal Law, the inherent tendency of the Universe.
And "Love under will" is the sole means to save men from their slave-fetters of old habit and conventions and leads them to "Light, Life, Love, and Liberty"!
By H.P. Blavatsky's work the Theosophical Societies are well prepared to understand and acknowledge the necessity of proving themselves true and efficient instruments of the Great White Brotherhood under the spiritual guidance of the Master THERION, so that Blavatsky's mission as a pioneer may find its accomplishment through him.
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