Theo. As a Society, we carefully avoid them, for the reasons given below. To seek to achieve political reforms before we have affected a reform in human nature, is like putting new wine into old bottles. Make men feel and recognise in their innermost hearts what is their real, true duty to all men, and every old abuse of power, every iniquitous law in the national policy, based on human, social or political selfishness, will disappear of itself. Foolish is the gardener who seeks to weed his flower-bed of poisonous plants by cutting them off from the surface of the soil, instead of tearing them out by the roots. No lasting political reform can be ever achieved with the same selfish men at the head of affairs as of old.
THE RELATIONS OF THE T.S. TO POLITICAL REFORMS.
Enq. The Theosophical Society is not, then, a political organization?
Theo. Certainly not. It is international in the highest sense in that its members comprise men and women of all races, creeds, and forms of thought, who work together for one object, the improvement of humanity; but as a society it takes absolutely no part in any national or party politics.
Enq. Why is this?
Theo. Just for the reasons I have mentioned. Moreover, political action must necessarily vary with the circumstances of the time and with the idiosyncracies of individuals. While from the very nature of their position as Theosophists the members of the T.S. are agreed on the principles of Theosophy, or they would not belong to the society at all, it does not thereby follow that they agree on every other subject. As a society they can only act together in matters which are common to all—that is, in Theosophy itself; as individuals, each is left perfectly free to follow out his or her particular line of political thought and action, so long as this does not conflict with Theosophical principles, or hurt the Theosophical Society.
Enq. But surely the T.S. does not stand altogether aloof from the social questions which are now so fast coming to the front?
Theo. The very principles of the T.S. are a proof that it does not—or, rather, that most of its members do not—so stand aloof. If humanity can only be developed mentally and spiritually by the enforcement, first of all, of the soundest and most scientific physiological laws, it is the bounden duty of all who strive for this development to do their utmost to see that those laws shall be generally carried out. All Theosophists are only too sadly aware that, in Occidental countries especially, the social condition of large masses of the people renders it impossible for either their bodies or their spirits to be properly trained, so that the development of both is thereby arrested. As this training and development is one of the express objects of Theosophy, the T.S. is in thorough sympathy and harmony with all true efforts in this direction.
Enq. But what do you mean by “true efforts”? Each social reformer has his own panacea, and each believes his to be the one and only thing which can improve and save humanity?
Theo. Perfectly true, and this is the real reason why so little satisfactory social work is accomplished. In most of these panaceas there is no really guiding principle, and there is certainly no one principle which connects them all. Valuable time and energy are thus wasted; for men, instead of co-operating, strive one against the other, often, it is to be feared, for the sake of fame and reward rather than for the great cause which they profess to have at heart, and which should be supreme in their lives.