Your Shoes are My Shoes

Your Shoes are My Shoes

In a recent conversation, a colleague of mine began a tirade of a person who, in their estimation, had no compassion. “How can they hold something that happened a year ago against someone? How can they not see that they caused the problem, and they can let it go?” This was a person who had their own trials and tribulations over the past year, their own “issues” to deal with. The cycle of condemnation continued.

The first words on another friend’s lips was “compassion.” Hmmm, I thought. Compassion is an overused and overrated word in American culture. Let’s be clear, compassion is “sympathetic pity and concern for the sufferings or misfortunes of others.” I’m not talking about this type of compassion. Well, I might be. The difficulty is that people confuse compassion with kindness. Pity is a cause for regret or disappointment, or it can be the same as compassion, “concern for the sufferings or misfortunes of others.” Kindness is “the quality of being friendly, generous, and considerate.” I think that I’m not really discussing kindness, either, even if it is confused with compassion.

No one is above losing sensitivity for our fellow human beings. We all do it. All of us. Sometimes with ourselves; sometimes with others. A dear friend said to me, “aren’t Freemasons supposed to be these ones who are on the path to enlightenment? Why do they act so horrible at times?” Freemasons aren’t perfect. Freemasons know they aren’t perfect and are constantly striving to find what that perfection may mean – but no, they are not “enlightened” by virtue of being a Freemason.

slack2Then… what is it that we need when criticism of ours sits in our mouths, waiting to be released? What builds up rather than tears down? And how do you show this to others? I’m not sure there is a word for it. There are times, though, I wish we all had more of it, whatever “it” is.

Joe South wrote a song called “Walk a Mile in My Shoes,” which Elvis made popular in the early 1970’s. The lyrics are here:

If I could be you, if you could be me
For just one hour, if we could find a way
To get inside each other’s mind
If you could see you through my eyes
Instead your own ego I believe you’d be
I believe you’d be surprised to see
That you’ve been blind

Now your whole world
You see around you
Is just a reflection
And the law of karma
Says you’re gonna reap
Just what you sow, yes you will
So unless
You’ve lived a life of
Total perfection
You’d better be careful
Of every stone
That you should throw, yeah

And yet we spend the day
Throwing stones
At one another
‘Cause I don’t think
Or wear my hair
The same way you do, mmm
Well I may be
Common people
But I’m your brother
And when you strike out
And try to hurt me
It’s a-hurtin’ you, lord have mercy

Walk a mile in my shoes
Walk a mile in my shoes
Hey, before you abuse, criticize and accuse
Walk a mile in my shoes

There are people
On reservations
And out in the ghettos
And brother there
But for the grace of God
Go you and I, yeah, yeah
If I only
Had the wings
Of a little angel
Don’t you know I’d fly
To the top of the mountain
And then I’d cry

Walk a mile in my shoes
Walk a mile in my shoes
Hey, before you abuse, criticize and accuse
Better walk a mile in my shoes

The song is a poignant reminder of how we actually get to compassion. This week I received several emails from people which were edging toward accusations and criticism. These are people who have known me for twenty years or more, and some for less time but not insignificant. These are people who know that I try to be responsive and kind, open to my own mistakes, and busier than a one-legged man in a butt kicking contest, as a work colleague likes to say. I’m not idle. I am forgetful, struggling to not beat myself for not being perfect all the time, sometimes clumsy, and not the best organizer of my to-do list. I struggle balancing a checkbook and sometimes I struggle to get motivated to get on a plane or send an email. Sometimes, I just want to sleep. Sometimes, I get crabby. Downright crabby.

I am human. I am you. And this is you, too.

slack3And as much as we strive for perfection, we need to remember that it is just that: striving – a journey and not the destination right around the corner. Well, I remember that key part most of the time. The times that are the most difficult to keep the “journey” in mind are when people criticize, abuse, condem, accuse, or even just get crabby with us. When this happens, we believe we have failed them, and ultimately, we have failed ourselves. Failure is a sad and hopeless feeling. The mind is a powerful demolition machine. And when we open our hearts to others, we offer it up to that possible shredding.

The journey toward making a better humanity stops every time any of us tear down another.

There is more to walking in one person’s shoes than walking in their shoes. It’s more than learning not to criticize or condemn. It’s more than keeping your mouth shut when something ugly is about to vomit on someone you love. It is truly about letting go of yourself. It’s about reverting into our minds and hearts, before we speak or write, and thinking about everything. Every thing. Thinking about the other person sitting at their desk, writing that email, what their day must be like, what it could be like, why did they write it like that, is it their tone or mine that is in that email, what words did they use… think about putting yourself at the keyboard and writing those same words. How do you feel thinking about them? Why? Do we really think they are attempting to hurt or abuse us? Really? And if we really believe that, why do we believe that?

Byron Katie, a speaker and teacher, has four questions that she calls the foundation for “The Work.” They are:

  1. Is it True?
  2. Can you absolutely know that it is True?
  3. How do you react, what happens, when you think that thought?
  4. Who would you be without that thought?

This takes practice, again and again, and even more after that. It’s a journey. I think we begin at the first question above and we’d like to think that we have the answers. We forget there are more steps in our process. Our ego speaks louder than Truth at times. But each time we take that step towards working on finding the truth, something inside of us shifts. It says “it’s okay that you’re not the most important thing in the room. You are still going to be you, you’re still worthwhile. You are still good and okay.” In fact, the more we seek the truth, the more we are able to let go of the baggage and be objective, observant, listening, and of service.

slack1Freemasonry seems to teach the ultimate walking in someone else’s shoes. Every Freemason can be any office within a Lodge, and each has a different function, a different talent to explore, and a different set of challenges. No one does any office perfectly, and each office provides its holder with experiences to challenge and uplift. We might criticize the way someone performs a certain task but there will come a time when we too take up that mantle and are assigned the same task. We learn to forgive someone’s past because we’ve learned that it’s not as easy as we all think. To fail is to learn, and “cutting someone slack” doesn’t mean to ignore the mistakes and challenges. It means paying attention to what happens to another person because, someday, we are on the receiving end. As Joe South says,

If I could be you, if you could be me
For just one hour, if we could find a way
To get inside each other’s mind
If you could see you through my eyes
Instead your own ego I believe you’d be
I believe you’d be surprised to see
That you’ve been blind

An elder Freemason, a while ago, said that we humans are “closed loops.” When I asked what he meant, he said that our communications, our thoughts, have nowhere to go. They spin around inside of us, not able to build up anything tangible, or real. We can’t connect with reality, generally. He said there was only way, he believed, to break the loop really connect to another person and to break out of our negative feedback about our reality. When we clear out the garbage of these destructive natures, we can find the true nature of ourselves, and that is, wait for it…love. Ach! Yes, I used the L word! So, it seems as if this compassion, kindness, truth, questioning – it all comes down to what we ultimately call love. Love for ourself and love for the other, whomever the other is. What we want for ourselves is what we want for others and what we want back for ourselves. It is truly a loop. It has to start somewhere. With everything negative to lose, I choose to start with me.

What is love is another exploration all on its own; however, it seems key to perfecting humanity. It is the next map point on our journey.

Love and compassion are necessities, not luxuries. Without them, humanity cannot survive. – The Dalai Lama 

The Masonic Family

The Masonic Family

Having been a Freemason for over twenty years, I have seen many people come and go in the Fraternity. There are people who were well-established when I first entered into the Order and are still by my side today. There are many members who have joined over the years and added to the sweetness and depth of this large family unit. Some people have come in for as little as one meeting, and others have stayed on and off over the years. The path of Freemasonry is an open road that may see many people branch off.

As a member of fifteen different Lodges of varying degrees, each one of them is, to me, a sacred family where I am safe, secure, and can be myself. I can breathe easily and feel the fraternity that comes with a real love and dedication to a common goal: the perfecting of humanity of which each of us is a part.

When we join, we join for different reasons. We join to find like-minded people, to find some sense of peace with the Architect of the Universe, to have that “A-ha!” moment, to have a group of people to converse with, to break bread and share hard work, or perhaps to share in aging and passing with authentic humans. The road of Freemasonry isn’t easy and many people fall off the track – some earlier, some later – but the journey towards the higher degrees becomes less crowded and in many ways, more intimate and sweeter for having shared the labors of self-improvement.

The act of accepting the different paths of different people is extremely difficult. These are people with whom you have shared life’s journey and striking moments. From marriage to the birth of children, the death of parents and friends, to their own old age and passing, it is in these moments of strife and hardship, joy and bearing that Freemasons are there with each other, supporting, sharing, and providing true fortitude.

These are not easy moments and they are intensified by the quickening that focused self-improvement provides. They are sticky and painful at times. I have had nights of tearful crying, angst over love and loss, and laughter until I got in trouble. Discipline does that. It breeds purer moments of real life.

It also creates the moments when we stop and think: what is a family?

The birth family has always been, to me, that group of people who take care of you from that early age and teach you how to move in the world. They teach you how to survive. They do the best they can, with the tools and experiences of their own lives, to provide that guidance to help the child thrive in a very unsure and chaotic world. We carry those lessons, for better or ill, with us into our own realms, creating new families from these seedlings of experience.

Like the leaf that drops into the still pond, the ripples of one family flow and collide with those of others, creating an intricate pattern of artful energies of creation. We create families, when we’re older, to find a sense of stability and continuance. We may have children, adopt children, foster children, foster animals, care for the aged, or create intimate ties with friends, neighbors, and community. We may pastor to a church where the family is quite large, or we may shepherd the town council, where our influence might be low. We all form a family of woven relationships in the creation of… something.

Masonic families, like all families, can be quite intense. My childhood father was not a Freemason but his father and mother were extremely active in not only Freemasonry but Eastern Star, The Shriners, the White Shrine, and other auxiliary bodies. For nearly forty years, they were caretakers of the temple building behind their house; their days were filled with card games, socials, dinners, and Lodge meetings, fancy affairs and day-to-day work of Freemasonry. They cleaned the Lodge room and scrubbed the bathrooms, repaired the kitchen equipment and planted flower beds. They only stopped when cancer and Parkinson’s slowed their activities.

When they passed, I took up the mantle of Freemasonry. While they lived, I had no idea a woman could be a Freemason and neither did they. Freemasonry was a hobby my grandparents did but never, ever discussed it with the larger family.

My father harbored a deep resentment toward Freemasonry; he felt that it took my grandfather from his side. It hardened my grandfather’s ideals in a way that he imposed on my father. Resentment and dislike were the crops my father harvested from that sowing. Even so, my father grew up a good man, hard working and shaped by the ideals my grandfather provided. He struggled though, with the idea of what it means to be a father and to provide that example for his children. It’s a shame because I think my father would have really found solace and inspiration and fraternity of brotherhood something to sustain him latter in life. Maybe even earlier in life.

It’s funny that my desire for like-minded people in my life, people striving to educate and improve themselves, was driven by the lack of that in my own blood family. I wanted more than blood connections; I wanted that connection that propels us to be better than we think we can be. I do not think it took me from my family; in truth, close friends and family members have joined because of the work they’ve seen me do, the joy I’ve found in being with intelligent, hard-working individuals. They have joined because of my self-improvement.

The cycle, I think, repeats. The Masonic family taught me how to live, how to be in the world, how to succeed, challenged me to think, to be better than I am, and to constantly work on being a better person. They took what blood started and propelled that into new realms.

There are some people who do not think it’s right that families should join Freemasonry together. This does not make sense to me. If you want good people in your life, people who you respect, want to spend time with, learn from and also teach, why would you not want to be on a similar journey?

Not everyone is cut out to be a Freemason, however, Not every family member has the capacity or wherewithal to step onto such an intense path. We need to assess each person independently and give credit where credit is due. The people who have joined Freemasonry with me, in my life, are all fantastic people and yes, some are family members. I get the double blessing of being able to speak about all sorts of subjects and delve into deep thought with people that I truly love and who have a head start on knowing me. It’s like perfect icing on a perfect cake. We’re trying to perfect humanity; that doesn’t mean everyone except the people you grew up with. Far from it.

Not everyone who comes to Freemasonry is looking for a family. We call each other Brother for a reason though. It’s not arbitrary. Whatever you goals in joining the Craft are, you will end up with a family – one that you’ve chosen with forethought and daring. Make it your own.

“Neither man nor woman is perfect or complete without the other. Thus, no marriage or family, no ward or stake is likely to reach its full potential until husbands and wives, mothers and fathers, men and women work together in unity of purpose, respecting and relying upon each other’s strengths.” – Sheri L. Dew

Annie Besant: The Pearl of the Indian Renaissance

Annie Besant: The Pearl of the Indian Renaissance

She loved India with a fervor and devotion all her own. Our country’s philosophy, our history or legends, our spiritual heritage, our achievements in the past, our sorrows in the present, our aspirations for the future were part and parcel of Mrs Annie Besant’s own life.” – Sri Prakasa in Indian Political Thought

A consideration of Annie Besant’s role in the cultural and spiritual renaissance of India – in a period from the dusk of the 19th century to the dawn of the 20th – must be appropriately examined in the context of the larger renaissance movement which began with the Raja Ram Mohan Roy (1772 – 1833), founder of the Brahmo Sabha movement, in the early years of the 19th century. Affectionately deemed the “Herald of a New Age,” Ram Mohan was, no doubt, largely responsible for laying the groundwork forRaja Ram Roy the revitalization of the Indian spirit which was to follow.

Upon his death, the Brahmo Sabha became moribund, and out of its eclipse emerged the movement that would become the Brahmo Samaj, considered from an historical perspective as a significant contribution to the making of modern India, and among the most influential religious movements to spring forth from Hindu soil. The purpose of this latter was, in short, the total renaissance of Hindu culture; this to be accomplished by the rejection of scripture as an authoritative source of spiritual truth; the denial of the infallibility of Avatars; a denunciation of polytheism and idol-worship; a breaking down of caste systems; and freedom of thought as regards the doctrines of Karma and Rebirth.

Also significant to the Hindu reformation movement was the establishment of the Arya Samaj in 1875. This samaj was opposed, in certain of its objectives, to those of the Brahmo Samaj; and yet its influence is significant to the later work of Annie Besant towards the revival of the Hindu religion and cultural identity. The Arya Samaj was founded by the sannyasi, Dayananda Saraswati (1824 – 1883), who advocated the infallible authority of the Vedas and denounced the idolatry and ritualistic worship so prevalent in Hindu society at that time. The significance of this movement in paving the way for the reclamation of the Hindu identity led Annie Besant to state that, “It was Dayanand Saraswati who first proclaimed that India was for the Indians.

This movement is noteworthy in theosophical history for the fact of the 1878 alliance between the Arya Samaj and the Theosophical Society, this emerging out of Colonel Olcott’s (1832 – 1907) extensive correspondence with the President of the Bombay Branch of the former. Whilst short-lived, this alliance is evidence of the importance of Hindu reformation in the thought of the theosophical Founders; a perspective which would, in time, spur the activism of Annie Besant towards the accomplishment of a Hindu revival.

That period of the Indian renaissance which was to follow, was undeniably due, to some significant extent, to the selfless and unabating toil on the part of Annie Besant for the liberation of the spirit of the Indian nation from the chains of ignorance and spiritual recession; to kindle in the darkness of the chasm of despondency a bright flame of hope Annie_Besant_at_deskand brotherhood to illuminate the way for troubled souls whose path is shrouded by the shadows of oppression.

Much of the academic study which has been published on the life and work of Annie Besant has tended to emphasize her political and activist endeavors; whilst these are, no doubt, highly significant aspects of her spectacular and spirited life, equally worthy of acknowledgement are her great efforts towards the liberation of the spiritual essence of India in the revitalization of Hindu culture and the development of education.

Such was the impact of her multifarious work that distinguished persons of vastly varied backgrounds and temperament were unanimous in their praise and admiration for her industrious travail, her prodigious commitment, her unparalleled oratorical potency, her generosity towards the underprivileged, and her fairness in dealing with associates and adversaries alike.  

Annie Besant’s life was a necessarily public one; indeed, she considered herself a humble servant and missionary of the Masters in the guiding of humanity along the evolutionary path. Her role was the carry out the outer work of the Inner Government of the World by the means of selfless service and in the practical promulgation of the ideals of Truth, Unity, Altruism, and Brotherhood. As she wrote at the close of her Autobiography:

I am but the servant of the Great Brotherhood, and those on whose heads, but for a moment, the touch of the Master has rested in blessing, can never again look upon the world save through eyes made luminous with the radiance of the Eternal Peace.” 

In many ways, her early years – prior to her involvement with the Theosophical Society – may be considered, from a historical standpoint, as a “training ground” for the work that was to follow. The rare qualities which would be necessarily endowed in the individual H.P. Blavatskywho was to follow in the noble footsteps of H.P. Blavatsky, were suitably imbued in Annie Besant from those days of her youth; both by the blessings of congenital inherence, further due to the endeavors and trials of earlier life.

Thus, did she possess all those qualities of bodily vitality, a brightness and intensity of intellect, an unequalled power of oratorical ability, moral integrity and courage, and, more significant than all the aforementioned, a sensitive and indomitable solicitude for the weak, the needy, the destitute, the subjugated, the oppressed, and the suffering. For over a decade prior to her momentous meeting with H. P. Blavatsky in 1889, she had been preparing the way for the theosophical work which would constitute the greater portion of her life; undergoing, as had been the case in Britain, the arduous training in public service (spurred, in significant part, by the ruin of her own private life), and in fearless defense for the rights of workers and woman alike.

After her move to India, she worked tirelessly for the religious, social, educational, and political reform which seemed to her and the vast population alike, to be imperative to the development of a new India, freed from the shackles of colonization. Central to her impact on the educational advancement and revitalization of the Indian nation was the founding of the Banaras Hindu University. This was initially intended to be Banaras Hindu Universitya theosophical college, however later took shape along the lines of Hindu spirituality, as an institution dedicated the ideals of unity, rationality, and harmony between differing sects and subdivisions then existent in the Hindu community.

In line with her support of Indian self-rule, Annie Besant advocated for placing Indian education in the hands of Indians, and sought to inject a spirit of patriotism into the developing educational outlook of the nation. In the establishment of a Hindu university, she hoped to reunite education with the essence of religion, and further to bring it into affinity with the emerging fields of Western science and technology. Like Ram Mohan Roy, Annie Besant advocated for social reforms in Indian culture and spoke highly of the advantages of Western education in the elevation of the Indian people.

However, unlike the earlier reformer, she also supported the revival of traditional Hindu education, endorsing a full-rounded system of instruction which integrated the two spheres of thought. She emphasized that whilst Western education would be an enriching complement to traditional teachings, India must be cautious not to succumb to the pressuring grasp of Westernization, and that the Hindu people must, rather, return to the glory and greatness of their own Oriental past and culture for inspiration and encouragement.

This conception of a Hindu university followed in the wake of the establishment of a number of such religious institutions, challenging the heretofore strictly Western and secular education offered by the existing universities of that period. Among these was were the various colleges and schools which had been established by the Arya Samaj in the late nineteenth century, and the traditional gurukuls – consisting of shishya, or students, in a residential setting with a guru residing nearby – which epitomized theAligarh Muslim University Samaj’s ideals of reformed Hindu culture.

There was also the Khalsa College in Amritsar, founded in 1892 by the leaders of the Singh Sabha movement, which would become a highly significant educational institution for adherents of Sikhism, and which aimed to revive Sikh religion by the means of formal religious instruction. The Muslim community was also actively attempting to establish a university, with a proposal to transition the Mohammedan Anglo-Oriental College into the Aligarh Muslim University. This proposal was, however, initially met with considerable opposition from the secular government at that time, which was not inclined towards acceptance of what they perceived to be faith-based and sectarian educational endeavors – whether Muslim or Hindu. The transformation would not be finalized until 1920, when the Aligarh Muslim University Act was enacted by the imperial legislation.

All these endeavors – Annie Besant’s Central Hindu College, the Arya Samaj colleges and schools, the Sikh Khalsa College, and the Aligarh Muslim University – could be rightly considered to be a part of that same movement of the Indian people towards an education which represented their cultural and traditional ideals and heritage. Annie Besant’s contribution to this educational movement corresponded with the general spirit of change and the rediscovery of identity which the nation was undergoing – spurred by the voices of the children of India, she channeled all the resources at her disposal towards the accomplishment of this high ideal.

At the time of her idea for the founding of a Hindu university, she was in contact with one Madan Mohan Malviya (1861 – 1946), an Indian educationalist and politician, renowned for his role in the Indian independence movement. Both fostered the idea of establishing a specifically Hindu university, and Annie Besant had already previously established her Central Hindu College in Varanasi in the year 1898, with plans for itsMadan Malviya expansion. A shortage of funds towards this end led Besant to join hands with Malviya and Kameshwar Singh (1860 – 1929), the Maharaja of Darbhanga, who were jointly responsible for financing much of the endeavor.

The latter two had originally formulated the idea of founding a university at a meeting in 1904, shortly after which a prospectus was published and circulated prominent educationalists and representatives from all corners of the Indian nation. They were met with overwhelming support for the scheme, gaining approval from the Congress of Hindu Religion under the presidentship of Jagadguru Sri Sankaracharya. This led to the final drafting of the prospectus, which was released to the public and press in 1906 to be met with instant approval and support.

It was around this time that Annie Besant was also laying the foundations for the potential establishment of a university in Varanasi under the proposed name of “The University of India.” In April of 1911, she met with Malviya to discuss their visions for such an educational enterprise, and decided to join hands in the founding of a common Hindu University in Varanasi. This shared vision was brought into actuality later that year, with a revised prospectus outlining the need for the university and its objectives being issued to the general public.

A condition set forward by the government necessitated that the Central Hindu College be absorbed by the Hindu University; Annie Besant, Dr. Bhagavan Das (1869 – 1958), and the fellow Trustees of the former agreed to its incorporation as the nucleus of the latter, and thus in November of 1915, the Central Hindu College was relinquished to the Hindu George ArundaleUniversity Society, who were responsible for the campaign for the university’s establishment. Other theosophists from around the world traveled to India to assist with this, among them George Arundale (1878 – 1945) and Francesca Arundale (1847 – 1924).

The seeds having been sown, the university was formally established in Varanasi in the year 1916. It is today the largest residential university in Asia, with over 35,000 students. The success of the endeavor, and its continuing and significant influence and impact on the educational development of the Indian nation, places the founding of the Banaras Hindu University among the forefront of Annie Besant’s contributions to Indian society. Her role in its formation, too often overshadowed by the contributions of Madan Mohan Malviya and the other founders, was a decidedly central and vital one, the idea for which emerged out of her passionate service towards the betterment and rejuvenation of India’s education system. Indeed, in the perspective of Annie Besant, it is education which lays at the bedrock of a harmonious and just society; the lack of which logically results in conditions of injustice, poverty, oppression, and inequality.

Her fervent advocation of educational reform led her to publish several pamphlets on the subject; among these were Education as a National Duty (Banaras, 1903), The Education of Indian Girls (Banaras, 1903), Principles of Education (Madras, 1915), Education for the New Era (London, 1919), Theosophical Education Report (Madras, 1917), and the Kamala Lectures: Indian Ideals in Education & Philosophy, Religion and ArtAnnie Besant in Madras (Calcutta, 1925). Further, she wrote a variety of books and pamphlets on the topics of sociology, physics, physiology, biology, and the status of women in society.

In it clear that Annie Besant’s philosophy of education was rooted firmly in the principles of Theosophy. Indeed, the ideals of unity and universal brotherhood run like a constant thread interwoven throughout the vast variety of her life’s activities and work, permeating every aspect of the endeavors she brought into fruition, both during her time in India and elsewhere around the world. She envisioned an all-rounded education for Indian children, wherein the elements of literary, scientific, artistic, and technical branches of study would be taught. Her aim was to provide children with the skills they would need to earn an honest living, by which the conditions of poverty and destitution may be gradually assuaged.

She advocated the development of individual faculties; this being the idea that children should receive an individualised education best suited to his or her particular background, needs, and objectives. The ideal was that in receiving such an all-rounded, individualised education, the child would thus be equipped with the capacities necessary to becoming a healthy and useful citizen in his or her community. As such, the objects of theosophical education as outlined by Annie Besant were to train the body, emotions, and the mind towards the expression and love of all that is beautiful, compassionate, just, and inspiring. She emphasised the importance of developing the child’s ability to sympathise with the happiness and suffering of others, and in so doing to foster a spirit of universal brotherhood and kinship with all of life. Further, she stressed the disciplining of the child’s mind in the discernment of right thinking, right judgment, and right action.

As regards the ethics advocated by Annie Besant and instilled as ideals in the formation of the Banaras Hindu University, she promoted, among other things, the pledge of boys and girls to delay early marriage. It is possible, as suggested by historical researcher Gail Reekie, that she was influenced in this regard by Thomas Robert Malthus (1766 – 1834), Thomas Robert Malthusbelieving birth control methods within marriage to be the answer to the problem of over-population. However, it is likely that she discarded this perspective on birth control upon deepening her involvement in the Theosophical Society – birth control being against the philosophy set forward by Madame Blavatsky’s Master K. H.

In accordance with Annie Besant’s ethical perspectives on early marriage, the Central Hindu College was not open to married pupils. She advocated the Hindu ideal of Brahmacharya, or celibacy, insisting that such was necessary to the intellectual, physical, and emotional growth of students in their adolescent years. Further, religion and social work were considered as joint pillars of a proper education, and thus were such organisations as the “Sons and Daughters of India” and the “Scouts and Guards of Honour” formed, with the intention of training youths for selfless and practical social service.

It was her promotion of these ideals which culminated in the founding of the Banaras Hindu University, and further, in the formation of various theosophical and theosophically-inspired schools, among these the Vasanta College for Women in Rajghat (founded in 1913), the Besant Theosophical College in Andhra Pradesh (founded in 1915), the National High School in Basavanagudi (founded in 1917), the Annie Besant School in Allahabad (founded in 1926), and the Besant Memorial School in Chennai (founded in 1934). [20] In recognition of her efforts for the development of Indian education, the Banaras Hindu University granted her the Degree of Doctor of Letters in 1921.

The educational philosophy set forth by Annie Besant was rooted in a balance of secular and spiritual instruction. The Banaras Hindu University may be considered, in many ways, to be the epitome of her educational idealism. It represented all the principles and ideals of the theosophical conception of education, and yet far from being a fringe orIndian Boys Scouts Association alternate institute of learning on the wayside of society, succeeded in establishing itself as one of the most prestigious and renowned of India’s learning establishments.

Also significant to Annie Besant’s contributions to Indian culture and modern national history was the establishment of the Indian Boy Scouts Association, based out of Madras, in 1916. This emerged out of the aforementioned emphasis set forth by Annie Besant on the necessity of an all-rounded education – on intellectual, emotional, and physical levels alike. Organised along the lines of the international Scout Law, these Indian troops also incorporated aspects of their cultural background into their national expression of the movement, wearing Indian turbans and singing Indian songs at their meetings and events.

The Indian Boys Scouts Association was preceded by various efforts towards the founding of a Scouting movement in India, the first of these emerging out of the Bishop Cotton Boy’s School in Bangalore in 1909. Annie Besant’s involvement began in 1913, when a group of educationalists and representatives opened Scouting to Indian natives; it had previously been open only to British and foreign Scouts. Assisting her in this endeavor was fellow theosophist George Arundale, alongside Justice Vivian Bose (1891 – 1983), Madan Mohan Malaviya (1861 – 1946), Hridayanath Kunzru (1887 – 1978), and Girija Shankar Bajpai (1891 – 1954).

In 1916, Annie Besant sent a request to the founder of the international Boy Scouts movement, Lord Robert Baden-Powell (1857 – 1941), to formally recognize the Indian troops as a branch of the international movement. The request, however, was denied – on account of Baden-Powell deeming that Indians were unfit to be Scouts. This came as a surprise to Annie Besant, who was immediately up in arms, interpreting Baden-Powell’s declination as an affront on Indian race and the assumption of racial superiority on the part of the British.

Lord Baden-Powell experienced a change in perspective upon his visit to India in 1921, when a perusal of Annie Besant’s now 20,000 members and the incontestable success ofBadge of the Silver Wolf the movement led him to recognize not only her Association, but further all the Scout organisations in the country, as part of the international Boy Scouts movement.  As a result of her efforts, she was made the Honorary Scout Commissioner for India, and in 1932 Lord Baden-Powell conferred upon her the highest Scout distinction: the Badge of the Silver Wolf.

Her assiduous and dedicated work to the Indian cause resulted in her election to the presidency of the Indian National Congress in 1917. This was significant for a variety of reasons; among these for the fact of her being the first woman to ever assume such a position. B. Palammal writes:

In 1917, seeing the services and sacrifices of Annie Besant, the Congress elected her as the president of the 32nd session of the Indian National Congress at Calcutta. Being the first woman president of the Congress, She enhanced the prestige of Indian womanhood. Her presidential address was widely applauded as the charter of national liberty. But Annie Besant already had contacts with the Congress in the year 1914 when she participated in the 29th congress held at Madras during 28 to 30 December.

She was the first lady to occupy a post on the platform of India’s National Assembly. As the president of the Indian National Congress, she got an opportunity in planning out a system of national education in India. It was a graded scheme suiting each type of unit to be educated. Regional universities were established with research facilities in the indigenous knowledge of ancient literature, science, art and crafts, village education was to be developed country wide.

Equally significant to arriving at an understanding of her character and work, was Annie Besant’s influence from, and on, Hindu spirituality and religion; an influence which would permeate many aspects of her societal, cultural, educational, and political work both in India and elsewhere. It was, in many ways, this religious, philosophical, and intellectual aspect of her work which laid the foundations for such later initiatives as the Central Hindu College and Banaras Hindu University; these serving as the practicalAll India Home Rule League Movement manifestations of her Hindu-inspired spiritual ideals.

Her work towards reform in the areas of Indian education, Hindu social customs and traditions, the place of Indian women in the new India, her ardent support of Indian self-rule and the Swadeshi movement, her attempts at alleviating the suffering of the depressed classes, and the development of the Scout Movement in India may all be considered as being rooted in a spiritual foundation. For Annie Besant, it was spirituality which formed the core of all altruistic service; this latter being the keynote of the theosophic life.

It is important, also, to remember that Annie Besant was largely responsible not only for the rekindling of Hindu spirituality within the continent of India, but further for influencing the awakening of interest in Hindu religion, thought, and culture in other corners of the world, at a time when the sons and daughters of India herself were becoming strangers to the essence of their own culture and thought. It was with the object of the reawakening of the Indian man and woman to the profundity and spiritual quintessence of their own theosophic teachings that she undertook the work of spurring the Indian renaissance from an ideal into actualization; only once this was achieved, in her mind, could India become the nucleus of a global shift in thought, in which materialism would give way to the revival of mysticism through the consolidation and uplifting of ancient Hindu ideals.

Her intensive study of Sanskrit and Hindu religious texts culminated in her translation of the Bhagavad Gita into simple, comprehensible English, alongside which she also published a variety of short booklets of Aryan legends and tales for children with the objective of the instilling spiritual ideals and principles at an early age. Also published Annie Besantwere a number of booklets and pamphlets for general English-speaking readers. It was largely these efforts of Annie Besant, alongside those of Swami Vivekananda, which served to introduce the multifarious gems of India’s treasure chest of wisdom to the world of the West.

The influence of Annie Besant’s role in the cultural and spiritual renaissance of India is a continuing one; indeed, she was at the very forefront of the changing tides, the depths from which India would arise renewed and reborn, its people awakened to the dawning of a better day, illuminated by the radiant rays of hope. Her life was one of service and dedication to the ideal of Truth; she was, in every sense, a freethinker; a radical of her time; a world leader equipped with the steady sword of resolute sincerity and the infrangible shield of principle.

To the afflicted sons and daughters of India, she was a beacon of light amid the howling winds of oppression, a devoted Steward of the Flame of Truth. Into the bosom of India did she cast her warming light, to impart the breath of life unto the lifeless, and to instill the seed of hope in the broken hearts of the hopeless. Now passed beyond these finite realms, still yet in the depths of the spirit of India may be felt the sublime presence of Annie Besant – the Pearl of the Indian Renaissance.



~ By Luke Michael Ironside, from a paper published in the Friends of Theosophical Archives Newsletter in July, 2017 

 

Brotherhood

Brotherhood

We are fast approaching the time when we share all those lovely good wishes for a happy holiday season. It seems that in general, people need the cold of winter and the idea of parties to bond together. In some ways, it is a sad affair – why do we wait until the end of the year to celebrate people with shallow displays? People in the U.S. have holidays galore, the UK has its bank holidays, and everywhere people get together in the summer for all kinds of recreation and relaxation. This, though, isn’t the same. We wait for Thanksgiving to ‘give thanks’ to our families and loved ones, then shower them with commercial ideas of a festive Christmas, Hanukkah, or Kwanza. It seems to me there has to be something more, something that we just can’t quite touch with commercialism. It makes me question if we truly value our fellow humans or merely follow the conventions of our day.

I’m not a cynic. Stoic, perhaps, but not a cynic. I know that many people feel this same way, and are not sure what to do with it. We want something more, we feel it, and can’t seem to find it.

You might remember a song in the early ’90’s called “What’s Up” by 4 Non Blonds. There’s a phrase in the song that has always stuck with me:

“I realized quickly when I knew I should
That the world was made up of this brotherhood of man
For whatever that means.”

For at least 25 years, I’ve been searching, like the author, for “whatever that means.” I think it about it more at the end of the year, in the winter, when we want to bond together more, when we’re a hoping to be a little more full of grace and forgiveness, when everything we hope for is looking for softness and warmth. (This leaves aside the one place where there is no grace or forgiveness: retail parking lots at Christmastime. No, I won’t digress…)  Most of human history is not filled with this alien, modern way of living, in asphalt-covered cities and in high-rises; we are ensconced in concrete structures and shopping malls, where our every-need-provided mentalities take away that sense of brotherhood and even community. No one in American cities truly lives or works together. We exist closer together and yet are farther apart emotionally, and certainly farther apart from nature. We have no idea how to debate, discuss, or theorize because we do not socialize. Facebook is a poor human community, and it certainly is no brotherhood.

Nature relies on a collective to get through the autumn and winter, to live until springtime, when everything is renewed. Birds and insects migrate to warmer climates, communitybanding together to achieve their goal for the good of the “group.” Some animals, mice and squirrels, huddle together in enclaves to stay warm and keep out of harm’s way. Humans sometimes migrate to warmer climates; some humans gather in houses, staying warm and sharing food. We humans have corrupted some of this to follow a prescribed dogma of festivities, duties, and “musts” during a time when we could be more selective, more mindful of our fellow species. Nature has no dogma.

Brotherhood is a relationship between brothers, comrades – those who have a common association. A brotherhood is this created group of people, who may or may not be your family, where common interests are discussed, shared, and respected. The word “brotherhood” has certain characteristics in its reference; it implies a close relationship but not intimate, it implies something that is almost a blood-bond, but greater because its idealized, and it implies intelligent selection rather than genealogy. It reflects common purposes and goals, where brothers are dedicated to each other more than the rest of the world, and more perhaps than to family.

The idea of brotherhood is crystallizing ideals into personal goals that we share with others, with the idea that together we can achieve more than we could apart. It is, perhaps, about the survival of those ideas and ideals, and  that the whole is far greater than the sum of its parts. We don’t expect those in the brotherhood to be perfect; we expect them to continue to work towards the prosperity of the all as best they can, with their own unique talents and skills. The human clans do not survive on only one type of labor, one type of mentality; human groups survive on the skills of the many flowing into the good of the whole. Uniqueness is valued as long as the purpose is shared.

Human beings need friendships (the tribe), community, and brotherhood. Friendships help us transcend loneliness and provide us greater insight into our personal nature. Friends help validate our thoughts and emotions and assist us to perfect our victor-hugo-author-the-human-soul-has-still-greater-need-of-the-ideal-than-of-therelationships with human beings in general. Community helps fulfill our very human need for connection without actually requiring a lot from us. It expects us to show up, be who we are, be present, and participate at the level at which we are able. Community attends to an almost physical, matter-related purpose; brotherhood is where we really shine.

As a community, we are able to meet a concrete need with action, and there’s little overlap into our lives. Brotherhood delves into the reasons we come together, the personal goals and aspirations of the individual, and binds us together in action for that purpose. The ideals of brotherhood, whatever brotherhood they may be, transcend both community and tribe. We need these latter two to take care of physical needs, protect us, perhaps provide us with a shared history with which to bond and form purpose.

Perhaps I’m an idealist, but I see brotherhood as something more, something chosen. We may not choose our tribe; we may not choose our communities, but we sure as heck choose brotherhood. And it must also choose us. We choose to be in these bonds of commitment, regardless of the diversity of our backgrounds. We choose, when entering a brotherhood, to focus on purpose rather than “who you are.” Brotherhood requires commitment; brotherhood has to be maintained. Constantly. For the rest of your life.  If you choose to stop adhering to the commitments you made, then you fall out of the idealism you value. Brotherhood is a privilege and a consciousness. Done right, brotherhood is extraordinary.

Brotherhood, to be clear, is not friendship, although brothers may be friends. Brotherhood transcends the personal affectations and affections. We may have many friends in our lives but we have few true brothers, few “comrades-in-arms,” if you will.

So, is “brotherhood of man” the entirety of the human race? What does that mean? Maybe it means that we’ve chosen to be part of the human condition, and we need to cloud-team-590x384start looking at each other, all of the people we encounter, as part of our ideal of a better condition in which to live. Taking from nature, we have to work together to survive the ugliness of the world, human-created and natural, in order to build a better place. I also think, though, that brotherhood of man is a consciousness of the human condition. The human brotherhood has chosen us, us, to fulfill the ideal of itself. It’s chosen every human to play their part; it’s up to us to choose to live in a way were our ideals are about the human condition, not simply our personal needs or desires. Being part of the brotherhood of man requires us to be constant in our consciousness. We want the human race to be better, no? Perhaps, that’s part of what Freemasonry also tries to achieve – this “brotherhood of man” that our 4 Non Blonds advocate.

As I write this, the outside world is filled with the gray of an early snowstorm; branches are laden with wet globs of icy powder, and the streets are soaked with the fast-melting flakes. Soon, the true winter will be on us, and we’ll be frantic yet again. Perhaps this year, we can be conscious of our human brothers and bond together, in some small way, that transcends the dogma of the season. Perhaps we can reach inside and chose to finally be part of that “brotherhood of man.”

[Note: I use the term brotherhood not to segregate or be divisive. I use it because in the English language, there is no gender-neutral better term. When I speak of the brotherhood of man, I mean all humans, regardless of race, creed, religion, or gender.] 

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