A Call to Subtle Activism

by David Spangler

Originally printed in the Summer 2010 issue of Quest magazine. 
Citation: Spangler, David. "A Call to Subtle Activism." Quest  98. 3 (Summer 2010): 103-105.

Theosophical Society - David Spangler has been a spiritual teacher since 1964. From 1970 to 1973 he was codirector of the Findhorn Foundation Community. He is a cofounder of the Lorian Association, a spiritual educational foundation, and a director of the Lorian Center for Incarnational Spirituality. His work involves enabling individuals to embody the innate spirituality of their incarnations. He is the author of Apprenticed to Spirit; Subtle Worlds: An Explorer's Field Notes; and Facing the Future. He also writes and publishes a quarterly esoteric journal entitled Views from the BorderlandThe subtle realms adjacent to the physical world generally mirror thoughts and feelings that are present and active within the collective energy field of humanity. As such, these realms always contain elements of pain, suffering, fear, anger, and hatred, for unfortunately these emotions and energies are still part of the human condition. Anyone learning to access the deeper spiritual realms learns to recognize and deal with this material while still radiating compassionate energies in response.

During times of stress in the human community, such as wars or economic upheavals, the amount of negative thought and emotion can certainly rise. Given what humanity is currently going through, I would have expected to find such negative energies in these adjacent realms. What I didn't expect to find was the level of intentionality that was at work behind them. The deliberate use of fear and anger to manipulate people is an ancient technique that has become highly refined in modern political and economic arenas; we almost come to expect it, especially during heated political campaigns. But this intentionality and the feel of desperation behind it felt unusual to me, reflecting a depth of animosity and resistance to change extending beyond humanity itself. And it appeared to me that both physical and nonphysical beings were behind it, each struggling in its own way to preserve its way of being.

For years now, there has been a gathering of energies within the spiritual realms in order to stimulate humanity's evolution towards a state of greater planetary awareness and wholeness. I have felt the transmission of this energy and inspiration in various ways all my life; my personal response to it was to leave college and my training in molecular biology when I was twenty and become a freelance spiritual teacher. The purpose of this energy is not to make change happen but to enable humanity to find within itself the power to partner with spirit and with Gaia to respond positively and effectively to the changes that are already unfolding. If a wave of change is upon us, this spiritual force enables us to surf that wave and channel its force in ways that bless ourselves and all life upon our world. Failure to do this will leave us tumbling in the force of the wave, victims of a civilizational wipeout of potentially catastrophic proportions. The world will not end, but we can be left bruised and gasping upon the beach of the future amidst the wreckage of our hopes and expectations.

We have not wiped out yet, but we need to make course corrections if we hope to ride and channel the wave. These corrections, along with the new world that can emerge from them, will not favor many of the ways of consolidating and expressing power that humanity has used over the past millennia. In some cases, it is simply a matter of needing to overcome habits and inertia, but for those who live in these deeply entrenched grooves of thought and behavior here and in the subtle worlds (and in one way or another, this includes all of us), such change can be wrenching. For those who derive power and sustenance from these old patterns, whether in politics, economics, religion, or society—as well as for those inner beings whose energy is maintained by the negative emotions generated by these older patterns—change can be life-threatening.

The outpouring of Light from the spiritual worlds cannot be blocked, at least not at this point in humanity's evolution; too many people are responding to it all over the world in a multiplicity of ways. But it can be delayed and distorted. It is not enough that individuals alone receive this Light, even though that is of incalculable importance; it needs to be received and accepted by our national, ethnic, religious, and racial consciousnesses as well. It needs to be received by humanity as a collective field of energy.

And it is this field that is being roiled so that the incoming energies have a hard time anchoring and grounding themselves effectively. Think of a young person covering his ears and singing nonsense sounds in order to prevent hearing what a parent is saying. Or think of trying to sink the support pylons of a bridge into land that is being turned to soft, slurpy, liquid mud, giving very little that is solid for the pylons to rest on. The subtle energetic realms adjacent to the earth are relatively fluid in the best of times; in the worst of times, they can become churned up.

And they are being deliberately churned up now. We have to be careful to avoid playing a blame game or saying the problems in the world are all the cause of dark forces or evil overlords at work behind the scenes. Fear is abroad in the land, and fearful people are quite capable of generating negative energies. In various ways, any of us may contribute through our fears and angers. But one does not have to be a conspiracy theorist to realize that there are men and women of power, as well as their counterparts within the subtle realms adjacent to the earth, who will lose that power if humanity rises beyond its selfishness to promote the well-being of the earth as a whole. My impression is that they are feeling desperate, pulling out the stops energetically to maintain the status quo. This is not even necessarily for evil motives, for there are those on both the physical and nonphysical levels who honestly believe it's in humanity's interest to stay as we are. They are like parents who refuse to accept that their children have grown up and wish to keep them at home and under control "for their own good," even though the children are well into the time of accepting the challenges, responsibilities, and freedoms of adulthood.

In saying all this, I risk inspiring fear, particularly in those whose imaginations are populated with images of evil forces at work in the world. But that is precisely what we cannot indulge in, for it is fear that is the tool of those forces seeking to delay or divert the inevitable. Evil is spread on the wings of fear; it is those wings that we must clip.

There are clear things we can do. For one, we can be aware that we really are in the midst of an epic struggle. For another, we can avoid characterizing it as a battle between light and dark; to do so is to trivialize and distort it; it is more complex than that. It is not a battle but a metamorphosis, a growing up and leaving behind of childish ways. It is an organic process involving humanity, Gaia, the spiritual and subtle realms, and the sacred in a wondrous alchemy of transformation and emergence.

The third thing to do is to bring to our personal and global situations our love, compassion, and forgiveness as well as the courage to stand in our sovereignty and refuse to be shaped by fear, anger, or hatred. We need to stand our ground and not let those who are shaped in the moment by fear and anger advance. We embrace them as lovingly as we can, but we do not give ground.

A battle implies adversaries, winners and losers, conquerors and victims. Humanity has lived with these categories for millennia, and they are more than outworn now. They are dangerous. Instead we need to think the way a caterpillar thinks as it transforms into a butterfly. The cells that formed the old structure of its body are not enemies to be defeated and cast out by the new shape; they contain the very life force and substance from which the new will be built once they surrender to the alchemical miracle of metamorphosis. At this time, we may and do have opponents, but we do not have enemies. Everyone potentially has something vital to contribute to the new body that seeks emergence.

This process is a soul-size challenge worthy of everything we can bring to it. We have tools that we can use on its behalf. We have the rich traditions of compassion, forgiveness, loving, and communion found in all the world's spiritual traditions, and we also have new methods, such as nonviolent communication and conflict resolution techniques, new insights into self and sovereignty, and the tools of subtle activism or intentional work on the energies of the adjacent subtle realms. We need to reach for these first before grabbing the more familiar responses of anger and fear.

When we do this, even if only in the context of our personal lives, we nourish a calming field of collaboration with spiritual forces that can spread out into the subtle worlds, becoming part of humanity's overall response.

The simple fact is that we do not act alone; even in the power of our individual sovereignty—indeed, especially in that power—we are in resonance and connection with the whole of humanity. Refusing fear, hatred, or anger towards those different from ourselves and refusing to participate in spreading hurtful thoughts and emotions make a similar response easier for everyone else. We support each other energetically, pulling each other towards the Light. If there is intentionality in the world that furthers resistance and promotes darker uses of energy, then we can just as powerfully provide intentionality to move in more loving directions, towards peace and compassion, listening and respect. We can intentionally promote the Light, and when we do, we find we have powerful allies, for that puts us, as they say, on the side of the angels.

Working with Your Grail Field

The key to all subtle activism is to find and stand in an inner presence of calm, peace, sovereignty, spaciousness, and love. The power underlying subtle activism lies in our ability to feel connected through this presence to the sacred, to the well-being of humanity, to spiritual allies, and to Gaia—the spirit and life force of the earth. From this presence and this connectedness comes a power of blessing, what I think of as a "Grail field." Just as the mythic Holy Grail held sacredness in a way that was healing and transformative, so our personal Grail field holds our sacredness on behalf of humanity and the world.

So the first step is to enter your own Grail field. How you do this is up to you, but here is a simple suggestion.

  •  Find a place in your heart and mind in which you feel stable, calm, peaceful, and loving. Use whatever spiritual, psychological, energetic, and physical tools or technique to help you accomplish this.
  •   Imagine (contemplate or reflect on), as clearly and lovingly as you can, your connections to the rest of humanity, to the world of nature and the land, and to whatever spiritual forces and images of sacredness are meaningful to you. Feel those connections enhance your presence by enabling you to be part of a larger wholeness, one graced with compassion, love, and an intelligent, wise awareness.
  •  Hold your sense of yourself within that enhanced presence and feel its energy go out to your immediate environment, connecting in loving ways with the specific world around you. Once you have a sense of your own Grail field, focus on a quality of constructive and peaceful collaboration. Imagine people who otherwise are split apart by differences of race, politics, ethnicity, religion, geography, and who may experience those differences in fearful ways, now held in the spirit of this collaboration. Feel and see them held in the grace of a loving, peaceful spirit in which nonviolent communication is possible. See them as able to overcome the emotions of fear, anger, hatred, and suspicion and able to listen to one another. Your task is not to get them to agree, but to enable them to listen without fear and with mutual respect.

Use this visualization with any situation of conflict that you've seen, heard, or read about in the media.

Finally, imagine that you are a lighthouse. You radiate all around you a light of stability, peace, calm, forgiveness, love, and compassion. Imagine the subtle fields surrounding you calming and becoming clear and stable, able to receive and hold an outpouring of Light from spiritual levels. Visualize this clarity and stability spreading far and wide, linking up with the light of other similar lighthouses, other people who are reaching to express peace, compassion and love. As these beams connect, a web of light is woven over the land that empowers all of us everywhere and makes the fear less fearful, the anger and hatred less persuasive.

Do this as long as it feels comfortable. Then give thanks for any and all help you may feel you received in doing this bit of inner work. Carrying this presence of Light in your heart and mind, go about your day. As you do, when you encounter the presence of fear and its offshoots of anger and hate, reaffirm that you are a beacon of courage, strength, calm, love—the creator of a space in which clear communication may take place. Like Gandalf in The Lord of the Rings when confronting the Balrog, stand in your sovereignty and say to the spirit and energy of fear, "You shall not pass!" And let it be so!


David Spangler has been a teacher and practitioner of spirituality since 1964. A former codirector of the  Findhorn Foundation in Scotland, he is founder of the Lorian Association, a nonprofit spiritual education foundation. His most recent book is Subtle Worlds: An Explorer's Field Notes. His other works include Emergence; The Call; Everyday Miracles; Parent as Mystic, Mystic as Parent; Blessing: The Art and the Practice; The Story Tree;  Manifestation; Creating the Life You Love; and The Incarnation Card Deck. 

His Web site is http://www.Lorian.org.


Many Paths

by Joan Price

Originally printed in the Summer 2010 issue of Quest magazine. 
Citation: Price, Joan. "Many Paths." Quest  98. 3 (Summer 2010): 110.

Theosophical Society - Joan Price, Ph.D., is professor emeritus of philosophy at Mesa Community College, Mesa, Arizona. She is author of Philosophy through the Ages, Climbing the Spiritual Ladder, and Truth Is a Bright Star, a Native American tale for children. This essay is from the preface of her latest book, Sacred Scriptures of the World Religions: An IntroductionOnce upon a time there were six blind men who wanted to know what an elephant looked like. The first blind man felt the elephant's side. "The elephant is like a wall." The second blind man ran his hands along the elephant's tusk. "The elephant is like a smooth, taut spear." The third blind man stroked the elephant's trunk. "A snake," he said. "The elephant is like a snake." The fourth blind man ran his hands down the elephant's leg. "The elephant is like a tree." The fifth blind man stroked the elephant's ear. "The elephant is like a fan." The sixth blind man grasped the animal's tail. "The elephant is like a rope." The blind men disputed loud and long. Although each was partly right, all were actually wrong.

The ancient story of the blind men and the elephant goes to the heart of our theological wars. So often religious disputes are waged in ignorance of what the other means, thus, like the blind men and the elephant, we fight about an Ultimate Reality that none of us has seen. When we are opinionated or ignorant of our limitations because of insufficient knowledge or a smug mentality, we are as blind as if we had no eyes. In dogmatic theology as we usually understand it, we may be settling for our limitations by transforming them into absolute truths.

Another analogy, that of a mountain, may help us to understand the ultimate unity of the religions of the world: There are many paths starting at the bottom of the mountain which lead to the mountain top. Each path starts from a different geographical location with respect to climate, terrain, and biological and social conditions.  One path proceeds from the jungle, another from the desert, another from the Arctic, and another from a large city. The jungle is wet with dense growth, the desert dry and barren, the Arctic cold and remote, and the city crowded and noisy. It is the ultimate task of religion to help the inhabitants of these diverse regions to find their way up the mountain. Those starting from the desert need to carry large quantities of water, which would not be necessary for those in the jungle—in fact, would hinder them. Arctic climbers need warm, heavy clothing, which would inhibit both the desert dwellers and the jungle inhabitants. City residents might take mobile phones and GPS navigators to find their way in unfamiliar terrain.

Each group would need its own set of instructions for traveling through their particular region. For the Arctic inhabitants to insist that everyone must take warm, heavy clothing to reach the mountaintop, for the desert dwellers to advise climbers in all regions to carry large quantities of water, or for the city residents to insist that all climbers text-message daily would show a lack of understanding of the other paths.

As the paths get closer to the top of the mountain, the terrain becomes more and more similar for everyone no matter where they started. As we climb higher, we begin to see some of the other paths and the people traveling them. Only then can we recognize that the goal of the various religions is the same—to "know thyself."


Joan Price, Ph.D., is professor emeritus of philosophy at Mesa Community College, Mesa, Arizona. She is author of Philosophy through the Ages, Climbing the Spiritual Ladder, and Truth Is a Bright Star, a Native American tale for children. This essay is from the preface of her latest book, Sacred Scriptures of the World Religions: An Introduction, (Continuum, 2010).


Heaven Isn't Where You Think It Is

By Michael Byrne

Originally printed in the Spring 2010 issue of Quest magazine. 
Citation: Byrne, Michael. "Heaven Isn't Where You Think It Is." Quest  98. 2(Spring 2010): 50-53.

Theosophical Society - Michael Byrne has twenty-five years of writing experience in nonfiction and popular science, and currently works as a technical writer at Pfizer Pharmaceutical Company in Portage, Michigan. He is also the author of several scientific articles. He received a master of science degree from Michigan State University and taught environmental science while codirector of the Horticultural Center at Western Michigan University.Admit it. You think you're going to heaven. Or at least you want to go there. It's supposed to be the reward of a lifetime, and even if we've committed a sin or two, most of us think we deserve that reward. With all the suffering we put up with in our lives, we certainly should get something! And heaven is supposed to be that something.

But where is heaven? We take it for granted that it's someplace. If we can go there, then it must be somewhere. But is it an actual place in the universe? If so, why haven't we located it? And if it's not in the universe, then how would we ever get there? Even if it is some advanced state of being or "grace," to be in this state you would still have to be located somewhere within the dimensions of reality. But where in reality does this heaven exist?

For many religions, heaven is a sacred place where God resides. It is a state that we might glimpse through meditation or prayer or attain if we live good enough lives or believe the right things. Heaven is often thought to be synonymous with the kingdom of God, or, as it is sometimes called, the kingdom of heaven. When asked about it, Jesus said that it exists right now in the present time, and also that it exists within us. "The kingdom of God is within you" (Luke 17:21; sometimes this is translated as "among you" or "in your midst"). In the Gospel of Thomas, Jesus says, "The kingdom of the father is spread out upon the earth, and men do not see it." So according to Jesus, heaven exists in our immediate vicinity and in the time frame of our present selves. This ideal state where God is supposed to be is not a place we have to "go" somewhere to find. And it is not something we can only find at some time in the future. It exists in the here and now.

In Eastern religions such as Buddhism, the concept of nirvana is comparable to the Western idea of heaven. Nirvana, like heaven, is a spiritual dimension that can be attained by prayer, meditation, right thinking, and right action. Also of great importance to Eastern religions are the ideas of spiritual connectedness and unity. Polar opposites, like "up" and "down," are seen as being part of some larger whole—the axis of verticality. Other examples are hot and cold, which are really extremes of temperature; happy and sad, which are extremes of emotions; and good and bad, which are extremes of valuation.

This nonpolar approach can reduce the amount of emotional content we attach to the world. If we see things as neither good nor bad but as neutral in value, we are more likely to maintain a positive attitude and are less likely to make attachments to "good" things or be repelled by "bad" things. After all, how do we really know if something is truly good or bad in the long run? If we perceive the world from this more detached perspective, we will find it easier to be at peace with ourselves and with everything that happens around us.

Eastern philosophies extend this nonpolar attitude to the universe as a whole. If there are no true polar opposites in the world, then all things are perceived as a single whole. But this is not just an intellectual supposition. It stems from the direct perception of this higher reality—a perception that is sometimes called enlightenment. We attain it not by gaining anything but by dropping our misconceptions about reality.

By observing reality in this advanced state of being, we can experience the world as a unified whole beyond space and time. It is experienced as a profound stillness, like a startling silence following a lifetime of noise. In this state, all things are experienced as being a part of oneself. One discovers that the world itself is loving, and all things are revealed as having a great beauty and inner light. Each thing is recognized as being of equal importance with all other things. This experience of no time and no space occurs in conjunction with such qualities as stillness, loving connectedness, and unity.

Of course, most of us haven't experienced this state. Yet most Americans have never been to Europe or Asia, but still believe they exist. We can't see air or sunshine, but we believe they exist. No one has ever seen the atoms that make up matter. And dogs, bats, dolphins, and elephants can all hear sounds that people can't hear. So there are definitely parts of reality we believe in even though we have not perceived them ourselves. And there are parts of physical reality that are not experienced by ourselves. On the other hand, those who have experienced the state of enlightenment, such as Jesus, Buddha, Muhammad, and Krishna, to a large extent agree about what it is like, suggesting that there is some objective validity to their descriptions.

Nevertheless, these descriptions seem to be totally at odds with our observations of physical reality. From the conventional point of view, it seems obvious that all things are separate from each other. We each go about living our separate lives every day. The seven billion people on the planet never appear to become one person. Never do we seem to be one with the trees or rocks, or with space. Nor does it seem possible that anything here on earth could be united with anything on a planet on the other side of the galaxy. In the same vein, there seems to be no way of unifying the earth of today with the earth that existed in the past or the earth that will exist in the future. Past, present, and future are all separated by time.

The dimensions of space and time are what cause objects to be separate in the physical world. Space separates people, planets, and other objects by creating distance between them. And time creates a barrier of sequence between the things of today and those of the past or future. In fact, the dimensions of space and time are what give all things their separate identities. A person is separated from all other people and things by space. And it is time that keeps us from experiencing yesterday and tomorrow at the same moment.

We perceive four dimensions in ordinary reality: objects possess height, width, and length, and appear to be moving through a single linear dimension of time. These dimensions are believed to have come into being about 14 billion years ago, with the beginning of the universe at the Big Bang. Before that point, there would have been no space or time, only an endless, eternal void. This is because eternity is not a stretch of time without end; it is actually the absence of time altogether. The same thing is true of infinity: it is not an endless tract of space but rather the lack of any space to begin with. So before the advent of space and time, there was only the eternal, infinite, primordial void. But what if the primordial void didn't go away with the advent of space and time? What if the dimensionless void is still here with us in some form or another?

That is the basis of a new theory that I have developed. I call it "0D" (zero dimensions). Just because the world of dimensions came along doesn't mean that the world without dimensions went away. 0D assumes that the ground state of reality is the dimensionless void. This primordial void was the state of reality that existed before the advent of the physical world of dimensions. If and when the physical universe ceases to exist, this endless void without dimensions will remain. Moreover, the familiar world of four dimensions could be seen as a simple overlay on what is fundamentally a universe without dimensions. At every point in space, there would be the regular complement of four dimensions as well as this underlying aspect of zero dimensions. Every point in the universe would have three dimensions of space and one dimension of time. In addition, each point would also have the underlying nondimensional aspect of the void.

In this situation, the universe would act as if it had two separate layers of reality—one with dimensions and one without. But it would be very difficult to notice the underlying nondimensional realm because our attention would be diverted by so many things in the ordinary world. We notice objects that have dimensions in space and time, but it is nearly impossible to perceive something that is devoid of these qualities. We would not notice "nothing"—unless we happen to be looking for some sort of nothing in the first place. We rarely do this, if only because we are usually so busy dealing with physical reality. But it would still be how things really are.

Every object exists in every possible dimension at every point it occupies. Therefore every object occupies all of the familiar four dimensions as well as the set of zero dimensions. All things that reside in the physical world thus reside equally in the void. Everything exists in the physical world and at the same time in the nonphysical world. A rock or a tree exists in both the physical world and the nonphysical world—that is, the void—at the same time. The same is true of a person. Even an expanse of empty space would occupy both of these worlds.

Because there is no space or time in this dimensionless void, there is nothing to differentiate one thing from another, one place from another, or one time from another. So in the realm of zero dimensions, all things must be experienced as one thing, even though from the perspective of the physical world they appear to be completely separate. Everything that exists in the physical world also exists in the void.  And everything that exists in the void exists as one thing. Consequently, everything and everyone has the potential to experience oneness—the state of being at one with all other things.

This underlying void would thus unify all things within our universe. It would even unite us with other universes that we would not normally know about. Since there is no time in the void, it would also unite all times, past, present, and future. Its very lack of time makes it eternal, for in that realm no time exists in which it could possibly cease to be. Once we realize that the ground state of reality may be dimensionless—that reality itself could be based on a dimensionless void—all the rest follows naturally.

In this way, everything is connected to all other things through the eternal and infinite void that is the ground state of reality. The underlying infinite void encompasses all times, all places, and all things. It enables us to experience all things as one thing—to experience the nonpolar connectedness, unity, and oneness described by Eastern religions.

By connecting with the nondimensional basis of reality, we could experience being the rock, being the tree, being the person, and being the expanse of space. We could experience all things together as one thing. We could also experience unification with God as part of this one reality. We would experience omniscience, omnipresence, and eternity. The apprehension of nondimensionality, the perception of the underlying void, the direct perception of true reality, the perception of the world in nonduality—these all describe heaven or nirvana.

As Jesus said, the kingdom of heaven is here right now, within and among us, although we do not readily perceive it. This also describes the underlying nondimensional layer, the primordial void or eternal realm. It is here right now at every point in the universe. If you practice meditation and prayer and if you live a good life through right action and right thought, you may find it. But whether we perceive it or not, it has always been here and will always be here. It is eternal. It existed before the advent of time, and it will still be here when everything in the material universe has disappeared, including time itself.

You can think of this place beyond space and time either as communion with God or as entering a Godlike state in communion with all things. There is, of course, a conceptual difference between these two descriptions, but from the perspective of the void, they are the same. When we find this place that is beyond space and time, we will discover that it is one place and that we are all one entity there—where we are at one with God, the universe, and all things. One thing is simply one thing—all things existing together. There can only be one of these. And whatever that may be, and whatever we may call it, we must certainly all be talking about the same one thing.

Where is this nirvana? It is right here and right now. Where is this heaven? It is among us and within us. To be there is our birthright. It is here for us to claim as our own. But there is no need to "go" somewhere to find it because it exists in all places, wherever we are, and whenever we are. And there is no need to die to get there, although when we die we will realize that we have always been there. Even without our knowing it, the void connects us all. We need only realize that it is present for each of us to enjoy. Whether in our earthly lives or after death, we will surely find our way there. And when we do, we will have found our way home.


Michael Byrne has twenty-five years of writing experience in nonfiction and popular science, and currently works as a technical writer at Pfizer Pharmaceutical Company in Portage, Michigan. He is also the author of several scientific articles. He received a master of science degree from Michigan State University and taught environmental science while codirector of the Horticultural Center at Western Michigan University.


Applied Science

By Betty Bland

Originally printed in the Spring 2010 issue of Quest magazine.
Citation: Bland, Betty. "Applied Science." Quest 98. 2(Spring 2010): 48.

Theosophical Society - Betty Bland served as President of the Theosophical Society in America and made many important and lasting contributions to the growth and legacy of the TSA. In 2002 at fourteen years of age, William Kamkwamba could not return to school because of extended drought and impoverishment in his small village in Malawi, Africa. Discouraged but not defeated, this entrepreneurial boy continued his education in the local library whenever his chores permitted. Some spark of hope prompted him to dream about using ideas he read about to solve problems for his family and village. He began collecting scrap plastic, bicycle and machinery parts, and scouring the dump for all sorts of odd pieces of junk.


As the villagers scoffed, his contraption grew into a sixteen-foot high curiosity—which he called his "juju" or magic. Ridicule turned to amazement when he was able to power a light bulb from the power generated by his improvised windmill. From this humble beginning, his project grew to power all the needs for his family's meager household and to pump precious water for his and other families' needs. Following the law of attraction, the more successful he was with his project, the more visitors and benefactors contributed to help his efforts. Now at twenty-three, Mr. Kamkwamba has collaborated with journalist Bryan Mealer for the 2009 publication of his story, titled The Boy Who Harnessed the Wind, and has traveled extensively for speaking engagements. He is continuing his education through a number of unique opportunities.


What began as a defeat was transformed into a heartwarming success story not because of outside help, but because this young man determined to make use of all the knowledge and opportunities he had at hand. He opened his eyes and saw the possibilities, and then committed all of his energies to developing the possibilities into realities. There was nothing earthshakingly new about what he did, but for him it was a major accomplishment. He absorbed all the knowledge at his disposal, internalized it, and acted on it in order to address his problems.


This is one of the reasons we are so fascinated with science. It provides a way of looking at our world as it is in order to understand it more fully, and by understanding to see windows of opportunity more clearly. However, factual knowledge by itself is no more than a temporary relief for an obscure mental itch unless it is transformed into usefulness through analysis, synthesis, or analogy. Without some application it will just be buried in the seas of time. We are responsible to make the best use of whatever knowledge we have available to us. It is not sufficient just to let information pass through our brains, unused, on the way to the oblivion of uselessness.


Consider how little funding is currently available to explore ways to treat chicken pox now that the vaccine has all but eliminated it—or to develop better iron lungs for polio victims—or to develop quieter typewriters now that they have been displaced by computers. Although these developments were important at the time, once their usefulness is over, they fall by the wayside. On the whole, funding for research and development follow the threads of applicability. We want to understand so that we have better control. Science is valued because it delivers facts that can make a difference in feeding the hungry, curing ills, or inspiring the dreams of possibilities in young minds.


Because in a world of measurable things, people will believe and abide by measurable things—even to the degree of hand washing and use of seatbelts. If statistics or research indicates the efficacy of a practice, we will tend to abide by those findings. Otherwise we are not convinced, nor do we change our behavior. Perhaps this is part of the reasoning behind KH's statement, "Modern science is our best ally" (Mahatma Letters, no. 65). Most of us want tangible proof. Science can convince us of deep spiritual truths if nothing else can.


Since the time that statement was written, KH's statements "that we recognize but one element in Nature (whether spiritual or physical) outside which there can be no Nature since it is Nature itself . . . and that consequently spirit and matter are one" (ibid.) have been vindicated time and again. He was saying that unity and interrelatedness permeate the universe and that universe is an interrelated whole of "spirit-matter" at every level of existence. Although such ideas seemed an impossibility at the time, through science we have come to accept that energy and matter are convertible, the consciousness or spirit of an observer influences the physical outcome of an experiment, and action on one atom can affect another, no matter the distance between them. Every day science confirms the seamless nature of our universe, and realizing this she convinces us of this reality.


These insights are not idle fancies to tickle our intellect. They have implications that translate to the personal responsibility of each one of us to recognize our innate unity with all, and in doing so we have the basis for applying altruism to every aspect of our lives. This knowledge of the unitive nature of the universe should convince us to apply these principles in active altruism. If we are so connected in every fiber of our being, then whatever we do or think impacts all others, since in the deepest sense they are not separate from us.
As Madame Blavatsky wrote in The Key to Theosophy (section 4):

The one self has to forget itself for the many selves. Let me answer you in the words of a true Philaletheian, an F. T. S., who has beautifully expressed it in the Theosophist: "What every man needs first is to find himself, and then take an honest inventory of his subjective possessions, and, bad or bankrupt as it may be, it is not beyond redemption if we set about it in earnest." But how many do? All are willing to work for their own development and progress; very few for those of others. To quote the same writer again: "Men have been deceived and deluded long enough; they must break their idols, put away their shams, and go to work for themselves–nay, there is one little word too much or too many, for he who works for himself had better not work at all; rather let him work himself for others, for all. For every flower of love and charity he plants in his neighbour's garden, a loathsome weed will disappear from his own, and so this garden of the gods—Humanity—shall blossom as a rose."

 Let us be like the young man who took advantage of every piece of information available to him and apply that practice to our life issues. If something is missing in our spiritual life, if life seems meaningless, or if we simply wonder what it is all about, then perhaps the elixir resides in putting into practice those things we already know. If we accept the scientific reality of wholeness, of our intrinsic relationship with all others, then we need to begin applying the resultant implications. If unity is a universal law, then brotherhood/sisterhood is its logical application.

Take the parts and pieces of understanding we find in our minds and hearts and use their full range of possibilities. Begin the process of building altruism into every thought and action—even if it seems out of step with the rest of our culture. Our mandate as Theosophists is altruism. Through its practice we will be able to harness untold power for the benefit of all, one flower of love and charity at a time.


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