23 THE ORDER OF THE STAR OF THE EAST AND ITS ANNEXES
Must it be believed that the chiefs of the Theosophical Society, discouraged by the failures we have recounted, have come to renounce their messianic enterprises? We have reasons for thinking that this is not at all the case; under one form or another, with or without Alcyone (and most likely without him, for we have heard that another future Messiah is already being prepared in secret, destined to replace Alcyone), [1] the movement will continue, for the 'group of Servants' continues to function as in the past. Of course, we intend to speak here of the real group and not of the more or less fantastic personages to whom the Theosophical Society also gives this name and whom they regard as composing the entourage of the Bodhisattva; besides, what is really in question is not a unique and well-defined group but rather multiple and diverse groups, forming so many organizations distinct in appearance from the Theosophical Society but created and directed by it. The collection of all these associations is what is called the 'Service Order of the Theosophical Society'. We shall return to this later; for the moment we only want
to note some of these auxiliary groups, and first 'the Order of the Rising Sun', organized at Benares by Mr Arundale, then transformed on January 11, 1911 into the 'Independent Order of the Star of the East, [2] with Alcyone as the nominal chief and Mrs Besant as 'protectress', 'in order to bring together all those who, whether in the Theosophical Society or outside it, believe in the coming of the Supreme Instructor of the World.' It is hoped
that its members will be able to do something on the physical level to prepare public opinion for the idea of this coming by creating an atmosphere of sympathy and veneration, and that by uniting they will form on higher levels an instrument which the Master can use.
This Order 'excludes no one and receives all those who, whatever form their faith may take, share the common hope.' The acceptance of the following principles is the only requirement for admission:
(1) We believe that a Great Instructor will soon appear in the world, and we want to order our life so as to be worthy of recognizing Him when He appears. (2) We will therefore try always to think of Him and to act in His name, and therefore to the best of our ability to do all the work entailed in our daily occupations in His name. (3) Insofar as our regular duties permit, we will endeavor to consecrate some of our time every day to some definite work that may prepare his coming. (4) We will endeavor to make devotion, perseverance, and gentleness the dominant characteristics of our daily life. (5) We will endeavor to begin and to end each day with a short sentence intended to ask His benediction on all that we try to do for Him and in His name. [3] (6) Considering this as our principal duty, we will endeavor to recognize and venerate greatness without distinction of person, and to
cooperate as much as possible with those whom we feel to be our spiritual superiors.
As to the relationships of the Order with the Theosophical Society, here is what Leadbeater, in the presence of Alcyone, said at a meeting of the Italian section at Genoa:
While the Theosophical Society asks for the recognition of human fraternity, the Order of the Star of the East commands belief in the advent of a great Master and submission to his six principles. On the other hand, one can admit the principles and the precepts of the Order without accepting all the teachings of the Theosophical Society. The birth of the Order has revealed to us that everywhere in the world there are people who await the arrival of the Master, and thanks to him it has been possible to gather these people together . . . . The work of the Order and that of the Theosophical Society are identical: to enlarge the ideas of Christians and of those who believe that outside their little Church there is no salvation; to teach that all men can be saved.... For a great number of us, the arrival of a Great Instructor in only a belief; but for some it is a certainty. For many the Lord Maitreya is only a name, while he is a great being for some among us who have seen him and have often heard him. [4]
A little while later these declarations were to be partly contradicted by Arundale, affirming in the name of Alcyone that 'the Order does not identify this Supreme Instructor for whose advent it has been founded', and that 'no member has the right to say, for example, that the Order awaits the coming of Christ or of the Lord Maitreya,' and that 'it would be prejudicial to the interests of the Order and to those of the Theosophical Society to regard as identical the objects of these two organizations. [5] Elsewhere we read that
if some members believe that the Instructor of the World will make use of this or that body [an obvious allusion to the mission
of Alcyone), these are only personal opinions and not beliefs to which other members must adhere.
It probably would have been different if things had turned out better. In any event, this is a very clear example of how the Theosophist leaders know how to adapt themselves to circumstances and to modify according to their opportunities the appearances that will permit them to penetrate different groups to recruit assistants for the realization of their plans.
Organizations have been created that are adapted to each of the groups which they desire to reach; thus there are those addressed especially to the young and even to children. Thus was established, besides the 'Star of the East', the 'Servants of the Star', with Krishnamurti as its 'Protector' and Nityānanda as its head:
all the members of this Order, with the exception of honorary members, must be less than twenty-one years old, and the youngest child who wishes to serve can be a part of it. [6]
Previously there were two other organizations of the same kind, the 'Golden Chain' and the 'Round Table'. [7] The 'Golden Chain' is a 'spiritual training group' to which children are admitted from the age of seven, whose aim (at least the avowed aim) is expressed in the formula the members must repeat every morning:
I am a link in the chain of love which encompasses the world. I must remain strong and bright. I want to try to be gentle and kind toward every living creature, to protect and aid all who are weaker than I. And I will try to have only pure and beautiful thoughts, to speak only pure and beautiful words, and to do only
pure and good actions. May all the links become bright and strong. [8]
This aim seems almost identical to that of the 'Bands of Mercy', originally American but introduced into Europe by Jerome Périnet of Geneva. [9] These leagues are obviously of Protestant inspiration, and their young adherents must sign this formula: 'I want to try to be good not only for all living creatures, but to prevent anyone whatsoever from molesting or injuring them. [10] It is said hopefully that this commitment of honor, this initiation into the value of an oath, will quickly raise the child to the dignity of manhood, which is what is also promoted by 'Scouting' (another institution no less penetrated by the Protestant spirit) which, born in England, is not without links with the Theosophist movement. Even in France the Theosophists actively patronize the 'League for National Education', established in 1911 for the propagation of 'Scouting'.
If in the 'Golden Chain' the advent of the 'Great Teacher' is not an open issue, the same cannot be said for the 'Round Table', where one can become an 'associate' from age thirteen, 'companion' from fifteen, and 'knight' from the age of twenty-one (it is hardly necessary
to point out the analogy, certainly intentional, of these three grades with those of Masonry), and where members must take a formal oath of secrecy. Members must
follow the Great King which the West has named Christ and the East Bodhisattva; now that we have the hope of his early return, the time has come to form knights who will prepare His advent by serving Him from this present moment. Those who enter the League are asked to think of this King each day, and to do an act each day to serve Him.
This League counted among its first adherents a number of directors of the Scouting movement, which also presents itself as a 'new chivalry'; after a short time it had centers not only in England and Scotland, but also in France, Belgium, the Netherlands, Italy, Hungary, America, Australia, and New Zealand. [11] In sum, it is above all a recruiting center for the 'Star of the East' which claims to be the kernel of the 'new religion', a rallying point for all those who await the 'advent of the Lord'. [12]
On the other hand, a certain 'Confraternity of the Mysteries of God' was founded in France and Belgium in 1913, whose title seems to be inspired by the 'Confraternity of the Friends of God' of Tauler, and which was presented in these terms:
All readers of Esoteric Christianity and of some of the works of Mead are familiar with the idea of Christian Mysteries. A lively hope widely spread among some students is that these Mysteries may be restored in a way that we cannot foresee, [13] and that in this way a profound need felt in the Christian church will be fulfilled. In this hope and with the conviction that the time has
arrived, the Confraternity of the Mysteries of God has been founded with these two aims: (1) to gather together in a single body, grouped together by solemn promises of service and fraternity, those Christians who in a humble attitude of readiness to be employed as He will judge good, want to consecrate their life to the service of Christ, and want to live, study, pray, and work in the hope that the Mysteries will be restored; (2) the common study of Christian Mysticism, of the legends and mystical traditions, as well as of the scattered allusions relating to the Christian Mysteries.... It must be specified that the primary aim of the Confraternity is based on the imminent coming of the Lord and implies belief in this coming. It is to be hoped that the numerous Christians of the Order of the Star of the East who are interested in ceremony and symbolism will join the Confraternity and will find in its line of work a definite occasion to aid and prepare His path and make level His ways. [14]
Finally, and no doubt to compete with the Rosicrucian organization of Steiner which was taking a completely different direction, a new 'Temple of the Rose-Cross' was created, having as its object the 'study of the Mysteries of Rosicrucianism, the Kabbalah, Astrology, Freemasonry, symbolism, Christian ceremony, and the occult traditions found in the West. [15] There are some rather disparate things in all this; for example, it is not apparent what astrology is doing here,