Teacher’s Manual
and Guide
TO
THE ETERNAL VERITIES
THE THEOSOPHY COMPANY
LOS ANGELES, CALIFORNIA
1941
PREFACE
The experience of over twenty years in Theosophy School suggested the
separation of the revised edition of The Eternal Verities into two
volumes, one, as published in 1940, for the direct use of children and young
people; the other, as Manual and Guide for Teachers.
The Eternal Verities was originally intended for teachers’ use
alone, but, after a few years, it happened that some extremely well-qualified
teachers used the text, directly, with such intelligence that the children came
to feel it to be their book. At the same time, was realized the danger of
this method for the average teacher, who might not always be sufficiently astute
to prevent the “parroting” of ready-made answers to questions. So, the need was
seen for providing the Lessons, without the questions and answers and
suggestions and references formerly included, thus simplifying the book for
children, and encouraging, more surely, their independent thinking.
For teachers, this present Manual and Guide affords even more of help and
suggestion than did the prior volume, while the historical background, it is
hoped, will serve to make more clear the basis and modulus and inspiration of
Theosophy School. Parents who teach their own children isolated from other
Theosophical association will, doubtless, gain also by seeing the more complete
picture of what a Theosophical
[iii]
education carries with it. Both parents and teachers should read The Eternal
Verities through, and then likewise the Teacher’s Manual and Guide,
before attempting to teach any part of it.
However good any system of education, however wise the plan, experience has
proved that both depend for their success, not alone upon the initiator of the
plan or system, but quite as much on those who put the plan into operation.
Hence, the educators of today despair because of the lack of properly educated
and naturally inclined teachers. From the first, in Theosophy School, the effort
has been made, and is still consistently maintained, to educate the teachers.
One great advantage has always been present in this work—that no one is ever on
the teaching force at a price, but simply from the desire to serve Theosophy,
and to help children in the acquirement of right ideas. The teachers love to
teach, and the children partake of their respect for Theosophy, as they also
respect the teacher who knows more than they do. These teachers are consecrated
to the work—are always eager for advice and instruction, constantly carrying the
class and its problems in mind, and always conscious of the responsibility
assumed by those who teach. To this devotion may be ascribed the children’s
radiant faces on Sunday mornings, and the oft- repeated exclamation at the close
of the session, “Oh, do we have to stop?”
The coming generations who must maintain, expand, and develop Theosophy
School will do well to be mindful that the
[iv]
pioneering of any enterprise contains the soul of it. Succedent efforts on that
very foundation may thrive and become greater in mere numbers, and yet something
of the original, primeval spirit escape. That this spirit may be sustained and
reenergized as Theosophy School grows through the years, the Teacher’s Manual
and Guide has been prepared, as, also, in recognition that the philosophical and
ethical education of children is a most important aspect of the present
Theosophical movement.
June 25, 1941.
[v]
CONTENTS
PREFACE .................................................................... iii
PART I
HISTORY OF THEOSOPHY SCHOOL ...................1
PART II
CURRICULUM OF THEOSOPHY SCHOOL ........16
PART III
SUGGESTIONS FOR TEACHERS.............................45
PART IV
LESSON SUGGESTIONS AND AIDS..................... 74
PART V
SUPPLEMENT
STORIES FOR YOUTH-COMPANIONS
(Which first appeared in
Theosophy Magazine, Volumes 15 to 18, inclusive, as contributed by
Youth-Companions)
It is the Master’s work to preserve the true Philosophy, but the help of the
companions is needed to rediscover and promulgate it.”
STORIES
“What Is God?” .............................................161
Fire and Fires................................................. 163
Little Choices................................................. 167
Why Be Honest? ...........................................170
Why Obedience?.......................................... 173
The Duty of Another ....................................175
Fearlessness ...................................................178
“Inclinations of the Senses”.......................... 181
The Campers’ Menace.................................. 185
The Elemental Skim...................................... 188
The Thought-World ......................................191
Real Make-Believe..........................................194
Learning French ............................................198
New Year’s Resolutions................................. 202
New Values ....................................................206
TEACHER’S MEMORANDA .....................211
[vii]
PART I
HISTORY OF THEOSOPHY SCHOOL
“The Friendly Philosopher’ ‘—Robert Crosbie—remarks (page 370, of the book with that title) : “We have undertaken a high mission and a heavy task [in the work of U. L. T.]—not because we think ourselves so eminently fit, but because we see the need and there is no one else to do it.” This applies as cogently to the inception of Theosophy School. The idea or vision of it was practically co-existent with the foundation of The United Lodge of Theosophists, February 18, 1909, but it took time to discover that the vision must be brought into practical operation by the “visioner,” meager though might be that one’s ability or Theosophic education. Zeal and enthusiasm for a cause often supplement ability, however, and, in this case, “The Friendly Philosopher” was all the while carrying on and exemplifying a true Theosophic education in the daily teaching of wise companionship, which gave whatever of virtue there was to be in this enterprise. Mr. Crosbie was well-informed as to the importance attached by Mr. Judge to the Theosophical education of children; Mr. Judge knew its importance from H. P. Blavatsky, and though no direct effort had been made in her time, H. P. B. had given clear lines of educational direction, as seen especially in The Key to Theosophy. Mr. Judge’s “Path” Magazine (published between 1886 and 1896 in New York City) gave evidence of the work done in his time, but nothing enduring was accomplished by those who later undertook it, largely because the methods in vogue were those of “entertainment.”
2—————TEACHER’S MANUAL AND GUIDE
MR. JUDGE’S PROGRAM
The following
letter written to a member of the Theosophical Society in Australia outlines the
methods then in common use. (U. L. T. programs will be described later on.) The
letter did not come into the possession of U. L. T. until ten years after the
work for children had been in progress.
New
York, July 24, 1893.
Dear Sir and Brother,
Mr. W. Q. Judge has requested me to reply to that part of your letter of 15th
ult., which refers to the instruction of the young in Theosophical truths.
In New York and Brooklyn three “Lotus Circles” are held on Sunday
afternoons, nominally for the young, but no one is excluded; the teaching is
unsectarian, and includes the ethical doctrines at the root of all religions.
The order of exercises is as follows:
1. Two songs from the “Lotus Song book” (copy of which is mailed to you),
accompanied with piano, or piano and violin.
2. Recitation of verses, or short extracts from “Voice of the Silence,”
etc., by the children, who deliver them from the platform in turn.
3. Another song.
4. The classes are formed, the children and others being grouped somewhat
according to age, or with respect to the knowledge they possess of
Theosophy—care must be taken that as far as possible the classes are
maintained intact from week to week.
A stated subject is given out on the previous Sunday,
3—————PART I
HISTORY OF THEOSOPHY SCHOOL
which is to be taken up by all the classes. The following are among those which
have been considered—”Reincarnation Karma, Universal Brotherhood, the seven
Principles, the Masters, Buddha, Christ, Zoroaster, H. P. B., and the teachings
of all the various founders of religions.”
Each teacher deals with the subject according to the capacity of the pupils,
from allegories to an exposition of the philosophy.
5. Another song.
6. An address (5 to 10 minutes) upon the subject of the
day by the Superintendent or other person.
7. Another song.
The exercises last about one hour.
Children having unprejudiced minds accept the Theosophical ideas very
readily, but the Lotus Circles do a good work among the older people,
especially among new members, who find these gatherings a means of obtaining the
preliminary ideas.
Song books are five cents each.
I shall be happy to render any further information.
Wishing you every success,
Fraternally yours,
(Signed) Burcham Harding
(one of Mr.
Judge’s secretaries)
IN -THE BEGINNING
The education of children in the United Lodge of Theosophists was intended
to provide fundamental philosophy and ethical discipline in a more definite
system than had been pos-
4—————
TEACHER’S MANUAL AND GUIDE
sible in preceding
Theosophical efforts. It was realized that only a Theosophic basis of ethics and
philosophy could save the ideals of the coming generations. Consequently, a new
literature had to be provided. In 1916 was published the book, “Because”—For
the Children Who Ask Why, which is now in its second and somewhat enlarged
edition. This book is steadily in use in Theosophy School, and is especially a
boon to Theosophical parents who are not in touch with any group of
Theosophists. It has also served as an approach to Theosophy for many adults who
need a simple presentation of its basic ideas.
Before the publication of “Because,” however, a definite work had
been inaugurated (in 1915) to form the nucleus of what was to be, in after
years, the organized School. Two neighborhood groups—between the ages of six and
twelve— the children of U. L. T. members, and of interested friends, were formed
in a suburb of Los Angeles, meeting on Sunday mornings at eleven o’clock.
Lessons were provided these groups on the plan of the Three Fundamental
Propositions of The Secret Doctrine, called, for the easier comprehension
of the children, “The Three Truths.” The writer of the lessons visited the
groups, in order to test the practicality and usefulness of the lessons, as also
to discover the needs of teachers. The book—The Eternal Verities—grew
along with the groups of the then named “Children’s School of Theosophy.”
5—————PART I HISTORY OF THEOSOPHY SCHOOL
GROUPS IN VARIOUS LODGES
Two new groups were formed in Los Angeles in 1916, and in 1917 a group of
older boys and girls began to study The Ocean of Theosophy, at the Lodge
Rooms, in the Metropolitan Building, on Sunday mornings. Other groups were now
being held in near-by towns — in Sierra Madre and Corona, but it was not until
1918 that any attempt was made to consolidate the various groups into a School
at the Lodge Rooms. Meantime, Teachers’ meetings were being held weekly, to draw
the teachers into a bond of union; to take up teaching problems; to encourage
deeper study of the philosophy and of the psychology of Theosophy. Such meetings
are still held for the benefit of both parents and teachers, because found to be
of paramount importance in holding the School to its high level.
San Francisco Lodge also began its work for children in 1916; New York
Lodge started in 1922, Philadelphia in 1933, Tahiti in 1938. Attempts made in
Washington, D. C., did not continue, as, too, in San Diego, where, however, the
work has now been started again. In Phoenix — one of
U. L. T.s' smallest Lodges — the work has never flagged. Berkeley Lodge
was necessitated by the demand for Theosophy School, which is still the largest
activity of that Lodge. The Bombay, India, work for children is carried on with
enthusiasm, and is growing rapidly.
6————— TEACHER’S
MANUAL AND GUIDE
PATHFINDERS’ AUXILIARY ACTIVITY
In 1920 the idea of a correlate activity to Theosophy School was evolved, and
named “Theosophical Pathfinders” in anticipation, awaiting the demand to come
into organized life. This demand was recognized in 1922, through one of the
School boys saying that he liked the idea of Boy Scouts, but he did not feel
right about taking a pledge which involved a personal God. It was the signal for
the organization to be undertaken, with the idea of making Theosophy a matter of
practical application in a more extended field than that offered by the Sunday
morning classes — as in the companionship afforded by out-of-door activities,
and in the direct understanding of Nature through the principles of Theosophy.
Membership in this organization was then and still is dependent on the child’s
standing in Theosophy School.
At first, the boys were alone in the movement, in its formative stages, and
as a matter of “ways and means.” Exclusiveness has no part in Theosophy School
activities. The boys chose the name of “Theosophical Pathfinders of America,”
and devised a somewhat primitive Indian ritual for their Council, which has
since given way to a more truly Theosophical symbolism. Also, the “of America”
has been dropped from their designation. The girls of Theosophy School entered
the organization in its second year, under the same Rules and with the same
Objects, meets of boys and girls together being held twice a year. A strong
Pathfinder organization was established in New York City in 1929. In both Los
Angeles and New York, every Saturday of the season from
7—————PART I HISTORY OF THEOSOPHY SCHOOL
October to June is now
devoted to Pathfinder activities. A kindred activity is carried on in
Philadelphia.
In addition, Associate Pathfinders of more mature age have been meeting
twice a month during the season, with a view to establishing a true social
ideal on the basis of Theosophy. This activity is necessarily of more
student-like nature, including the study of ancient civilizations—their art,
their social structure—to supplement the study of The Great Teachers’ series
carried on in Theosophy School. Associates are concerned with the production of
such Plays as are presented by Theosophy School. Pathfinder work has grown to
such proportions that it really requires separate and full treatment. Here, we
are merely pointing out its origin in and relationship to Theosophy School.
THEOSOPHY SCHOOL DECLARATION
One factor which bas made for unity and better understanding in Theosophy
School is its Declaration card. This was formulated and read for the first time
in October, 1925. Teachers recognize in its three clauses the Three
Objects of the Parent Theosophical Society founded by H. P. Blavatsky, William
Q. Judge, Col. H. S. Olcott and others, November 17, 1875. The name —
Theosophy School — then became recognized as the fitting designation of this
activity, which was soon to include classes for adults in The Eternal
Verities, in the Ocean, in the Gita, and in The Key to
Theosophy. The card is read at every session—as follows:
8—————
TEACHER’S MANUAL AND GUIDE
The purpose of
Theosophy School is:
First: Devotion to
the cause of Masters by studying and applying the Three Truths of Theosophy.
This means understanding the laws of Brotherhood; it means to realize the
SELF by acting for and as the SELF of all creatures.
Second: To understand the work of all the Great Teachers of
Theosophy down the ages. This means understanding in especial the life and work
of H. P. Blavatsky and Wm. Q. Judge, and the meaning of the present Theosophical
Movement.
Third: To fit its members to become true citizens of a Re.. public
of Brotherhood in this land, and brothers to all men and nations throughout the
world. This means becoming true Theosophists.
Theosophist is who Theosophy does
Some children have asked why Theosophy School does not have something
about contributions in its Declaration, as in the U. L. T. Declaration. But, as
parents are usually members of U. L. T., they seem to be the ones to call the
children’s attention to what they may give, in gratitude for the help received,
although nothing is ever asked or expected. It was because of repeated requests
that finally a box was provided in the lobby where the child could, unnoticed,
slip in what he might wish to give. The emphasis in Theosophy School is
naturally on giving attention to what is said there; to consideration of
others; to making oneself a useful and helpful member of the School. (It is to
be noted that a member of Theosophy School is not necessarily a member of the
Lodge—not until he signs the U. L. T. Declaration card.)
9—————PART I HISTORY OF THEOSOPHY SCHOOL
On the reverse side of the card, members of all Theosophy Schools mark
their own attendance, handing in their cards at the close of the year for
registration at the Parent School. Volunteer cards are also provided, which give
members the opportunity to read the Declaration, speak, or read from the
devotional books, from the platform. For, while Theosophy School is necessarily
an organization, it is purely for convenience’ sake, in handling many teachers
and classes. The U. L. T. principle of voluntary contribution of time,
money and work holds here just as truly as in other Lodge activities. Likewise,
the organization is the very freest possible. It is principles which
bind, and not “red tape.”
DRAMATIC REPRESENTATIONS
A real power in Theosophy School has been developed by the Plays given in
connection with it—the first, on Christmas Night in 1925. Here again, necessity
demanded such an effort. It had become apparent that Theosophy School boys and
girls, although taught the significance and lesson of the season, were as
involved in “things,” and in the ordinary conception of Christmas, as were those
who had no idea of its true meaning. It was then determined to institute a “New
Era Christmas” in Theosophy School.
A program was planned, which called for the help of all members of the
Lodge, as well as of the children. Money which otherwise would have been spent
in personal gifts was contributed to preparing for this entertainment. Men
members helped to build a stage. Mothers and grandmothers and
10—————TEACHER’S MANUAL AND GUIDE
aunts worked on costumes for the original Play — “The Christmas Light,” which
was written to advance true ideas of Christmas and correct false ones. It was
suggested to the boys and girls that there might be a symbol Christmas
Tree for all, if they were willing to give up their own at home. A beautiful
Tree, simply decorated, was the result, and oranges were distributed as symbol
gifts of the Sun Festival of the Real Christmas. Cards designed and made by the
children were the gifts of subsequent Christmases.
The impression of this first New Era Christmas remained potent for months
after, and never since has its influence been lost. The same holds true with New
York Theosophy School —the only other of sufficient size to permit such a
program. San Francisco gives a modified program with the same ideas; the
Berkeley Theosophy School has presented the Play revised to suit the limitations
of that group. One very far- reaching and beautiful custom was established by
Theosophy School boys and girls in neighborhood groups singing as a Christmas
carol, “The Christmas Song” (The Eternal Verities, p. 232), before
lighted and live Christmas trees. Especially written music goes with all
the Plays.
Another kind of necessity evolved “The Easter Mystery Play.” So elaborate
had become displays in the Los Angeles churches at Easter, and so popular had
become Sunrise services in the open air on Easter morning that on one occasion
only 150 people were present at the evening meeting of the Lodge on Easter
Sunday. That a true idea of the meaning of Easter be presented to the public by
means of a dramatic representation seemed to offer a solution in attendance, as
well
11—————PART I HISTORY OF THEOSOPHY SCHOOL
as in giving explanation of traditions and counteracting many erroneous
religious ideas.
Another Play was written, which was to involve the young people of
Theosophy School, and especially Associate Path- finders. They were encouraged
by the attitude and example of the Oberammergau players, so that their
helpfulness and sense of responsibility in the production and performance of the
Play made it in the truest sense a Mystery Play. Many a “miracle” has come about
through the agency of these Plays—sacrifices, right choices, and will-effort which have been determining factors
in the lives of these young people. Hence it is that no history of Theosophy
School would be complete without devoting considerable space to them.
It should also be understood that these Plays are produced under the
greatest limitations of space on the stage, and of talent. Never has it been
intended to over-emphasize this phase of the work, but by meeting difficulties,
initiative has been developed among all the workers and participants, as also a
sense of proportion—a sense of “the fitness of things.” Artists and visitors
even from other parts of the world have been deeply moved, and amazed by the
beauty and depth of these dramatic presentations, because the feeling of the
cast for their work has ever imparted a sincerity which gives something more
than any except a very great professional artist indeed could impart.
Opportunity is also always taken advantage of in Introductory Remarks before the
Plays to emphasize the Theosophical ideas to be presented, and to set the scene
of the Play. This method has been found to be more effective than are printed
programs.
12—————TEACHER’S MANUAL AND GUIDE
When “The Christmas Light” had been given for seven years, a new Play was
written carrying a deeper note, called “The Magic Night.” This Play combines the
story of the Gita and “The Tale of the Tower,” a story written by Mr.
Judge, entitled “A Curious Tale,” condensed and renamed in “The Verities”
(p. 90). Naturally, the young Associates largely compose the cast, although
newcomers to Theosophy School are also included. The Play is given only when
Christmas Eve or Christmas Night falls on a Sunday. One value of the Plays has
been to bring home to all the real meaning and power of cycles. When
Christmas Eve or Night comes on Wednesday or Friday, “The Christmas Light”
continues to be presented by the children. This little Play has in some years
been given for the children of Theosophy School on Sunday morning, when “The
Magic Night” is on the evening program, but has been found more practical for
giving on Saturday afternoon in conjunction with Pathfinder activities. The
Easter Play is not given following “The Magic Night,” which requires a very
great deal of preparation.
The Plays mean much work for many, always, but they consistently justify
the time and work expended; they help boys and girls in diction and poise for
future speaking on the platform; they enforce Theosophic ideas and ideals, and
also, it is hoped, are gradually laying a basis for a purified art on what is
now a corrupt and degraded stage. They are in no sense “shows,” but are as
serious presentations of Theosophic truth in dramatic form as are recorded
in the Egyptian Mysteries, and in the dramas of the Initiate—schylus—which he
himself directed.
13—————PART I—HISTORY
OF THEOSOPHY SCHOOL
THEOSOPHY SCHOOL CHRISTMAS PROGRAM
December 25, 1925
1—Christmas Song (Audience rising)
2—Greeting—Superintendent of Theosophy School
3—A Legend of the Christmas Tree (Recitation)
4—PLAY: “THE CHRISTMAS LIGHT”
(Synopsis of Play. First scene: A little boy goes to sleep in his mother’s
arms while she is reading how the Giants of Greed and Ungratefulness have
covered up the Christmas Light. Second scene. Prologue. The Land of Dreams: Here
the little boy learns from the Youth, Father Christmas, what Christmas once was,
and now ought to be. Then, in pantomime, he sees happy Christmas Thoughts
overpowered by selfish, greedy Thoughts, until the Spirits of Service rescue and
resuscitate them, driving away the Giants “This” and “That,” along with their
evil brood. The boy is so impressed by this enactment that he promises Father
Christmas he will help bring back the Real Christmas by giving up his “I Wants”
and “Too Muches.” Epilogue. Third scene: The little boy is awake again, with
memory of the Dream, which makes him and Mother want to find the Real Christmas
Light.)
Characters: MOTHER, LITTLE BOY, and SLEEP, who gives Prologue and
Epilogue to Dream
Characters in Dream (In order of their appearance)
LITTLE BOY, FATHER CHRISTMAS, CHRISTMAS THOUGHTS, CHRISTMAS TOYS, FEARS,
DOUBTS,
DISAPPOINTMENTS, I WANT’S, TOO MUCHES, ENVY, SELFISHNESS, GREED, GIANTS “THIS”
AND “THAT,” SERVICE SPIRITS
5—The Giving of Symbol Gifts (Reading from Bhagavad Gita, Chapter
XVII, on Gift-giving, precedes distribution of symbol gifts)
6—The True Sun (The Gayatri) Recitation
7—Chant (Audience rising)
14—————TEACHER’S MANUAL AND GUIDE
MAGAZINE WORK OF YOUTH-COMPANIONS
In November, 1925, a Theosophy School department was commenced in the
Magazine Theosophy. A year of simple platform lessons in this Volume, 14,
was followed by several years of dialogue narrative each month, presenting
application of the principles of Theosophy for children. (Many of these stories
are to be found in the Supplement (PART V). In 1930, Volume 19, this mode gave
way to “Youth-Companions’ Forum,” which is presently the name of this department
of the Magazine. One has only to consult past volumes of Theosophy
Magazine to see for oneself the evolution of this aspect of Theosophy School
activity. “Youth-Companions,” however, Proteus-like, assumes another form in
Volume 30.
From the Forum idea has also sprung the seed of Forum Luncheon meetings in
Los Angeles in the down-town district, many Theosophy School members
participating therein. These meetings were inaugurated early in 1937, for the
purpose of spreading the teachings of Theosophy more widely, in applicational
form, among those either unable or unlikely to come to regular meetings of the
Lodge.
Early members of Theosophy School have graduated into the teaching of
classes, into speaking from the platform, into becoming leaders in the
Pathfinder organization, into assisting in the office-work of the Lodge. So, the
children of Theosophists have become Theosophists, as H. P. Blavatsky predicted,
through the teaching and influence of Theosophy School. This gives hope for the
future. But whether or no
15—————PART I—HISTORY OF THEOSOPHY SCHOOL
children become teachers in their turn and work in other Lodge activities, they all gain a foundation which makes it impossible for them to subscribe to partial philosophies and to the systems of pseudo-occultists. They can not be drawn into disorganizing social activities and customs of the times, but realize their responsibility for living a clean life, a useful and altruistic life. Above all, they think for themselves.
PART II
CURRICULUM OF THEOSOPHY SCHOOL
Whoever visits Theosophy School, anywhere, will see groups of happy, eager
children—listening, speaking, smiling, yet attentive. This is because it is the
purpose of the School to enable children to think for themselves. They
like to think, when they have begun early to think, and are encouraged not to
take memorized information for “knowledge.” Classes are divided as nearly as
possible by ages, since thus a common fund of experience exists to draw upon for
illustration and application. It is also intended to have both girls and boys in
a class, thus early doing away with distinctions of sex and emphasizing the
importance of mind companionship. Rarely is it wise to have more than seven in a
class, nor less than three. Classes have each a number and location, “Under
Reading Age” beginning at four, and including groups of children up to eight
years of age. Adult classes are known by the subject studied, as “Key to
Theosophy” class; “Ocean” class; “Gita” (alternating with “Great Teachers’ “)
class; “Friendly Philosopher” class.
The study of The Eternal Verities is the work of the majority of
classes. “The Verities” may easily be “stepped down” for very young
children, or “stepped up” for young people and even adults, although The
Friendly Philosopher and its section named “The Eternal Verities” have of
recent years filled the latter requirements perfectly. Where not all can afford
to buy this volume, willing hands type the articles
17—————PART
II—CURRICULUM OF THEOSOPHY SCHOOL
to be used for class work. The book A B C Ethics is available for very
young children, which is a “stepping down” from the Verities for
kindergarten age—that is, about four.
After three years of work with The Eternal Verities— and here it is
to be noted, in passing, that a change of teachers brings new values to a class,
as well as does the supplementary work suggested—children take up the
Preparatory Bhagavad Gita, learning how to pronounce the Sanskrit terms
and especially to see in this book the ever-present Verities. For philosophy,
also, the high lights are dwelt upon, by means of “Memory verses,” or mantramic
passages from the Gita itself. Young people use the direct text of
Gita and Notes on the Gita. Thus, those who grow up in Theosophy
School study the Gita twice at different age levels.
The next course is in “The Great Teachers’ Series,” which shows the
presence of Theosophy down the ages in ancient Persia, China, India, Egypt,
Greece, America, in the Far North, through the Middle Ages to the time of the
present Theosophical movement. A study of the Christian Bible, in the light of
Theosophy, forms a part of this series. This “Great Teachers’ “ course is
beneficial not only in making it clear that Theosophy is not a new discovery,
and that it is not sectarian, but also this series serves to give more meaning
to what is learned in the schools—whether public or private, whether High School
or University—of ancient civilizations. The course breeds a great respect for
Theosophy, and awakens the perception that workers for Theosophy go hand in hand
with the Movement. Older pupils take a two years’ course. This is a course taken
a second time, like the Gita.
18————— TEACHER’S MANUAL AND GUIDE
Next, comes the
study of The Ocean of Theosophy. If a class is too young, when it reaches
this course, a Preparatory Ocean is used, which takes up from each
chapter the great ideas, more or less in the language with which the children
are familiar in their previous studies. Young people of fifteen or older, of
course, study the Ocean directly, and so thoroughly that two years are
devoted to going through it.
The final course is in the “History of The Theosophical Movement”—an
epitome of the large book of that name. Only those who have been through all the
other courses are eligible to the class, and regular attendance must be promised
in order to join this last—”the graduating class.” “Graduating” in Theosophy
School means only that some at least have a background and foundation in
Theosophy which enables them to make a new beginning as workers. If the
way is not open for teaching, then The Key to Theosophy is studied, adult
classes being open to those who have completed the regular course in Theosophy
School. Often, “graduates” form the nucleus of a young people’s class in “The
Eternal Verities,” as found in The Friendly Philosopher.
PROGRAM OF THEOSOPHY SCHOOL
PRE-CLASS
All teachers are to be found in their places on Sunday mornings at 10 :40 A. M. ready for any members of the class who may come, with interesting matters to inspect, study and discuss. This pre-class activity is endlessly varied. It calls
19—————PART II—CURRICULUM OF THEOSOPHY SCHOOL
on the initiative of the teachers, but is equally valuable in that it helps discipline and makes for a more unified class, after the Opening Exercises. Pre-class work is vital and has become established as a necessity. (See illustrations at the end of PART II, pp. 36-44.)
ASSEMBLY
At five minutes of eleven, a gong sounds to give warning for classes to
assemble in a body, since several classes are regularly stationed behind
screens. (Screens which divide classes in an auditorium or large room are
helpful to concentration. Made of a “sound-proof” board, the noise of the other
classes is no problem. Also, more intimacy among class members is established.)
At eleven, the Superintendent and the Director of Singing take the
platform, and the whole School joins in the song, which all should know by
heart. Following, the Declaration of the School is read, questions on it from
the Superintendent sometimes being taken by the reader. Then comes a reading
from one of the devotional books—Voice of the Silence, Bhagavad-Gita, Letters
That Have Helped Me, Upanishads, Light on the Path. The Five Messages,
portions from H. P. B.’s great articles, from Mr. Judge’s writings, and from
The Friendly Philosopher are also used. For the most part, the same
readings, which are very carefully chosen excerpts, fitting various ages, are
given from year to year, in the idea that repetition of these great forms
of expression may make
20————— TEACHER’S MANUAL AND GUIDE
a
deeper and more lasting impression on the minds of the children.
The Declaration and readings are carefully rehearsed and training given in
pronunciation, enunciation, expression, and deportment. A few questions are put
by the Superintendent either to the one who reads, or to the children generally,
as suggested by the reading. The Opening Exercises use about ten minutes—never
over fifteen—before the classes take up their individual work, which often
begins with discussion of the reading given, or with learning the song just
sung. Teachers should encourage children to volunteer for reading. It is an
opportunity and a privilege. This work for Theosophy is often the factor needed
to arouse a sense of responsibility.
The singing is regarded as extremely important, not so much as music,
perhaps—though that too has been given careful study—but as a bond of common
participation for young and old. Moreover, all the songs have been especially
written for the needs of the School, and embody the philosophy to such an extent
that the result is, if one knows the songs, he can never forget the philosophy.
It may be seen, therefore, that this kind of singing is manasic, not
ritualistic. ‘While there is much talk of advertising Theosophy by radio, it is
held that these songs are the true “broadcasting” of Theosophical ideas; they
are in the fullest sense what ‘Wm. Q. Judge regards and defines as mantrams:
“A mantram is a collection of words which, when sounded in speech, induce
certain vibrations not only in the air, but also in the finer ether, thereby
producing certain effects. Mantrams are a touch with nature.”
21—————PART II—CURRICULUM OF THEOSOPHY SCHOOL
“You should study simple forms of mantramic quality, for the purpose of
thus reaching the hidden mind of all the people who need spiritual help. You
will find now and then some expression that has resounded in the brain, at last
producing such a result that he who heard it turns his mind to spiritual
things.”
“Simple natural mantrams are such words as when spoken bring up in the mind
all that is implied by the word. When these are used, a peculiar and lasting
vibration is set up in the mind of the person affected, leading to a
realization in action of the idea involved, or to a total change of life due
to the appositeness of the subjects brought up and to the peculiar mental
antithesis induced in the hearer.”
“Again, bodies of men are acted on by expressions having the mantramic
quality. A dominant idea is aroused that touches upon a want of the people or on
an abuse that oppresses them, and the change and interchange in their brains
between the idea and the form of words go on until the result is accomplished.
To the occultists of powerful sight this is seen to be a ‘ringing’ of the words
coupled with the whole chain of feelings, interests, aspirations, and so forth,
that grows faster and deeper as the time for the relief or change draws near.
And the greater number of persons affected by the idea involved, the larger,
deeper, and wider the result.” *
The session closes with the re-assembly of the School and the singing of
the Chant.
Adults do not re-assemble, but merely listen during the Chant, since their
classes are not held in the main Auditorium. It may be added here that adults
are provided classes of their own in the same subjects offered the children, as
it was found
—————
*
Theosophy,
Vol.
2, p. 41.
22————— TEACHER’S MANUAL AND GUIDE
wholly impracticable to permit adults in the classes with their children. In the
beginning, this was permitted, but it was soon found that Mother was anxious to
prompt Johnny to give “the right answer,” and Father wanted to be sure that Mary
was being taught what was proper. Hence, developed the necessity for one of the
few “rules” in Theosophy School.
In the beginning, Theosophy School was but an aggregation of classes, each
with its own duties. Soon, however, the need was seen of a general
participation, which was accomplished first with informal remarks by the
Superintendent, with stories, illustrations, and analogies of some phase of the
teaching, carried on in dialogue form with the boys and girls. Later, when a
piano had been procured, one of the songs of Theosophy School was sung at the
beginning of the session by all, with the Chant at the close, thus making for
participation by all who attended. Here is a bond of union and action for
Theosophy. Not all Theosophy Schools have the music, and it is therefore well to
point out its purpose and desirability.
GET-TOGETHER MEETINGS
The program is varied on special occasions, one of which is the “Get-Together Meeting” held on the closing day of the season. The Opening Session is also a variant, in order to get the classes settled. Then perhaps, in addition to the Declaration, will be given three readings, one from H. P. B., one from Mr. Judge, and one from Robert Crosbie, with a brief talk by
23—————PART II—CURRICULUM OF THEOSOPHY SCHOOL
the Superintendent. In addition, the Days of the Teachers— the Founders of the
Theosophical Movement of the 19th century—are observed in individual
classes.
In small Schools, the Assembly naturally can be more intimate.
“Get-together” meetings have sometimes been held once a month, when talks are
given by pupils on certain subjects; questions are answered by others; readings
are given. In the Parent Lodge, and due to the size of the School, this program
became first limited to “Special” Days—Christmas, Easter, near to “White Lotus
Day,” to March 2 1st, and the closing session of the season, which it
happens, always falls close to June 25th, when Robert Crosbie left
the scene. Still later, the “Get-Together” meeting was limited to the closing
session. Special Days are now observed in General Assembly by readings
appropriate to the occasion, and remarks by the Superintendent, for it is held
that the great of the Theosophical past are both a heritage and an inspiration
that help build character, gratitude, and reverence for tradition. Thus, also,
as boys and girls come to see these great ones as ever-present influences, a
dawning of the perception of true immortality arises.
Some programs used for “Get-Together” Meetings are here appended, each one presenting a theme to be carried out.
24————— TEACHER’S MANUAL AND GUIDE
THEOSOPHY SCHOOL PROGRAM
.4nnual “Get-Together” Meeting
JUNE: LAST SESSION
THEME: THE THREE TRUTHS
1.
Theosophy Song
.........................................................................Audience
2. Introductory Remarks............................ Superintendent (the Chairman)
3. Reading of the Declaration of Theosophy School
4. Talk—On First Clause of the Declaration ...............................(Questions)
5. Talk—On Second Clause of the Declaration (Questions)
6. Talk—On Third Clause of the Declaration (Questions)
7. Talk—On “The First Truth”
8. Reading—From the Upanishads (“The Knower is not born nor dies”)
9. Talk—On “The Second Truth”
10. Song—”These Two, Light and Darkness”............................. Audience
11. Reading—From The Light of Asia (From Book Eight)
12. Talk—On “The Third Truth”
13.
Song—”Evolution”..................................................................
Audience
14. Reading—On Duty (From “Western Occultism,” by Robert Crosbie)
15. Closing Remarks
16. Chant
25—————PART II—————GET-TOGETHER MEETINGS
THEOSOPHY SCHOOL PROGRAM
Annual “Get-Together” Meeting
JUNE: LAST SESSION
THEME: KARMA
1.
Theosophy Song........................................................ Audience
2. Introductory Talk Superintendent of Theosophy School
3. Talk—On the Declaration of Theosophy School (Questions)
4. Talk—On Karma, the Universal Law
5. Reading—From The Voice of the Silence (“The Wheel of the Good Law”)
6. Talk—On Individual Karma
7. Song—”Evil Swells the Debt to Pay” ....................Audience
8. Reading—From The Bhagavad-Gita (Chapter III, “Perform
thou that which thou hast to do”)
9. Talk—On National Karma (Questions to Speaker)
10. Reading—From The Light of Asia (Book Eight)
11. Song—Reincarnation Audience
12. Talk—On the Karma of the Theosophical Movement
13. Reading—”The Unknown Soldier” (Theosophy Magazine, Vol. 18, p.
337)
14. Closing Remarks
15.
Chant.................................................................. Audience
26————— TEACHER’S MANUAL AND GUIDE
THEOSOPHY SCHOOL PROGRAM
Annual “Get-Together” Meeting
JUNE: LAST SESSION
THEME: APPLICATION
1.
Song—The
Builder.....................................................................
Audience
2. Introductory
Talk..............................................................
Superintendent
3. Reading—from the Messages of H. P. B. (Questions to reader)
4. The First Truth (with applications)
5. Reading—from Letters That Have I42ped Me (Mr. Judge)
6. Second Truth—(with applications)
7. Song—The Eternal Ways
..........................................................Audience
8. The Third Truth—(with applications)
9. Reading—from The Bhagavad-Gita, Chapter VI (Questions to reader)
10. Talk—On the Great Teachers
11. Song—The Third Truth
..........................................................Audience
12. Talk—On Pathfinder Work (as application of Theosophical teachings)
13. Reading—Theosophy in Daily Life (from The Friendly Philosopher)
14. Talk—On the Declaration of Theosophy School
15. Chant
........................................................................................Audience
27—————PART II—————GET-TOGETHER MEETINGS
THEOSOPHY SCHOOL PROGRAM
Annual “Get-Together” Meeting
JUNE: LAST SESSION
THEME: TEACHERS AND TEACHINGS OF THEOSOPHY
1.
Song—Theosophy
............................................................Audience
2. Introductory Remarks
............................................Superintendent
3. Talk—Declaration of Theosophy School
4. Reading—H. P. B., the Teacher
5. Talk—The First Truth (Questions to speaker)
6. Song—The Eternal Ways
................................................Audience
7. Talk—The Second Truth
8. Reading—The Three Truths in the Gita (Questions to speaker)
9. Talk—The Third Truth
10. Talk—Great Teachers of the Past
11. Reading—W. Q. J.’s Place in the Theosophical Movement
12. Song—Reincarnation
.....................................................Audience
13. Reading—On Robert Crosbie (Introduction to The Friendly
Philosopher)
14. Chant
.............................................................................Audience
28————— TEACHER’S MANUAL AND GUIDE
THEOSOPHY SCHOOL PROGRAM
Annual “Get-Together” Meeting
JUNE: LAST SESSION
THEME: THE THEOSOPHICAL MOVEMENT
1.
Song—The Third Truth ...........................................Audience
2. Reading—Declaration
3. Introductory Remarks ..................................Superintendent
4. Talk—The Theosophical Movement (as old as Man)
5. Talk—Great Teachers
6. Talk—The First Truth (Questions to the children)
7. Talk—The Second Truth (Questions to the children)
8. Song—Reincarnation ..............................................Audience
9. The Third Truth (Questions to speaker)
10. Talk—The Theosophical Movement of 1875
11. Reading—Links in a Chain (from Robert Crosbie)
12. Talk—Mr. Crosbie’s Part in the Theosophical Movement
13. Talk—Pathfinders in the Present Theosophical Movement
14. Chant......................................................................
Audience
29—————PART II—————GET-TOGETHER MEETINGS
THEOSOPHY SCHOOL PROGRAM
Annual “Get-Together” Meeting
JUNE: LAST SESSION
THEME: CYCLES
1.
Song—The Builder
..........................................................Audience
2. Declaration of Theosophy School (from young class)
3. Introductory Remarks...........................................
Superintendent
4. Talk—Astronomical cycles
5. Talk—Cyclic Festivals
6. Talk—Cycles in the Theosophical Movement
7. Song—The Third Truth
....................................................Audience
8. Reading—A Creed (from Masefield)
9. Talk—The Cycle of Reincarnation
10. Telling—A True Story (Karma)
11. Reading—from The Light of 4sia
12. Talk—Cycles of Destiny (National and Individual)
13. Reading—from “The Coming Race” (a talk by Robert Crosbie)
14. Announcements
.....................................................Superintendent
15. Chant
................................................................................Audience
30————— TEACHER’S MANUAL AND GUIDE
THEOSOPHY SCHOOL PROGRAM
Annual “Get-Together” Meeting
JUNE: LAST SESSION
THEME: EDUCATION
1.
Song—The Third Truth............................................................
Audience
2. Introductory Remarks.....................................................
Superintendent
3. Reading—H. P. B. on Education
4. Reading—Declaration of Theosophy School
5. Talk—The Fundamental Truths of Theosophy (Questions to speaker)
6. Reading—Karma (from The Light of Asia)
7. Song—The Eternal Ways
.........................................................Audience
8. Talk—Reincarnation in the Gita (Questions to children)
9. Talk—What is the Mind? (Ocean)
10. Talk—Plato (Great Teachers)
11. Talk—Pre-class Discussion in Theosophy School
12. Reading—from The Friendly Philosopher
13. Closing Remarks
...........................................................Superintendent
14.
Chant.......................................................................................
Audience
31—————PART II—————GET-TOGETHER MEETINGS
GET-TOGETHER PROGRAM
LAST SESSION IN JUNE — GROUPS I,
II, III (Under Reading Age).
These groups meet separately in their own rooms with their own Programs.
The various numbers are all “talks” or “tellings.”
1.
Chant—Sung by all the children
2.
Declaration..........................................................................................................
Betty
3. “Theosophist is who Theosophy
Does”....................................................... Josephine
4. White Lotus—H. P.
Blavatsky............................................................................
Billie
FIRST TRUTH
5.
Life — Law — Being
......................................................................................Stanley
6. Builder Song
..................................................................................All
stand and sing
7. One
Life............................................................................................................
Bobbie
8. Seven Names for the First Truth
........................................................................Rhea
9. “Act for and as the
Self”........................................................................................
Lee
10. Meaning of—”Act for and as the
Self”....................................................... Georgie
11. The Path (The Story of the Four-Leaf
Clover)............................................. Nancy
SECOND TRUTH
12. Reincarnation Chant
13. “This is a Universe of
Law”...........................................................................
Thelma
14.
Cycles..................................................................................................................
Keith
15. William Q.
Judge.............................................................................................
Teddy
16. Karma is Action and
Reaction...........................................................................
Elsie
17. Explain Quick and Slow Karma
...................................................................Harold
18. “My own shall come back to
me”............................................................... Mildred
19. “Many a house of Life hath held
me”......................................................... Florence
20. Reincarnation Cycle
explained........................................................................
James
THIRD TRUTH
21. Song of the Third Truth
22. The word
“Evolution”........................................................................................Elena
23. Evolution Unfolds
.............................................................................................Frank
24. “Center,” the same “Perceiver,” the
“Changeless”.......................................... Olga
25. Ladder of Being (Name the four
kingdoms)................................................... Albert
26. Brotherhood—”All are
Brothers”......................................................................
Irwin
27. Theosophy School—Robert
Crosbie.............................................................. Charles
28. Chant
32————— TEACHER’S MANUAL AND GUIDE
TEACHERS’ MEETINGS
So far, only the visible organization of Theosophy School has been
considered, but this rests on an invisible organization —that of its
teachers—and their activity, the Teachers’ Meetings. In starting the School, the
Teachers’ meetings were held weekly. Only after thirteen years of work, was it
deemed sufficient to hold monthly meetings. But, even so, a supplementary work
is carried on—that of Conferences, not only the co-teachers’ weekly conference,
but also, at certain intervals, theirs with the Superintendent of the School.
It should be understood that the teachers assume a common responsibility in
the work; they all answer a Questionnaire (appended) satisfactorily, in order to
be considered eligible as teachers, whether they are active teachers, or
co-teachers.
One means of keeping teachers fresh in their enthusiasm is by providing a
“sabbatical year,” as colleges do. This enables new teachers to have their
opportunity, while older ones take up further study in adult classes to prepare
themselves for teaching other courses. This rotation of teachers pleasantly
prevents any kind of stagnation.
Neither teachers nor classes are kept together for over two years, this to
prevent too great “attachment” to classes on the part of teachers, and to
forestall the “clique” tendency on the part of the children.
Women teachers are used in all classes, but men teachers only in classes of
the reading age. Young teachers are most successful with children of “under
reading age.”
33—————PART II————— CURRICULUM OF THEOSOPHY SCHOOL
To Prospective Teachers of Theosophy School
(The following questions are submitted in the interest of maintaining the high
standard of character and efficiency required of teachers in Theosophy School)
1. What meetings of the Lodge do you attend?
2. Do you attend similar meetings elsewhere?
3. What ones of the following books do you own and study:
Ocean of Theosophy, Key to Theosophy, The Friendly
Philosopher, Gita and Gita Notes, Letters That Have
Helped Me, The Secret Doctrine, Isis Unveiled.
Do you possess the Great Teachers’ Series, “Because”— For the
Children Who Ask Why, The Eternal Verities?
4. Do you read Theosophy magazine regularly?
5. What type of articles are you most interested in?
6. What other magazines, theosophical or popular, do you regularly read?
7. What is your theory and practice in the matter of moving pictures?
8. Do you use intoxicating liquors in any form?
9. Will you attend the Teachers’ Meetings regularly?
10. Will you be punctual with your reports?
11. Will you and your co-worker meet regularly each week to discuss the work of
the class?
12. Are you enthusiastic about teaching?
(Special attention is called to Nos. 9, 10, 11.)
NAME
ADDRESS
PHONE
(In answering questions
you need repeat only the number)
Please return this as soon as possible.
34————— TEACHER’S MANUAL AND GUIDE
It has been found desirable that two teachers be on each class, the older teacher, perhaps, inducting the other into the class modulus. One may begin with reporting, later taking a certain part of the class, and finally coming to share equally in its conduct with the older teacher. The two teachers being prepared, the class is not thrown into disarray by the unavoidable absence of one or the other teacher.
CONFERENCES
All teachers are really co-teachers, and are also responsible for one hour conferences, regularly, during the week between sessions of Theosophy School. Thus, teachers work in harmony, and with better understanding of their classes’ needs. The object of these conferences is that teachers plan out their lessons, in a general way, and discuss points either missed or inaccurately dealt with at the preceding session. They also try to find ways and means for getting closer to the shy child, or to the obstreperous one. (Very few of these, however, as children are usually too interested in ideas to cause trouble.) They try to see if their own understanding is clear, and where it can be bettered. Illustrations and examples are discussed. Teachers, through conference, get together and keep the current of their class always warm and vital. They also decide on the matter of their pre-class work. Mention of their pre-class work appears in the weekly Reports handed in for the Superintendent. (Adult classes do not have pre-class work, though reports and conferences are expected.)
33—————PART II————— CURRICULUM OF THEOSOPHY SCHOOL
The Superintendent acts as Chairman of the Teachers’ Meetings. The
Assistant-Superintendent and Registrar reports any matters for attention in
general discipline and procedure, and also on attendance, with suggestions for
bettering it. (It has become the custom for teachers to write to children who
have been absent for over two weeks, to show interest and encourage the child’s
return.) A report is made by one of the Path-leaders, thus encouraging
co-operation between teachers and Path-leaders. Often, a teacher will contribute
the report on some address given by an eminent educator, or give a summary of an
especially significant article on the subject in a current magazine, some
discussion on the part of other teachers following.
Naturally, the greater part of the Teachers’ Meeting is given over to the
discussion of problems, or points in the philosophy needing clarification, on
the part of either the child or the teacher, as indicated by the weekly reports,
whether violating or in happy accord with Suggestions for Teachers, as found in
PART III of this Manual and Guide. At these meetings, no names are used,
and all discuss the various problems, impersonally. For several months, for
instance, the main discussion may be on Evolution, when one teacher will discuss
one phase, and provoke general questions and answers; the next month, another
teacher will deal with another phase, and so on. The need of keeping pace with
new scientific theories in this regard calls also for frequent re-examination of
the full Theosophical teachings thereon.
Above all, the function of Teachers’ Meetings is to keep the body of
teachers a live coherent whole, each with the one
36————— TEACHER’S MANUAL AND GUIDE
aim and purpose of the highest service to the classes. Esprit de corps grows with growing perception of the trust and responsibility entailed in teaching. Thus, also, the teachers come themselves to a new perception of Theosophy.
PRE-CLASS WORK
The Pre-class work offers a wide open field for the teacher’s ingenuity and the children’s interest. For young children, the beautifully illustrated books are useful, not merely for the “pictures,” but for the ideas which make clear connection with the “Truths.” Nothing is more appealing to the children, for instance, than the life of the bees. Often, the magazine sections of the Sunday newspapers carry very remarkable photographs of the findings of the highly magnifying microscope, revealing a world usually unthought of. Snow crystals have been wonderfully photographed, showing that though no two are just alike, they are all six-pointed stars. Lovely seashells may be brought, and their fundamental pattern discovered. Simple experimentation with crystalline forms can be made, as with a saturate solution of salt, and the gathering of the crystals around the string put in it. The same, with rock candy crystals. One teacher carried the class through from week to week with the development of the silk-worm—from larva to worm, to cocoon, to trembling moth. A rare flower; a “freak” piece of wood, because of some kind of “photograph” upon it; various ores, showing the different kinds of crystallized forms; a deserted humming-bird’s nest; a branch of “pussy-
37—————PART II————— CURRICULUM OF THEOSOPHY SCHOOL
willows” in the spring; all these and many, many more things may be made of
absorbing interest.
Then, there may be discussions, without any things. Many
“Youth-Companions’ Forum” answers have been the result of these discussions.
Scientific discoveries have their needed place here. Often a teacher will find
an interesting news item during the week, which is suggestive for use in this
way. When these items are not too long, they may be pasted in Teacher’s
Memoranda pages provided at the end of this volume. Such items should be dated,
and name of the publication given. One class kept its own scrap-book for the
season, each taking his turn to paste in the items of value brought by the class
members. This was especially valuable in “The Great Teachers’ Series,” since new
archeological discoveries are made almost every day, and do not, all, find their
way into books.
The tenor of a few pre-class discussions may prove helpful. In the first
example, the teacher had found an incident recounted in the newspaper, which she
told thus:
Last Thursday morning, down in the lower corner of the newspaper this item
appeared. [She showed the item, but did not read it. It is best to hold
the eyes of the group.] Out in the Middle West was a farmer who had toiled for
twenty years to pay off the mortgage on his farm, and to get some return from
his investment in time and money and work. He wanted at last some comfort and
ease. But, one winter day, when he had had to shovel snow until his back ached,
he said to his wife, “I am just sick of all this. I am tired of working all the
time, and I’m going to pass it all up. Ezra offered me $7,000 for the farm the
other day,
38————— TEACHER’S MANUAL AND GUIDE
and if I can bring him up to $10,000 I am going to sell it and find my fortune
somewhere else.” His wife said, “But the farm is just beginning to pay! If Ezra
wants it, he must see something good about it.” But the farmer only
replied that he was sick and tired of the drudgery, and he was going to get rid
of the farm, if he could.
Ezra finally paid the $10,000 for the farm, and the farmer with his wife
started happily off for Oklahoma. When his wife had asked, “Why Oklahoma?” he
said, “We will get rich there. That is where there is plenty of oil.” So, when
they arrived in Oklahoma, they invested their all in an oil company. It happened
to be a swindling concern, so that the poor man lost all his money, and had to
write back to Ezra for money so that he could return to his native town. When
they returned, it was to discover that, six months before, Ezra had sold the
farm for $100,000 because oil had been discovered on it!
Teacher: Now, shall we say that was “bad Karma” for the man who went to
Oklahoma? How about it?
Child: No, he learned a lesson from it.
Second Child: He could have learned to stay and work with the things he
had.
Teacher: You mean it would have been good Karma if he had learned the
lesson of staying by and making the best of what he had?
Second Child: Yes; it isn’t what happens to you, but what you learn from it
that makes good Karma.
Teacher: But, if you do not learn, what kind of Karma is it?
Child: Bad.
39—————PART II————— CURRICULUM OF THEOSOPHY SCHOOL
Teacher: What are the two faces of Karma?
Third Child: Sowing and reaping; cause and effect; action and re-action.
Teacher: Then, shan’t we have to look at both faces of Karma, before we
determine if his Karma were good or bad? For instance, was it “bad” that the
farmer went to Oklahoma? Was his going there bad in itself?
Child: Of course not.
Teacher: What was it that made it “bad” for him?
Another Child: It was WHY he left the farm and started off!
Teacher: Well, why was that?
Child: He was dissatisfied and greedy.
Teacher: Suppose we all left the tasks we do not like to do? Suppose we
left all the things we were tired of doing?
Another Child: That would be running away from our duty and responsibility.
Teacher: Yes, that seems to be the way he started off. Was that a good
cause? [Children all shake heads.]
Teacher: Now, supposing he had said that day, when the temptation came to
him: “I’m just awfully tired of this farming business. I am not getting along as
fast as I ought to, but I suppose there is nothing else to do except peg along
at it. After all, the farm is beginning to pay.” And then, a few days later, he
had a letter from his brother in Oklahoma offering him a share in his
business—to make him a partner in his business, because it was growing so fast
he could not manage it alone any longer. How about that? Would that have made
the situation somewhat different?
40————— TEACHER’S MANUAL AND GUIDE
Child: His motive would be the same, wouldn’t it? He still has his duties.
Teacher: Think now. Wouldn’t there be something else entering into his
motive?
Second Child: Yes, because he would be going to help his brother.
Teacher: Wouldn’t that make a very different motive then? Yet, to help his
brother would be in the line of his desire! Surely, Karma is not always hard and
cruel, is it? And we do not always desire what is contrary to law. Now, suppose
he went to help his brother, and invested some of his money in oil. Do you think
the investment would have turned out the same way?
Another Child: Well, it might not turn out well, but he
couldn’t lose all he had.
Teacher: Perhaps we can look a little farther than that. If his brother had
built up a prosperous business there, wouldn’t he have known the conditions and
helped keep the stranger from making shady investments?
Third Child: Of course, he wouldn’t really be a stranger, if his brother
and his business were there.
Teacher: He’d have his own center there, wouldn’t he? And so he would
attract—what?
Child: Does the paper say he wasn’t honest? If he was honest, he’d attract
what was like himself.
Teacher: But, when he went with the magnet of greed, he attracted those who
were greedy! It happens that the same paper also tells of a family so disgusted
with the electrical storms in Minnesota that they moved to Los Angeles.
Electrical storms are not frequent there, and yet the other
41—————PART II————— CURRICULUM OF THEOSOPHY SCHOOL
day their house was struck by lightning! What was it drew the lightning?
Second Child: Their fear. Wasn’t that a magnet for the lightning?
Teacher: Did we find that the magnet would draw up little slivers of wood?
Third Child: No, but it will draw up iron filings and needles and pins.
Teacher: Well, then, don’t we see that Mother Nature knows what kind of
magnets we are, and that only comes back to us which belongs to us according to
our nature? We can’t hoodwink Mother Nature, can we? [All shake their heads.]
But, just what do we mean by “Nature”?
Child: It’s all Life.
Teacher: What kind of life is it?
Second Child: It’s just life. It’s magnetic life.
Teacher: Then, we in ourselves are all—what?
Third Child: We are magnets for the rest of life, and whatever of magnet we
are, we will get back from Nature.
Teacher: Oh, but we learned, didn’t we, that like poles of the magnet
repel, and opposite poles attract. How can we explain that?
Child: Aren’t our minds higher than the magnet? So, wouldn’t the law
of mind act the opposite from the laws of things on earth?
Teacher: Yes, that is just it. The old sages said, “Like attracts like; in
earthly magnets unlike poles attract.”
Gong.
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A MORAL PROBLEM
This incident happened at a well-known private Academy for Boys. One night as the janitor was cleaning up a classroom after all had gone, the breeze from an open window blew a paper from the desk on to the floor, right at his feet. Looking at it, he saw it was the examination paper set for the sophomores next day, in history. He put it back on the desk, but after he had finished cleaning, he sat down and copied the questions. That evening, he went to the dormitory where the sophomores were housed, and called out into the hall, in turn, each one of the fifteen boys, offering to show them the questions for ten minutes (time to copy them) for the price of three dollars. Among the fifteen, only three told the janitor (each one independently of the others), “No, I’m not interested.” As the janitor had told the other boys that he had not been able to sell these three, the other boys offered them the questions at half price. (Why?) The three, then, knew what was going on, but, they had studied faithfully the assignments as they had been given, and had no fear of receiving bad grades in the examination. (Did they have something else in mind, also?) The boys with the stolen questions “crammed” for hours, and next day felt themselves very ready for the examination. A few days later, the teacher told the class that they had passed the examination much better than usual, and he was very pleased with their progress. So, as the boys exulted together—except for the three—it happened that another teacher was passing by and overheard. This was a serious matter, and the principal of the school undertook an
43—————PART II————— CURRICULUM OF THEOSOPHY SCHOOL
investigation.
He looked at all the papers, and picked out the best ones, which belonged to the
three guiltless boys, as those of the ring-leaders! They were called to his
office, and questioned one by one, but all three refused to speak, because that
would expose the guilt of all the other boys. The result was that all three were
expelled!
Were they right not to speak? Were they right to take punishment for others
who were guilty? What else could they have done? were they bitter? Would this
incident affect their whole lives? Which of the boys would you rather be— those
who were wronged, or those who did the wrong? All three had to go home in
disgrace. One never went back to school, but went to work at the very bottom of
a business. (Do you suppose he made a success?) The second boy had a private
tutor at home, and the following year, entered a university in a distant state.
The third boy went to the High School in the town where he lived, frankly told
the principal why he was expelled, but that he was not guilty. The principal had
a better understanding of human nature than the private school principal had,
and received him without prejudice. This boy graduated at the head of his class,
as he also did four years later, from the university.
And how about the janitor?
FOR YOUNGER CHILDREN
Teacher: Did we all have a good breakfast this morning before we came to Theosophy School? (Heads nod.) And do you know who got breakfast for us? (Mother did, or
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Sister did.)
But, didn’t Father help get it, too? (Yes, he provided the money to buy the
food.) Perhaps we all had cereal? (Yes.) Suppose the grocer’s boy forgot to
bring the package to the house yesterday? Then, he helped get breakfast!
How did the grocer happen to have it in his store? (He bought it.) And from him,
it came to our house. Did he help get our breakfast, then? Yes, and where
did he buy the cereal? Where did it come from? What is it made of? (Mostly wheat
cereals.) Can you see the farmer planting the seed? harvesting the grain,
carrying it to the mill? (Did the farmer help get our breakfast? and the horses
that drew the grain to the mill?) Then, somebody bought the grain, and took it
to where they would prepare it in the way we like to eat it. (Did those who
provided the train and those who ran it, and those who owned the place where
they prepared the cereal, and those who put it up in packages—did all of them
help get our breakfast?) And if each one named some other thing he or she had
for breakfast, we might find that nearly all the world helped to get our
breakfast! But, not all the people in the world have had a good breakfast. If
there were millions of Theosophists in the world, do you think there might be a
good breakfast for everyone? WHY?
[Each of these illustrations, of course, lends itself to much greater
expansion and variation. The last one can be carried through fire, air, water,
earth till the whole universe is involved in the “breakfast”.]
45
PART III
SUGGESTIONS FOR TEACHERS
The Eternal Verities, and the methods of Theosophy School from its beginning have been the direct application of suggestions and lines laid down by H. P. Blavatsky on Education in The Key to Theosophy (pp. 263 to 271), and as discovered in H. P. B.’s own methods in The Secret Doctrine. Only after her method was fully established in Theosophy School was the study of other educators recommended to teachers, and then, in order that it might be seen how true methods live and work, directly and indirectly. Just as H.P. B. repeated the methods of Plato, so do all others worthy of the name of educators. Thus with Froebel, whose system was based on the spiritual nature of man and Nature’s laws; so with Horace Mann, who, inspired by Pestalozzi, believed that education from the cradle could alone revolutionize society; Arthur F. Morgan’s work at Antioch College demonstrates these principles; so with Edmond Holmes whose work bears the strongest and clearest Theosophic marks in What Is and What Might Be. Dr. E. C. Moore returns to Plato in What Is Education? The title of Neumann’s book, Education for Moral Growth, declares the same trend; Sisson’s Educating for Freedom applies the same fundamentals; likewise, Robert M. Hutchins’ The Higher Learning in America; Stanwood Cobb’s New Horizons for
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the Child
follows the same pattern. John
Dewey in The School and Society restores to education the primary
principle of “Live the life to know the doctrine.” He calls it “learning by
doing.” He also relates all departments of education.
All the above named books will be found to promote understanding of the
background of education in Theosophy School, as also in the allied Pathfinder
organization. Every teacher should not only be acquainted with these books, but
give them thoughtful study, although always from the viewpoint of Theosophical
principles. Teachers of very young children should know Angelo Patri’s School
and Home.
It should be realized that the Magazine Theosophy is educative
in the highest sense. Not all teachers can own the volumes, perhaps, but they do
have access to Lodge volumes. So far as direct help with The Eternal Verities
is concerned, constant help is extended, and especially beginning with Vol.
19, when “Youth-Companions’ Forum” starts as a department of the Magazine. Many
of these will be cited as references in the Lessons, and, no doubt, many of the
desired numbers may be procured singly, from The Theosophy Company.
* * * *
The object of all true education, says Madame Blavatsky, is to cultivate and develop the mind in the right direction; to teach people to carry with fortitude the burden of life allotted them by Karma; to strengthen their will; to inculcate in them the love of one’s neighbor and the feeling of mutual interdependence and brotherhood; to train and form the character for practical life.
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PART III————— SUGGESTIONS FOR TEACHERS
A proper and sane system of education should produce the most vigorous and
liberal mind, strictly trained in logical and accurate thought,
and not in blind faith. How can you expect good results, while you pervert the
reasoning faculty of your children by bidding them believe in the miracles of
the Bible on Sunday, while for six other days of the week you teach them such
things are scientifically impossible?
Children should above all be taught self-reliance, love for all men,
altruism, mutual charity, and more than anything else, to think and reason
for themselves. We would reduce the purely mechanical work of the memory to
an absolute minimum, and devote the time to the development and training of the
inner senses, faculties and latent capacities. We would endeavor to deal with
each child as a unit, and to educate it so as to produce the most harmonious and
equal unfoldment of its powers, in order that its special aptitudes should find
their full natural development. We should aim at creating free men and
women, and above all things, unselfish. And we believe that much if not all this
could be obtained by proper and truly theosophical education.
* * * *
With these purposes in vie, then, the following general Suggestions for Teachers may best be understood as offering clear and certain psychological principles. (Specific suggestions on the sequential Lessons will follow in due order.) Some of these suggestions will be better understood, however, when it is appreciated that teachers need, especially, a background of Nature study; they need to be lovers and observers of Nature
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in her manifold forms. Theosophy enables us to read the book of Nature, and so Nature-books afford the clearest and best demonstrations of the philosophy. No one can escape this conclusion who reads, for instance, The Flowering Earth, by Donald Culross Peattie. It admits one into “communion with Nature,” in the same way that Fielding Hall’s The Soul of a People admits one into the influence of a living religion—the “religion” of Karma and Reincarnation. Fortunately, Nature- books are the purest and best output of the literary world, at the present time, and many will be offered in this hand-book as supplementary help and guidance to teachers.
GENERAL SUGGESTIONS
I SOCRATIC METHOD
It may already be surmised that the Socratic, or Platonic method of the West, and the method of all the great Aryan sages, is the true modulus of instruction in Theosophy School. The stories of Socrates provided in our text admirably illustrate it. It is distinctly not the method of catechism. That the original “Verities” offered questions and answers was the result of the discovery that few teachers know how to ask questions so as to draw out and give emphasis on fundamental ideas. Many need to be provided some points of departure, and even have indicated to them the line and scope of the answer. The revised edition of The Eternal Verities provides questions without answers in the hope that these may be worked out between teacher and children. The teacher should try to stimulate the children’s thinking—not do it for them.
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II ILLUSTRATION
The stories and illustrations given
are made as direct as possible, since it has been found that teachers are
inclined to wander away from the point and becloud the value of their
illustration. The best of those illustrations offered by several teachers have
found their way into the book, and should help to set a standard for other
stories to be added in the work of classes. It is best to use sparingly stories
in which plants and animals talk like humans. sop’s Fables are classics, but
there is a plethora of mediocre stories to avoid. It is well for each teacher to
have a file of usable material which has been gradually assembled by herself.
Thus she keeps her interest alert and the class alive. Every Theosophy School
naturally has a Teachers’ Library for help with illustration, in books and
articles, and photographs, and other objects of interest, as well as with
worth-while educational books.
Illustration is an art, and very necessary in teaching both children and
adults, since thus the practical application of the philosophy is
demonstrated. Illustration is also a preventive of going “over the heads” of
the class. Teachers should find ample illustrations in looking back to their own
childhood. ‘Where a real lesson was learned, the event stands out in clearest
light, and the psychology of “the child that was” may not be adjudged “out of
style.” Care should be taken, however, to use such illustrations in the third
person.
The impersonal idea so sedulously presented by all the work of the
United Lodge of Theosophists is just as necessary and valuable here as
elsewhere—in fact, it may be even
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more necessary for the children. By using the impersonal “we” also,
instead of “you,” of “our” instead of “your,” one avoids the habit of
“talking down” to a class. Children respond remarkably to the impersonal idea.
Once, when requested by many that names of children reading from the platform be
announced, this course was followed for a season. But the children asked that it
should not be done next season. They said, “Seems as if you’re doing it for
yourself, instead of for Theosophy.”
Too much illustration should be avoided. The mind should rest on the
idea to be illustrated, rather than on following events in rapid succession.
It is also important to avoid too material an illustration. One teacher,
happy to have interested small children into animated talk and questions by the
ideas of the Third Truth at one session, thought to illustrate, on the following
Sunday, growth through the kingdoms, realistically. She brought a pail of dirt
for the purpose. But, with the dirt at hand, all wanted to make mud pies!
“Black side” illustrations such as afforded by the daily newspaper, are
very poor psychology, for the reason especially, perhaps, that they are not in
the child’s experience. Why, for instance, describe what happens in a criminal
court to children of nine years? Illustrations in their own terms of life stay
by them. The pernicious habit of frequent “Movie” attendance inflicts great
damage on the child through precocious or premature knowledge. If children bring
up their own “dark” problems, that is another story. But for the teacher,
it is better to show the true and normal as a basis of comparison, rather
than the bizarre and the false. Stanwood Cobb
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cites Dr. Arnold Hall, formerly president of the University of Oregon, as
presenting to his class so clear a procedure of how graft works in state and
city government that two of his students tried it out in fraternity stewardship
to the tune of several hundred dollars!
Dwelling on the dark side may repel a child. For instance, in one class, a
child asked, “Aren’t any people happy?” The teacher replied, “Perhaps one out of
a hundred.” Then another child remarked, “Well, if there is only one out of a
hundred, the happy ones would amount to a good many, when you consider how many
people there are !“ And it is to be remembered that unhappiness isn’t
necessarily chronic, even with those whose lot seems very hard to those more
fortunate. There is always the swinging of the pendulum between happiness and
misery.
Those who know true gold easily detect the counterfeit. Nature
analogies and illustrations are both interesting and informative. Nor should a
teacher make light of children’s falsehoods and “scrapes,” but consider gravely
the principles involved—their moral significance. The child is father of
the man.
III GOSSIP
It is particularly urged that children’s gossip and tale- bearing be discouraged. They should be led away from telling what father, mother, sister say and do, as also from commenting on other children in Theosophy School. (See “Because,”
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pp. 107-8.) If a reading calls for comment, it is not the child who made it, but the reading itself and its ideas which should be considered. Teachers themselves do well not to discuss the children of their class with other teachers. Bright sayings or misconstrued ideas go naturally into reports and may be dealt with impersonally at Teachers’ Meetings.
IV FUNCTION OF SONGS
All the songs used in the School were written as embodiments of the
Teaching, and most of them were set to music by Mr. Crosbie. The first song
gives the purpose of Theosophy School: “We have come in search of Truth.” “These
two, Light and Darkness, are the world’s eternal ways” belongs to the Second
Truth, along with Masefield’s poem on Reincarnation, and a beautiful “Chant” on
the same theme. The Third Truth song takes the theme of Evolution, “in forms
from stone to man, as up a ladder beings climb.” The “Never was I not” song
takes the theme of immortality. Whoever knows these songs has the philosophy in
a nut-shell and the memory of them may well remain throughout the life-term.
Special songs for Christmas and Easter enlighten these festivals.
Not only children, but adults have found inspiration in the songs. Some
members of Theosophy School have had the very words on their lips, at death. It
follows, then, that all these songs—sung with a sense of their meaning—and with
enthusiasm, must carry out into the world to receptive minds an impress of the
great ideas which they express. Well
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may it be regarded as a means of “bringing Theosophy home to every man and woman in the country.” Therefore, teachers should give careful attention to discussion of the songs, in order to make clear their meaning, and function. Here also is to be noted the rightful and useful function of memory.
V READING
The revised “Verities” is made for direct reading by the children,
and is intended to encourage intelligent and enjoyable reading in the whole
field of good literature. In class, reading should be done aloud. Silent reading
can not be trusted. Some children know how to read at six, others not till nine,
and others still can not read accurately, even after leaving college. This is a
distinct cultural barrier, and one which should not be allowed to exist in
Theosophy School. Teachers, then, should be watchful to correct their own errors
of pronunciation, as well as those of the children, and know by frequent
consultation of the dictionary what is correct. Children, also, may be helped in
using the dictionary.
One should be able to make words living by showing their derivation,
as is demonstrated in the Lessons, and one should be careful to see that the
child knows the meaning of the words of the text. The teacher should not
be afraid of the “long” words nor of the unusual words, which are used advisedly
in our text. Children are more often than not intrigued by them. To foster an
interest in words is to educate good readers—those to whom the door of all good
literature opens
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in invitation. There is no greater moral safeguard than the taste for and interest in good books. Often pre-class work may be concerned with an interesting well-written book, and with applying Theosophy to the problems it presents. In the list of Nature-books are several which are simple reading for very young children, and should be called to their attention. Their interest may be easily aroused by giving some illustration or incident from a particular book.
VI MEMORY VERSES
The Memory Verses are axiomatic statements of the whole philosophy and should be accurately memorized as well as understood. The importance of younger children keeping the memory verses in proper form and order should be always held in mind, and books or cards supplied for the purpose inspected by the teacher at certain intervals. The verses and songs should be thoroughly memorized before receiving the slips. The Dennison labels are satisfactory for use in this work. This latter suggestion, of course, applies to classes of children too young to read, who may not intelligently use all the memory verses given in “The Verities.” Children treasure these books. One little boy named his, his “business book.”
VII PRINCIPLES
The work of the teacher is to present Principles clearly and forcefully and thoroughly; but “brilliant” teaching is not
55————— PART III————— SUGGESTIONS FOR TEACHERS
expected. The more the teacher keeps herself in the background with the idea of
bringing out the children, the better the teaching will be. Draw out of the
children their own applications as much as possible. Don’t let a lesson
go by without every child in the class having an opportunity to express himself.
Let each one take his time to think; don’t pass over the slow one; don’t help
him too much; don’t let the others press their own answers instead of his—not
until they are asked. Children should be led to see that the facile answering of
questions is not necessarily a sign of knowledge.
On one occasion, a teacher who observed that one boy could never be induced
to answer a question, asked him why. He replied, “I’m afraid of making
mistakes.” “But,” she asked, “can’t we learn even by mistakes?” The boy said,
“Yes, but fellows who get bad marks in school for mistakes are afraid to be
wrong again.” So, to make of learning a joyous adventure is one of the aims of
Theosophy School.
Don’t answer questions for the children till they have offered something
themselves. Then they are ready for amplification. Don’t ask “trick” questions.
Irrelevant questions may be saved for next Sunday’s pre-class. In re-telling a
story, let each child have a share, relay fashion.
VIII HEART DOCTRINE
Try to keep the devotional side of the teaching always fresh in the
children’s minds. Impress the importance of using the first Chant every morning
on arising, every evening on
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retiring. With that idea on retiring, they come back to waking consciousness with the idea of service strengthened for the day. Keep reverting to the idea of the Path. Don’t force a point into a lesson. Thus it will fail to carry. Theosophy is natural: teachers should be natural.
IX REPETITION
Don’t be afraid of
repetition and repetition, also of reviewing. Only, the children must be helped
to get the ideas for themselves. They will rightly become rebellious to
secondhand ideas and solutions to their problems. Fresh study on the part of the
teacher in the writings of H. P. Blavatsky, W. Q. Judge and Robert
Crosbie is what gives the teacher a better grasp of the subject, and so the
children take fresh hold. Repetition need never be “stale.”
X PUPIL TEACHING
It is seldom wise to turn a class completely over to the children for
teaching. Right participation does not deman