Read Ebook: The Key to Theosophy Being a Clear Exposition in the Form of Question and Answer of the Ethics Science and Philosophy for the Study of Which the Theosophical Society Has Been Founded by Blavatsky H P Helena Petrovna

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In the following year another volume was issued, royal octavo, of 600 pages, diamond type, of 'Theosophical Miscellanies.' Of the last-named work 500 copies only were issued, for gratuitous distribution to Libraries and Universities. These earlier movements, of which there were many, originated within the Church, with persons of great piety and earnestness, and of unblemished character; and all of these writings were in orthodox form, using the Christian expressions, and, like the writings of the eminent Churchman William Law, would only be distinguished by the ordinary reader for their great earnestness and piety. These were one and all but attempts to derive and explain the deeper meanings and original import of the Christian Scriptures, and to illustrate and unfold the Theosophic life. These works were soon forgotten, and are now generally unknown. They sought to reform the clergy and revive genuine piety, and were never welcomed. That one word, "Heresy," was sufficient to bury them in the limbo of all such Utopias. At the time of the Reformation John Reuchlin made a similar attempt with the same result, though he was the intimate and trusted friend of Luther. Orthodoxy never desired to be informed and enlightened. These reformers were informed, as was Paul by Festus, that too much learning had made them mad, and that it would be dangerous to go farther. Passing by the verbiage, which was partly a matter of habit and education with these writers, and partly due to religious restraint through secular power, and coming to the core of the matter, these writings were Theosophical in the strictest sense, and pertain solely to man's knowledge of his own nature and the higher life of the soul. The present Theosophical movement has sometimes been declared to be an attempt to convert Christendom to Buddhism, which means simply that the word 'Heresy' has lost its terrors and relinquished its power. Individuals in every age have more or less clearly apprehended the Theosophical doctrines and wrought them into the fabric of their lives. These doctrines belong exclusively to no religion, and are confined to no society or time. They are the birthright of every human soul. Such a thing as orthodoxy must be wrought out by each individual according to his nature and his needs, and according to his varying experience. This may explain why those who have imagined Theosophy to be a new religion have hunted in vain for its creed and its ritual. Its creed is Loyalty to Truth, and its ritual 'To honour every truth by use.'

How little this principle of Universal Brotherhood is understood by the masses of mankind, how seldom its transcendent importance is recognised, may be seen in the diversity of opinion and fictitious interpretations regarding the Theosophical Society. This Society was organized on this one principle, the essential Brotherhood of Man, as herein briefly outlined and imperfectly set forth. It has been assailed as Buddhistic and anti-Christian, as though it could be both these together, when both Buddhism and Christianity, as set forth by their inspired founders, make brotherhood the one essential of doctrine and of life. Theosophy has been also regarded as something new under the sun, or at best as old mysticism masquerading under a new name. While it is true that many Societies founded upon, and united to support, the principles of altruism, or essential brotherhood, have borne various names, it is also true that many have also been called Theosophic, and with principles and aims as the present society bearing that name. With these societies, one and all, the essential doctrine has been the same, and all else has been incidental, though this does not obviate the fact that many persons are attracted to the incidentals who overlook or ignore the essentials."

No better or more explicit answer--by a man who is one of our most esteemed and earnest Theosophists--could be given to your questions.

ENQ. Which system do you prefer or follow, in that case, besides Buddhistic ethics?

ENQ. What is the difference?

THEOSOPHISTS AND MEMBERS OF THE "T.S."

ENQ. This applies to lay members, as I understand. And what of those who pursue the esoteric study of Theosophy; are they the real Theosophists?

ENQ. Then what is the good of joining the so-called Theosophical Society in that case? Where is the incentive?

THEO. None, except the advantage of getting esoteric instructions, the genuine doctrines of the "Wisdom-Religion," and if the real programme is carried out, deriving much help from mutual aid and sympathy. Union is strength and harmony, and well-regulated simultaneous efforts produce wonders. This has been the secret of all associations and communities since mankind existed.

ENQ. But why could not a man of well-balanced mind and singleness of purpose, one, say, of indomitable energy and perseverance, become an Occultist and even an Adept if he works alone?

ENQ. Are we to understand that the inner group of the T.S. claims to learn what it does from real initiates or masters of esoteric wisdom?

THEO. Not directly. The personal presence of such masters is not required. Suffice it if they give instructions to some of those who have studied under their guidance for years, and devoted their whole lives to their service. Then, in turn, these can give out the knowledge so imparted to others, who had no such opportunity. A portion of the true sciences is better than a mass of undigested and misunderstood learning. An ounce of gold is worth a ton of dust.

ENQ. But how is one to know whether the ounce is real gold or only a counterfeit?

ENQ. Is the production of such healing adepts the aim of Theosophy?

THEO. Its aims are several; but the most important of all are those which are likely to lead to the relief of human suffering under any or every form, moral as well as physical. And we believe the former to be far more important than the latter. Theosophy has to inculcate ethics; it has to purify the soul, if it would relieve the physical body, whose ailments, save cases of accidents, are all hereditary. It is not by studying Occultism for selfish ends, for the gratification of one's personal ambition, pride, or vanity, that one can ever reach the true goal: that of helping suffering mankind. Nor is it by studying one single branch of the esoteric philosophy that a man becomes an Occultist, but by studying, if not mastering, them all.

ENQ. Is help, then, to reach this most important aim, given only to those who study the esoteric sciences?

THE DIFFERENCE BETWEEN THEOSOPHY AND SPIRITUALISM.

ENQ. You speak of Theosophy and Occultism; are they identical?

ENQ. What do you mean?

THEO. I have said already that a true Theosophist must put in practice the loftiest moral ideal, must strive to realize his unity with the whole of humanity, and work ceaselessly for others. Now, if an Occultist does not do all this, he must act selfishly for his own personal benefit; and if he has acquired more practical power than other ordinary men, he becomes forthwith a far more dangerous enemy to the world and those around him than the average mortal. This is clear.

ENQ. Then is an Occultist simply a man who possesses more power than other people?

ENQ. But are not all these Occult sciences, magic, and sorcery, considered by the most cultured and learned people as relics of ancient ignorance and superstition?

THE DIFFERENCE BETWEEN THEOSOPHY AND SPIRITUALISM.

ENQ. But do you not believe in Spiritualism?

ENQ. Do you reject the phenomena also?

THEO. Assuredly not--save cases of conscious fraud.

ENQ. How do you account for them, then?

ENQ. But many of the communications received from the "spirits" show not only intelligence, but a knowledge of facts not known to the medium, and sometimes even not consciously present to the mind of the investigator, or any of those who compose the audience.

ENQ. But how would you explain it?

It is worth while to look steadily at this point, for it is of vital moment. We have an experience and a knowledge beside which all other knowledge is comparatively insignificant. The ordinary Spiritualist waxes wroth if anyone ventures to impugn his assured knowledge of the future and his absolute certainty of the life to come. Where other men have stretched forth feeble hands groping into the dark future, he walks boldly as one who has a chart and knows his way. Where other men have stopped short at a pious aspiration or have been content with a hereditary faith, it is his boast that he knows what they only believe, and that out of his rich stores he can supplement the fading faiths built only upon hope. He is magnificent in his dealings with man's most cherished expectations. "You hope," he seems to say, "for that which I can demonstrate. You have accepted a traditional belief in what I can experimentally prove according to the strictest scientific method. The old beliefs are fading; come out from them and be separate. They contain as much falsehood as truth. Only by building on a sure foundation of demonstrated fact can your superstructure be stable. All round you old faiths are toppling. Avoid the crash and get you out."

ENQ. I was told that the Theosophical Society was originally founded to crush Spiritualism and belief in the survival of the individuality in man?

ENQ. Please explain your idea more clearly.

ENQ. But what is the distinction between this "true individuality" and the "I" or "Ego" of which we are all conscious?

WHY IS THEOSOPHY ACCEPTED?

ENQ. I understand to a certain extent; but I see that your teachings are far more complicated and metaphysical than either Spiritualism or current religious thought. Can you tell me, then, what has caused this system of Theosophy which you support to arouse so much interest and so much animosity at the same time?

ENQ. But how did this system come to be put forward just now?

ENQ. Are we to regard Theosophy in any way as a revelation?

ENQ. You spoke of "Persecution." If truth is as represented by Theosophy, why has it met with such opposition, and with no general acceptance?

ENQ. All this refers rather to the ethics and philosophy of the T.S. Can you give me a general idea of the Society itself, its object and statutes?

THEO. This was never made secret. Ask, and you shall receive accurate answers.

ENQ. But I heard that you were bound by pledges?

ENQ. And also, that some members after leaving did not regard themselves bound by them. Are they right?

ENQ. I believe so; but some think otherwise.

THEO. So much the worse for them. But we will talk on this subject later, if you please.

FOOTNOTES:

An "attached member" means one who has joined some particular branch of the T.S. An "unattached," one who belongs to the Society at large, has his diploma, from the Headquarters , but is connected with no branch or lodge.

THE OBJECTS OF THE SOCIETY.

ENQ. What are the objects of the "Theosophical Society"?

THEO. They are three, and have been so from the beginning. . To form the nucleus of a Universal Brotherhood of Humanity without distinction of race, colour, or creed. . To promote the study of Aryan and other Scriptures, of the World's religion and sciences, and to vindicate the importance of old Asiatic literature, namely, of the Brahmanical, Buddhist, and Zoroastrian philosophies. . To investigate the hidden mysteries of Nature under every aspect possible, and the psychic and spiritual powers latent in man especially. These are, broadly stated, the three chief objects of the Theosophical Society.

ENQ. Can you give me some more detailed information upon these?

THEO. We may divide each of the three objects into as many explanatory clauses as may be found necessary.

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