Is Theosophy a Religion?
By
Español ¿Es la Teosofía
una Religión?
"Religion is the best armour that man can have,but it is the worst cloak."
John Bunyan
IT is no
exaggeration to say that there never was--during the present century, at any rate--a
movement, social or religious, so terribly, nay, so absurdly misunderstood, or
more blundered about than THEOSOPHY--whether
regarded theoretically as a code of ethics, or practically, in its objective
expression, i.e., the Society known by that name.Year
after year, and day after day had our officers and members to interrupt people
speaking of the theosophical movement by putting in more or less emphatic
protests against Theosophy
being referred to as a "religion," and the Theosophical Society as a
kind of church or religious body.
Still worse,
it is as often spoken of as a "new sect"! Is it a stubborn prejudice,
an error, or both? The latter, most likely. The most
narrow-minded and even notoriously unfair people are still in need of a
plausible pretext, of a peg on which to hang their little uncharitable remarks
and innocently-uttered slanders. And what peg is more solid for that purpose,
more convenient than an "ism" or a "sect." The great
majority would be very sorry to be disabused and finally forced to accept the
fact that Theosophy
is neither. The name suits them, and they pretend to be unaware of its
falseness. But there are others, also, many more or less friendly people, who
labour sincerely under the same delusion. To these, we say: Surely the world
has been hitherto sufficiently cursed with the intellectual extinguishers known
as dogmatic creeds, without having inflicted upon it a new form of faith!
Too many
already wear their faith, truly, as Shakespeare puts it, "but as the
fashion of his hat," ever changing "with the next block."
Moreover, the very raison d'être of the Theosophical Society was, from its
beginning, to utter a loud protest and lead an open warfare against dogma or
any belief based upon blind faith.It may sound odd
and paradoxical, but it is true to say that, hitherto, the most apt workers in
practical Theosophy,
its most devoted members were those recruited from the ranks of agnostics and
even of materialists. No genuine, no sincere searcher after truth can ever be
found among the blind believers in the "Divine Word," let the latter
be claimed to come from Allah, Brahma or Jehovah, or their respective Kuran, Purana and Bible. For:
Faith is not reason's labour, but repose.
He who believes his own religion on faith, will
regard that of every other man as a lie, and hate it on that same faith.
Moreover, unless it fetters reason and entirely blinds our perceptions of
anything outside our own particular faith, the latter is no faith at all, but a
temporary belief, the delusion we labour under, at some particular time of
life. Moreover, "faith without principles is but a
flattering phrase for willful positiveness or
fanatical bodily sensations," in Coleridge's clever definition.
What, then, is Theosophy,
and how may it be defined in its latest presentation in this closing portion of
the XIXth century?
Theosophy, we say, is not
a Religion. Yet there are, as everyone knows, certain beliefs, philosophical,
religious and scientific, which have become so closely associated in recent
years with the word "Theosophy"
that they have come to be taken by the general public for Theosophy itself.
Moreover, we shall be told these beliefs have been put forward, explained and
defended by those very Founders who have declared that Theosophy is not a
Religion. What is then the explanation of this apparent contradiction? How can
a certain body of beliefs and teachings, an elaborate doctrine, in fact, be labelled "Theosophy" and be
tacitly accepted as "Theosophical" by nine-tenths of the members of
the T.S., if Theosophy
is not a Religion?--we are asked. To explain this is the purpose of the present
protest.
It is perhaps
necessary, first of all, to say, that the assertion that "Theosophy is not a
Religion," by no means excludes the fact that "Theosophy is
Religion" itself. A Religion in the true and only correct sense, is a bond uniting men together--not a particular set
of dogmas and beliefs. Now Religion, per se, in its widest meaning is that
which binds not only all MEN, but also all BEINGS and all things in the entire
Universe into one grand whole. This is our theosophical definition of religion;
but the same definition changes again with every creed and country, and no two
Christians even regard it alike. We find this in more than one eminent author.
Thus Carlyle defined the Protestant Religion in his day, with a remarkable
prophetic eye to this ever-growing feeling in our present day, as: For the most
part a wise, prudential feeling, grounded on mere calculation; a matter, as all
others now are, of expediency and utility; whereby some smaller quantum of
earthly enjoyment may be exchanged for a far larger quantum of celestial
enjoyment.
Thus
religion, too, is profit, a working for wages; not reverence, but vulgar hope
or fear. In her turn Mrs. Stowe, whether consciously or otherwise, seemed to
have had Roman Catholicism rather than Protestantism in her mind, when saying
of her heroine that: Religion she looked upon in the light of a ticket (with
the correct number of indulgences bought and paid for), which, being once
purchased and snugly laid away in a pocket-book, is to be produced at the
celestial gate, and thus secure admission to heaven. . . .
But to
Theosophists (the genuine Theosophists are here meant) who accept no mediation
by proxy, no salvation through innocent bloodshed, nor would they think of
"working for wages" in the One Universal religion, the only
definition they could subscribe to and accept in full is one given by Miller.
How truly and theosophically he describes it, by
showing that
. . . true Religion
Is always mild, propitious and humble;
Plays not the tyrant, plants no faith in
blood,
Nor bears destruction on her chariot wheels;
But stoops to polish, succour
and redress,
And builds her grandeur on the public good.
The above is
a correct definition of what true Theosophy is, or ought to
be. (Among the creeds Buddhism alone is such a true heart-binding and men-binding
philosophy, because it is not a dogmatic religion. )
In this respect, as it is the duty and task of every genuine theosophist to
accept and carry out these principles, Theosophy is RELIGION, and
the Society its one Universal Church; the temple of Solomon's wisdom,* in
building which "there was neither hammer, nor axe, nor any tool of iron
heard in the house while it was building" (I Kings,vi.);
for this "temple" is made by no human hand, nor built in any locality
on earth--but, verily, is raised only in the inner sanctuary of man's heart
wherein reigns alone the awakened soul.
Thus Theosophy is not a
Religion, we say, but RELIGION itself, the one bond of unity, which is so
universal and all-embracing that no man, as no speck--from gods and mortals
down to animals, the blade of grass and atom--can be outside of its light.
Therefore, any organization or body of that name must necessarily be a
UNIVERSAL BROTHERHOOD. Were it otherwise, Theosophy would be but a
word added to hundreds other such words as high sounding as they are
pretentious and empty. Viewed as a philosophy, Theosophy in its practical
work is the alembic of the Mediæval alchemist. It
transmutes the apparently base metal of every ritualistic and dogmatic creed
(Christianity included) into the gold of fact and truth, and thus truly
produces a universal panacea for the ills of mankind. This is why, when
applying for admission into the Theosophical Society, no one is asked what
religion he belongs to, nor what his deistic views may be.
These views
are his own personal property and have nought to do
with the Society. Because Theosophy
can be practiced by Christian or Heathen, Jew or Gentile, by Agnostic or
Materialist, or even an Atheist, provided that none of these is a bigoted
fanatic, who refuses to recognize as his brother any man or woman outside his
own special creed or belief.
Count Leo N.
Tolstoy does not believe in the Bible, the Church, or the divinity of Christ; and
yet no Christian surpasses him in the practical bearing out of the principles
alleged to have been preached on the Mount. And these principles are those of Theosophy; not because
they were uttered by the Christian Christ, but because they are universal
ethics, and were preached by Buddha and Confucius, Krishna, and all the great
Sages, thousands of years before the Sermon on the Mount was written. Hence,
once that we live up to such Theosophy,
it becomes a universal panacea indeed, for it heals the wounds inflicted by the
gross asperities of the Church "isms" on the sensitive soul of every
naturally religious man.
How many of
these, forcibly thrust out by the reactive impulse of disappointment from the
narrow area of blind belief into the ranks of arid disbelief, have been brought
back to hopeful aspiration by simply joining our Brotherhood--yea, imperfect as
it is. If, as an offset to this, we are reminded that several prominent members
have left the Society disappointed in Theosophy as they had been
in other associations, this cannot dismay us in the least. For with a very,
very few exceptions, in the early stage of the T.S.'s
activities when some left because they did not find mysticism practiced in the
General Body as they understood it, or because "the leaders lacked
Spirituality," were "untheosophical, hence,
untrue to the rules," you see, the majority left because most of them were
either half-hearted or too self-opinionated--a church and infallible dogma in
themselves. Some broke away, again under very shallow pretexts indeed, such,
for instance, as "because Christianity (to say Churchianity,
or sham Christianity, would be more just) was too roughly handled in our
magazines"--just as if other fanatical religions were ever treated any
better or upheld! Thus, all those who left have done well to leave, and have
never been regretted. Furthermore, there is this also to be added: the number
of those who left can hardly be compared with the number of those who found
everything they had hoped for in Theosophy.
Its
doctrines, if seriously studied, call forth, by stimulating one's reasoning
powers and awakening the inner in the animal man, every hitherto dormant power
for good in us, and also the perception of the true and the real, as opposed to
the false and the unreal. Tearing off with no uncertain hand the thick veil of
dead-letter with which every old religious scriptures were cloaked, scientific Theosophy, learned in the
cunning symbolism of the ages, reveals to the scoffer at old wisdom the origin
of the world's faiths and sciences.
It opens new
vistas beyond the old horizons of crystallized, motionless and despotic faiths;
and turning blind belief into a reasoned knowledge founded on mathematical
laws--the only exact science--it demonstrates to him under profounder and more
philosophical aspects the existence of that which, repelled by the grossness of
its dead-letter form, he had long since abandoned as a nursery tale. It gives a
clear and well-defined object, an ideal to live for, to every sincere man or
woman belonging to whatever station in Society and of whatever culture and
degree of intellect.
Practical Theosophy is not one
Science, but embraces every science in life, moral and physical. It may, in
short, be justly regarded as the universal "coach," a tutor of
world-wide knowledge and experience, and of an erudition which not only assists
and guides his pupils toward a successful examination for every scientific or
moral service in earthly life, but fits them for the lives to come, if those
pupils will only study the universe and its mysteries within themselves,
instead of studying them through the spectacles of orthodox science and
religions. And let no reader misunderstand these statements.
It is Theosophy per se, not any
individual member of the Society or even Theosophist, on whose behalf such a
universal omniscience is claimed. The two--Theosophy and the Theosophical Society--as a vessel and the
olla podrida it contains, must not be confounded. One is, as an ideal, divine
Wisdom, perfection itself; the other a poor, imperfect thing, trying to run
under, if not within, its shadow on Earth. No man is
perfect; why, then, should any member of the T.S. be expected to be a paragon
of every human virtue? And why should the whole organization be criticized and
blamed for the faults, whether real or imaginary, of some of its
"Fellows," or even its Leaders? Never was the Society, as a concrete
body, free from blame or sin--errare humanum est--nor
were any of its members. Hence, it is rather those members most of whom will
not be led by Theosophy,
that ought to be blamed.
Theosophy is the soul of its
Society; the latter the gross and imperfect body of the former. Hence, those
modern Solomons who will sit in the Judgment Seat and
talk of that they know nothing about, are invited before they slander Theosophy or any
theosophists to first get acquainted with both, instead of ignorantly calling
one a "farrago of insane beliefs" and the other a "sect of
impostors and lunatics." Regardless of this, Theosophy is spoken of by
friends and foes as a religion when not a sect. Let us see how the special
beliefs which have become associated with the word have come to stand in that position, and how it is that they have so good a right to it
that none of the leaders of the Society have ever thought of disavowing their
doctrines.
We have said
that we believed in the absolute unity of nature. Unity implies the possibility
for a unit on one plane, to come into contact with another unit on or from
another plane. We believe in it. The just published "Secret Doctrine"
will show what were the ideas of all antiquity with regard to
the primeval instructors of primitive man and his three earlier races.
The genesis
of that WISDOM-RELIGION in which all theosophists believe, dates from that
period. So-called "Occultism," or rather Esoteric Science, has to be
traced in its origin to those Beings who, led by Karma, have incarnated in our
humanity, and thus struck the key-note of that secret Science which countless
generations of subsequent adepts have expanded since then in every age, while
they checked its doctrines by personal observation and experience. The bulk of
this knowledge--which no man is able to possess in its fullness--constitutes
that which we now call Theosophy
or "divine knowledge." Beings from other and higher worlds may have
it entire; we can have it only approximately.
Thus, unity
of everything in the universe implies and justifies our belief in the existence
of a knowledge at once scientific, philosophical and religious, showing the
necessity and actuality of the connection of man and all things in the universe
with each other; which knowledge, therefore, becomes essentially RELIGION, and
must be called in its integrity and universality by the distinctive name of
WISDOM-RELIGION. It is from this WISDOM-RELIGION that all the various
individual "Religions" (erroneously so called) have sprung, forming
in their turn offshoots and branches, and also all the minor creeds, based upon
and always originated through some personal experience in psychology. Every
such religion, or religious offshoot, be it considered
orthodox or heretical, wise or foolish, started originally as a clear and
unadulterated stream from the Mother-Source. The fact that each became in time
polluted with purely human speculations and even inventions, due to interested
motives, does not prevent any from having been pure in its early beginnings.
There are
those creeds --we shall not call them religions--which have now been overlaid
with the human element out of all recognition; others just showing signs of
early decay; not one that escaped the hand of time. But each and all are of
divine, because natural and true origin; aye-- Mazdeism,
Brahmanism, Buddhism as much as Christianity. It is the dogmas and human
element in the latter which led directly to modern Spiritualism. Of course,
there will be an outcry from both sides, if we say that modern Spiritualism per
se, cleansed of the unhealthy speculations which were based on the dicta of two
little girls and their very unreliable "Spirits"--is, nevertheless,
far more true and philosophical than any church dogma. Carnalised
Spiritualism is now reaping its Karma. Its primitive innovators, the said
"two little girls" from Rochester, the Mecca of modern Spiritualism,
have grown up and turned into old women since the first raps produced by them
have opened wide ajar the gates between this and the other world. It is on
their "innocent" testimony that the elaborate scheme of a sidereal
Summer-land, with its active astral population of "Spirits," ever on
the wing between their "
They expose
and denounce practical Spiritualism as the humbug of the ages.
Spiritualists--(save a handful of fair exceptions)--have rejoiced and sided
with our enemies and slanderers, when these, who had never been Theosophists,
played us false and showed the cloven foot denouncing the Founders of the
Theosophical Society as frauds and impostors. Shall the Theosophists laugh in
their turn now that the original "revealers" of Spiritualism have
become its "revilers"? Never! for the phenomena of Spiritualism are
facts, and the treachery of the "Fox girls" only makes us feel new
pity for all mediums, and confirms, before the whole world, our constant
declaration that no medium can be relied upon. No true theosophist will ever
laugh, or far less rejoice, at the discomfiture even
of an opponent. The reason for it is simple:-- Because
we know that beings from other, higher worlds do confabulate with some elect
mortals now as ever; though now far more rarely than in the days of old, as
mankind becomes with every civilized generation worse in every respect.
Theosophy--owing, in
truth, to the levée in arms of all the Spiritualists
of Europeand America at the first words uttered
against the idea that every communicating intelligence is necessarily the
Spirit of some ex-mortal from this earth--has not said its last word about
Spiritualism and "Spirits." It may one day. Meanwhile, an humble
servant of Theosophy,
the Editor, declares once more her belief in Beings, grander, wiser, nobler
than any personal God, who are beyond any "Spirits of the dead,"
Saints, or winged Angels, who, nevertheless, do condescend in all and every age
to occasionally overshadow rare sensitives--often entirely unconnected with
Church, Spiritualism or even Theosophy.
And believing in high and holy Spiritual Beings, she must also believe in the
existence of their opposites--lower "spirits," good, bad and
indifferent. Therefore does she believe in spiritualism and its phenomena, some
of which are so repugnant to her. This, as a casual
remark and a digression, just to show that Theosophy includes
Spiritualism--as it should be, not as it is--among its sciences, based on
knowledge and the experience of countless ages. There is not a religion worthy
of the name which has been started otherwise than in consequence of such visits
from Beings on the higher planes.
Thus were
born all prehistoric, as well as all the historic religions, Mazdeism and Brahmanism, Buddhism and Christianity,
Judaism, Gnosticism and Mahomedanism; in short every
more or less successful "ism." All are true at the bottom, and all
are false on their surface. The Revealer, the artist who impressed a portion of
the Truth on the brain of the Seer, was in every instance a true artist, who
gave out genuine truths; but the instrument proved also, in every instance, to
be only a man. Invite Rubenstein and ask him to play a sonata of Beethoven on a
piano left to self-tuning, one-half of the keys of which are in chronic
paralysis, while the wires hang loose; then see whether, the genius of the
artist notwithstanding, you will be able to recognize the sonata.
The moral of
the fabula is that a man--let him be the greatest of mediums
or natural Seers--is but a man; and man left to his own devices and
speculations must be out of tune with absolute truth, while even picking up
some of its crumbs. For Man is but a fallen Angel, a god within, but having an
animal brain in his head, more subject to cold and wine fumes while in company
with other men on Earth, than to the faultless reception of divine revelations.
Hence the multi-coloured dogmas of
the churches. Hence also the thousand and one "philosophies"
so-called (some contradictory, theosophical theories included); and the
variegated "Sciences" and schemes, Spiritual, Mental, Christian and
Secular; Sectarianism and bigotry, and especially the personal vanity and self-opinionatedness of almost every "Innovator" since
the mediæval ages. These have all darkened and hidden
the very existence of TRUTH--the common root of all.
Will our
critics imagine that we exclude theosophical teachings from this nomenclature? Not at all. And though the esoteric doctrines which our
Society has been and is expounding, are not mental or spiritual impressions
from some "unknown, from above," but the fruit of teachings given to
us by living men, still, except that which was dictated and written out by
those Masters of Wisdom themselves, these doctrines may be in many cases as
incomplete and faulty as any of our foes would desire it. The "Secret
Doctrine"--a work which gives out all that can be given out during this
century, is an attempt to lay bare in part the common foundation and inheritance
of all--great and small religious and philosophical schemes. It was found
indispensable to tear away all this mass of concreted misconceptions and
prejudice which now hides the parent trunk of
(a) all the great world-religions;
(b) of the smaller sects;
(c) of Theosophy
as it stands now--however veiled the great Truth, by ourselves and our limited
knowledge. The crust of error is thick, laid on by whatever hand; and because
we personally have tried to remove some of it, the effort became the standing
reproach against all theosophical writers and even the Society.
Few among our
friends and readers have failed to characterize our attempt to expose error in
the Theosophist and Lucifer as "very uncharitable attacks on
Christianity," "untheosophical
assaults," etc., etc. Yet these are necessary, nay, indispensable, if we
wish to plough up at least approximate truths. We have to lay things bare, and
are ready to suffer for it--as usual. It is vain to promise to give truth, and
then leave it mingled with error out of mere faint-heartedness.
That the
result of such policy could only muddy the stream of facts is shown plainly.
After twelve years of incessant labour and struggle with enemies from the four
quarters of the globe, notwithstanding our four Theosophical monthly
journals--the Theosophist, Path, Lucifer, and the French Lotus--our wish-washy,
tame protests in them, our timid declarations, our "masterly policy of
inactivity," and playing at hide-and-seek in the shadow of dreary
metaphysics, have only led to Theosophy
being seriously regarded as a religious SECT. For the hundredth time we are
told--"What good is Theosophy
doing?" and "See what good the Churches are doing!"
Nevertheless, it is an averred fact that mankind is not a whit better in
morality, and in some respects ten times worse now, than it ever was in the
days of Paganism.
Moreover, for
the last half century, from that period when Freethought
and Science got the best of the Churches--Christianity is yearly losing far
more adherents among the cultured classes than it gains proselytes in the lower
strata, the scum of Heathendom. On the other hand, Theosophy has brought back
from Materialism and blank despair to belief (based on logic and evidence) in
man's divine Self, and the immortality of the latter, more than one of those whom
the Church has lost through dogma, exaction of faith and tyranny. And, if it is
proven that Theosophy
saves one man only in a thousand of those the Church has lost, is not the
former a far higher factor for good than all the missionaries put together?
Theosophy, as repeatedly
declared in print and viva voce by its members and officers, proceeds on
diametrically opposite lines to those which are trodden by the Church; and Theosophy rejects the
methods of Science, since her inductive methods can only lead to crass
materialism. Yet, de facto, Theosophy
claims to be both "RELIGION" and "SCIENCE," for Theosophy is the essence
of both. It is for the sake and love of the two divine abstractions--i.e.,
theosophical religion and science, that its Society
has become the volunteer scavenger of both orthodox religion and modern
science; as also the relentless Nemesis of
those who have degraded the two noble truths to their
own ends and purposes, and then divorced each violently from the other, though
the two are and must be one.
To prove this
is also one of our objects in the present paper. The modern Materialist insists
on an impassable chasm between the two, pointing out that the "Conflict
between Religion and Science" has ended in the triumph of the latter and
the defeat of the first. The modern Theosophist refuses to see, on the
contrary, any such chasm at all. If it is claimed by both Church and Science
that each of them pursues the truth and nothing but the truth, then either one
of them is mistaken, and accepts falsehood for truth, or both. Any other
impediment to their reconciliation must be set down as purely fictitious. Truth
is one, even if sought for or pursued at two different ends. Therefore, Theosophy claims to
reconcile the two foes.
It premises
by saying that the true spiritual and primitive Christian religion is, as much
as the other great and still older philosophies that preceded it--the light of
Truth--"the life and the light of men." But so is the true light of
Science. Therefore, darkened as the former is now by dogmas examined through
glasses smoked with the superstitions artificially produced by the Churches,
this light can hardly penetrate and meet its sister ray in a science, equally
as cobwebbed by paradoxes and the materialistic sophistries of the age. The
teachings of the two are incompatible, and cannot agree so long as both
Religious philosophy and the Science of physical and external (in philosophy,
false) nature, insist upon the infallibility of their respective
"will-o'-the wisps." The two lights, having their beams of equal
length in the matter of false deductions, can but extinguish each other and
produce still worse darkness.
Yet, they can
be reconciled on the condition that both shall clean their houses, one from the
human dross of the ages, the other from the hideous excrescence of modern
materialism and atheism. And as both decline, the most meritorious and best
thing to do is precisely what Theosophy
alone can and will do: i.e., point out to the innocents caught by the glue of
the two waylayers--verily two dragons of old, one
devouring the intellects, the other the souls of men--that their supposed chasm
is but an optical delusion; that, far from being one, it is but an immense
garbage mound respectively erected by the two foes, as a fortification against
mutual attacks.
Thus, if Theosophy does no more
than point out and seriously draw the attention of the world to the fact that
the supposed disagreement between religion and science is conditioned, on the
one hand by the intelligent materialists rightly kicking against absurd human
dogmas, and on the other by blind fanatics and interested churchmen who,
instead of defending the souls of mankind, fight simply tooth and nail for
their personal bread and butter and authority--why, even then, Theosophy will prove
itself the saviour of mankind.
And now we
have shown, it is hoped, what real Theosophy is, and what are
its adherents. One is divine Science and a code of Ethics so sublime that no
theosophist is capable of doing it justice; the others weak but sincere men.
Why, then, should Theosophy
ever be judged by the personal shortcomings of any leader or member of our 150
branches? One may work for it to the best of his ability, yet never raise
himself to the height of his call and aspiration. This is his or her
misfortune, never the fault of Theosophy,
or even of the body at large. Its Founders claim no other merit than that of
having set the first theosophical wheel rolling. If judged at all they must be
judged by the work they have done, not by what friends may think or enemies say
of them.
There is no room
for personalities in a work like ours; and all must be ready, as the Founders
are, if needs be, for the car of Jaggennath to crush
them individually for the good of all. It is only in the days of the dim
Future, when death
will have laid his cold hand on the luckless Founders and stopped thereby their
activity, that their respective merits and demerits, their good and bad acts
and deeds, and their theosophical work will have to be weighed on the Balance
of Posterity. Then only, after the two scales with their contrasted loads have
been brought to an equipoise, and the character of the net result left over has
become evident to all in its full and intrinsic value, then only shall the
nature of the verdict passed be determined with anything like justice.
At present,
except in
First
Published November 1888
Español ¿Es la Teosofía
una Religión?
History of the
Theosophical Society
History of the Theosophical
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The Theosophical Society gets off the Ground
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Aardvarks were harmed in the
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
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