The Key to Theosophy
GA 41b
H. P. Blavatsky
[adapted from the online text provided by the Theosophical Society, Pasadena
III. The Working System of the Theosophical Society
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. (1.) To form the nucleus of a Universal Brotherhood of Humanity without distinction of race, colour, or creed. (2.) 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. (3.) 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.
Enq. Then let us begin with the first. What means would you resort to, in order to promote such a feeling of brotherhood among races that are known to be of the most diversified religions, customs, beliefs, and modes of thought?
Theo. Allow me to add that which you seem unwilling to express. Of course we know that with the exception of two remnants of races — the Parsees and the Jews — every nation is divided, not merely against all other nations, but even against itself. This is found most prominently among the so-called civilized Christian nations. Hence your wonder, and the reason why our first object appears to you a Utopia. Is it not so?
Enq. Well, yes; but what have you to say against it?
Theo. Nothing against the fact; but much about the necessity of removing the causes which make Universal Brotherhood a Utopia at present.
Enq. What are, in your view, these causes?
Theo. First and foremost, the natural selfishness of human nature. This selfishness, instead of being eradicated, is daily strengthened and stimulated into a ferocious and irresistible feeling by the present religious education, which tends not only to encourage, but positively to justify it. People's ideas about right and wrong have been entirely perverted by the literal acceptance of the Jewish Bible. All the unselfishness of the altruistic teachings of Jesus has become merely a theoretical subject for pulpit oratory; while the precepts of practical selfishness taught in the Mosaic Bible, against which Christ so vainly preached, have become ingrained into the innermost life of the Western nations. "An eye for an eye and a tooth for a tooth" has come to be the first maxim of your law. Now, I state openly and fearlessly, that the perversity of this doctrine and of so many others Theosophy alone can eradicate.
The Common Origin of Man
Enq. How?
Theo. Simply by demonstrating on logical, philosophical, metaphysical, and even scientific grounds that: — (a) All men have spiritually and physically the same origin, which is the fundamental teaching of Theosophy. (b) As mankind is essentially of one and the same essence, and that essence is one — infinite, uncreate, and eternal, whether we call it God or Nature — nothing, therefore, can affect one nation or one man without affecting all other nations and all other men. This is as certain and as obvious as that a stone thrown into a pond will, sooner or later, set in motion every single drop of water therein.
Enq. But this is not the teaching of Christ, but rather a pantheistic notion.
Theo. That is where your mistake lies. It is purely Christian, although not Judaic, and therefore, perhaps, your Biblical nations prefer to ignore it.
Enq. This is a wholesale and unjust accusation. Where are your proofs for such a statement?
Theo. They are ready at hand. Christ is alleged to have said: "Love each other" and "Love your enemies"; for "if ye love them (only) which love you, what reward (or merit) have ye? Do not even the publicans 1Publicans — regarded as so many thieves and pickpockets in these days. Among the Jews the name and profession of a publican was the most odious thing in the world. They were not allowed to enter the Temple, and Matthew (xviii. 17) speaks of a heathen and a publican as identical. Yet they were only Roman tax-gatherers occupying the same position as the British officials in India and other conquered countries. the same? And if you salute your brethren only, what do ye more than others? Do not even publicans so?" These are Christ's words. But Genesis ix. 25, says "Cursed be Canaan, a servant of servants shall he be unto his brethren." And, therefore, Christian but Biblical people prefer the law of Moses to Christ's law of love. They base upon the Old Testament, which panders to all their passions, their laws of conquest, annexation, and tyranny over races which they call inferior. What crimes have been committed on the strength of this infernal (if taken in its dead letter) passage in Genesis, history alone gives us an idea, however inadequate.2"At the close of the Middle Ages slavery, under the power of moral forces, had mainly disappeared from Europe; but two momentous events occurred which overbore the moral power working in European society and let loose a swarm of curses upon the earth such as mankind had scarcely ever known. One of these events was the first voyaging to a populated and barbarous coast where human beings were a familiar article of traffic; and the other the discovery of a new world, where mines of glittering wealth were open, provided labour could be imported to work them. For four hundred years men and women and children were torn from all whom they knew and loved, and were sold on the coast of Africa to foreign traders; they were chained below decks — the dead often with the living — during the horrible 'middle passage,' and, according to Bancroft, an impartial historian, two hundred and fifty thousand out of three and a quarter millions were thrown into the sea on that fatal passage, while the remainder were consigned to nameless misery in the mines, or under the lash in the cane and rice fields. The guilt of this great crime rests on the Christian Church. 'In the name of the most Holy Trinity' the Spanish Government (Roman Catholic) concluded more than ten treaties authorising the sale of five hundred thousand human beings; in 1562 Sir John Hawkins sailed on his diabolical errand of buying slaves in Africa and selling them in the West Indies in a ship which bore the sacred name of Jesus; while Elizabeth, the Protestant Queen, rewarded him for his success in this first adventure of Englishmen in that inhuman traffic by allowing him to wear as his crest 'a demi-Moor in his proper colour, bound with a cord, or, in other words, a manacled negro slave.' — Conquests of the Cross (quoted from the Agnostic Journal).
Enq. I have heard you say that the identity of our physical origin is proved by science, that of our spiritual origin by the Wisdom-Religion. Yet we do not find Darwinists exhibiting great fraternal affection.
Theo. Just so. This is what shows the deficiency of the materialistic systems, and proves that we Theosophists are in the right. The identity of our physical origin makes no appeal to our higher and deeper feelings. Matter, deprived of its soul and spirit, or its divine essence, cannot speak to the human heart. But the identity of the soul and spirit, of real, immortal man, as Theosophy teaches us, once proven and deep-rooted in our hearts, would lead us far on the road of real charity and brotherly goodwill.
Enq. But how does Theosophy explain the common origin of man?
Theo. By teaching that the root of all nature, objective and subjective, and everything else in the universe, visible and invisible, is, was, and ever will be one absolute essence, from which all starts, and into which everything returns. This is Aryan philosophy, fully represented only by the Vedantins, and the Buddhist system. With this object in view, it is the duty of all Theosophists to promote in every practical way, and in all countries, the spread of non-sectarian education.
Enq. What do the written statutes of your Society advise its members to do besides this? On the physical plane, I mean?
Theo. In order to awaken brotherly feeling among nations we have to assist in the international exchange of useful arts and products, by advice, information, and co-operation with all worthy individuals and associations (provided, however, add the statutes, "that no benefit or percentage shall be taken by the Society or the 'Fellows' for its or their corporate services"). For instance, to take a practical illustration. The organization of Society, depicted by Edward Bellamy, in his magnificent work "Looking Backwards," admirably represents the Theosophical idea of what should be the first great step towards the full realization of universal brotherhood. The state of things he depicts falls short of perfection, because selfishness still exists and operates in the hearts of men. But in the main, selfishness and individualism have been overcome by the feeling of solidarity and mutual brotherhood; and the scheme of life there described reduces the causes tending to create and foster selfishness to a minimum.
Enq. Then as a Theosophist you will take part in an effort to realize such an ideal?
Theo. Certainly; and we have proved it by action. Have not you heard of the Nationalist clubs and party which have sprung up in America since the publication of Bellamy's book? They are now coming prominently to the front, and will do so more and more as time goes on. Well, these clubs and this party were started in the first instance by Theosophists. One of the first, the Nationalist Club of Boston, Mass., has Theosophists for President and Secretary, and the majority of its executive belong to the T. S. In the constitution of all their clubs, and of the party they are forming, the influence of Theosophy and of the Society is plain, for they all take as their basis, their first and fundamental principle, the Brotherhood of Humanity as taught by Theosophy. In their declaration of Principles they state: — "The principle of the Brotherhood of Humanity is one of the eternal truths that govern the world's progress on lines which distinguish human nature from brute nature." What can be more Theosophical than this? But it is not enough. What is also needed is to impress men with the idea that, if the root of mankind is one, then there must also be one truth which finds expression in all the various religions — except in the Jewish, as you do not find it expressed even in the Kabala.
Enq. This refers to the common origin of religions, and you may be right there. But how does it apply to practical brotherhood on the physical plane?
Theo. First, because that which is true on the metaphysical plane must be also true on the physical. Secondly, because there is no more fertile source of hatred and strife than religious differences. When one party or another thinks himself the sole possessor of absolute truth, it becomes only natural that he should think his neighbor absolutely in the clutches of Error or the Devil. But once get a man to see that none of them has the whole truth, but that they are mutually complementary, that the complete truth can be found only in the combined views of all, after that which is false in each of them has been sifted out — then true brotherhood in religion will be established. The same applies in the physical world.
Enq. Please explain further.
Theo. Take an instance. A plant consists of a root, a stem, and many shoots and leaves. As humanity, as a whole, is the stem which grows from the spiritual root, so is the stem the unity of the plant. Hurt the stem and it is obvious that every shoot and leaf will suffer. So it is with mankind.
Enq. Yes, but if you injure a leaf or a shoot, you do not injure the whole plant.
Theo. And therefore you think that by injuring one man you do not injure humanity? But how do you know? Are you aware that even materialistic science teaches that any injury, however slight, to a plant will affect the whole course of its future growth and development? Therefore, you are mistaken, and the analogy is perfect. If, however, you overlook the fact that a cut in the finger may often make the whole body suffer, and react on the whole nervous system, I must all the more remind you that there may well be other spiritual laws, operating on plants and animals as well as on mankind, although, as you do not recognise their action on plants and animals, you may deny their existence.
Enq. What laws do you mean?
Theo. We call them Karmic laws; but you will not understand the full meaning of the term unless you study Occultism. However, my argument did not rest on the assumption of these laws, but really on the analogy of the plant. Expand the idea, carry it out to a universal application, and you will soon find that in true philosophy every physical action has its moral and everlasting effect. Hurt a man by doing him bodily harm; you may think that his pain and suffering cannot spread by any means to his neighbors, least of all to men of other nations. We affirm that it will, in good time. Therefore, we say, that unless every man is brought to understand and accept as an axiomatic truth that by wronging one man we wrong not only ourselves but the whole of humanity in the long run, no brotherly feelings such as preached by all the great Reformers, pre-eminently by Buddha and Jesus, are possible on earth.
Our Other Objects
Enq. Will you now explain the methods by which you propose to carry out the second object?
Theo. To collect for the library at our head quarters of Adyar, Madras, (and by the Fellows of their Branches for their local libraries,) all the good works upon the world's religions that we can. To put into written form correct information upon the various ancient philosophies, traditions, and legends, and disseminate the same in such practicable ways as the translation and publication of original works of value, and extracts from and commentaries upon the same, or the oral instructions of persons learned in their respective departments.
Enq. And what about the third object, to develop in man his latent spiritual or psychic powers?
Theo. This has to be achieved also by means of publications, in those places where no lectures and personal teachings are possible. Our duty is to keep alive in man his spiritual intuitions. To oppose and counteract — after due investigation and proof of its irrational nature — bigotry in every form, religious, scientific, or social, and cant above all, whether as religious sectarianism or as belief in miracles or anything supernatural. What we have to do is to seek to obtain knowledge of all the laws of nature, and to diffuse it. To encourage the study of those laws least understood by modern people, the so-called Occult Sciences, based on the true knowledge of nature, instead of, as at present, on superstitious beliefs based on blind faith and authority. Popular folk-lore and traditions, however fanciful at times, when sifted may lead to the discovery of long-lost, but important, secrets of nature. The Society, therefore, aims at pursuing this line of inquiry, in the hope of widening the field of scientific and philosophical observation.
On The Sacredness of the Pledge
Enq. Have you any ethical system that you carry out in the Society?
Theo. The ethics are there, ready and clear enough for whomsoever would follow them. They are the essence and cream of the world's ethics, gathered from the teachings of all the world's great reformers. Therefore, you will find represented therein Confucius and Zoroaster, Laotze and the Bhagavat-Gita, the precepts of Gautama Buddha and Jesus of Nazareth, of Hillel and his school, as of Pythagoras, Socrates, Plato, and their schools.
Enq. Do the members of your Society carry out these precepts? I have heard of great dissensions and quarrels among them.
Theo. Very naturally, since although the reform (in its present shape) may be called new, the men and women to be reformed are the same human, sinning natures as of old. As already said, the earnest working members are few; but many are the sincere and well-disposed persons, who try their best to live up to the Society's and their own ideals. Our duty is to encourage and assist individual fellows in self-improvement, intellectual, moral, and spiritual; not to blame or condemn those who fail. We have, strictly speaking, no right to refuse admission to anyone — especially in the Esoteric Section of the Society, wherein "he who enters is as one newly born." But if any member, his sacred pledges on his word of honour and immortal Self notwithstanding, chooses to continue, after that "new birth," with the new man, the vices or defects of his old life, and to indulge in them still in the Society, then, of course, he is more than likely to be asked to resign and withdraw; or, in case of his refusal, to be expelled. We have the strictest rules for such emergencies.
Enq. Can some of them be mentioned?
Theo. They can. To begin with, no Fellow in the Society, whether exoteric or esoteric, has a right to force his personal opinions upon another Fellow. "It is not lawful for any officer of the Parent Society to express in public, by word or act, any hostility to, or preference for, any one section,3A "branch," or lodge, composed solely of co-religionists, or a branch in partibus, as they are now somewhat bombastically called. religious or philosophical, more than another. All have an equal right to have the essential features of their religious belief laid before the tribunal of an impartial world. And no officer of the Society, in his capacity as an officer, has the right to preach his own sectarian views and beliefs to members assembled, except when the meeting consists of his co-religionists. After due warning, violation of this rule shall be punished by suspension or expulsion." This is one of the offences in the Society at large. As regards the inner section, now called the Esoteric, the following rules have been laid down and adopted, so far back as 1880. "No Fellow shall put to his selfish use any knowledge communicated to him by any member of the first section (now a higher 'degree'); violation of the rule being punished by expulsion." Now, however, before any such knowledge can be imparted, the applicant has to bind himself by a solemn oath not to use it for selfish purposes, nor to reveal anything said except by permission.
Enq. But is a man expelled, or resigning, from the section free to reveal anything he may have learned, or to break any clause of the pledge he has taken?
Theo. Certainly not. His expulsion or resignation only relieves him from the obligation of obedience to the teacher, and from that of taking an active part in the work of the Society, but surely not from the sacred pledge of secrecy.
Enq. But is this reasonable and just?
Theo. Most assuredly. To any man or woman with the slightest honourable feeling a pledge of secrecy taken even on one's word of honour, much more to one's Higher Self — the God within — is binding till death. And though he may leave the Section and the Society, no man or woman of honour will think of attacking or injuring a body to which he or she has been so pledged.
Enq. But is not this going rather far?
Theo. Perhaps so, according to the low standard of the present time and morality. But if it does not bind as far as this, what use is a pledge at all? How can anyone expect to be taught secret knowledge, if he is to be at liberty to free himself from all the obligations he had taken, whenever he pleases? What security, confidence, or trust would ever exist among men, if pledges such as this were to have no really binding force at all? Believe me, the law of retribution (Karma) would very soon overtake one who so broke his pledge, and perhaps as soon as the contempt of every honourable man would, even on this physical plane. As well expressed in the N. Y. "Path" just cited on this subject, "A pledge once taken, is for ever binding in both the moral and the occult worlds. If we break it once and are punished, that does not justify us in breaking it again, and so long as we do, so long will the mighty lever of the Law (of Karma) react upon us." (The Path, July, 1889.)
Rudolf Steiner's Translation into German
III. Die Arbeitsweise der Theosophischen Gesellschaft
Die Gegenstände der Theosophie
Frag.: Welches sind die Ziele der Theosophischen Gesellschaft?
Theos.: Es gibt deren drei, und sie sind es auch vom Anfang an gewesen. 1.) Den Kern eines allgemeinen Bruderbundes der Menschheit zu bilden, ohne Unterschied von Rasse, Kaste, Geschlecht, Stand, und Bekenntnis. 2.) Das Studium der arischen und anderer Schriften zu fördern, die sich auf die Religionen und Wissenschaften der Welt beziehen, und die Wichtigkeit der alten asiatischen Literatur zu betonen, besonders der brahmanischen, buddhistischen und zoroastrischen. 3.) Die verborgenen Geheimnisse der Natur in jeder möglichen Form zu erforschen, und die im Menschen schlummernden seelischen und geistigen Kräfte. Dies sind in Kürze die drei Hauptziele der Theosophischen Gesellschaft.
Frag.: Kann eine eingehendere Erklärung davon gegeben werden?
Theos.: Man kann jedes der drei Ziele in so viele erklärende Glieder zerlegen, als notwendig ist.
Frag.: Es möchte mit dem ersten begonnen werden. Welche Mittel kann es geben um das Gefühl der Brüderlichkeit unter den Rassen zu erwecken, von denen man weiß, dass sie in Religion, Gebräuchen, Bekenntnissen, und Vorstellungsarten in der denkbar größten Verschiedenheit leben?
Theos.: Es sei erlaubt das auszusprechen, was nicht gerne gesagt wird. Bekannt ist, dass mit Ausnahme zweier Reste von Rassen — der Parsen und der Juden — jede Nation geteilt ist, nicht nur also sich von andern unterscheidet, sondern auch in sich Spaltungen aufweist. Das findet sich am meisten bei den sogenannten zivilisierten christlichen Nationen. Daher rührt die Verwunderung über das erste Ziel und der Grund, warum es so leicht als Utopie angesehen werden kann. Ist das nicht so?
Frag.: Wohl ist es so; aber was kann in dieser Hinsicht vorgebracht werden?
Theos.: Nichts gegen die Tatsache selbst; aber vieles in Bezug auf die Notwendigkeit, welche gegenwärtig vorliegt, um die Ursachen zu beseitigen, die einen allgemeinen Bruderbund als Utopie erscheinen lassen.
Frag.: Was kommt nach dieser Richtung hin in Betracht?
Theos.: Zunächst und am allermeisten die natürliche Selbstsucht der menschlichen Natur. Diese Selbstsucht, statt ausgerottet zu werden, wird verstärkt und genährt durch die gegenwärtige religiöse Erziehung, sodass man sich einlebt in ein wildes und hartes Fühlen; man ermutigt dies nicht nur, sondern versucht es positiv zu rechtfertigen. Die Ansichten der Menschen über Recht und Unrecht sind ganz umgewendet worden durch eine buchstäbliche Annahme der jüdischen Bibel. Alle auf Selbstlosigkeit und Altruismus hinzielenden Lehren Jesu sind nur noch ein Gegenstand theoretischer Erörterungen in Erbauungsreden; aber die Lehren der praktischen Selbstsucht, die in der mosaischen Bibel gelehrt werden, und gegen welche Christus vergeblich predigte, sind zum innersten Leben der West-Völker geworden. «Auge für Auge, Zahn für Zahn» ist zum obersten Grundsatz unserer Gesetzesanschauung geworden. Es soll offen und furchtlos gesagt werden, dass die Verderbtheit dieser Lehre und vieler anderen zur durch die Theosophie überwunden werden kann.
Der gemeinsame Ursprung des Menschen.
Frag.: Wie kann dies geschehen?
Theos.: Einfach, indem man durch logische, philosophische, metaphysische und selbst wissenschaftliche Gründe darlegt: 1. Alle Menschen haben geistig und physisch den gleichen Ursprung, was die Grundlehre der Theosophie ist. 2. Wie die Menschheit tatsächlich ein und derselben Wesenheit ist, und dass diese Wesenheit Eine ist — unendlich, ungeschaffen und ewig, ob sie nun Gott oder Natur genannt wird — weshalb in Wahrheit eine Nation ohne alle anderen nichts vermag, ebenso wenig wie ein Mensch ohne alle anderen Menschen. Das ist so gewiss und so unabweislich wie dass ein Stein, der in Wasser geworfen wird, früher oder später jeden Tropfen Wassers in Bewegung setzt, der zum Ganzen gehört. Frag.: Dies ist aber nicht Christi Lehre, sondern eher eine pantheistische Idee.
Theos.: Das beruht auf einem Missverständnis. Es ist reines Christentum, wenn auch nicht judäisch, weshalb die biblischen Nationen vorziehen, es zu ignorieren.
Frag.: Das ist eine übertriebene und ungerechte Anklage. Wo sind die Beweise für solch eine Behauptung?
Theos.: Die sind leicht zur Hand. Christus wird das Wort beigelegt: «Liebet einander» und «liebet eure Feinde»; denn «wenn ihr nur diejenigen liebt, die euch auch lieben, was tuet ihr besonderes? Tun das nicht auch die Schriftkundigen? 1«Schriftkundige» — werden gegenwärtig wie Diebe und Taschendiebe angesehen. Unter den Juden war der Name und der Beruf eines «Schriftkundigen» das verhassteste auf der Welt. Es war ihm nicht erlaubt in den Tempel einzutreten, und Matthäus (XVII, 17) spricht von einem Heiden und einem Schriftkundigen als von demselben. Doch waren sie lediglich römische Steuereinheber in demselben Beruf wie die britischen Beamten in Indien und anderen eroberten Gegenden. Und wenn ihr nur eure Brüder grüßt; was tut ihr dann besonderes? Tun nicht auch das die Schriftkundigen? Das sind Worte Christi. Aber die Genesis (IV, 25) sagt: «Verflucht sei Kanaan; ein Diener unter Dienern soll es sein innerhalb seiner Brüder.» Und daher zieht nicht ein christliches, sondern ein biblisches Volk das Gesetz des Moses demjenigen des Christus vor. Auf dem Alten Testament wird alles das aufgebaut was zu den Leidenschaften stimmt, was die Eroberungen, Überrumpelungen und Tyranneien stützen kann über sogenannte «untergeordnete» Völker. Welche Verbrechen begangen worden sind im Namen dieser — nach dem toten Buchstabensinn ausgelegten — Genesisstelle: davon kann die Geschichte nur eine sehr schwache Vorstellung liefern.2«Am Ende des Mittelalters war unter der Macht sittlicher Kräfte die Sklaverei zum großen Teile aus Europa verschwunden.[Aber zwei Ereignisse, welche die Oberhand über die sittlichen Kräfte gewannen, bewirkten innerhalb der europäischen Gesellschaft, dass eine Summe von fluchwürdigen Dingen über die Erde kam, wie sie die Menschheit kaum vorher erlebt hatte. Eines von diesen Ereignissen waren die ersten Reisen zu bevölkerten und barbarischen Küsten, wo menschliche Wesen ein gebräuchlicher Handelsartikel wurden; und das andere war die Entdeckung der neuen Welt, wo vierhundert Jahre Männer und Frauen und Kinder von allem getrennt wurden, was ihnen wert und lieb war, um an der Küste von Afrika an fremde Kaufleute verkauft zu werden; sie wurden unter Deck gefesselt - oft Tote mit Lebendigen zusammen - während einer schrecklichen Überfahrt; und nach Bancroft, einem unparteiischen Geschichtsschreiber wurden 250000 von drei und einer Viertel Million in die See geworfen, während die Übrigbleibenden zu namenlosem Elend bestimmt wurden in den Bergwerken und auf den Zuckerrohr- und Reisfeldern. Die Schuld dieser großen Verbrechen ruht auf der christlichen Kirche. Im Namen der allerheiligsten Dreieinigkeit ging die spanische Regierung mehr als zehn Verträge ein, durch welche der Verkauf von fünfhunderttausend menschlichen Wesen gestattet wurde; im Jahre 1562 fuhr Sir John Hawkins zu seinen teuflischen Geschäften nach Afrika, wo er Sklaven kaufte um sie nach Westindien zu bringen auf einem Schiffe, das den geheiligten Namen Jesus trug, während Elisabeth, die protestantische Königin, ihn für seinen Erfolg in diesem ersten Abenteuer der Engländer damit belohnte, dass sie ihm erlaubte auf seinen Helm einen Neger an einen Strick gebunden zu tragen, mit andern Worten einen gefesselten Neger-Sklaven.» (Conquests oft the Cross, veröffentlicht vom Agnostic Journal.)
Frag.: Ich habe gehört, es werde behauptet, die Einheit unseres physischen Ursprungs sei wissenschaftlich beweisbar, und diejenige unseres geistigen Ursprunges durch die Weisheits-Religion. Dennoch kann man nicht sehen, dass die Darwinisten große brüderliche Tugenden entwickeln.
Theos.: Zwar ist es so; aber dies zeigt eben die Fehlerhaftigkeit der materialistischen Weltansicht, und beweist, dass die Theosophen recht haben. Die Einheit unseres physischen Ursprungs spricht nicht zu unseren höheren und edleren Empfindungen. Der bloße Stoff, abgelöst von Seele und Geist oder von seiner göttlichen Wesenheit, kann zum menschlichen Herzen nicht sprechen. Aber die Einheit von Seele und Geist, von dem wirklichen, unsterblichen Menschen, wie er durch die Theosophen gelehrt wird, wird, wenn sie einmal bewiesen ist, sich tief in unsere Herzen einleben, und sie kann zuletzt die Wurzel wahren Zusammengehörigkeitsgefühles und brüderlicher Eintracht werden.
Frag.: Aber wie legen die Theosophen den gemeinsamen Ursprung der Menschen dar?
Theos.: Indem sie die Grundlage in aller Natur lehren, objektiv und subjektiv, und eines jeden Dinges im Weltall des sichtbaren und des unsichtbaren; diese wird stets eine absolute Wesenheit sein, von der alles ausgeht und zu der alles zurückkehrt. Das ist arische Philosophie, vollkommen dargestellt nur durch das Vedanta- und das buddhistische System. Mit diesem Ziele vor sich, machen es sich die Theosophen zur Pflicht, auf eine jegliche praktische Art in allen Gegenden eine sektenfreie Entwicklung zu fördern.
Frag.: Was aber ist überdies zu tun? In der physischen Welt nämlich.
Theos.: Die Einrichtung einer Gesellschaft, wie sie von Edward Bellamy in seinem bemerkenswerten Buch «Rückblick» beschrieben wird, stellt ausgezeichnet die theosophische Idee dar über die Art, wie die ersten Schritte zur Verwirklichung eines allgemeinen Bruderbundes gemacht werden sollten. Der Stand der Dinge, wie er ihn schildert, ist allerdings noch nicht die Vollkommenheit, denn noch herrscht die Selbstsucht in den Herzen der Menschen. Aber im Wesentlichen sind doch Selbstsucht und Individualismus durch das Gefühl der Zusammengehörigkeit und der Brüderlichkeit sehr in den Hintergrund gedrängt; und das Bild des Lebens, welches da gezeichnet wird, vermindert die Ursachen, welche die Selbstsucht fördern, auf ein Geringes.
Frag.: Dann wird ein Theosophist Anteil nehmen an den Bestrebungen zur Verwirklichung eines solchen Ideals?
Theos.: Sicherlich; und es ist durch die Tat bewiesen worden. Hat man nicht gehört von den Nationalparteien und Klubs, die in Amerika seit der Veröffentlichung von Bellamys Buch entstanden sind? Sie treten immer mehr und mehr in den Vordergrund und werden es künftig noch mehr tun. Nun, diese Parteien sind zumeist von Theosophen begründet worden. Einen der ersten dieser Klubs, der Nationale Klub von Boston hat Theosophisten zu Präsident und Sekretär, und die Mehrheit seiner Verwaltung ist aus Mitgliedern der Theosophischen Gesellschaft gebildet. In der Verfassung all ihrer Klubs und aller Parteien, die sie bilden, ist der Einfluss der Gesellschaft ersichtlich, denn sie nehmen zu ihrer Grundlage den ersten Grundsatz, die Brüderlichkeit der Menschheit, wie sie durch die Theosophie gelehrt wird. Sie setzten in der Grundlagen-Erklärung das folgende fest: «Der Grundsatz der Brüderlichkeit in der Menschheit ist eine der ewigen Wahrheiten, welche die Welt beherrschen in Bezug auf jenen Fortschritt, der sich in der Richtung des Menschlichen von dem Roh-Natürlichen hinweg bewegt.» Was könnte theosophischer sein als dieses? Aber es ist noch nicht alles. Es muss den Menschen klar werden, dass, weil die Grundlage der Menschheit eine einheitliche ist, es auch eine Wahrheit in allen verschiedenen Religionen gibt — ausgenommen in der jüdischen, da ihr Ausdruck selbst nicht in der Kabalah zu finden ist.
Frag.: Das bezieht sich auf den gemeinsamen Ursprung der Religionen, und es mag richtig sein. Aber wie verhält es sich mit einem praktischen Bruderbund in der physischen Welt?
Theos.: Erstlich muss dasjenige, was im Übersinnlichen wahr ist, es auch im Sinnlichen sein. Zweitens gibt es keinen fruchtbareren Quell von Hass und Streit als die religiösen Ungleichheiten. Wenn die eine oder die andere Partei sich für den ausschließlichen Besitzer der Wahrheit hält, dann ist es nur natürlich, dass man in dem Nachbar jemand sieht, der vom Teufel befallen ist. Wird es aber klar, dass keiner die ganze Wahrheit besitzt, sondern dass sich alle wechselweise ergänzen, dass die vollständige Wahrheit nur in den vereinigten Ansichten aller gefunden werden kann, nachdem dasjenige abgeworfen ist, was an der einzelnen unrichtig ist, dann wird der wahre Bruderbund in der Religion eingerichtet werden. Das gleiche findet auf die physische Welt Anwendung.
Frag.: Was kann dazu weiter gesagt werden? Theos.: Man nehme ein Beispiel. Eine Pflanze besteht aus Wurzel, Stamm und vielen Zweigen und Blättern. So ist auch die Menschheit als Ganzes ein Stamm, der aus einer geistigen Wurzel herauswächst, und in diesem Sinne ist auch der Stamm die Einheit in der Pflanze. Verletze den Stamm und unvermeidlich wird jeder Zweig und jedes Blatt leiden. So ist es auch mit der Menschheit.
Frag.: Aber wenn bloß ein Blatt oder ein Zweig verletzt wird, so wird nicht die ganze Pflanze verletzt.
Theos.: Und daraus folgert man, dass durch eine Verletzung eines Menschen die Menschheit nicht verletzt werde. Wie denkt man sich dies aber? Ist es nicht bekannt, dass selbst die materialistische Wissenschaft lehrt, dass jede Verletzung einer Pflanze, wie leicht sie auch immer sein mag, den Verlauf des ganzen künftigen Wachstums beeinflusst? Das oben gesagte beruht somit auf einem Missverständnis und die Analogie ist eine vollkommene. Und man überlege, dass ein Schnitt in einen Finger den ganzen Körper in Mitleidenschaft zieht und auf das ganze Nervensystem zurückwirkt; daraus ist doch ersichtlich, dass es Gesetze gibt innerhalb des Geistigen, die in Pflanzen und Tieren ebenso gültig sind wie in der Menschheit, obgleich man deren Wirklichkeit bestreiten mag, da man ihre Wirkung auf Pflanzen und Tiere nicht gewahr wird.
Frag.: Was für Gesetze sind da gemeint?
Theos.: Man nennt sie die Gesetze des Karma; aber man kann sich ein volles Verständnis davon nur durch den Okkultismus aneignen. Wie es sich damit aber auch verhalten möge, obige Behauptung beruht nicht auf diesen Gesetzen, sondern auf der Analogie mit der Pflanze. Man erweitere diese Vorstellung, führe sie in das Allgemeine ein, und man wird finden, dass für eine wahre Weltansicht jede physische Handlung ihre moralischen und fortdauernden Wirkungen hat. Man verletze einen Menschen durch Zufügung von körperlichem Übel; es ist möglich zu glauben, dass sein Leid und Schmerz seine Volksgenossen nicht beeinflussen kann, noch weniger die Angehörigen fremder Völker. Aber die theosophische Weltansicht sagt, dass es in entsprechender Zeit unbedingt geschehen werde. Daher behauptet sie, dass insolange es nicht verstanden und als eine allgemeine Wahrheit angenommen wird, dass, wenn wir einem Menschen Schaden tun, wir nicht nur uns selbst, sondern der ganzen Menschheit Unrecht zufügen — dass solange die brüderlichen Gefühle, wie sie von den großen Reformatoren gelehrt worden sind, besonders von Buddha und Jesus, keine Verwirklichung auf der Erde werden finden können.
Die andern Ziele der theosophischen Bewegung.
Frag.: Könnten jetzt die Methoden dargelegt werden, durch welche das zweite Ziel verwirklicht werden kann? Theos.: Es geschieht durch Sammlung aller guten Werke über die Weltreligionen, die aufzutreiben sind, in dem Hauptquartier zu Adyar, Madras, sowie in den örtlichen Bibliotheken. Auch sollen genaue Auseinandersetzungen gegeben werden über die verschiedenen alten Weltanschauungen, Überlieferungen, Sagen, die dann in praktischer Art verbreitet werden. Auch durch Übersetzungen und Veröffentlichung der Originalschriften von Wert, und ebenso durch Auszüge und Erläuterungen, wie durch die Belehrungen solcher Persönlichkeiten, die unterrichtet sind, in den verschiedenen Gebieten der Gesellschaft.
Frag.: Und was soll in Bezug auf das dritte Ziel, die Entwicklung der im Menschen schlummernden geistigen und seelischen Kräfte getan werden?
Theos.: Auch da muss durch Veröffentlichungen gewirkt werden für diejenigen Orte, an denen Vorträge und persönliches Lehren unmöglich ist. Es ist Pflicht der Theosophisten, die geistigen Intuitionen im Menschen lebendig zu erhalten. Zu bekämpfen ist — durch Darlegung der unvernünftigen Natur — die Bigotterie in allen Formen, die religiöse, wissenschaftliche, gesellschaftliche, oder sonstwie geartete Heuchelei, ob sie nun in religiöser Sektiererei, oder in dem Glauben an Wunder und dergleichen zum Ausdruck gelangt. Es muss eine Erkenntnis der Naturgesetze erlangt werden, und dann dieser Verbreitung verschafft. Das Studium jener Gesetze muss gefördert werden, welche von den modernen Menschen am wenigsten verstanden werden, der sogenannten okkulten Wissenschaften, die auf die wahre Grundlage der Natur aufgebaut sind, statt, wie es gegenwärtig der Fall ist, einen übersinnlichen Glauben auf bloße Autorität hin anzunehmen. Volkstümliche Sagen und Überlieferungen, so phantastisch sie auch zuweilen erscheinen mögen, werden richtig gedeutet zur Entdeckung längst verlorener aber wichtiger Geheimnisse der Natur führen. Es wird deswegen die Gesellschaft bemüht sein, auch in dieser Richtung zu forschen, in der Hoffnung auf Erweiterung des Feldes wissenschaftlicher und philosophischer Einsichten.
Von der Heiligkeit eines Gelöbnisses.
Frag.: Bringt die Gesellschaft irgendeine sittliche Anschauung in Umlauf?
Theos.: Die Ethik ist da, klar genug für jedermann, der ihr folgen will. Sie umfasst das Wesentliche, die Grundlage aller sittlichen Anschauungen der Welt, wie sie von den größten Reformatoren gelehrt worden sind. Daher wird man dargestellt finden die Lehren des Confucius und Zoroaster, Laotse und der Bhagavad-Gita, die Vorschriften des Gautama Buddha und Jesus von Nazareth, des Hillel und seiner Schule, auch diejenigen des Pythagoras, Sokrates, Plato und der anderen Schulen.
Frag.: Befolgen die Mitglieder der Gesellschaft diese Vorschriften? Es wird von großen Meinungsverschiedenheiten und Streitigkeiten unter ihnen gesprochen.
Theos.: Das ist nur natürlich; denn wenn auch die Reform in ihrer gegenwärtigen Gestalt neu genannt werden kann, die Männer und Frauen, unter denen reformiert werden soll, sind doch dieselben schwachen Menschen wie die andern. Es ist bereits gesagt worden, ernstlich arbeitende Mitglieder sind nur wenige vorhanden; aber umso mehr ernste und wohl veranlagte Personen, welche ihr Bestes versuchen, um zu den Idealen der Gesellschaft sich emporzuringen. Es ist die Pflicht der Theosophisten, jeden zu ermutigen und dem Einzelnen beizustehen in Bezug auf Selbstveredelung in intellektueller, moralischer und geistiger Hinsicht, nicht aber soll getadelt werden, wer noch nicht weit genug ist. Man hat, genau gesagt, kein Recht, irgendjemand die Zulassung zu verweigern — besonders nicht zur Esoterischen Sektion der Gesellschaft, worin «derjenige, welcher eintritt, neu geboren wird». Aber wenn irgend ein Mitglied, ungeachtet seines heiligen Gelöbnisses und seines Ehrenwortes vor dem höheren Selbst, nach seiner «Neugeburt» die Laster und Fehler des früheren Lebens fortsetzt, und auch in der Gesellschaft ihnen nachgeht, so muss es möglich sein, ihn aufzufordern, sich zurückzuziehen und auszutreten, oder, wenn er sich weigert, muss man ihn ausschließen können. Es gibt genaue Regeln für solche Fälle.
Frag.: Können einige davon angeführt werden?
Theos.: Sie können es. Kein Mitglied, weder der exoterischen noch der esoterischen Gesellschaft, hat ein Recht, seine persönliche Meinung einem andern Mitgliede aufzudrängen. Dies ist eine der Gesellschaftspflichten im Allgemeinen. In Bezug auf die innere Gesellschaft, die man die esoterische nennt, sind die folgenden Regeln festgelegt und angenommen, und zwar schon seit 1880: «Kein Mitglied darf für seine selbstischen Zwecke von einer Erkenntnis Gebrauch machen, die ihm von einem Mitglied des höheren Grades mitgeteilt worden ist; Verfehlungen in dieser Richtung werden mit Ausschließung bestraft.» Nun aber muss jeder, dem eine solche Erkenntnis anvertraut wird, sich erst durch ein feierliches Versprechen verpflichten, sie weder zu selbstischen Zwecken zu gebrauchen, noch sie, wenn es nicht ausdrücklich erlaubt wird, mitzuteilen.
Frag.: Wenn aber jemand ausgeschlossen worden ist, oder ausgetreten ist, kann er dann das, was er gelernt hat, mitteilen, oder irgendetwas, was er versprochen hat, brechen?
Theos.: Gewiss nicht. Der Ausschluss oder Austritt entledigt ihn nur der Unterwerfung unter den Lehrer, und davon, tätig an der Gesellschaft mitzuwirken, aber kann doch gewiss nicht von einem feierlichen Versprechen entbinden.
Frag.: Ist solches aber vernünftig und gerecht?
Theos.: Wie sollte es nicht sein! Wer immer einiges Zartgefühl hat, wird sich doch verpflichtet fühlen, ein feierlich gegebenes Versprechen auf sein Ehrenwort, und was mehr ist, bei seinem höheren Selbst — also dem Gott in ihm — bis zum Tode zu halten. Und, ob auch jemand nicht mehr in der Gesellschaft ist, niemand der Ehrgefühl hat, wird eine Gesellschaft verletzen, oder angreifen, in deren Mitte er war.
Frag.: Geht dies nicht aber doch zu weit?
Theos.: Es mag sein, wenn die Sache vom gegenwärtigen niederen moralischen Standpunkte betrachtet wird. Aber was hat ein Gelöbnis für einen Sinn, wenn die Sache nicht einmal so strenge genommen werden sollte? Wie kann jemand erwarten, dass ihm verborgene Erkenntnisse mitgeteilt werden, wenn er voraussetzt, dass er alle Verpflichtungen, die er übernommen hat, abzuwerfen vermag, sobald es ihm nur gefällt? Was bedeutet Festigkeit, Vertrauen, oder Treue unter den Menschen, wenn Gelöbnisse von solcher Art nicht eine wirklich bindende Kraft hätten? Man glaube es doch nur, dass das Gesetz der Weltgerechtigkeit (Karma) sehr bald denjenigen treffen müsste, der sein Gelöbnis bricht; vielleicht nicht weniger bald als die Verachtung jedes ehrlichen Menschen über ihn kommen würde auf dem physischen Plan. Das findet einen guten Ausdruck in der Zeitschrift «The Path, Juli 1889», in dem es heißt: «Ein einmal abgegebenes Gelöbnis ist für immer bindend, nicht nur in der moralischen, sondern auch in der okkulten Welt. Wenn wir es einmal brechen und dafür bestraft sind, so berechtigt uns das nicht etwa, es noch einmal zu brechen, und so lang wir es tun, so lang waltet das Gesetz (Karma) über uns seines Amtes.»
Automated Retranslation
III. The working methods of the Theosophical Society
The Objects of Theosophy
Question: What are the aims of the Theosophical Society?
Theos.: There are three, and they have been so from the beginning. 1.) To form the nucleus of a general brotherhood of humanity, without distinction of race, caste, sex, class, and creed. 2) To promote the study of the Aryan and other writings relating to the religions and sciences of the world, and to emphasize the importance of ancient Asiatic literature, especially Brahmanical, Buddhist, and Zoroastrian. 3) To investigate in every possible way the hidden secrets of nature and the psychic and spiritual powers latent in man. These, briefly, are the three main objects of the Theosophical Society.
Frag.: Can you give a more detailed explanation of these?
Theos.: Each of the three objects may be analyzed into as many explanatory elements as are necessary.
Question: Let us begin with the first. What means can there be to awaken a sense of brotherhood among races that are known to live in the greatest possible diversity of religions, customs, creeds, and ways of thinking?
Theos.: Allow me to say what is not often said. It is well known that with the exception of two remnants of races—the Parsees and the Jews—every nation is divided, not only differing from others but also showing divisions within itself. This is most prevalent among the so-called civilized Christian nations. Hence the astonishment at the first goal and the reason why it can so easily be seen as utopian. Is that not so?
Question: It is so, but what can be said in this respect?
Theos.: Nothing as regards the fact itself; but much in regard to the necessity which exists at present to remove the causes which make a universal brotherhood appear as a utopia.
Frag.: What comes into consideration in this direction?
Theos.: First and foremost, the natural selfishness of human nature. This selfishness, instead of being eradicated, is reinforced and nourished by the current religious education, so that one becomes immersed in a wild and harsh sentiment; not only is it encouraged, but it is positively justified. Man's standards of right and wrong have been entirely reversed by a literal acceptance of the Jewish Bible. All of Jesus' teachings of unselfishness and altruism are now only a subject of theoretical discussion in devotional discourses; but the teachings of practical selfishness taught in the Mosaic Bible, and which Christ preached in vain, have become the innermost life of Western peoples. “An eye for an eye, a tooth for a tooth” has become the cardinal principle of our legal code. It may be frankly and fearlessly stated that the corruption of this and many other doctrines can be overcome by Theosophy.
The Common Origin of Man.
Question: How can this be done?
Theos.: Simply by demonstrating, through logical, philosophical, metaphysical and even scientific reasoning, that: 1. All men have the same spiritual and physical origin, which is the fundamental doctrine of Theosophy. 2. That humanity is in fact one and the same entity, and that this entity is One—infinite, uncreated, and eternal, whether it be called God or Nature—wherefore, in truth, one nation without all the others can do nothing, nor can one man without all the other men. This is as certain and as indisputable as that a stone thrown into water sets in motion sooner or later every drop of water that belongs to the whole. Question: But this is not Christ's teaching, but rather a pantheistic idea.
Theos.: There is a misunderstanding. It is pure Christianity, though not Judaic, which the Biblical nations prefer to ignore.
Frag.: That is an exaggerated and unjust accusation. Where is the evidence for such an assertion?
Theos.: They are easily found. Christ is attributed the words: “Love one another” and “love your enemies”; for “if you love those who love you, what do you do more than others? Do not even the scribes do that?” 1“Scribes” — are now considered to be thieves and pickpockets. Among the Jews, the name and the profession of a “scribe” was the most hated in the world. He was not allowed to enter the temple, and Matthew (XVII, 17) speaks of a pagan and a scribe as being the same. But they were merely Roman tax collectors in the same profession as the British officials in India and other conquered areas. And if you greet only your brothers, what are you doing more than others? Do not even the scribes do that? These are the words of Christ. But Genesis (IV, 25) says: “Cursed be Canaan; a servant among servants shall it be within his brothers.” And so it is not a Christian people that prefers the law of Moses to that of Christ, but a biblical one. The Old Testament is the basis for everything that is right and proper in the passions, that can support the conquests, take-downs and tyrannies over so-called “inferior” peoples. What crimes have been committed in the name of this passage from Genesis, interpreted to the letter? History can only provide a very weak idea of this.2"By the end of the Middle Ages, under the power of moral of Europe had largely disappeared under the power of moral forces. But two events, gaining the upper hand over the moral forces, brought about within European society a host of execrable things such as humanity had hardly experienced before. One of these was the first voyages to populous and barbaric shores, where human beings became a common article of trade; and the other was the discovery of the New World, where for four hundred years men and women and children were separated from everything they held dear, to be sold to foreign merchants on the coast of Africa; they were during a terrible passage; and according to Bancroft, an impartial historian, 250,000 out of three and a quarter million were thrown into the sea, while the remainder were consigned to unspeakable misery in the mines and on the cane and rice plantations. The blame for these great crimes rests with the Christian church. In the name of the most holy Trinity, the Spanish government entered into more than ten treaties allowing the sale of five hundred thousand human beings; in 1562, Sir John Hawkins went to Africa for his devilish business, where he bought slaves to take them to the West Indies on a ship bearing the sacred name of Jesus, while Elizabeth, the Protestant queen, rewarded him for his success in this first adventure of the English in this line, by allowing him to wear on his helmet a negro tied to a halter, in other words, a fettered negro slave.” (Conquests of the Cross, published by the Agnostic Journal.)
Frag.: I have heard it said that the unity of our physical origin can be scientifically proven, and that of our spiritual origin through the wisdom religion. Yet it cannot be seen that the Darwinists are developing great fraternal virtues.
Theos.: It is so; but this just shows the fallacy of the materialistic world view, and proves that the theosophists are right. The unity of our physical origin does not speak to our higher and nobler feelings. The mere substance, detached from soul and spirit or from its divine essence, cannot speak to the human heart. But the unity of soul and spirit, of the real, immortal man, as taught by the Theosophists, will, once proved, find a deep place in our hearts and can ultimately become the root of true togetherness and fraternal harmony.
Frag.: But how do the Theosophists explain the common origin of man?
Theos.: By teaching the fundamental principle in all nature, objective and subjective, and of every thing in the universe, visible and invisible; this will always be an absolute essence from which everything proceeds and to which everything returns. This is Aryan philosophy, fully expounded only by the Vedanta and Buddhist systems. With this end in view, the Theosophists make it their duty to promote a sect-free development in all regions in every practical way.
Frag.: But what else is to be done? Namely, in the physical world.
Theos.: The establishment of a society, as described by Edward Bellamy in his remarkable book “Looking Backward,” is an excellent representation of the Theosophical idea of how the first steps towards the realization of a universal brotherhood should be taken. The state of things as he describes it is, however, not yet perfect, because selfishness still reigns in the hearts of men. But essentially, selfishness and individualism have been pushed far into the background by the feeling of belonging together and of brotherhood; and the picture of life that is being painted reduces the causes that promote selfishness to a low level.
Frag.: Then a theosophist takes part in the efforts to realize such an ideal?
Theos.: Certainly; and it has been proved by the deed. Has not one heard of the National Parties and Clubs that have been springing up in America since the publication of Bellamy's book? They are coming more and more to the fore and will do so in the future. Now, these parties have mostly been founded by Theosophists. One of the first of these clubs, the National Club of Boston, has Theosophists for president and secretary, and the majority of its administration is formed by members of the Theosophical Society. In the constitution of all their clubs and of all the parties that they form, the influence of the Society is evident, for they take as their basis the first principle, the brotherhood of humanity, as taught by Theosophy. They set forth in the Declaration of Principles the following: “The principle of the brotherhood of man is one of the eternal verities which must govern the world in regard to that progress which is moving in the direction of the human from the brute natural.” What could be more Theosophical than this? But it does not stop there. It must be realized that because the basis of humanity is a unified one, there is also a truth in all the various religions — except in the Jewish, since its expression is not found even in the Kabbalah.
Frag.: This refers to the common origin of religions, and it may be correct. But what about a practical brotherhood in the physical world?
Theos.: First, what is true in the supersensible must also be true in the sensible. Secondly, there is no more fruitful source of hatred and strife than religious inequalities. If one or the other party considers itself the exclusive possessor of the truth, then it is only natural to see one's neighbor as being possessed by the devil. But when it becomes clear that no one possesses the whole truth, but that all mutually complement each other, that the complete truth can only be found in the combined views of all, after discarding what is incorrect in each individual one, then the true brotherhood will be established in religion. The same applies to the physical world.
Question: What more can be said about this? Theos: Take an example. A plant consists of a root, stem, and many branches and leaves. Humanity as a whole is also a stem that grows out of a spiritual root, and in this sense, the stem is the unity in the plant. If the trunk is injured, inevitably every twig and every leaf will suffer. It is the same with humanity.
Question: But if only one leaf or one twig is injured, the whole plant is not injured.
Theos.: And from this it is concluded that if one person is harmed, humanity will not be harmed. But how can this be thought of? Is it not known that even materialistic science teaches that any injury to a plant, however slight, affects the course of all future growth? The above is thus based on a misunderstanding and the analogy is a perfect one. And consider that a cut in a finger affects the whole body and has an effect on the entire nervous system; from this it is clear that there are laws within the spiritual that are as valid in plants and animals as they are in humanity, although one may dispute their reality because one is not aware of their effect on plants and animals.
Question: What laws are meant here?
Theos.: They are called the laws of karma; but one can only acquire a full understanding of them through occultism. However that may be, the above assertion is not based on these laws, but on the analogy with the plant. Expand this idea, introduce it into the general, and you will find that for a true world view, every physical action has its moral and lasting effects. You hurt a person by inflicting physical evil; it is possible to believe that his suffering and pain cannot affect his fellow countrymen, much less the members of foreign peoples. But the theosophical worldview says that in due course it will necessarily happen. Therefore it maintains that until this is understood and accepted as a general truth, that when we do harm to one human being, we do wrong not only to ourselves but to the whole of humanity – that until the brotherly feelings taught by the great reformers, especially Buddha and Jesus, can find realization on earth.
The Other Objects of the Theosophical Movement
Question: Would you now outline the methods by which the second object is to be realized? Theos.: It is done by collecting all the good works on the world religions that can be found in the headquarters at Adyar, Madras, and in the local libraries. Also, there should be detailed discussions of the various ancient worldviews, traditions, and legends, which should then be disseminated in a practical way. This can also be done by translating and publishing the original writings of value, as well as excerpts and explanations, and by means of the teachings of such personalities who are knowledgeable in the various fields of society.
Frag.: And what should be done with regard to the third goal, the development of the spiritual and mental powers slumbering in man?
Theos.: Here, too, publications must be used for those places where lectures and personal teaching are impossible. It is the duty of the theosophists to keep the spiritual intuitions alive in man. Bigotry in all its forms must be combated by exposing its unreasoning nature, whether it be religious, scientific, social, or of any other kind, whether it finds expression in religious sectarianism or in belief in miracles and the like. There must be an understanding of the laws of nature, and then these must be disseminated. The study of those laws must be encouraged which are least understood by modern man, the so-called occult sciences, which are based on the true foundations of nature, instead of, as is currently the case, accepting a supernatural belief on mere authority. Folk legends and traditions, however fantastic they may sometimes appear, will, if interpreted correctly, lead to the discovery of long-lost but important secrets of nature. The Society will therefore endeavor to conduct research in this direction as well, in the hope of broadening the field of scientific and philosophical insight.
On the Sanctity of a Vow
Question: Does the Society promulgate any moral teaching?
Theos.: The ethics are there, clear enough for anyone who wants to follow them. It includes the essentials, the basis of all moral views in the world, as taught by the greatest reformers. Therefore, one will find the teachings of Confucius and Zoroaster, Laotse and the Bhagavad-Gita, the precepts of Gautama Buddha and Jesus of Nazareth, of Hillel and his school, and also those of Pythagoras, Socrates, Plato and the other schools.
Frag.: Do the members of the society follow these rules? It is said that there are great differences of opinion and disputes among them.
Theos.: That is only natural; for although the reform in its present form can be called new, the men and women among whom it is to be reformed are still the same weak people as the rest. It has already been said that there are few members who are seriously working; but all the more serious and well-disposed persons who are trying their best to rise to the ideals of the society. It is the duty of the Theosophists to encourage everyone and to assist individuals in their self-improvement in intellectual, moral and spiritual terms, but those who are not yet sufficiently advanced should not be criticized. Strictly speaking, one has no right to refuse admission to anyone – especially not to the Esoteric Section of the Society, wherein “he who enters is reborn”. But if any member, regardless of his sacred vows and his word of honor before the higher self, continues the vices and faults of his former life after his “rebirth,” and also pursues them in society, it must be possible to ask him to withdraw and resign, or, if he refuses, to expel him. There are precise rules for such cases.
Question: Can some of them be mentioned?
Theos.: You may. No member, either of the exoteric or the esoteric Society, has the right to impose his personal opinion on any other member. This is one of the duties of the Society in general. With regard to the inner society, which is called the esoteric society, the following rules have been established and adopted since 1880: “No member may, for his own selfish purposes, make use of any knowledge that has been communicated to him by a member of a higher degree; any misconduct in this regard will be punished by expulsion.” But now everyone to whom such knowledge is entrusted must first bind himself by a solemn promise neither to use it for selfish purposes nor to communicate it unless it is expressly permitted.
Question: But if someone has been excluded or has resigned, can he communicate what he has learned or break any of his promises?
Theos.: Certainly not. Expulsion or resignation only frees him from submission to the teacher and from active participation in the society, but it certainly cannot release him from a solemn promise.
Question: But is such a thing reasonable and just?
Theos.: How could it not be! Anyone who has some sense of delicacy will feel obliged to keep a solemnly given promise on his word of honor, and what is more, by his higher self – that is, the god in him – until death. And even if someone is no longer in society, no one with a sense of honor will violate or attack a society in the midst of which he was.
Question. But does this not go too far?
Theos.: That may be so, if the matter is considered from the present low moral standpoint. But what is the use of a vow if the matter is not to be taken so strictly? How can anyone expect to be imparted with hidden knowledge if he presupposes that he can throw off all the obligations he has assumed as soon as he pleases? What is the meaning of firmness, trust, or loyalty among people if vows of this kind do not have a truly binding force? One would think that the law of world justice (karma) would have to strike the one who breaks his vow very soon; perhaps not less soon than the contempt of every honest person would come upon him on the physical plane. This is well expressed in the July 1889 issue of The Path, which states: “A vow once made is forever binding, not only in the moral but also in the occult world. If we break it once and are punished for it, that does not authorize us to break it again, and as long as we do it, the law (karma) holds sway over us."