The Key to Theosophy
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The Key to Theosophy
By
Exoteric and Esoteric Theosophy
What the Modern Theosophical Society is Not
Q. Your doctrines, then, are not a revival of Buddhism, nor are
they entirely
copied from the
Neo-Platonic Theosophy?
A. They are not. But to these questions I cannot give you a better
answer than
by quoting from
a paper read on "Theosophy" by Dr. J.D. Buck, F.T.S., No living
Theosophist has better expressed and understood the real essence of Theosophy
than our honored friend Dr. Buck:
The Theosophical Society was organized for the purpose of promulgating
the
Theosophical doctrines, and for the
promotion of the Theosophic life. The
present Theosophical
Society is not the first of its kind. I have a volume
entitled:
Theosophical Transactions of the Philadelphian Society, published in
London in 1697; and another with the following title: Introduction
to Theosophy, or the Science of the Mystery of Christ; that is, of Deity,
Nature, and Creature, embracing the philosophy of all the working powers of
life, magical and spiritual, ant forming a practical guide to the most sublime
purity, sanctity, and evangelical perfection; also to the attainment of divine
vision, and the holy angelic arts, potencies, and other prerogatives of the
regeneration.
-published in
To the students of Universities, Colleges, and schools of
Christendom: To
Professors of Metaphysical, Mechanical, and Natural Science in all
its forms: To
men and women of
Education generally, of fundamental orthodox faith: To Deists, Arians,
Unitarians, Swedenborgians, and other defective and
ungrounded creeds, rationalists, and skeptics of every kind: To just-minded and
enlightened
Mohammedans, Jews, and oriental Patriarch-religionists: but
especially to the
gospel minister and
missionary, whether to the barbaric or intellectual peoples,
this introduction
to Theosophy, or the science of the ground and mystery of all
things, is most
humbly and affectionately dedicated. In the following year
(1856) 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 honor every truth by use."
How little this principle of Universal Brotherhood is understood by
the masses
of mankind, how
seldom its transcendent importance is recognized, 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 Buddhist 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.
Q. Which system do you prefer or follow, in that case, besides
Buddhist ethics?
A. None, and all. We hold to
no religion, as to no philosophy in particular: we
cull the good we
find in each. But here, again, it must be stated that, like all
other ancient
systems, Theosophy is divided into Exoteric and Esoteric Sections.
Q. What is the difference?
A. The members of the Theosophical Society at large are free to
profess whatever religion or philosophy they like, or none if they so prefer,
provided they are in sympathy with, and ready to carry out one or more of the
three objects of the Association. The Society is a philanthropic and scientific
body for the propagation of the idea of brotherhood on practical instead of
theoretical
lines. The Fellows
may be Christians or Muslims, Jews or Parsees, Buddhists or
Brahmins, Spiritualists or Materialists, it does not matter; but
every member
must be either a
philanthropist, or a scholar, a searcher into ryan
and other
old literature,
or a psychic student. In short, he has to help, if he can, in
the carrying out
of at least one of the objects of the program. Otherwise he has
no reason for
becoming a "Fellow." Such are the majority of the exoteric
Society, composed of
"attached" and "unattached" members. These may, or may not,
become Theosophists de facto. Members they are, by virtue of their having
joined the Society; but the latter cannot make a Theosophist of one who has no
sense for the divine fitness of things, or of him who understands Theosophy in
his own-if the expression may be used-sectarian and egotistic way.
"Handsome is, as handsome does" could be paraphrased in this case and
be made to run: "Theosophist is, who Theosophy does."
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