THEOSOPHY, Vol. 64, No. 10, August, 1976
(Pages 303-308; Size: 17K)


I: To form the nucleus of a Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste, or color;

II: The study of ancient and modern religions, philosophies and sciences, and the demonstration of the importance of such study; and

III: The investigation of the unexplained laws of Nature and the psychical powers latent in man.

AT first glance the Objects of the Theosophical Society might be assumed to be in themselves so manifestly beneficial and, negatively speaking, so entirely harmless as at once to commend them to the good-will if not to the active support of all men everywhere. To draw this conclusion, however, is unfortunately to be blind to the lessons of human history; is to be ignorant of the forces which dominate the operations of human consciousness.

Selfishness, in one or another of its countless forms, is and at all times has been the prevailing keynote of human action. Many have been the attempts to form enduring associations having for their prime object the realization of an actual nucleus of universal brotherhood among men. To unite firmly a body of men in brotherly love bent on pure altruistic work has been the dream of many high-souled men and women. Whatever of progress and amelioration has been achieved for the race from time to time has been due to such efforts. But in their durable purpose they have all failed of the great object, and humanity is today waiting as vainly as ever for the accomplishment of the most holy and most important mission that has ever commanded the devotion of the savior, the philanthropist and the martyr. Disruptive pressures from without, disintegrating forces from within, have in the end made mock and havoc of every attempt to embody practically what all men reverence as the noblest of ideals. Yet the ideal persists, though its successive incarnations wither and decay.

It cannot, then, be supposed that H. P. Blavatsky was in ignorance or misconception of the gigantic task she set for herself in the endeavor to create among men a Society which should have for its primary purpose the formation of a nucleus of actual Brotherhood. Nor is it to be imagined that she was indifferent to or unacquainted with the causes of all former failures in that direction. The Second and Third Objects of the Society have their real foundation in her understanding of the causes of all failures among men to achieve their heart's ideal. So long as men find occasion for frictions and antagonisms, rather than grounds for union and harmony, in what they believe and practice in the name of religion, so long will they be fundamentally at variance. So long as their ideas of knowledge -- of true science -- are confined to mere bodily existence, so long will all attempts at brotherhood degenerate into sordid search for material well-being, for physical and intellectual progress and development only. Faith and knowledge, instead of being natural allies, will pursue opposed courses, religion and science take mutually destructive paths, the ideal and the practical seem to be separated by an impassable gulf.

All these things are clearly, if succinctly, indicated in the Preface to the first volume of Isis Unveiled. Never in all her vast outpour of teaching and practical example did Madame Blavatsky place on record anything of more enduring and far-reaching worth than the propositions and implications of this Preface. After dedicating "these volumes to the Theosophical Society, which was founded at New York, A.D. 1875, to study the subjects on which they treat," her first words are an affirmation of the existence of Masters, of the Wisdom-Religion, of her own intimate acquaintance with Them and with Their philosophy:

The work now submitted to public judgment is the fruit of a somewhat intimate acquaintance with Eastern adepts and study of their science.
Here is implied the existence of an actual Brotherhood of living men, of perfected human beings who have become such through self-induced and self-devised exertions; herein is affirmed the perfectibility of man, the possibility of a fraternity of peace and goodwill through the means and the example afforded by acquaintance with and study of these Adepts and their science. Centuries of sectarian theological teachings that man is a poor miserable sinner, inherently imperfect and never by any possibility to become perfect save through an act of faith in a vicarious Saviour; centuries of materialism in thought and action on a one-life basis -- over against these deeply imbedded and dominating ideas is set, sheer and clear, the fact of Masters; not as some far-off, remote abstraction, some longed-for but impossible ideal, some unique and special creation of a favoring God, but veritable Divine Beings who have reached physical and mental, no less than moral and spiritual, perfection under Law. Here is the tremendous assurance that the realization of Brotherhood is not an impossibility to any man who will follow the path They show, by creating in and of himself the conditions precedent to the acquisition of Their knowledge and nature.

What those conditions precedent are is indicated in the succeeding sentences:

It is offered to such as are willing to accept truth wherever it may be found, and to defend it, even looking popular prejudice straight in the face. It is an attempt to aid the student to detect the vital principles which underlie the philosophical systems of old.
All men are willing to accept truth, but each is predisposed to determine for himself the terms and conditions upon which he will base his acceptance. Each man holds, consciously or unconsciously to himself, certain fundamental ideas as to Deity, Nature and Man. He will, by consequence, accept only so much of truth as may conform to those ideas, modifying or rejecting all else. As those fundamental conceptions proceed from human ignorance and partialities, the true vital principles which underlie the age-old systems of thought must be detected. That cannot be for any man so long as he clings to forms of religion and philosophy which separate instead of unite mankind in the bonds of true fraternity. The Second Object, the study for comparative purposes of the various religions and philosophies, will lead to the perception of the common vital principles upon which all faiths are founded. In this comparative study the searcher for truth must emulate the plan and purpose of Isis, which is written "in all sincerity. It is meant to do even justice, and to speak the truth alike without malice or prejudice. But it shows neither mercy for enthroned error, nor reverence for usurped authority.... Toward no form of worship, no religious faith, no scientific hypothesis has its criticism been directed in any other spirit. Men and parties, sects and schools are but the mere ephemera of the world's day. TRUTH, high-seated upon its rock of adamant, is alone eternal and supreme." Unless the inquirer adopts and maintains the spirit of Isis, he cannot rid himself of prejudice, of preconception, of bias and self-interest -- the real barriers to knowledge and to Brotherhood.

The Third Object runs current with the following clauses of the noble Preface:

We believe in no Magic which transcends the scope and capacity of the human mind, nor in "miracle," whether divine or diabolical, if such imply a transgression of the laws of nature instituted from all eternity. Nevertheless, we accept the saying of the gifted author of Festus, that the human heart has not yet fully uttered itself, and that we have never attained or even understood the extent of its powers. Is it too much to believe that man should be developing new sensibilities and a closer relation with nature? The logic of evolution must teach as much, if carried to its legitimate conclusions. If, somewhere, in the line of ascent from vegetable or ascidian to the noblest man a soul was evolved, gifted with intellectual qualities, it cannot be unreasonable to infer and believe that a faculty of perception is also growing in man, enabling him to descry facts and truths even beyond our ordinary ken.
He who would pass behind the "veil of Isis," and learn to fathom the mysteries of Nature and of Man, must boldly take his stand in advance of the science of our times and proceed to the study of the unexplained laws of Nature and the psychical powers latent in man. The quoted sentences postulate the omnipresent existence of immutable Law; do away with the idea of miraculous intervention in human or mundane affairs; affirm the inherent capacity of the mind of man for such development of its faculties as shall enable him to penetrate the arcana of being; to understand, and understanding, control the phenomena of Nature and of his own consciousness, without which true Brotherhood must forever remain a longed-for but inaccessible Utopia.

The Second and Third Objects thus constitute the ways and means by which alone the great First Object may be consummated. Viewed from the standpoint of religions which teach that enduring happiness is possible only beyond the grave, or from that of a science which inculcates that earthly existence and earthly knowledge are all that are accessible to man, all the Objects of the Theosophical Society are alike futile, because impossible of attainment. Considered from the basis of the ordinary man those Objects are equally useless or unsatisfactory, because they all imply and require the giving up of objects and possessions counted valuable; at best in exchange for something remote and intangible, yielding no personal or selfish benefit; at worst the loss of what one holds dear without any return but failure.

Here, then, the Preface predicates the true and enduring foundation for the seeker's faith and efforts. The philosophy of the Adepts is given:

They showed us that by combining science with religion, the existence of God and immortality of man's spirit may be demonstrated like a problem of Euclid. For the first time we received the assurance that the Oriental philosophy has room for no other faith than an absolute and immovable faith in the omnipotence of man's own immortal self. We were taught that this omnipotence comes from the kinship of man's spirit with the Universal Soul -- God! The latter, they said, can never be demonstrated but by the former. Man-spirit proves God-spirit, as the one drop of water proves a source from which it must have come.... Ex nihilo nihil fit; prove the soul of man by its wondrous powers -- you have proved God!
Every attempt to establish a religion on the fundamental conception that man is inherently fallible and sinful, every attempt to understand Nature on the theory that man is inherently mortal and finite, must end in failure. But once the stand is taken that there is an immortal self in man, its limitless potentialities for knowledge and power (true religion and true science) follow; the Three Objects of H. P. Blavatsky seem no longer a vain attempt at hitching of the earthly wagon to the firmamental lights; a nucleus of Universal Brotherhood becomes the one thing to be striven for, because seen to be eternally possible and eternally desirable; the immortal is substituted for the mortal as basis and as structure, as object and as subject.

The fact of Adepts grasped, the fact of the Wisdom-Religion recognized, he only is in any real sense a Fellow of the real Theosophical Society who sets out to perform the work of clearance standing in the way of his own realization of both. By the study of the Wisdom-Religion of these Elder Brothers says H.P.B., "science, theology, every human hypothesis and conception born of imperfect knowledge, lost forever their authoritative character" in her sight. The same result must take place in the student, else the Second and Third Objects of the Society have been misconstrued in their purpose, will fail of their mission with him, and the First Object be as far off as ever from realization by him. Unless this position is assumed it will remain hidden from him, as she says it always has been hidden, "from those who overlooked it, derided it, or denied its existence." Encouragement is offered to prosecute the search and the effort, and the explanation made of her mission at this time in the words, "The day of domineering over men with dogmas has reached its gloaming." "The drift of modern thought is palpably in the direction of liberalism in religion as well as science. Each day brings the reactionists nearer to the point where they must surrender the despotic authority over the public conscience, which they have so long enjoyed and exercised."

Nevertheless, she well realized that all the forces of reaction, within as well as without the Society, would fight to the death against the hearing and the spread of the ideas she came to impart. So she says, prophetic at the time, facts of history now:

To show that we do not at all conceal from ourselves the gravity of our undertaking, we may say in advance that it would not be strange if the following classes should array themselves against us:

The Christians, who will see that we question the evidences of the genuineness of their faith.

The Scientists, who will find their pretensions placed in the same bundle with those of the Roman Catholic Church for infallibility, and, in certain particulars, the sages and philosophers of the ancient world classed higher than they.

Pseudo-Scientists will, of course, denounce us furiously.

Broad Churchmen and Freethinkers will find that we do not accept what they do, but demand the recognition of the whole truth.

Men of letters and various authorities, who hide their real belief in deference to popular prejudices.

The mercenaries and parasites of the Press, who prostitute its more than royal power, and dishonor a noble profession, will find it easy to mock at things too wonderful for them to understand; for to them the price of a paragraph is more than the value of sincerity. From many will come honest criticism; from many -- cant. But we look to the future.... We repeat again -- we are laboring for the brighter morrow.

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(1) NOTE.--This article is a portion of Chapter IV of The Theosophical Movement: 1875-1925.
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