THEOSOPHY, Vol. I, No. 5, March, 1913
(Pages 181-183; Size: 9K)


WHEN the Parent Theosophical Society was formed at New York, U.S.A., in 1875, by H. P. Blavatsky, associated with William Q. Judge, H. S. Olcott and others, it had three defined objects which covered the field of its endeavor.

The First Object was then and is now -- To form the nucleus of a Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste or color.

The desirability of such a Brotherhood is not likely to be disputed by any; but that an attempt should be made in our day to form even a nucleus of Universal Brotherhood is generally regarded as so Utopian as to be dismissed from the mind as altogether visionary. Even the sincere and earnest Theosophists who compose the various organizations have failed to grasp the vital importance of this First object, as their course has shown. Yet every Theosophist knows that the Real Founders of the T.S. were Masters of the Great Lodge, and should have realized that the objects of a society formed under Their inspiration -- if not directly by Them -- must of necessity have a deep and far-reaching meaning.

There is probably not one among the thousands of Theosophists throughout the world who does not regret the lack of unity that exists, but how many have sought for the primal cause of it? Most have been content to assign minor causes, which in themselves were violations of the spirit and genius of the First Object. This is not a latter-day development; it existed from the very first, and its disintegrating effects are cumulative and continuous. In the fourteenth year of the T.S., H.P.B. wrote: "If it (the T.S.) had accomplished great, one may almost say stupendous, results on the exoteric and utilitarian plane, it had proved a dead failure on all those points which rank foremost among the objects of its original establishment. Thus, as a Universal Brotherhood, or even a fraternity, one among many, it had descended to the level of all those societies whose pretensions are great, but whose names are simply masks -- nay, even SHAMS * * * There never was that solidarity in the ranks of our society which would enable it to resist all external attacks, but also make it possible for greater, wider and more tangible help to be given to all its members by Those who are always ready to give help when we are fit to receive it * * * Masters can give but little assistance to a body not thoroughly united in purpose and feeling, and which breaks its first fundamental rule -- universal brotherly love, without distinction of race, creed, color or caste."

No true Theosophist can read these words of the great Teacher without feeling some measure of guilt for his or her part in it. The past wrong attitude has made the present conditions, and if still held, perpetuates them; yet the present holds the promise for the future, and is our time for right thought and action; much harm has been done in the past, is still being done; but it is not too late to mend our ways. Have we thought that the First Object was just an assemblage of words? An impossible ideal? If so, read these other words of H.P.B.: "You were not directed to found and realize a Universal Brotherhood, but to form the nucleus for one; for it is only when the nucleus is formed that the accumulations can begin that will end in future years, however far, in the formation of that body which we have in view." Has that nucleus been formed? Let no one answer from within the pale of any separative and separate organization, for that nucleus must be formed on quite a different basis -- the First Object in fact in its widest meaning, its fullest application; in other words "similarity of aim, purpose and teaching." "The aim" is one, to form the nucleus, setting aside everything that stands in the way of it, for they are in reality non-essentials. "The purpose" is one, to study, apply and promulgate the one "teaching" of the Teachers on the lines laid down so clearly, leaving foolish speculations to those who would pass over what is at hand, and grasp at what they can neither hold, understand or use.

"UNITY, STUDY and WORK," wrote William Q. Judge. By the first is meant that true Brotherhood which feels all the members as one's own self, to be neither criticized nor condemned nor weighed in the balance of the mind, but to be helped to work, each in his own way. A higher Force is drawn upon; it seeks expression through channels opened to it; the inner, devotional, and fraternal attitude is the opener of the sphere. STUDY what has been given by the Teachers, those who began the T.S. together, and worked together until the day of death with "one aim, one purpose, one teaching." WORK, not only in study, but as They worked, in every possible way to present Theosophy to a world sadly in need of it. "When a student is only able to do a little, he is too prone to think that little does not count. Or, because some are not able to do much, while others have not the will and energy to combat difficulties of circumstance or environment, they refrain from doing anything at all. The first class should remember that we are only expected to do what we can. The Chohan in his place, and the atom in its place, do what they can -- no more. The Law judges us by our opportunities only. The second class should remember that axiom of The Voice of the Silence: Inaction in a deed of mercy becomes an action in a deadly sin. The student who will not do both kinds of work cannot advance; more, he retrogrades, for there is no standing still, and he is also a drag upon all the rest, just as an inactive organ is detrimental to the corporeal body. This does not apply to those whose limitations are real. But such should guard, in their turn, against the common error that right action is confined to the physical plane. They can greatly assist, on the inner planes of being, by right thought, meditation, and the mental practice of true fraternity. "Brotherhood is not sentiment. It is not emotion. Nor yet is it so-called love. It is putting one's self mentally in the very place of another and realizing his difficulties, while showing him that true compassion for which we would hope in like place. Mental exercise in this direction helps to develop that power of the Manas by means of which the Adept projects his consciousness into that of the stone or any other object in Nature."

Analogy and correspondence are the surest guides to an understanding of Theosophy and the Movement itself. Is there any between the Three Objects and the Three Fundamental Propositions? The First Proposition relates to the Source of All -- Compassion absolute. The Masters are "the Bridge;" does not the First Object give us the cue and guide to Them, as well as the practice which brings us closer? In the words of H.P.B.: "Let us Think, and in Thinking Try; the goal is worth every effort."

We have an unassailable basis for Unity; it will be our fault and responsibility if we do not avail ourselves of it.

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