Theosophy

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(Theosophia = "wisdom concerningGod")

Theosophy is a term used in general to designate theknowledge ofGod supposed to be obtained by the directintuition of the Divine essence. In method it differs fromtheology, which is theknowledge ofGod obtained byrevelation, and from philosophy, which is theknowledge of Divine things acquire by humanreasoning. It is often incorrectly confounded withmysticism, for the latter is properly the thirst for the Divine, the aspiration for the invisible, and hence a natural manifestation of the religious sentiment. Byintuition or illumination the initiated Theosophists are considered to be in harmony with the central principle of theuniverse. Thisknowledge of the secret forces of nature of thetrue relation between the world and man frees them from the ordinary limitations ofhumanlife, and gives them a peculiar power over the hidden forces of the macrocosm. Their exceptional faculties are alleged as experimentalproof of their superiorscience: they are the only guarantee of thetruth of their teaching. They are said to transmit thistruth by way of revelation. Thus theosophy appeals to tradition but not in theChristian sense.

(1)India is the home of all theosophic speculation. Oltramere says that the directiveidea ofHindu civilization is theosophic. This development covers a great many ages, each represented in Indian religious literature. There are formed the basic principles of theosophy. Knowledge of the occultlaws in nature and in life, theintuitive method, superhuman powers, hostility to established religion are not all equally apparent in each age, but are present conjunctively or separately through the whole course of its history. The early Brahmanic writings contain the germs, which have gradually developed into a rich vegetation ofideas andbeliefs. Theseideas are organized into systems, not however homogeneous or autonomous but mixed with otherbelief. Then they leave theschools to act upon the masses, either in forming a religion, e.g.Buddhism, or in penetrating popularreligions already existing, e.g.Hinduism. Thus the Upanishads teach: that the individualsoul is identical with the universalsoul, hence thedoctrine ofadvaita, i.e. non-duality; that the individual existence of thesoul is a state of suffering, hence thedoctrine ofsamsara, i.e.metempsychosis; that the individualsoul is delivered from suffering by its reunion with the universalsoul, a reunion realized by seizing the consciousness of identity with it, hence thedoctrine ofmoksa, i.e.salvation. The basic doctrines of the Vedanta and Saukhya systems aremonisticPantheism,intuition as the supreme means to reachtruth,metempsychosis, the world of sense is only a very little part of the category of things, the theory and method ofsalvation strictlyintellectual. These systems developed form the Upanishads. The final development is the Yoga. Yoga, i.e. "one who fits himself, or exercises", refers to the exercises practiced to free thesoul from the body, which to it is like a string to a bird. Some of these exercises were: to rid one's self of moral faults (though the masters do not agree as to what these faults are); to sit in certain painful postures, check the breath, and reduce thought to a minimum by staring at the tip of the nose; to place thesoul in a particular part of the body, and so gradually acquire mastery over it, or, rather, let thesoul, thetrue self, acquire mastery over the body; to stave and learn to subsist on air or even without it; to concentrate thought by meditation, i.e. to think of nothing.Thyana, the highest state of which is the cataleptic trancesamadhi, in which the mind is suppressed but thesoul is in full activity. In this state theperson is amahatma, i.e. master-soul and can enjoy a temporary release from the body which it leaves to go roaming about, performing wonderful feats on material nature and controlling other less powerfulsouls. This latter was the secret of the Yoga's real power and was supposed to be done by a transfer ofsoul. When thesoul re-enters the body, the Yoga wakes and is like other people. By repeated exercises thesoul can become so strong that is secures perpetual release from the body, thus, according to the older Yoga teaching, it flies toheaven where it enjoys greathappiness, riding in a celestial car attended by lovelywomen and music; but with the latter Yogas, on breaking all bodily bonds it formed immediate absorption into the Supreme Soul.

(2) Theosophic teaching comes to the front in the third period of Greek philosophy. Hence it is found in the Jewish-Greek philosophy with theneo-Platonists. The theosophic atmosphere due to the influence of the Orient is plainly shown in Plotinus. TheGnostic systems reveal more theosophy thantheology and in the JewishKabbala is found a theosophy mixed with various forms of magic and occultism. TheRenaissance brought into modern thoughtneo-Platonism and theKabbala, e.g. Reuchlin (d. 1492),Agrippa (d. 1535),Cardano (d. 1576), Paracelsus (d. 1540), Weigel (d. 1588). More important is the teaching of Jakob Böhme (d. 1624). He taught that the "eternaldualism" ofGod is the ultimate cause of allevil; that there is a "dark" negative principle inGod, whichevil element makes manifest Hisgoodness. Without this there would be no revelation. Further, were it not for this principleGod could notknow Himself. Böhme's teaching influencedBaader, Schelling, andHegel. Theosophic principles colour thetheology ofSwedenborg, and are found in the group of modern thinkers, especially neo-Hegelians, who claim that theexistence of God isknow by directintuition or by a special faculty of thesoul.

A new importance of these teachings in modern thought is due to theschool of Modern theosophydating from the foundation of the Theosophical Society in New York City by Madame Blavatsky in 1875. She is the chief and only authority for the revelation of so-called Tibetan occultism. A.P. Sinnett however used the term EsotericBuddhism. They claimed to have thetrue solution for the problems of theuniverse and of man from the Upanishads andBuddhist Sutras through Oriental savants,mahatmas, the faithful depositories of a profound and superhuman wisdom. In fact, a great part of their nomenclature is derived fromIndia, and they seek there for a justification of teachings drifting about in modern thought and derived to a great extent, if not wholly, fromneo-Platonic and Jewish sources through theRenaissance. The objects of thesociety are: to form the nucleus of a universal brotherhood of humanity without distinction of race, creed, sex, caste, or colour; to encourage the study of comparativereligion,philosophy, andscience; to investigate the unexplainedlaws of nature and the powers latent in man. This last clause gives occasion to include magic, the occult, the uncanny, and the marvelous in any and every form. Madame Blavatsky, with Colonel Olcott, went toIndia in 1878. Shortly afterwards herfrauds were exposed through letters written by her and published by Columb and his wife, who had been in her service. This was acknowledged by theLondon Society of Psychical Research, which in Nov., 1884 sent R. Hodgson, of St. John's College, Cambridge to investigate (Edmund Garrett, "Isis very much Unveiled", London, 1895; Francis Podmore, "Studies in Psychical Research"). In spite of this, however, the teaching was continued and propagated by her disciples Mrs. Besant, Col. Olcott, A.P. Sinnett, and others.

Modern theosophy claims to be a definitescience. Its teachings are the product of thought, and its source is consciousness, not anyDivine revelation. As ascience it is supposed to be based on investigation and experimentation of the occultlaws in nature and inhumanlife. Only those qualified for the inquiry can grasp theselaws and they gain from thisknowledge certain superhuman powers. Mrs. Besant calls it the great synthesis of life, i.e. of religion,science, and philosophy, as old as thoughtful humanity, proclaimed in a new form suited to the present time. Its aim is thatspirit is and can become the master ofmatter. Hence it is considered as a protest against materialism which teaches that thought and feeling are the results of the aggregations of matter. Theosophy on the contrary sees in matter an instrument of life, and in thought the creative and moulding power of matter.

The basic teaching of theosophy is the universal brotherhood of humanity. Hence springs the preaching of toleration to allpersons and to all varieties ofbelief, e.g.Buddhists,Christians,Atheists, It considers the differentreligions as methods adopted by man in the search forGod. They are of necessity various, because men differ in temperament, type, needs, and stages of evolution. Hence they are different and imperfect expressions oftruth. As such it says: "we cannot afford to lose any of the world'sreligions, for each has its partialtruth and its characteristic message which the perfect man must acquire." Hence theosophy appeals to men as the great peacemaker, for it teaches that allreligions mean one and the same thing, or rather that they are all branches of a single tree. In this sense it attacks comparative mythology which tries to show that religion was originally the fruit of man'signorance wand will disappear with the increase ofknowledge, whereas in fact religion comes from Divineknowledge, i.e. theosophy.

The principle of universal brotherhood rest upon the 'solidarity' of all living, of all that is, in the one life and one consciousness. Solidarity springs from thebelief in the immanence ofGod, the only and external life manifested in the multiplicity of creation. All forces are external; there is nosupernatural, except the superhuman and supersensuous, i.e. powers greater that those normally exercised by man, which, however, can be developed. Ignorance therefore makes themiracle. Hence there is one personalGod, and for this reason Madame Blavatsky and Mrs. Besant say that theosophy is more readily embraced byAtheists andAgnostics. Hence also Colville could teach that the spirit orsoul in man is the only real and permanent part of his being; everything else pertaining to him is illusory and transitory. Solidarity, i.e. the common life pervading all things, is thus made the basis of morality. Hence a wrong done to one is done to all, as e.g. an injury inflicted on one part of the human organism results in pain diffused and felt throughout. At the same time we are told thatGod is good and manimmortal, that the "immanence of God justifies religion", i.e. the search after Him, that all things move to good and to man's benefit, that man must understand and co-operate with the scheme of things.

Man has seven aspects, or rather is being composed of seven principles. These are viewed in two groups: the Quarternary, corresponding to our animal nature, i.e.soul and body, the mortal part of man, the products of evolution; and the Triad, corresponding to our spiritual nature, i.e. spirit, for theosophists say thatChristian philosophy hold the threefold division of body;soul, and spirit in man. The Quaternary is made up ofSthula Sharira, i.e. physical body;Linga Sharira, i.e. astral double;Prana, i.e. principle of life;Kama, i.e. our passional nature. The Triad is composed of:Manas, i.e. mind or the thinker;Buddhi, i.e. the dwelling-place of spirit;Atnir, i.e. spirit. Hence we findAtnir-Buddhi used conjointly. This Triad is called the Immortal Triad. It is united to the Quaternary byManas, in itself viewed asHigher Manas, sending out a Ray, which asLower Manas is imbedded inKarma. ThusKama-Manas is the link joining our animal to our spiritual nature, and is the battle-ground of life's struggles. Man is primarily divine, a spark of the Divine life; this living flame passing out from the Central Fire, weaves for itself coverings within which it dwells and thus becomes the Triad, theAtma-Buddhi-Manas, the Immortal Self. This sends out its Ray, which becomes encased in grosser matter, in the Kamic body, in the Astral Double, and in the physical body. The Astral Double, i.e. rarer matter, the exact double of the physical body, plays a great part in spiritualistic phenomena. TheManas is the real I, the reincarnating ego makes the humanpersonality. The Quaternary as a whole is viewed as the Personality, i.e. the shadow of the self. In fact each principle or aspect may be considered a Personality in so far as it undervaluesAtma, i.e. throws its shadow overAtma, i.e. the One Eternal Existence. The seer however knows thatAtma is the one reality, the essence of all things, thatAtma-Buddhi is the Universal One Soul, itself an aspect ofAtma, thatAtma-Buddhi-Manas is the individual mind or Thinker, that the shadow ofManas, ourAtma-Buddhi, makes men say "mysoul" and "thy soul", whereas in reality we are all one withAtma, the Unknown Root. After death all of the Manasic Ray that is pure and unsoiled gradually disentangles itself, carrying with it such of life's experiences as are of a nature fit for assimilation with the Higher Ego. The Manasic Ego united toAtma-Buddhi passes into the Devachonic state of consciousness, rapt in blissful dreams coloured by the experiences of the earth-life. This state is a continuation of the earth-life shorn of its sorrows, and a completion of its noble and pure wishes.

Theosophy is not only a basis of religion; it is also a philosophy of life. As such, its main teachings are reincarnation and thelaw of Karma. Karma is the outcome of the collective life, a law ofethicalcausation. In the past incarnation the ego had acquired certain faculties, set in motion certain causes. The effect of these causes and of causes set in motion in previous incarnations and not yet exhausted are its Karma and determine the conditions into which the ego is reborn. Thus inequalities of natural gifts, e.g. genius, of temperament and of character are explained. Thelaw of progress is thelaw of involution and evolution, the returning of the Divine Spark into a unity with Spirit through various reincarnations, which are viewed as a process of purification. Sin, poverty, and misery are the fruits ofignorance, and are gradually removed as the spirit in us becomes freed from earthly dross. There is noheaven norHell. Death is the passage from this state of life to another. There is an evolution behind and before, with absolutecertainty of final attainment for every humansoul, i.e. to be one with theAbsolute. As man advances in this process his spirit becomes stronger, and can develop latent powers, not shown in ordinary mortals.

Criticism

In of aChristianethical phraseology, theosophy in reality is a form ofpantheism, and denies a personalGod and personalimmortality. Its appeal to the spiritual in man, and its striving after union with the Divine are based upon a contradictorymetaphysic, an imaginarypsychology, a system of ethics which recognizes nofree-will, but only the absolute necessity of Karma. No evidence orproof is given for its teaching except the simple statements of its leaders. The denial of a personalGod nullifies its claim to be a spiritualistic philosophy. Judging it as presented by its own exponents, it appears to be a strange mixture ofmysticism, charlatanism, and thaumaturgic pretension combined with an eager effort to express its teaching in words which reflect the atmosphere ofChristian ethics and modern scientifictruths.

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