J.S.
Theosophical Quarterly
1905
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NOTE |
(From my head note in the anthology Theosophy on Ancient Astronauts:) In this introductory explanation of theosophy presented in the Theosophical Quarterly, the author, listed by the initials J.S., describes the basic tenants of the spiritual faith, along with a rudimentary ancient astronaut theory whereby human life is thought to exist on several spiritual planes corresponding to other planets in the solar system, from which special adepts and teachers descended to our Earth to guide and teach mankind.
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Dear FRIEND—You ask me to tell you what Theosophy is; and, further, you ask me not to use a mystical or philosophical method of expression, but just tell you in everyday, common talk what it is. I will try to do so.
First, then, as Theosophy and the Theosophical Society are to people generally one and the same, I will begin by saying that Theosophy is a great Brotherhood. A Brotherhood made up from “all nations, kindreds, peoples and tongues,” for St. Paul was a Theosophist when he said to the Athenians, “God hath made of one all men to dwell on the earth, and hath appointed their times and bounds.” The greatest in this Brotherhood are those who render the greatest service. It is the desire and joy of those who have received this divine wisdom to impart it to others. And the great souls in this Brotherhood are possessed of a scientific knowledge of the beginning, nature, and evolution of the universe that makes the greatest knowledge of our twentieth century scientists seem like a child's knowledge compared with that of a college professor. They tell us of the Absolute of whose manifestation there has been no beginning and will be no end.
This Absolute, the great teachers say, no mind can comprehend. It is the God of the Hebrew psalmist, about whose pavilion there is darkness. It is the Unknown and Homogeneous spoken of by Herbert Spencer, out of which there comes forth the known and heterogeneous. This gradual coming forth is on seven planes, or in seven ways or methods in all worlds, so that the little worlds and the great are copies of the whole, and the smallest insect as well as the most perfect man shadows forth the great original. These Masters of Wisdom understand all the laws that govern this evolution, and describe for us all the processes of development from the invisible fire-mist of the early stages to the solid matter and marvelous manifestation of individual intelligence of our own time. But their unveiling of the mystery of man is, perhaps, the most wonderful and interesting of all. They give us a perfect and complete exposition of his origin, history, nature, and destiny. Theosophy traces man’s evolution through countless ages and many worlds, and tells us how that evolution has been guided by Elder Brothers who passed through the same experiences untold ages ago. It shows us, too, how during the present stages of evolution these Elder Brothers take an interest in us, and in different ways impart some of their wonderful knowledge to those who earnestly seek for it.
At favorable times they send their messengers into the world to call attention to, and revive an interest in, truths most important for humanity to know. Such extraordinary characters as St. Germain, Jacob Boehme, Paracelsus, Mesmer, and Count St. Martin, were, without doubt, agents of the great Lodge. The last messenger they sent us was Madame H. P. Blavatsky, in many ways the most remarkable woman of the nineteenth century. As the agent of the Lodge she organized the Theosophical Society, and through her writings--Isis Unveiled, Secret Doctrine, etc.—gave to the world some wonderful revelations on the evolution of the universe and of man. Some of her most valuable teachings about man were given privately to her pledged disciples, and have not been made public, but are accessible under certain conditions to members of the Theosophical Society in America. Some of her teachings that were at first private are now open to all, and may be found in books published by members of the Theosophical Society.
The extraordinary powers she possessed, demonstrating the existence of forces and laws that were altogether unknown in the West, awakened a great thirst for a fuller knowledge of the soul, its history and destiny. I do not think I exaggerate when I say that she gave more information about the astral and spiritual planes than was ever given by anyone in the last two thousand years. She has made clear every step of the journey of man from the time he enters what we call the portals of death until he reappears centuries later in a new incarnation.
Yes, Theosophy tells the story of man's many incarnations for the working out of his evolution, and of the great law of action (Karma), which is a marvelous method of administering justice to each individual as well as to nations. Of these two laws I will speak more fully in another letter.
The long dispute as to whether death ends all is settled by Theosophy, for it plainly shows us what is mortal and what is immortal. This physical organization is “Fearfully and wonderfully made,” but there is an inner man (also physical) invisible, just as wonderful, possessed of organs and powers, whose occult physiology we may study. Still further, and hidden under several sheaths, is the immortal Thinker himself, connected with a world of which we knew little until the Masters, through Madame Blavatsky, gave us these glimpses. Of the sevenfold nature of man and the development of his spiritual powers I will speak more fully in another letter. These Masters of Wisdom (whose pupil the Theosophist is) understand the cyclic laws, and so understand perfectly what time is, and are able by this knowledge to solve many problems that to us seem insoluble. For instance, you and I have been much interested in the age of man on earth—how long the race has existed here. They know and have told us that it is over eighteen millions of years since he reached the stage described in the second chapter of Genesis, that is, since the sexes were separated.
While Theosophy explains man's ascent by the slow way of evolution, it also points out a more rapid method of progress by the law of sacrifice. It reveals to us our own nature and powers—powers undreamed of before. It teaches us how to use these powers, and how to awaken to consciousness the highest part of ourselves, that is, our real self. It not only shows us how far we have climbed in order to reach our present stage of development, but also tells us that we are destined to go infinitely higher and to take our place among the perfected and triumphant Masters of Wisdom. When we enter “the path of discipleship,” which is one of service and sacrifice, we come more directly under the training of these Masters. Gradually we develop spiritual consciousness and spiritual will, so coming to a perfect knowledge of all things, an understanding of all physical and spiritual laws and a complete mastery of the two worlds—the physical and spiritual. Such is the glorious goal towards which we are being led.
Perhaps you are ready to say these are most astonishing claims to make, and would like to ask whether you are to take all this on faith, or if we have some proof to give that will satisfy reasonable men?
At first you have to take the higher claims of Theosophy on faith, just as you have to take the teachings of any science at first. When we begin the study of astronomy or of chemistry we have to take the statements of our teachers and textbooks on faith. Only after we have devoted time and study to the science can these things be proved to us. It would be impossible to demonstrate the advanced theories of a science to one who was ignorant of its first principles. The full and complete proof of Theosophical teaching is available to all, but not without painstaking study.
It is true that the realms of the higher mind and spirit are closed to all who have not developed the necessary inner faculties. Strictly speaking, we have no proof of the existence of these planes of being until the faculties have been evolved, but when that has been accomplished we need none, for then we know.
A man who was born blind has no proof of the beauty of a work of art, a landscape or a human face, but if his eyes were opened he would see for himself. A man who has never had the sense of hearing can know nothing of the pleasure his friend finds in listening to the songs of birds, the music produced by an organ, or by the hu-man voice. If, however, the sense of hearing was granted him he would need no proof of what his friends were telling him. This is a perfect analogy—only, let me say, all men have these faculties, although they may be dormant. But for the lower phases of Theosophical teaching I think there is quite a large amount of evidence.
If we may reason from analogy, we may take these two senses mentioned—sight and hearing. You know that when the vibrations are below a certain number per second we are blind and deaf. The same is true if they exceed a given number. There are differences of power to see, for some are color blind. There are also great differences in the power of hearing in a highly cultivated musician and a non-musical peasant. This suggests that if we had the power to respond to vibrations outside of these limits new worlds would open to us. It suggests, too, that with finer and keener senses we might penetrate beyond the physical plane. This is true, for what we call the astral senses have been unfolded in a great many men and women of today, and the astral world is being studied as scientifically as the physical. Almost every one now believes in telepathy, clairvoyance, and clairaudience. The Society for Psychical Research has collected a vast number of facts and experiences on these subjects and also on apparitions, doubles, ghosts, etc. Thousands of people now living bear testimony to the existence of such things, and any one who is really anxious to know for himself may have the proof if he will go to the trouble to find it.
Mesmeric and hypnotic phenomena give evidence enough of the existence of the astral plane and of astral faculties and powers. Of course, no Theosophist will recommend the production of such phenomena, for he knows its dangers.
The discoveries of modern science, too, all tend to confirm the teachings of Theosophy. Thus you see one may find at the beginning evidence enough to warrant the spending of time and energy in the pursuit of further proof. Let me add one thing more, Theosophy teaches that only by cultivating a loving and charitable disposition, by learning to control the appetites and passions, by casting out selfishness—as St. Paul puts it—by subduing the flesh by the spirit do we become free. By this self-forgetfulness we banish illusions and grasp the real. From these statements you will conclude that Theosophy is a religious science and a scientific religion.
If its teachings were accepted and practiced by all mankind, what men have dreamed of as the “Golden Age,” and the “City of God,” would be speedily realized.
To be a Theosophist is to live “the Simple Life” that we hear so much about. It is to grasp the real and necessary things of life, and to let go the trivial things, while the multitude trample under their feet things necessary for body and soul, and strive, and fret, and fight for the things that vanish when you grasp them.
Can you think of anything more important than Theosophy?
Fraternally yours, J.S.
First, then, as Theosophy and the Theosophical Society are to people generally one and the same, I will begin by saying that Theosophy is a great Brotherhood. A Brotherhood made up from “all nations, kindreds, peoples and tongues,” for St. Paul was a Theosophist when he said to the Athenians, “God hath made of one all men to dwell on the earth, and hath appointed their times and bounds.” The greatest in this Brotherhood are those who render the greatest service. It is the desire and joy of those who have received this divine wisdom to impart it to others. And the great souls in this Brotherhood are possessed of a scientific knowledge of the beginning, nature, and evolution of the universe that makes the greatest knowledge of our twentieth century scientists seem like a child's knowledge compared with that of a college professor. They tell us of the Absolute of whose manifestation there has been no beginning and will be no end.
This Absolute, the great teachers say, no mind can comprehend. It is the God of the Hebrew psalmist, about whose pavilion there is darkness. It is the Unknown and Homogeneous spoken of by Herbert Spencer, out of which there comes forth the known and heterogeneous. This gradual coming forth is on seven planes, or in seven ways or methods in all worlds, so that the little worlds and the great are copies of the whole, and the smallest insect as well as the most perfect man shadows forth the great original. These Masters of Wisdom understand all the laws that govern this evolution, and describe for us all the processes of development from the invisible fire-mist of the early stages to the solid matter and marvelous manifestation of individual intelligence of our own time. But their unveiling of the mystery of man is, perhaps, the most wonderful and interesting of all. They give us a perfect and complete exposition of his origin, history, nature, and destiny. Theosophy traces man’s evolution through countless ages and many worlds, and tells us how that evolution has been guided by Elder Brothers who passed through the same experiences untold ages ago. It shows us, too, how during the present stages of evolution these Elder Brothers take an interest in us, and in different ways impart some of their wonderful knowledge to those who earnestly seek for it.
At favorable times they send their messengers into the world to call attention to, and revive an interest in, truths most important for humanity to know. Such extraordinary characters as St. Germain, Jacob Boehme, Paracelsus, Mesmer, and Count St. Martin, were, without doubt, agents of the great Lodge. The last messenger they sent us was Madame H. P. Blavatsky, in many ways the most remarkable woman of the nineteenth century. As the agent of the Lodge she organized the Theosophical Society, and through her writings--Isis Unveiled, Secret Doctrine, etc.—gave to the world some wonderful revelations on the evolution of the universe and of man. Some of her most valuable teachings about man were given privately to her pledged disciples, and have not been made public, but are accessible under certain conditions to members of the Theosophical Society in America. Some of her teachings that were at first private are now open to all, and may be found in books published by members of the Theosophical Society.
The extraordinary powers she possessed, demonstrating the existence of forces and laws that were altogether unknown in the West, awakened a great thirst for a fuller knowledge of the soul, its history and destiny. I do not think I exaggerate when I say that she gave more information about the astral and spiritual planes than was ever given by anyone in the last two thousand years. She has made clear every step of the journey of man from the time he enters what we call the portals of death until he reappears centuries later in a new incarnation.
Yes, Theosophy tells the story of man's many incarnations for the working out of his evolution, and of the great law of action (Karma), which is a marvelous method of administering justice to each individual as well as to nations. Of these two laws I will speak more fully in another letter.
The long dispute as to whether death ends all is settled by Theosophy, for it plainly shows us what is mortal and what is immortal. This physical organization is “Fearfully and wonderfully made,” but there is an inner man (also physical) invisible, just as wonderful, possessed of organs and powers, whose occult physiology we may study. Still further, and hidden under several sheaths, is the immortal Thinker himself, connected with a world of which we knew little until the Masters, through Madame Blavatsky, gave us these glimpses. Of the sevenfold nature of man and the development of his spiritual powers I will speak more fully in another letter. These Masters of Wisdom (whose pupil the Theosophist is) understand the cyclic laws, and so understand perfectly what time is, and are able by this knowledge to solve many problems that to us seem insoluble. For instance, you and I have been much interested in the age of man on earth—how long the race has existed here. They know and have told us that it is over eighteen millions of years since he reached the stage described in the second chapter of Genesis, that is, since the sexes were separated.
While Theosophy explains man's ascent by the slow way of evolution, it also points out a more rapid method of progress by the law of sacrifice. It reveals to us our own nature and powers—powers undreamed of before. It teaches us how to use these powers, and how to awaken to consciousness the highest part of ourselves, that is, our real self. It not only shows us how far we have climbed in order to reach our present stage of development, but also tells us that we are destined to go infinitely higher and to take our place among the perfected and triumphant Masters of Wisdom. When we enter “the path of discipleship,” which is one of service and sacrifice, we come more directly under the training of these Masters. Gradually we develop spiritual consciousness and spiritual will, so coming to a perfect knowledge of all things, an understanding of all physical and spiritual laws and a complete mastery of the two worlds—the physical and spiritual. Such is the glorious goal towards which we are being led.
Perhaps you are ready to say these are most astonishing claims to make, and would like to ask whether you are to take all this on faith, or if we have some proof to give that will satisfy reasonable men?
At first you have to take the higher claims of Theosophy on faith, just as you have to take the teachings of any science at first. When we begin the study of astronomy or of chemistry we have to take the statements of our teachers and textbooks on faith. Only after we have devoted time and study to the science can these things be proved to us. It would be impossible to demonstrate the advanced theories of a science to one who was ignorant of its first principles. The full and complete proof of Theosophical teaching is available to all, but not without painstaking study.
It is true that the realms of the higher mind and spirit are closed to all who have not developed the necessary inner faculties. Strictly speaking, we have no proof of the existence of these planes of being until the faculties have been evolved, but when that has been accomplished we need none, for then we know.
A man who was born blind has no proof of the beauty of a work of art, a landscape or a human face, but if his eyes were opened he would see for himself. A man who has never had the sense of hearing can know nothing of the pleasure his friend finds in listening to the songs of birds, the music produced by an organ, or by the hu-man voice. If, however, the sense of hearing was granted him he would need no proof of what his friends were telling him. This is a perfect analogy—only, let me say, all men have these faculties, although they may be dormant. But for the lower phases of Theosophical teaching I think there is quite a large amount of evidence.
If we may reason from analogy, we may take these two senses mentioned—sight and hearing. You know that when the vibrations are below a certain number per second we are blind and deaf. The same is true if they exceed a given number. There are differences of power to see, for some are color blind. There are also great differences in the power of hearing in a highly cultivated musician and a non-musical peasant. This suggests that if we had the power to respond to vibrations outside of these limits new worlds would open to us. It suggests, too, that with finer and keener senses we might penetrate beyond the physical plane. This is true, for what we call the astral senses have been unfolded in a great many men and women of today, and the astral world is being studied as scientifically as the physical. Almost every one now believes in telepathy, clairvoyance, and clairaudience. The Society for Psychical Research has collected a vast number of facts and experiences on these subjects and also on apparitions, doubles, ghosts, etc. Thousands of people now living bear testimony to the existence of such things, and any one who is really anxious to know for himself may have the proof if he will go to the trouble to find it.
Mesmeric and hypnotic phenomena give evidence enough of the existence of the astral plane and of astral faculties and powers. Of course, no Theosophist will recommend the production of such phenomena, for he knows its dangers.
The discoveries of modern science, too, all tend to confirm the teachings of Theosophy. Thus you see one may find at the beginning evidence enough to warrant the spending of time and energy in the pursuit of further proof. Let me add one thing more, Theosophy teaches that only by cultivating a loving and charitable disposition, by learning to control the appetites and passions, by casting out selfishness—as St. Paul puts it—by subduing the flesh by the spirit do we become free. By this self-forgetfulness we banish illusions and grasp the real. From these statements you will conclude that Theosophy is a religious science and a scientific religion.
If its teachings were accepted and practiced by all mankind, what men have dreamed of as the “Golden Age,” and the “City of God,” would be speedily realized.
To be a Theosophist is to live “the Simple Life” that we hear so much about. It is to grasp the real and necessary things of life, and to let go the trivial things, while the multitude trample under their feet things necessary for body and soul, and strive, and fret, and fight for the things that vanish when you grasp them.
Can you think of anything more important than Theosophy?
Fraternally yours, J.S.
Source: J.S., “What Is Theosophy?”, The Theosophical Quarterly 3 (1905-1906), 489-492.
