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37 - “Our fundamental object is Universal Brotherhood (...) a Brotherhood
of all faiths and denominations, composed by Theists and Atheists, Christians
and Gentiles throughout the world, might without anyone surrendering his
particular opinion be united into one strong Society or Fraternity (...)” (HPB, CW, Vol. IV, p. 470)
In the previous chapters we saw that
conceptually the word Theosophy stands for the state of enlightenment of a truly
wise mind, and that, as HPB said, “Real Theosophy is ALTRUISM, and we cannot repeat it too often. It is
brotherly love, mutual help, unswerving devotion to Truth.” We also saw
that the motto of the TS is an arrow forever pointing in the direction of this
true wisdom.
Again, we read that therefore the name “Theosophical Society” does not refer to a
society engaged in a specific new formulation of the truth or a specific
doctrine, but rather to one that is altruistic and thus exists to give effective
aid to humanity as a whole.
Again, we saw that the fact that the
TS was founded, as the founders frequently testified, through the direct orders
of the Adepts (who in Themselves incorporate pure Altruism, the true Divine
Wisdom or Theosophy), also tells us that the TS should be an organization with
truly altruistic aims, at least where its original
purposes are concerned.
The Altruistic Nature of the TS and its Three Objects
However, as stated before, if this
truly altruistic nature of the TS is a fact, it cannot be restricted to its name
and motto but must also be present in the Objects of the TS. These Objects
should determine its specific activities. And if they really aim for the
collective welfare of all humanity, then these Objects should lead to specific
actions which would promote truly beneficent transformations both in the
individual and society as a whole.
This being the case, it is our
purpose throughout this book, in the first place, to verify whether the Objects
of the TS really address such activities. This implies analyzing whether and
in what way the Objects of the TS lead to actions which, once they are carried
out, would make a significant contribution toward the overcoming of the great
problems of the world. In the second place we shall
attempt to show that this may or may not be something real, depending on the
interpretation given to the Objects of the TS, or, in other words, depending on
their being explained correctly. It is our belief, however, that
these Objects are not usually understood correctly, and that this lack of
comprehension leads to ineffective activities that may even be harmful. It is
this dichotomy that we have synthesized as “the success and failure of the TS.”
In other words, in this and
subsequent chapters, we shall attempt to find out whether there are logical and
consistent reasons to state that these Objects, at least when perfectly
understood, originate from or reflect Theosophy or true Altruism. If this is
true, then, all actions caused by these Objects must be linked to the welfare of
all humankind.
If we can show that the Objects of the TS really point in this
direction, then, and only then, shall we be able to justify the name of the TS
in the sense that it is truly, at least in its aims and original program, a
completely altruistic or theosophical society.
With this in mind, let us remember
that the Three Declared Objects of the ST have been formulated thus:
I- To form a nucleus of the Universal Brotherhood of
Humanity, without distinction of race, creed, sex, caste or color;
II- To encourage the study of Comparative Religion,
Philosophy and Science;
III- To investigate unexplained laws
of Nature and the powers latent in man.
As these are the three Objects of the
TS, we must begin by considering whether or not the principle or law of the
universal brotherhood, which is the main idea of the TS and which underlies the
first and most important of its Objects, relates to the overcoming of the
world’s problems.
Because, as we read above, it is only thus that we shall be able
to show that this principle originates from or reflects Theosophy, the true
Wisdom which is Altruism.
Before, however, we proceed in this
analysis of the relationship between Theosophy and the principle or law of the
universal brotherhood (and, therefore, the first and principal Object of the TS),
let us consider what is the general logic of the development of this text. The
reason for this is that, if we hold on to this global view, reading it will be
much facilitated. The general line of the text is,
then, as follows:
1) If Theosophy is a state of true spiritual
illumination in which Truth and Altruism are present, and if the founding of the
TS was inspired by Adepts who attained Theosophy as the founders have testified,
then this spiritual light (Truth and Altruism) should be reflected in the
Objects of the TS.
2) This means that the TS should be an organization
whose aims are eminently philanthropic in the highest sense of the word, which
means giving effective aid to humanity as a whole in its most serious or
fundamental problems.
In other words, it means that the aims of the TS must point in the
direction of consistent solutions to these problems.
3) It is our aim to clarify the truthfulness of these
facts in the subsequent chapters, in which we shall above all examine the
principle or law of the universal brotherhood, which underlies the first and
most prominent Object of the TS.
4) We shall do this through analysis of this principle
or law in the light of Esoteric Philosophy and by connecting it to the solutions
for the world’s problems.
5) By the end of the book, finally, we shall analyze
the relationship between Theosophy and the other two Objects of the TS, showing
how the three Objects interact and truly complement one another.
The Universal Brotherhood: Fundamental Idea and Object
Bearing in mind this global view of
the development of the text, let us see what the aim of this fifth chapter is. It is our sole
intention, in this chapter, to show that – leaving aside the accuracy or lack of
same of the interpretation presented in this work of Theosophy and of the
principle or law of the universal brotherhood, as well as of the Objects of the
TS and their importance in solving the world’s problems – we can, at least,
accept as perfectly established the fact that for the Mahatmas and for the
founders they inspired, the law or principle of the universal brotherhood of
humanity, as well as the practical example of an organization that embodies it,
was the most important and decisive aspect of the Theosophical Society.
This will be shown through the
analysis of various quotations from the letters of the Mahatmas and from the
writings of some of the most illustrious leaders in the history of the TS. And, since
according to the founders these Mahatmas were living examples of the condition
of Truth and Altruism (of Theosophy), this chapter has been called “Theosophy
and The Universal Brotherhood.”
In previous paragraphs we have stated
that the first Object is of fundamental importance in the work of the TS. The real
reasons that justify this statement will, however, only be presented as the text
continues.
This being the case and to prevent someone who so far has little knowledge of
the TS from inferring that this is an unproven declaration, it is useful to
refer to HPB’s description:
38 - “Now our Society, as was explained
even to the outside public repeatedly, has one general, and several – if not
minor, at least less prominent aims. The earnest pursuit of one of the latter –
occult science in this case – far from being regarded as the common duty and the
work of all, is limited for the reasons given above to a very small faction of
the Society, its pursuit resting with the personal tastes and aspirations of the
members. As to the former – the chief aim of the Theosophical Fraternity – it is
hardly necessary to remind any Fellow of what it is. Our fundamental object is
the universal brotherhood (...) a Brotherhood of all faiths and denominations,
composed by Theists and Atheists, Christians and Gentiles throughout the world,
might without anyone surrendering his particular opinion be united into one
strong Society or Fraternity (...)” (HPB, CW, Vol. IV, p. 470)
On the basis of the above let us now
begin the analysis of a group of quotations which aim to show that (at least in
the view of the Mahatmas and of some of the principal leaders in the history of
the TS) the principle or law of the universal brotherhood of humanity as well as
its practice are the most fundamental aspect in the work of the TS.
We shall begin with some sections of the
letter known as “Letter from the
Maha-Chohan.” This is really a letter from the
Adept known as Koot Hoomi
(K.H.), expressing the views of the Maha-Chohan. It seems
appropriate to begin with this letter since the Maha-Chohan,
according to the esoteric tradition contained in the letters of the Mahatmas and
in the writings of their disciples such as HPB, is one of the highest Chiefs of
the Occult Hierarchy of our planet. C. Jinarajadasa,
former International President of the TS, referred to this letter in the
following terms:
39 - “This is certainly the most important
Letter ever received from the Adept Teachers, as it is a communication from the Maha-Chohan (“to whose insight the future lies like an open page” – K.H.,
Letter 16), one of the three great Adepts who form the “Triangle” of the Great
Hierarchy. As the note from the Master K.H. says, the communication is not a
letter written by the Maha-Chohan Himself, but a
report of an interview.” (LMW, 1st Series, L. 1, p. 104)
The letter was sent to Mr. Sinnett
and is introduced by a short note from the Master Koot
Hoomi, which reads: “An abridged version of the view of the
Chohan
on the T.S. from his own words as given last night. My own letter, the answer to
yours, will shortly follow. K.H.”
The entire letter is a reply to opposing positions which existed within the TS,
which maintained, among other things, that the principle or law of the universal
brotherhood had relatively little importance since it had been a teaching of the
Christian religion for almost two thousand years.
This argument received an answer containing the
following views:
40 - “The world in general, and
Christendom especially, left for two thousand years to the regime of a personal
God, as well as its political and social systems based on that idea, has now
proved a failure. If the Theosophists say: ‘We have nothing to do with all this; the lower classes and the inferior races
(those of India for instance, in the conception of the British) cannot concern
us and must manage as they can,’ what becomes of our fine professions of
benevolence, philanthropy, reform, etc? Are these professions a mockery? And if
a mockery, can ours be the true path? Shall we not devote ourselves to teaching
a few Europeans, fed on the fat of the land, many of them loaded with the gifts
of blind fortune, the rationale of bell-ringing, cup-growing, of the spiritual
telephone and astral body formations, and leave the teeming millions of the
ignorant, of the poor and despised, the lowly and the oppressed, to take care of
themselves and of their hereafter as best as they know how? Never. Rather perish the T.S. with both its hapless founders
than that we should permit it to become an academy of magic, a hall of
occultism.” (LMW, 1st Series, L. 1, p. 7)
41 - “To achieve the proposed object,
a greater, wiser, and specially a more benevolent intermingling of the high and
low, of the Alpha and the Omega of society, was determined upon. The white race
must be the first to stretch out the hand of fellowship to the dark nations, to
call the poor and despised “nigger” brother. This prospect may not smile to all,
but he is no Theosophist who objects to this principle.
“In view of the ever increasing
triumph and at the same time misuse of free-thought and liberty (the universal
reign of Satan, Eliphas Levy would have called it),
how is the combative natural instinct of man to be restrained from inflicting
hitherto unheard-of cruelty and enormities, tyranny, injustice, etc, if not
through the soothing influence of a brotherhood, and of the practical
application of Buddha's esoteric doctrines?” (LMW, 1st Series, L. 1, p. 4)
42 - “And it is we, the humble disciples of
these perfect Lamas, who are expected to allow the T.S. to drop its noble title,
that of Brotherhood of Humanity, to become a simple school of psychology. No,
no, good brothers, you have been labouring under mistake too long already.” (LMW, 1st Series, L. 1, p. 9)
Practical Implications of the Universal Brotherhood for the World
The above three quotations, which
contain some aspects of the Maha-Chohan’s view
concerning the TS, clearly show the importance of the principle of the universal
brotherhood to this Society, at least as regards its original conception and the
formulation of its first Object. The main preoccupation can be
clearly seen to be with “a greater, wiser,
and especially a more benevolent intermingling of the high and the low, of the
Alpha and the Omega of society,” in other words, for the interrelationship
or the organization of humanity as a whole. This becomes even clearer when the
current “political and social systems”
are denounced, which “has now proved a failure,”
along with their philosophical and
religious foundations.
Also, a strong preoccupation is felt
concerning the abuse of “liberty,”
which might lead man to unimagined cruelty, atrocities, injustice and tyranny
(brutal reactions to this abuse, which have already occurred in the 20th
century, such as Nazism, Fascism and the Marxist dictatorships). This whole
frightening picture prophesied in 1881, has, in fact, already become a reality
through the XX century with its world wars, with the poverty of the Third World
countries, with the growing deterioration of the ecological balance, and so many
other atrocities.
It is not difficult to foresee that
new and even greater tragedies will continue to occur if the current trends in
the panorama of the world are not totally altered. It has been stated unequivocally
that this cannot be prevented except “through
the soothing influence of a brotherhood”
(a more benevolent and harmonious
mixture between what is high and low in human society), besides the practical
application of the true esoteric doctrines, and that this was the general object
to be attained.
In conclusion, it can be seen that
the TS was expected to be an exemplary organization that would put into practice
the principles of the esoteric doctrines, something which – as we shall see
further on – means nothing less than the forming of a nucleus of the universal
brotherhood of the world. In this way the TS would become
the living example of the solutions for the great problems of the world. Such a
practical application was perceived by the Mahatmas as absolutely essential;
especially since preaching without doing what one is advocating can easily
become a form of hypocrisy and is always of little effectiveness.
It is only the practical application
of such a nucleus that would, on the one side, grant the TS the moral right to
preach solutions for great problems and, on the other, generate the energy that
– in the face of tremendous obstacles and antagonisms of every sort – is
necessary to accomplish the regenerating task of an enormous intellectual
reformation.
That is the reason why the Mahatma
stated so categorically, “Rather perish
the T.S. with both its hapless founders” than to turn its back on the
solution of the problems of “the teeming
millions of the ignorant, of the poor and despised, the lowly and the oppressed;”
and that is the reason They would never “allow the T.S. to drop its noble
title, that of Brotherhood of Humanity, to become a simple school of psychology.”
In view of the above, and also of the high position
occupied by the Maha-Chohan in the planet’s Occult
Hierarchy (as one of its great Chiefs), it is not hard for us to understand why
Mahatma Koot Humi, who was
one of the Adepts most involved in the founding of the TS, wrote the following
lines, mentioning the importance of the esoteric doctrines and at the same time
connecting them with the advent of new social institutions “of a genuine, practical Brotherhood of
Humanity.”
43 - “The truths and mysteries of occultism
constitute, indeed, a body of the highest spiritual importance, at once profound
and practical for the world at large. Yet, it is not as a mere addition to the
tangled mass of theory or speculation in the world of science that they were
given to you, but for their practical bearing on the interests of mankind. (...)
They have to prove both destructive and
constructive – destructive in the pernicious errors of the past, in the old
creeds and superstitions which suffocate in their poisonous embrace like the
Mexican weed nigh all mankind; but constructive of new institutions of a
genuine, practical Brotherhood of Humanity where all will become co-workers of
nature, (...) The Chiefs want a ‘Brotherhood of
Humanity,’ a real Universal Fraternity started; an institution which would make
itself known throughout the world, and arrest the attention of the highest
minds.” (K.H., ML, L. 6, pp. 23-24)
The General Misconception of the Objects of the TS
Up to the present, however, the
members in general of the TS (and even the majority of its leaders) do not
appear to properly understand – not even in intellectual terms – these high
original aims. And, as a consequence of this
fact, it is not surprising that the TS is still very far from a practical
application of its Objects, especially the first one, as we shall try to prove
in this book.
This difficulty in accomplishing what had been proposed by the Masters was
pointed out already in the first years of the TS, as can be seen in the
quotation below:
44 - “Their success has not equalled the hopes of their original backers, phenomenal as
it has been in certain directions.” (M., ML, L. 44, p. 263.)
Be this as it may, the truth is that,
however great the difficulties encountered in what the TS really has
accomplished in its nearly 135 years of existence, this does not affect in any
way the hypothesis we are here trying to prove: that the TS is, in accordance
with its original proposal as well as with the general aims of its Objects, a
truly altruistic and theosophical organization and that, therefore, these
Objects originate from and reflect the Divine Wisdom.
This warning and this clarification
are important because ever since the first days of the TS the Mahatmas have
found great difficulty in seeing their orientations properly understood by the
members of the TS.
Here follow several quotations that show this fact and at the same
time emphasize the importance of the principle or law of the universal
brotherhood, as well as its practical application:
45 - “On the other hand we claim to
know more of the secret cause of events than you men of the world do. I say then
that it is the vilification and abuse of the founders and the general
misconception of the aims of the Society that paralyses its progress – nothing
else. There’s no want of definitiveness in these Objects were they but properly
explained. The members would have plenty to do were they to pursue reality with
half the fervour they do mirage.
I am sorry to find you comparing Theosophy to a painted house on the stage
whereas in the hands of true philanthropists and theosophists it might become as
strong as an impregnable fort. The situation is this: men who join the Society
with the one selfish object of reaching power making occult science their only
or even chief aim may as well not join it – they are doomed to disappointment as
much as those who commit the mistake of letting them believe that the Society is
nothing else. It is just because they preach too much ‘the Brothers’ and too
little if at all Brotherhood that they fail
(...) It is he alone who has the love of humanity at heart, who is capable of
grasping thoroughly the idea of a regenerating practical Brotherhood who is
entitled to the possession of our secrets.” (M., ML, L. 38, p. 251)
46 - “(...) it has been constantly
our wish to spread on the Western Continent among the foremost educated classes
“Branches” of the T.S. as the harbingers of a Universal Brotherhood (...)
Notwithstanding his frank and honest admission to the effect that being unable
to grasp the basic idea of Universal Brotherhood of the Parent Society, his aim
was but to cultivate the study of occult Sciences (...) But, this consent, you
will please bear in mind, was obtained solely under the express and unalterable condition that the new Society should be
founded as a Branch of the Universal Brotherhood.” (K.H., ML,
L. 28, p. 209)
47 - “Yet, you have ever discussed
but to put down the idea of a Universal Brotherhood, questioned its usefulness,
and advised to remodel the T.S. on the principle of a college for the special
study of occultism. This, my respected and esteemed friend and Brother – will
never do!” (...) But, the new Society, if formed at all, must (though bearing a
distinctive title of his own) be, in fact, a Branch of the Parent Society as is
the British Theosophical Society at London, and contribute to its vitality and
usefulness by promoting its leading idea of a Universal Brotherhood, and in
other practical ways.” (K.H., ML, L. 2, pp. 8-9)
48 - “Had I asked for your help in
the organization of a system for teaching the occult sciences, or a plan for a
“school of magick” the instance brought by you of an
ignorant boy asked to work out “an abstruse problem regarding the motion of a
fluid inside another fluid” might be a happy one. As it is, your comparison
falls short of the mark and the bit of irony hits no one; for my mentioning the
subject related merely to the general plan and outward administration of the
projected Society and not in the least to its esoteric studies; to the Branch of
the Universal Brotherhood not
to the “School of Magick” – the formation of the
former being the sine qua non for the latter. (...) I
asked for a skeleton plan, and you imagined I clamoured for co-operation in the instructions to be given in spiritual sciences! (...)
And you, otherwise a good and a wise man, being unconsciously to yourself the
type of its spirit, are unable to understand our ideas upon the Society as a Universal Brotherhood, and hence – turn away your face from it.” (K.H., ML, L. 28, pp. 213-215)
49 - “The term “Universal
Brotherhood” is no idle phrase. (...) It is the only secure foundation for
universal morality. If it be a dream, it is at least a noble one for mankind:
and it is the aspiration of the true adept.” (K.H., ML,
L. 4, p. 17)
The following excerpt from the
writings of N. Sri Ram, fifth international president of the TS, sums up the
above set of quotations very neatly. In it we can clearly notice forces
that oppose the basic direction in which the TS should have gone from its
earliest inception:
50 - “It may not be known to all that the
Objects, as they stand today, took shape gradually as a result of contending
forces. There were different views as to what the Society should aim at, and
these had all to be considered and met in some manner. In the early days there
were those who asked for more and more occult knowledge. But the Adepts
Themselves, from whom the knowledge originally came, were most reluctant to
answer the questions which were put to Them. In fact,
some of those questions were of a nature which could not be answered in terms
that would not be misunderstood. On the other hand, They were keen on what one of Them called ‘a Universal Fraternity.’ That was Their main aim, from the beginning.” (N. Sri Ram, On the Watch Tower,
p. 461-462)
The Adepts (Theosophy) and the Importance of the Universal Brotherhood
We shall end this chapter with a few
more quotations which give us an overview of the relationship between the
consciousness of the Mahatmas (of Theosophy – a true spiritual Wisdom or
Altruism) and the principles and practice of the universal brotherhood of
humanity:
51 - “You cannot have forgotten what
I told you repeatedly at Simla and what the Master K.H.
told you himself, namely, that the T.S. is first of all a universal Brotherhood,
not a Society for phenomena and occultism.” (HPB, ML, L. 138, p. 468)
52 - “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 opinions
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 Buddhistic 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.” (HPB, quoting J.D.
Buck, in The Key to Theosophy, p. 18)
53 - “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.” (HPB, The Key to Theosophy, p. 19)
54 - “You may remember how, very
early in the life of the Society, one of the Masters wrote to Mr. Sinnett that
They do not come out of their age-long seclusion simply to teach a few
people in an occult club. To Them, the teaching of the
Brotherhood of man, the acceptance of that teaching, the willing work to forward
the life of Brotherhood (...) that is the greatest Object of the Society; and
knowledge is only valuable as it makes one more effective in carrying that
Message to the world. And so, as it was put to Mr. Sinnett, the really important
thing for the Society is: To teach and to live Brotherhood.” (Annie
Besant, The Theosophical Society and the Occult Hierarchy, p. 19)
As was the intention of this chapter, we believe that
we have shown in the above quotations that, at least in the letters of the
Adepts (who are said to have attained Theosophy permanently) and in accordance
with the view of the great leaders of the TS, the principle or law of the
universal brotherhood of humanity, as well as the practical example of an
organization that embodies it, is not only the most important and decisive
aspect of the work of the TS but also “its master idea.” We hope, therefore, to have proved
how closely related Theosophy is to living and teaching the world the principle
or law of the universal brotherhood of humanity.
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