This site is dedicated to the study of Theosophy and the work of the Theosophical Society. Its inspiration comes from a variety of Theosophical authors including Helena Blavatsky, Henry Olcott, Annie Besant, Charles Leadbeater, T Subba Row, Damodar Mavalankar, Cyril Scott, Geoffrey Hodson, C Jinarajadasa, J Krishnamurti and the authors of the letters from the Masters, amongst others.
Its inspiration also comes from Vyasa, Homer, Pythagoras, Plato, Plutarch, Nagarjuna, Thomas More, the author behind the name of ‘William Shakespeare’, amongst many others; those wisdom-inspired and knowledgeable writers associated with the worlds great Philosophies and Religions.
- The opinions expressed in the articles and works provided here are those of the authors and contributors. The primary authors and contributors of articles and works to this site also happen to be members of The Theosophical Society, however, some material provided such as quotes, photos and material deemed to have some Theosophical content which we believe may be of interest to the readership, may have originated from sources that are not associated with The Theosophical Society, and who may not even be aware of its existence. In any case, The Theosophical Society is not legally affiliated with this site and is not responsible for the opinions expressed in the various works of this website.
- These writings come from various times and places in which the meanings of certain words may be different to the meanings generally understood today, and that, if doubts arise in the mind of the reader, it may be necessary to investigate the meaning and context of the words as they were meant by the author. The crown of literalism and pettiness is confusion, while the crown of kindness and inquiry is wisdom. The word ‘brotherhood’ reflects the unity of life and is inclusive of all genders and all people, being free of the distinctions as shown in the Theosophical Society’s first object. The word ‘Man’, used in the Society’s third object internationally, has a technical meaning in metaphysics, referring to collective degrees of consciousness expressed through subtle vehicles of matter—expressed at the Temple at Delphi as ‘Oh man, know thyself, and thou shalt know the Universe and the gods’. It is etymologically derived from a Proto-Indo-European root meaning ‘thinker’; is related to the sanskrit words Manas, meaning ‘mind’ and also Manu, the human progenitor of all humanity; Mahat ‘divine mind’; and Men ‘to think’, the basis of the words mental, manage etc; and therefore here is inclusive of ALL people. In Australia, the objects are generally printed with the expression ‘the human being’ as a substitution for the word ‘Man’.
“The Abstract and the Concrete”
From THE KEY TO THEOSOPHY by H P Blavatsky
Q. Please elucidate this difference, the Abstract and the Concrete, a little more.
A. The Society is a great body of men and women, composed of the most heterogeneous elements. Theosophy, in its abstract meaning, is Divine Wisdom, or the aggregate of the knowledge and wisdom that underlie the Universe—the homogeneity of eternal good; and in its concrete sense it is the sum total of the same as allotted to man by nature, on this earth, and no more. Some members earnestly endeavor to realize and, so to speak, to objectivize Theosophy in their lives; while others desire only to know of, not to practice it; and others still may have joined the Society merely out of curiosity, or a passing interest, or perhaps, again, because some of their friends belong to it. How, then, can the system be judged by the standard of those who would assume the name without any right to it? Is poetry or its muse to be measured only by those would-be poets who afflict our ears? The Society can be regarded as the embodiment of Theosophy only in its abstract motives; it can never presume to call itself its concrete vehicle so long as human imperfections and weaknesses are all represented in its body; otherwise the Society would be only repeating the great error and the outflowing sacrilege of the so-called Churches of Christ. If Eastern comparisons may be permitted, Theosophy is the shoreless ocean of universal truth, love, and wisdom, reflecting its radiance on the earth, while the Theosophical Society is only a visible bubble on that reflection. Theosophy is divine nature, visible and invisible, and its Society human nature trying to ascend to its divine parent. Theosophy, finally, is the fixed eternal sun, and its Society the evanescent comet trying to settle in an orbit to become a planet, ever revolving within the attraction of the sun of truth. It was formed to assist in showing to those of humanity that such a thing as Theosophy exists, and to help them to ascend towards it by studying and assimilating its eternal verities.
Q. I thought you said you had no tenets or doctrines of your own?
A. No more we have. The Society has no wisdom of its own to support or teach. It is simply the storehouse of all the truths uttered by the great seers, initiates, and prophets of historic and even prehistoric ages; at least, as many as it can get. Therefore, it is merely the channel through which more or less of truth, found in the accumulated utterances of humanity’s great teachers, is poured out into the world.
Q. But is such truth unreachable outside of the society? Does not every Church claim the same?
A. Not at all. The undeniable existence of great initiates—true “Sons of God”-shows that such wisdom was often reached by isolated individuals, never, however, without the guidance of a master at first. But most of the followers of such, when they became masters in their turn, have dwarfed the Catholicism of these teachings into the narrow groove of their own sectarian dogmas. The commandments of a chosen master alone were then adopted and followed, to the exclusion of all others—if followed at all, note well, as in the case of the Sermon on the Mount. Each religion is thus a bit of the divine truth, made to focus a vast panorama of human fancy which claimed to represent and replace that truth.
Q. But Theosophy, you say, is not a religion?
A. Most assuredly it is not, since it is the essence of all religion and of absolute truth, a drop of which only underlies every creed. To resort once more to metaphor. Theosophy, on earth, is like the white ray of the spectrum, and every religion only one of the seven prismatic colors. Ignoring all the others, and cursing them as false, every special colored ray claims not only priority, but to be that white ray itself, and anathematizes even its own tints from light to dark, as heresies. Yet, as the sun of truth rises higher and higher on the horizon of man’s perception, and each colored ray gradually fades out until it is finally reabsorbed in its turn, humanity will at last be cursed no longer with artificial polarizations, but will find itself bathing in the pure colorless sunlight of eternal truth. And this will be Theosophia.
Q. Your claim is, then, that all the great religions are derived from Theosophy, and that it is by assimilating it that the world will be finally saved from the curse of its great illusions and errors?
A. Precisely so. And we add that our Theosophical Society is the humble seed which, if watered and left to live, will finally produce the Tree of Knowledge of Good and Evil which is grafted on the Tree of Life Eternal. For it is only by studying the various great religions and philosophies of humanity, by comparing them dispassionately and with an unbiased mind, that each one can hope to arrive at the truth. It is especially by finding out and noting their various points of agreement that we may achieve this result. For no sooner do we arrive—either by study, or by being taught by someone who knows—at their inner meaning, than we find, almost in every case, that it expresses some great truth in Nature.
Q. We have heard of a Golden Age that was, and what you describe would be a Golden Age to be realized at some future day. When shall it be?
A. Not before humanity, as a whole, feels the need of it. A maxim in the Persian Javidan Khirad says:
“Truth is of two kinds—one manifest and self-evident; the other demanding incessantly new demonstrations and proofs.”
It is only when this latter kind of truth becomes as universally obvious as it is now dim, and therefore liable to be distorted by sophistry and casuistry; it is only when the two kinds will have become once more one, that all people will be brought to see alike.
Q. But surely those few who have felt the need of such truths must have made up their minds to believe in something definite? You tell me that, the Society having no doctrines of its own, every member may believe as he chooses and accept what he pleases. This looks as if the Theosophical Society was bent upon reviving the confusion of languages and beliefs of the Tower of Babel of old. Have you no beliefs in common?
A. What is meant by the Society having no tenets or doctrines of its own is, that no special doctrines or beliefs are obligatory on its members; but, of course, this applies only to the body as a whole. The Society, as you were told, is divided into an outer and an inner body. Those who belong to the latter have, of course, a philosophy, or—if you so prefer it—a religious system of their own.
Q. May we be told what it is?
A. We make no secret of it. It was outlined a few years ago in The Theosophist and Esoteric Buddhism, and may be found still more elaborated in The Secret Doctrine. It is based on the oldest philosophy of the world, called the Wisdom-Religion or the Archaic Doctrine.