The subjoined extracts from the writings and public utterances of some of the leading members of the Theosophical Society will it is believed throw considerable light on the issues raised in Dr. Hartmann's article in the number for October emitted "What is the Theosophical Society"; not so much perhaps as testing the validity of his observations as expanding their scope, and throwing into relief the true character of the Theosophical Society. Anything done or said by anybody without exception, not in harmony with the spirit of these extracts is entirely without binding power on the Theosophical Society or any of its members.
UNIVERSAL BROTHERHOOD THE MAIN OBJECT OF THE THEOSOPHICAL SOCIETY.
In support of this assertion it may be noticed that in the April number of the Theosophist for the year 1880 in the extract of the rules of the Society as given in 1879, it is alternatively described as the Theosophical Society or Universal Brotherhood, and further stated that "The Theosophical Society is formed upon a basis of a Universal Brotherhood."
In March, 1880, in a speech by Rao Bahadur Gopalrao Hurry Deshmuk, the Society is described in the following words: "This Society was established in America four years ago (i.e. in 1875) and its object is to inquire into the philosophies of the East, to announce the brotherhood of man, and to create the bonds of fellowship among nations and sects of different denominations."
In the June number of the Theosophist for 1881, the name of the Society is again put forward as, "Universal Brotherhood" and its first object is stated to be — To form the nucleus of a Universal Brotherhood of Humanity.
The same sentiment is to be found enunciated by Mr. Sinnett in a speech made on the occasion of the seventh anniversary of the Society. He says: "But even this philosophical search for truth is hardly the primary object of the Society. That object is promoted by the philosophical search for truth, as I hope directly to show, that object itself is that pressed in the foremost watchword of the Society, Universal Brotherhood." (Supplement Theosophist, January, 1883.)
In the last edition of his lectures, published in 1885, Col. Olcott quotes a passage from Lange's "History of Materialism" p. 361, in which it is stated: — "That the new epoch will not conquer unless it be under the banner of a great idea which sweeps away egoism, and sets human perfection in human fellowship as a new aim in the place of reckless toil, which looks only to personal gain." Col. Olcott then proceeds: "It is to such an idea as this that the Theosophical Society seeks to give a formal if not already a quite practical expression," p. 30. Further on in the same book, p. 117, he states "Our Society might have added to the name 'Theosophical' that of: 'Philadelphian' as it was always meant to be a Society of Universal Brotherhood and for promoting brotherly love among all races."
In No. 8, Transactions of the London Lodge Theosophical Society, Mr. Mohini M. Chatterji, in a paper "On the Theosophical Society and its Work," after enumerating the three objects of the Society, makes the following observation: — "Of these three the first (i.e. Universal Brotherhood) is to be looked upon as the crown and end, the other two are merely accessories and means. Every member of the Theosophical Society must be inspired by that end, but may or may not be interested in the other two objects."
A letter from Dewan Bahadoor Ragoonath Row published in the Theosophist for March, 1884, and quoted in the same "Transaction," still further accentuates this position. He says: — "Theosophy, as understood by me, is made up of three elements, viz, universal brotherhood, knowledge of truths discovered by science generally known to the ordinary scientist, and knowledge of truths still in store for them. It may be described in another way, viz, 'universal religion and science reconciled.' To be a Theosophist he must acknowledge and practice universal brotherhood. If he is not prepared to admit the principle, he cannot be a Theosophist. In addition to this, he should be a student of truths generally known, of course to the extent of his capacity. He should, besides, be a searcher of truths hitherto unknown. If he be all these three, he is undoubtedly a Theosophist. It is, however, possible that one may not be capable of knowing scientific truths, extant or prospective, and yet may be able to recognize and practice universal brotherhood; he is still a Theosophist. No one who does not admit and practice universal brotherhood, though he be a scientist of the first degree, can ever be a Theosophist."
In the last published report (1886) of the Rules of the Theosophical Society it will also be seen that the first object of the Society is again stated as the promotion of a "Universal Brotherhood of Humanity."
It is evident from these extracts, dating from the first formation of the Society to the present year, that Universal Brotherhood has been the one and only constant object of the Theosophical Society. The other objects which have at different times been added to this can only be looked upon as additions forming no part of the basic nature of the original, admissible only on the principle of toleration but in no sense binding on the Society. Whatever may be the statement put forward by individuals, from the President to the youngest member of the Society, or by any groups of individuals, such statements ought to be considered as representing individual opinion only and as having no authoritative legislation over the members of the Society.
THE UNSECTARIAN CHARACTER OF THE SOCIETY.
This point which is the logical outcome of the former position, is likewise as clearly enunciated in Theosophical literature.
In October, 1879, in an article entitled "What are Theosophists," which has since been acknowledged by Madame Blavatsky, it is stated:
"With how much, then, of this nature-searching, God-seeking science of the ancient Aryan and Greek mystics, and of the powers of modern spiritual mediumship, does the Society agree? Our answer is: — with it all. But if asked what it believes in, the reply will be: — 'as a body — Nothing.' The Society, as a body, has no creed, as creeds are but the shells around spiritual knowledge; and Theosophy in its fruition is spiritual knowledge itself — the very essence of philosophical and theistic enquiry. Visible representative of Universal Theosophy, it can be no more sectarian than a Geographical Society, which represents universal geographical exploration without caring whether the explorers be of one creed or another. The religion of the Society is an algebraical equation, in which so long as the sign = of equality is not omitted, each member is allowed to substitute quantities of his own, which better accord with climatic and other exigencies of his native land, with the idiosyncracies of his people, or even with his own. Having no accepted creed, our Society is very ready to give and take, to learn and teach, by practical experimentation, as opposed to mere passive and credulous acceptance of enforced dogma. It is willing to accept every result claimed by any of the foregoing schools or systems, that can be logically and experimentally demonstrated. Conversely it can take nothing on mere faith, no matter by whom the demand may be made. * *
"Born in the United States of America, the Society was constituted on the model of its Mother Land. The latter, omitting the name of God from its constitution lest it should afford a pretext one day to make a state religion, gives absolute equality to all religions in its laws. All support and each is in turn protected by the state. The Society, modelled upon this constitution, may fairly be termed a 'Republic of Conscience.'
"We have now, we think, made clear why our members, as individuals, are free to stay outside or inside any creed they please, provided they do not pretend that none but themselves shall enjoy the privilege of conscience, and try to force their opinions upon the others. In this respect the Rules of the Society are very strict. It tries to act upon the wisdom of the old Buddhistic axiom: 'Honor thine own faith, and do not slander that of others;' echoed back in our present century, in the 'Declaration of Principles' of the Brahmo Samaj, which so nobly states that: 'no sect shall be vilified, ridiculed, or hated.'" * * * * *
"In conclusion, we may state that, broader and far more universal in its views than any existing mere scientific Society, it has plus science its belief in every possibility, and determined will to penetrate into those unknown spiritual regions which exact science pretends that its votaries have no business to explore. And, it has one quality more than any religion in that it makes no difference between Gentile, Jew or Christian. It is in this spirit that the Society has been established upon the footing of a Universal Brotherhood."
In the supplement of the Theosophist, January, 1886, in the Preamble or Statement of Principles, first put forth in 1875 are these words: "Whatever may be the private opinions of its members, the Society has no dogmas to enforce, no creed to disseminate. It is formed neither as a Spiritualistic schism, nor to serve as the foe or friend of any sectarian or philosophical body. Its only axiom is the omnipotence of truth, its only creed a profession of unqualified devotion to its discovery and propagation. In considering the qualification of applicants for membership, it knows neither race, sex, color, nor creed.
In the rules of the particular religious creed, is entirely unsectarian, and includes professors of all faiths."
In the paper before alluded to No. 8, Transactions of the London Lodge — Mr. Mohini M. Chatterji makes the following remark: — "All attempts to fasten the authority of the Society to any creed, philosophical or otherwise, which is not covered by these rules (viz, the printed objects of the Society) are void ab initio; not because of the merits of such creed or doctrine, or of their exponents, but simply for the reason that the Theosophical Society, by its constitution, is not capable of holding any creed or doctrine in its corporate character."
It is important that each individual member should clearly realize what the Theosophical Society is, what its fundamental principles and what is required of its members. It has been with the Theosophical Society, published in 1886, it is also stated "That the Society represents no thought of giving further emphasis to the idea set forth by Dr. Hartmann in his concluding paragraph that these few extracts have been put together. A little attention to these statements will it is believed show the true character and purpose of the Theosophical Society and aid people to discern what is and what is not consistent with that character and purpose.