The Key to Theosophy
Helena
Petrovna Blavatsky
1831
-1891
_______________________
The Key to Theosophy
By
Helena Petrovna Blavatsky
Theosophy for the Masses
Q. And you think that Theosophy would, by stepping in, help to
remove these
evils, under the
practical and adverse conditions of our modern life?
A. Had we more money, and had not most of the Theosophists to work
for their
daily bread, I
firmly believe we could.
Q. How? Do you expect that your doctrines could ever take hold of
the uneducated
masses, when they
are so abstruse and difficult that well-educated people can
hardly understand
them?
A. You forget one thing, which is that your much-boasted modern
education is
precisely that which
makes it difficult for you to understand Theosophy. Your
mind is so full
of intellectual subtleties and preconceptions that your natural
intuition and perception
of the truth cannot act. It does not require metaphysics or education to make a
man understand the broad truths of Karma and Reincarnation. Look at the
millions of poor and uneducated Buddhists and Hindus, to whom Karma and
reincarnation are solid realities, simply because their minds have never been
cramped and distorted by being forced into an unnatural groove.
They have never had the innate human sense of justice perverted in
them by being told to believe that their sins would be forgiven because another
man had been put to death for their sakes. And the Buddhists, note well, live
up to their
beliefs without a
murmur against Karma, or what they regard as a just
punishment; whereas the
Christian populace neither lives up to its moral ideal,
nor accepts its
lot contentedly. Hence murmuring and dissatisfaction, and the
intensity of the
struggle for existence in Western lands.
Q. But this contentedness, which you praise so much, would do away
with all
motive for exertion
and bring progress to a stand-still.
A. And we, Theosophists, say that your vaunted progress and
civilization are no
better than a host
of will-o'-the-wisps, flickering over a marsh which exhales a
poisonous and deadly
miasma. This, because we see selfishness, crime,
immorality, and all the
evils imaginable, pouncing upon unfortunate mankind from this Pandora's box
which you call an age of progress, and increasing pari
passu with the growth of your material civilization.
At such a price, better the
inertia and
inactivity of Buddhist countries, which have arisen only as a
consequence of ages of
political slavery.
Q. Then is all this metaphysics and mysticism with which you occupy
yourself so much, of no importance?
A. To the masses, who need only practical
guidance and support, they are not of much consequence; but for the educated,
the natural leaders of the masses, those whose modes of thought and action will
sooner or later be adopted by those masses, they are of the greatest
importance. It is only by means of the
philosophy that an
intelligent and educated man can avoid the intellectual
suicide of believing
on blind faith; and it is only by assimilating the strict
continuity and logical
coherence of the Eastern, if not esoteric, doctrines,
that he can
realize their truth. Conviction breeds enthusiasm, and "Enthusiasm,"
says Bulwer Lytton, "is the
genius of sincerity, and truth accomplishes no
victories without
it;" while Emerson most truly remarks that "every great and
commanding movement in
the annals of the world is the triumph of enthusiasm."
And what is more calculated to produce such a feeling than a
philosophy so
grand, so
consistent, so logical, and so all-embracing as our Eastern Doctrines?
Q. And yet its enemies are very numerous, and every day Theosophy
acquires new opponents.
A. And this is precisely that which proves its intrinsic excellence
and value.
People hate only the things they fear, and no one goes out of his
way to
overthrow that which
neither threatens nor rises beyond mediocrity.
Q. Do you hope to impart this enthusiasm, one day, to the masses?
A. Why not? Since history tells us that the masses adopted Buddhism
with
enthusiasm, while, as
said before, the practical effect upon them of this
philosophy of ethics is
still shown by the smallness of the percentage of crime
amongst Buddhist
populations as compared with every other religion. The chief
point is, to
uproot that most fertile source of all crime and immortality-the
belief that it is
possible for them to escape the consequences of their own
actions. Once teach
them that greatest of all laws, Karma and Reincarnation, and
besides feeling in
themselves the true dignity of human nature, they will turn
from evil and
eschew it as they would a physical danger.
How Members Can Help the Society
Q. How do you expect the Fellows of your Society to help in the
work?
A. First by studying and comprehending the theosophical doctrines,
so that they
may teach
others, especially the young people. Secondly, by taking every
opportunity of talking
to others and explaining to them what Theosophy is, and
what it is not;
by removing misconceptions and spreading an interest in the
subject. Thirdly, by
assisting in circulating our literature, by buying books
when they have
the means, by lending and giving them and by inducing their
friends to do so.
Fourthly, by defending the Society from the unjust aspersions
cast upon it, by
every legitimate device in their power. Fifth, and
most
important of all, by
the example of their own lives.
Q. But all this literature, to the spread of which you attach so
much importance, does not seem to me of much practical use in helping mankind.
This is not practical charity.
A. We think otherwise. We hold that a good book which gives people
food for
thought, which
strengthens and clears their minds, and enables them to grasp
truths which they
have dimly felt but could not formulate-we hold that such a
book does a real,
substantial good. As to what you call practical deeds of
charity, to benefit
the bodies of our fellowmen, we do what little we can; but,
as I have
already told you, most of us are poor, whilst the Society itself has
not even the
money to pay a staff of workers. All of us who toil for it, give
our labor
gratis, and in most cases money as well. The few who
have the means of doing what are usually called charitable actions, follow the
Buddhist precepts
and do their
work themselves, not by proxy or by subscribing publicly to
charitable funds. What
the Theosophist has to do above all is to forget his
personality.
What a Theosophist Ought Not to Do
Q. Have you any prohibitory laws or clauses for Theosophists in
your Society?
A. Many, but-alas!-none of them are enforced. They express the
ideal of our
organization, but the
practical application of such things we are compelled to
leave to the
discretion of the Fellows themselves. Unfortunately, the state of
men's minds in the
present century is such that, unless we allow these clauses
to remain, so
to speak, obsolete, no man or woman would dare to risk joining the Theosophical
Society. This is precisely why I feel forced to lay such a stress
on the
difference between true Theosophy and its hard-struggling and
well-intentioned, but still
unworthy vehicle, the Theosophical Society.
Q. May I be told what are these perilous reefs in
the open
A. Well may you call them reefs, as more than one otherwise sincere
and
well-meaning F.T.S. has
had his Theosophical canoe shattered into splinters on
them! And yet to
avoid certain things seems the easiest thing in the world to
do. For
instance, here is a series of such negatives, screening positive
Theosophical duties:
No Theosophist should be silent when he hears evil reports or
slanders spread
about the Society,
or innocent persons, whether they be his colleagues or
outsiders.
Q. But suppose what one hears is the truth, or may be true without
one knowing
it?
A. Then you must demand good proofs of the assertion, and hear both
sides
impartially before you
permit the accusation to go uncontradicted. You have
no
right to believe
in evil, until you get undeniable proof of the correctness of
the statement.
Q. And what should you do then?
A. Pity and forbearance, charity and long-suffering, ought to be
always there to
prompt us to excuse
our sinning brethren, and to pass the gentlest sentence
possible upon those
who err. A Theosophist ought never to forget what is due to the shortcomings
and infirmities of human nature.
Q. Ought he to forgive entirely in such cases?
A. In every case, especially he who is sinned against.
Q. But if by so doing, he risks to injure, or allow others to be
injured? What
ought he to do
then?
A. His duty; that which his conscience and higher nature suggests
to him; but
only after mature
deliberation. Justice consists in doing no injury to any
living being; but
justice commands us also never to allow injury to be done to
the many, or
even to one innocent person, by allowing the guilty one to go
unchecked.
Q. What are the other negative clauses?
A. No Theosophist ought to be contented with an idle or frivolous
life, doing no
real good to
himself and still less to others. He should work for the benefit of
the few who need
his help if he is unable to toil for Humanity, and thus work
for the
advancement of the Theosophical cause.
Q. This demands an exceptional nature, and would come rather hard
upon some
persons.
A. Then they had better remain outside the T.S. instead of sailing
under false
colors. No one is
asked to give more than he can afford, whether in devotion,
time, work, or
money.
Q. What comes next?
A. No working member should set too great value on his personal
progress or
proficiency in Theosophic studies; but must be prepared rather to do as
much
altruistic work as lies
in his power. He should not leave the whole of the heavy
burden and
responsibility of the Theosophical Movement on the shoulders of the few devoted
workers. Each member ought to feel it his duty to take what share he can in the
common work, and help it by every means in his power.
Q. This is but just. What comes next?
A. No Theosophist should place his personal vanity, or feelings,
above those of
his Society as a
body. He who sacrifices the latter, or other people's
reputations on the altar
of his personal vanity, worldly benefit, or pride,
ought not to be
allowed to remain a member. One cancerous limb diseases the
whole body.
Q. Is it the duty of every member to teach others and preach
Theosophy?
A. It is indeed. No fellow has a right to remain idle, on the
excuse that he
knows too little
to teach. For he may always be sure that he will find others
who know still
less than himself. And also it is not until a man begins to try
to teach
others, that he discovers his own ignorance and tries to remove it. But
this is a minor
clause.
Q. What do you consider, then, to be the chief of these negative Theosophical
duties?
A. To be ever prepared to recognize and confess one's faults. To
rather sin
through exaggerated
praise than through too little appreciation of one's
neighbor's efforts. Never to backbite or slander another person. Always to say
openly and direct
to his face anything you have against him. Never to make
yourself the echo of
anything you may hear against another, nor harbor revenge
against those who
happen to injure you.
Q. But it is often dangerous to tell people the truth to their
faces. Don't you
think so? I know
one of your members who was bitterly offended, left the
Society, and became its greatest enemy, only because he was told
some unpleasant truths to his face, and was blamed for them.
A. Of such we have had many. No member, whether prominent or
insignificant, has ever left us without becoming our bitter enemy.
Q. How do you account for it?
A. It is simply this. Having been, in most cases, intensely devoted
to the
Society at first, and having lavished upon it the most exaggerated
praises, the
only possible
excuse such a backslider can make for his subsequent behavior and past
short-sightedness, is to pose as an innocent and deceived victim, thus
casting the blame
from his own shoulders onto those of the Society in general,
and its leaders
especially. Such persons remind one of the old fable about the
man with a distorted
face, who broke his looking-glass on the ground that it
reflected his
countenance crookedly.
Q. But what makes these people turn against the Society?
A. Wounded vanity in some form or other, almost in every case.
Generally,
because theirdicta and advice are not taken as final and
authoritative; or else,
because they are of
those who would rather reign in Hell than serve in Heaven.
Because, in short, they cannot bear
to stand second to anybody in anything. So,
for instance,
one member-a true "Sir Oracle"-criticized, and almost defamed
every member in
the T.S. to outsiders as much as to Theosophists, under the
pretext that they
were all untheosophical, blaming them precisely for
what he
was himself
doing all the time. Finally, he left the Society, giving as his
reason a profound
conviction that we were all (the Founders especially)-Frauds!
Another one, after intriguing in every possible way to be placed at
the head of
a large
Section of the Society, finding that the members would not have him,
turned against the
Founders of the T.S., and became their bitterest enemy,
denouncing one of them
whenever he could, simply because the latter could not,
and would not,
force himupon the Members. This was simply a case of
an
outrageous wounded vanity.
Still another wanted to, and virtually did,
practiceblack-magic-i.e., undue
personal psychological influence on certain
Fellows, while pretending devotion and every Theosophical virtue.
When this was put a stop to, the Member broke with Theosophy, and now slanders
and lies against the same hapless leaders in the most virulent manner,
endeavoring to
break up the
society by blackening the reputation of those whom that worthy
"Fellow" was unable to deceive.
Q. What would you do with such characters?
A. Leave them to their Karma. Because one person
does evil that is no reason for others to do so.
Q. But, to return to slander, where is the line of demarcation
between
backbiting and just
criticism to be drawn? Is it not one's duty to warn one's
friends and
neighbors against those whom one knows to be dangerous associates?
A. If by allowing them to go on unchecked other persons may be
thereby injured, it is certainly our duty to obviate the danger by warning them
privately. But true or false, no accusation against another person should ever
be spread
abroad. If true, and the fault hurts no one but the sinner, then leave
him to
his Karma. If
false, then you will have avoided adding to the injustice in the
world. Therefore,
keep silent about such things with everyone not directly
concerned. But if your
discretion and silence are likely to hurt or endanger
others, then I add:
Speak the truth at all costs, and say, with Annesly,
"Consult duty, not events." There are cases when one is
forced to exclaim,
"Perish discretion, rather than allow it to interfere with
duty."
Q. Methinks, if you carry out these maxims, you are likely to reap
a nice crop
of troubles!
A. And so we do. We have to admit that we are now open to the same
taunt as the early Christians were. "See, how these Theosophists love one
another!" may now be said of us without a shadow of injustice.
Q. Admitting yourself that there is at least as much, if not more,
backbiting,
slandering, and
quarreling in the T.S. as in the
Scientific Societies-What kind of Brotherhood is this? I may ask.
A. A very poor specimen, indeed, as at present, and, until
carefully sifted and
reorganized,no better than
all others. Remember, however, that human nature is
the same in the
Theosophical Society as outof it. Its members are no
saints:
they are at best
sinners trying to do better, and liable to fall back owing to
personal weakness.
Add to this that our "Brotherhood" is no "recognized" or
established body, and
stands, so to speak, outside of the pale of jurisdiction.
Besides which, it is in a chaotic condition, and as unjustly
unpopular as is no
other body. What
wonder, then, that those members who fail to carry out its
ideal should turn,
after leaving the Society, for sympathetic protection to our
enemies, and pour
all their gall and bitterness into their too willing ears!
Knowing that they will find support, sympathy, and ready credence
for every
accusation, however absurd,
that it may please them to launch against the
Theosophical Society, they hasten to do so, and vent their wrath on
the innocent
looking-glass, which
reflected too faithfully their faces. People never forgive
those whom they
have wronged. The sense of kindness received, and repaid by them with
ingratitude, drives them into a madness of self-justification before the
world and their
own consciences. The former is but too ready to believe in
anything said against
a society it hates. The latter-but I will say no more,
fearing I have
already said too much.
Q. Your position does not seem to me a very enviable one.
A. It is not. But don't you think that there must be something very
noble, very
exalted, very true,
behind the Society and its philosophy, when the leaders and
the founders of
the Movement still continue to work for it with all their
strength? They
sacrifice to it all comfort, all worldly prosperity, and success,
even to their
good name and reputation-aye, even to their honor-to receive in
return incessant
and ceaseless obloquy, relentless persecution, untiring
slander, constant
ingratitude, and misunderstanding of their best efforts,
blows, and buffets
from all sides-when by simply dropping their work they would find themselves
immediately released from every responsibility, shielded from every further
attack.
Q. I confess, such a perseverance seems to
me very astounding, and I wondered why you did all this.
A. Believe me for no self-gratification; only in the hope of
training a few
individuals to carry on
our work for humanity by its original program when the
Founders are dead and gone. They have already found a few such
noble and devoted souls to replace them. The coming generations, thanks to
these few, will find the path to peace a little less thorny, and the way a
little widened, and thus
all this
suffering will have produced good results, and their self-sacrifice
will not have
been in vain. At present, the main, fundamental object of the
Society is to sow germs in the hearts of men, which may in time
sprout, and
under more
propitious circumstances lead to a healthy reform, conducive of more happiness
to the masses than they have hitherto enjoyed.
__________________________
Find answers to more questions
with
these Theosophy links
Dave’s
Streetwise Theosophy Boards
The Theosophy Website that
Welcomes Absolute Beginners
If you run a Theosophy Study Group,
please feel free
to make use of the
material on this Website
Cardiff Theosophical Society meetings
are informal
and there’s always a cup of tea afterwards
The
Cardiff Theosophical Society Website
The
National Wales Theosophy Website
This is for
everybody not just people in Wales
Theosophy Cardiff’s Instant Guide
General pages
about Wales, Welsh History
and The History of
Theosophy in Wales
Independent Theosophy Blog
One liners and quick explanations
About aspects of Theosophy
H P Blavatsky is usually the only
Theosophist that most people have
ever
heard of. Let’s put
that right
Lentil burgers, a
thousand press ups before breakfast and
the daily 25 mile
run may put it off for a while but death
seems to get most of
us in the end. We are pleased to
present for your
consideration, a definitive work on the
subject by a Student of
Katherine Tingley entitled
An
Independent Theosophical Republic
Links to Free Online Theosophy
Study Resources; Courses, Writings,
No
Aardvarks were harmed in the
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
Classic Introductory
Theosophy Text
A Text Book of Theosophy By C
What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
An Outstanding
Introduction to Theosophy
By a student of
Katherine Tingley
Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama – Desire
Manas Of
Reincarnation Reincarnation Continued
Karma Kama Loka
Devachan
Cycles
Arguments Supporting Reincarnation
Differentiation Of Species Missing Links
Psychic Laws, Forces, and Phenomena
Psychic Phenomena and Spiritualism
Quick Explanations with Links to More
Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis
Anthropogenesis
Root Races
Karma
Ascended Masters After Death States
Reincarnation
The Seven Principles of Man Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical Society Theosophical Society Presidents
History of the Theosophical Society Glossaries of Theosophical Terms
History of the Theosophical Society in Wales
The Three Objectives of the Theosophical Society
Explanation of the Theosophical Society Emblem
Karma Fundamental Principles Laws: Natural and Man-Made The Law of Laws
The Eternal Now
Succession
Causation The Laws of Nature A Lesson of The Law
Karma Does Not Crush Apply This Law
Man in The Three Worlds Understand The Truth
Man and His Surroundings The Three Fates The Pair of Triplets Thought, The Builder
Practical Meditation Will and Desire
The Mastery of Desire Two Other Points
The Third Thread Perfect Justice
Our Environment
Our Kith and Kin Our Nation
The Light for a Good Man Knowledge of Law The Opposing Schools
The More Modern View Self-Examination Out of the Past
Old Friendships
We Grow By Giving Collective Karma Family Karma
National Karma
India’s Karma
National Disasters
Try these if you are looking
for a
local Theosophy Group or Centre
UK Listing of Theosophical Groups