Enq. You spoke of “Persecution.” If truth is as represented by Theosophy, why has it met with such opposition, and with no general acceptance?
Theo. For many and various reasons again, one of which is the hatred felt by men for “innovations,” as they call them. Selfishness is essentially conservative, and hates being disturbed. It prefers an easy-going, unexacting lie to the greatest truth, if the latter requires the sacrifice of one’s smallest comfort. The power of mental inertia is great in anything that does not promise immediate benefit and reward. Our age is pre-eminently unspiritual and matter of fact. Moreover, there is the unfamiliar character of Theosophic teachings; the highly abstruse nature of the doctrines, some of which contradict flatly many of the human vagaries cherished by sectarians, which have eaten into the very core of popular beliefs. If we add to this the personal efforts and great purity of life exacted of those who would become the disciples of the inner circle, and the very limited class to which an entirely unselfish code appeals, it will be easy to perceive the reason why Theosophy is doomed to such slow, uphill work. It is essentially the philosophy of those who suffer, and have lost all hope of being helped out of the mire of life by any other means. Moreover, the history of any system of belief or morals, newly introduced into a foreign soil, shows that its beginnings were impeded by every obstacle that obscurantism and selfishness could suggest. “The crown of the innovator is a crown of thorns” indeed! No pulling down of old, worm-eaten buildings can be accomplished without some danger.
Enq. All this refers rather to the ethics and philosophy of the T.S. Can you give me a general idea of the Society itself, its object and statutes?
Theo. This was never made secret. Ask, and you shall receive accurate answers.
Enq. But I heard that you were bound by pledges?
Theo. Only in the Arcane or “Esoteric” Section.
Enq. And also, that some members after leaving did not regard themselves bound by them. Are they right?
Theo. This shows that their idea of honour is an imperfect one. How can they be right? As well said in the Path, our theosophical organ at New York, treating of such a case: “Suppose that a soldier is tried for infringement of oath and discipline, and is dismissed from the service. In his rage at the justice he has called down, and of whose penalties he was distinctly forewarned, the soldier turns to the enemy with false information—a spy and traitor—as a revenge upon his former Chief, and claims that his punishment has released him from his oath of loyalty to a cause.” Is he justified, think you? Don’t you think he deserves being called a dishonourable man, a coward?
Enq. I believe so; but some think otherwise.
Theo. So much the worse for them. But we will talk on this subject later, if you please.
III.
THE WORKING SYSTEM OF THE T.S.[10]
THE OBJECTS OF THE SOCIETY.
Enq. What are the objects of the “Theosophical Society”?
Theo. They are three, and have been so from the beginning. (1). To form the nucleus of a Universal Brotherhood of Humanity without distinction of race, colour, or creed. (2). To promote the study of Aryan and other Scriptures, of the World’s religion and sciences, and to vindicate the importance of old Asiatic literature, namely, of the Brahmanical, Buddhist, and Zoroastrian philosophies. (3). To investigate the hidden mysteries of Nature under every aspect possible, and the psychic and spiritual powers latent in man especially. These are, broadly stated, the three chief objects of the Theosophical Society.
Enq. Can you give me some more detailed information upon these?
Theo. We may divide each of the three objects into as many explanatory clauses as may be found necessary.
Enq. Then let us begin with the first. What means would you resort to, in order to promote such a feeling of brotherhood among races that are known to be of the most diversified religions, customs, beliefs, and modes of thought?
Theo. Allow me to add that which you seem unwilling to express. Of course we know that with the exception of two remnants of races—the Parsees and the Jews—every nation is divided, not merely against all other nations, but even against itself. This is found most prominently among the so-called civilized Christian nations. Hence your wonder, and the reason why our first object appears to you a Utopia. Is it not so?
Enq. Well, yes; but what have you to say against it?
Theo. Nothing against the fact; but much about the necessity of removing the causes which make Universal Brotherhood a Utopia at present.
Enq. What are, in your view, these causes?
Theo. First and foremost, the natural selfishness of human nature. This selfishness, instead of being eradicated, is daily strengthened and stimulated into a ferocious and irresistible feeling by the present religious education, which tends not only to encourage, but positively to justify it. People’s ideas about right and wrong have been entirely perverted by the literal acceptance of the Jewish Bible. All the unselfishness of the altruistic teachings of Jesus has become merely a theoretical subject for pulpit oratory; while the precepts of practical selfishness taught in the Mosaic Bible, against which Christ so vainly preached, have become ingrained into the innermost life of the Western nations. “An eye for an eye and a tooth for a tooth” has come to be the first maxim of your law. Now, I state openly and fearlessly, that the perversity of this doctrine and of so many others Theosophy alone can eradicate.
THE COMMON ORIGIN OF MAN.
Enq. How?
Theo. Simply by demonstrating on logical, philosophical, metaphysical, and even scientific grounds that:—(a) All men have spiritually and physically the same origin, which is the fundamental teaching of Theosophy. (b) As mankind is essentially of one and the same essence, and that essence is one—infinite, uncreate, and eternal, whether we call it God or Nature—nothing, therefore, can affect one nation or one man without affecting all other nations and all other men. This is as certain and as obvious as that a stone thrown into a pond will, sooner or later, set in motion every single drop of water therein.
Enq. But this is not the teaching of Christ, but rather a pantheistic notion.
Theo. That is where your mistake lies. It is purely Christian, although not Judaic, and therefore, perhaps, your Biblical nations prefer to ignore it.
Enq. This is a wholesale and unjust accusation. Where are your proofs for such a statement?
Theo. They are ready at hand. Christ is alleged to have said: “Love each other” and “Love your enemies”; for “if ye love them (only) which love you, what reward (or merit) have ye? Do not even the publicans[11] the same? And if you salute your brethren only, what do ye more than others? Do not even publicans so?” These are Christ’s words. But Genesis ix. 25, says “Cursed be Canaan, a servant of servants shall he be unto his brethren.” And, therefore, Christian but Biblical people prefer the law of Moses to Christ’s law of love. They base upon the Old Testament, which panders to all their passions, their laws of conquest, annexation, and tyranny over races which they call inferior. What crimes have been committed on the strength of this infernal (if taken in its dead letter) passage in Genesis, history alone