Theosophy - The Standpoints of Theosophy - by An [Old Asiatic] Indian Theosophist
THE STANDPOINTS OF THEOSOPHY
by an [Old Asiatic] Indian Theosophist
Originally published in "The Theosophist" of June 1885
under the title of "The Standpoints of the Theosophists"
and republished in "Theosophical Siftings" Volume - 3 -
" THE differences between men are profound, and can
only be saved from living in blind unconsciousness of our
own mental peculiarities by the habit of informing ourselves
as well as we can of those of others." These words,
used by a well-known modern scientific investigator of the
human faculty, are worthy of note. Those that try to inform
themselves of unfamiliar things must be prepared to face
a certain amount of opposition, which may often assume the
form of unjust accusations; but such as truly wish to increase
their store of knowledge are not to be deterred by sensational
episodes about persons who happen to be mixed up with a few
important facts.
The higher races of men are characterized by their energy,
which is "the measure of the fulness of life", and
to call forth the dormant energy of a nation in an important
direction is no easy task. Many a mistake must occur in the
steps taken to promote such an object, which has to be approached
from various sides.
Unless a typical centre be found to work from, honest efforts,
instead of evoking sympathy, raise up hostility, causing
disappointment and annoyance to many.
There is an erroneous opinion fostered in various quarters
that the Theosophists are a sect whose errors must be exposed,
and whose work must be put a stop to. Criticism of all sorts
has been directed towards the annihilation of the Society,
which, however, has remained intact for [Page 25] the simple
reason that it has no beliefs, and never regarded anything
said by any of the members — great or small — as
anything but the expression of the views or experiences of
particular individuals.
The Theosophical Society has met with great opposition owing
to the act that one of its founders has been reported to
have shown some wondrous phenomena, and to have learnt occultism
from the Thibetan Brotherhood of adepts. It is a very natural
thing to assume in the first instance that fraud must have
been resorted to as a means of counterfeiting so-called phenomena,
and numerous theories have been started to support the view
taken under pre-conceived opinions of trickery. The first
theory was that everybody had been duped for a series of
years in numerous places by a single lady, with the help
of no one else but two housekeepers.
The latest development of this crude theory is that numerous
persons were at first duped and afterwards they became confederates,
and have remained so to cheat everybody else ! Although several
doubts may with plausibility be suggested at a late hour
of the day by going to collect accounts at haphazard regarding
incidents that took place some time ago, it may be stated
without fear of contradiction that there is not a single
instance on record in connection with which actual trickery
or fraud of any description could be brought home to anyone
connected with the phenomenon. A good deal has been said
about the scientific examination of Psychic phenomena, but
no one can well define what scientific examination in such
cases ought to be. Critical inquiry has not been wanting,
and all sorts of doubts have been in numerous cases from
the beginning suggested by the Theosophists themselves, to
guard against self-deception, unconscious errors and dishonesty.
Those same doubts clothed in a new form are being retailed
to sow dissensions by narrow-minded persons, to whom the
spread of Theosophy is obnoxious, and what phases of hostility
their unscrupulous minds will concoct in future remains yet
to be seen.
Numerous persons have in course of time entered, and some
few have left the Society, and this must always happen. The
grief of the disappointed persons is of their own creating.
In minds dominated by self-interest, healthy co-operation
is always wanting, whereas it is joint effort on a broad
basis that is needed to push forward a philanthropic movement.
In spite of all obstacles a strong foundation has been laid,
and the following may be said to be the attitude, feeling
and purpose of the general body of the Theosophists in this
country.
A right feeling of respect for ourselves, our religion,
traditions, literature, and country, has led us to join the
Theosophical Society, which is a free institution where no
dogma prevails. [Page 26]
Two foreigners from the West took the initiative
in the movement, sacrificing all that men hold dear in furtherance
of its objects, and we feel thankful to them. Their personalities
have necessarily become prominent, but while they command
our entire respect for the many noble qualities they possess,
they have their human infirmities, which they freely confess,
and of which we are all aware.
We require all the good that we could get out of them, and
without the advice of wolves in sheep's clothing, we are
sufficiently able to judge for ourselves how far we should
trust and be guided by them.
"No effort is ever lost. Every cause must produce
its effects. The result may vary according to the circumstances
which form a part of the cause, but it is always wiser to
work and force the current of events than to wait for time". Acting
upon this advice of an Indian sage, we have manfully determined
to work onwards, irrespective of the treachery and meanness
that stoops to all sorts of artifices to hamper our work.
As to phenomena, we hold that "those who are carried
away by them are generally the ones who, being under the
dominion of Maya, are thus unable and incompetent to understand
the philosophy. Exhibition of phenomena is not only a waste
of power but positively injurious. In some it encourages
superstition, while in others it develops the latent germ
of hostility towards those who require such phenomena to
be shown. Both these extremes are prejudicial to real human
progress, which is happiness. For a time wonders may attract
a mob, but that is no step towards the regeneration of humanity". Our
object is not to believe in tales of wonderful events, but
to find out the real significance and scope of untried human
powers.
Each of us is willing to enlarge the circle of his sympathies,
to learn and unlearn where necessary, to understand more
fully our responsibilities, and to work together for purposes
of general usefulness.
No one member can be responsible for the faults of a fellow-worker,
and those who vainly think to ruin the Society by misrepresenting
the supposed faults of one of its prominent members, will
find themselves mistaken.
We are working, not in darkness, under false pretences,
but in the light of day; time will correct the errors that
may have crept into the working of a large organization such
as ours. We are free to confess our faults, but what we regard
with contempt is that sneaking attempt at sympathy with which
a certain body of disappointed men are vainly trying to deceive
us.
Individual members or groups of members, according to their
education, natural endowments, energy and perseverance must
take up these branches of the several subjects, which the
Society is desirous to investigate , [Page 27] and steady
work continued for some length of time would show, results
of which it were idle to speak at present.
The seeds of Theosophy must be thrown broadcast, and they
will take root in congenial places. At the first gatherings
there would now and again be indifferent crops; but these
could easily be set aside, and culture on an improved plan
resorted to.
No amount of pretended exposures and other annoyances will
create panic or rupture amongst us, but on the contrary these
vain efforts will bring us more closely to further the objects
of the Society with vigour and lay bare the hollowness of
those false doctrines which impede all liberal progress.
"There is nothing in any hesitation that may be felt
as to the possibilities of receiving help and inspiration
from an unseen world, to discredit the practice that is dearly
prized by most of us of withdrawing from the crowd and entering
into quiet communion with our heart, until the agitations
of the moment have calmed down and the disporting mirage
of a worldly atmosphere has subsided, and the greater objects
and more enduring affections of our life have reappeared
in their due proportions. We may then take comfort and find
support in the sense of our forming part of whatever has
existed or will exist, and this need be the motive of no
idle reverie, but of an active conviction that we possess
an influence which may be small but cannot be inappreciable,
in defining the as yet undetermined possibilities of an endless
future. It may inspire a vigorous resolve to use all the
intelligence and perseverance we can command to fulfil our
part as members of one great family that strives as whole
towards a fuller and higher life."
AN INDIAN THEOSOPHIST.
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