The Mystic Foundation Of Universal Brotherhood

Roger Price—Belgium

In my first article on universal brotherhood for Theosophy Forward, "Do We Truly Aspire to Universal Brotherhood," we saw that, according to the Mahatmas, universal brotherhood "is the only secure foundation for universal morality . . . and it is the aspiration of the true adept." And thus it provides the safe moral basis for the study of universal ideas which lead to a knowledge of the Laws of Life. This article will briefly examine how an understanding of the mystic aspects of universal brotherhood will help put our understanding of universal morality on a "secure foundation," that is, in line with the laws of life.

One way of considering the nature and constitution of the universe is to consider it as a ladder of hierarchies of beings from the highest to the lowest in the evolutionary progression of life. Within that scheme, humanity has not only a special role but also has a special unified nature. To understand why humanity has a special unified nature we need to look at what the Ancient Wisdom says about our sevenfold constitution.

Read more: The Mystic Foundation Of Universal Brotherhood

What Is Pure Theosophy?

Dara Eklund – USA

Even with a common slate of Theosophical teachings, students of Theosophy express doubt concerning their ability to recognize a true teacher should he suddenly appear. Have we established, then, as "pure" Theosophy a certain set of books, or perhaps doctrines, without examining them for the future guidance of our movement? Surely the Masters who fashioned a craft designed to negotiate the cyclical tides of centuries ahead, would provide enough ballast to carry it over the rough shoals it has met with from the very beginning. We have not only been given direct warnings, but devotional texts to fortify the heart-life and subdue the darker currents of our human personality. We have emphasis on motive and equanimity in the Bhagavad-Gita, a text so universal as to be adopted by the West as one of the world's great literary pieces. We have allegories too, which warn of the degradation of the esoteric schools into centers of black magic. They often show how the purity of one disciple can help keep a link unbroken.

Take, for instance, the opening chapter of The Idyll of the White Lotus, where the boy Sensa enters the temple for the first time, conscious that the gate is locked behind him. For some reason he does not mind being a prisoner in that awesome place, for he is made aware of a curious seclusion which does not seem like imprisonment to him. A subtle separateness from the city beyond does not impair his innocent nature from perceiving a duality at work within the temple itself. He is immediately drawn into a conflict of the priestly forces which would use his native seership for development of their own ominous ends, against his own intuitive reverence for the pure lady of the Lotus, Truth herself. This he must preserve within, with the aid of the gardener of the temple grounds: Intuition. How Sensa will keep to the pure is his test!

Read more: What Is Pure Theosophy?

Religion and Reform from a Theosophical View Point

William Q. Judge – USA

Two great shadowy shapes remain fixed in the attention of the mind of the day, threatening to become in the twentieth century more formidable and engrossing than ever. They are religion and reform, and in their sweep they include every question of pressing human need; for this first arises through the introspective experience of the race out of its aspirations toward the unknown and the ever-present desire to solve the questions whence and why, while the second has its birth in the conditions surrounding the bodies of the questioners of fate who struggle helplessly in the ocean of material existence.

Many men wielding small or weighty pens have wrestled with these questions, attacking them in ways as various as the minds of those who have taken them up for consideration, but it still remains for the Theosophist to bring forward his views and obtain a hearing. This he should always do as a matter of duty, and not from the pride of fame or the self-assertion which would see itself proclaimed before men. For he knows that, even if he should not speak or could not get a hearing, the march of that evolution in which he thoroughly believes will force these views upon humanity, even if that has to be accomplished by suffering endured by every human unit.

The Theosophist can see no possibility of reform in existing abuses, in politics or social relations, unless the plan of reform is one which grows out of a true religion, and he does not think that any of the prevailing religions of the Occident are true or adequate. They do not go to the root of the evil which causes the pain and sorrow that call for reform or alleviation. And in his opinion Theosophy—the essence or concentrated virtue of every religion—alone has power to offer and effect the cure.

Read more: Religion and Reform from a Theosophical View Point

Declaration of Independence

Joy Mills—USA

In July 1776, a group of fifty-six men, of whom at least fifty were members of the Masonic fraternity, signed a document that has come to be considered one of the great landmarks in human history. Largely authored by one of the most illumined and literate men of the eighteenth-century, Thomas Jefferson, that document—the Declaration of Independence—established the separation of the American colonies from England on the basis of certain philosophical premises current in the Age of Enlightenment. The significance of the Declaration has been said to lie in the fact that it translated concepts concerning the inherent rights that every human being was presumed to possess, simply by virtue of being human, from the philosophical sphere to the political arena.

The basis of American independence has focused the attention of nations throughout the world on the radical concept on which a democratic nation was first established. For the Theosophical student, this singular event may provide a useful occasion to examine certain correspondences between what may be called a collective intent to achieve national freedom and the stages required for the individual achievement of personal freedom. Students of the esoteric philosophy are inevitably concerned with the question of freedom, a term which may be taken as synonymous with liberation and even with Self-realization. The question of what constitutes true freedom has always engaged the philosophical mind. Philosophers both East and West have attempted to resolve the question of whether or not humans are essentially free. The men who signed the Declaration of Independence, however, did not debate the philosophical issue. They stated, rather, that all people have an inherent right to enjoy liberty and towards that end may establish their own government, which derives its powers from the governed.

Read more: Declaration of Independence

On Pseudo-Theosophy

H. P. Blavatsky

If the “false prophets of Theosophy” are to be left untouched, the true prophets will be very soon—as they have already been—confused with the false. It is high time to winnow our corn and cast away the chaff. The T.S. is becoming enormous in its numbers, and if the false prophets, the pretenders . . . , or even the weak-minded dupes, are left alone, then the Society threatens to become very soon a fanatical body split into three hundred sects—like Protestantism—each hating the other, and all bent on destroying the truth by monstrous exaggerations and idiotic schemes and shams.

from "On Pseudo-Theosophy"
(Lucifer, March 1889; Collected Writings 11:47-8)


Text Size

Paypal Donate Button Image

Subscribe to our newsletter

Email address
Confirm your email address

Who's Online

We have 206 guests and no members online

TS-Adyar website banner 150



Vidya Magazine