Translation from German by Robert Hutwohl[1]
If we look back at the course of world history to date, we find, even in the relatively short period of time for which we have reasonably reliable information, a constant oscillation of the spirit of the times, a constant advance and regression in the development of humanity. Just as a pendulum swinging back and forth, having reached its center of gravity, swings beyond it until it is forced to turn around by the law of gravitation, but then does not quite reach its previous position, but does not move far enough from its resting point, so the human spirit swings from one extreme to the other until it finally finds eternal rest in the knowledge of the truth. Wherever we look, we see the revelation of this law. Modern art has not yet risen to the level it occupied in the time of the ancient Greeks; in “science” people are only now beginning to learn the ABCs of the “occult sciences” known to the ancient Egyptians, the so-called “hypnotism”, “suggestion”, etc., and to marvel at such things as “achievements of modern times”. What is treated as “superstition” in one century forms the basis of the learning of the following century. The religious views of peoples are no exception to this law. The persecutions of Christians in ancient times formed the basis on which monasticism and clerical rule developed, and the result of the most crass superstition in the Middle Ages was the birth of “modern materialism,” which rejects everything it cannot touch with its hands. This materialism now seems to have outlived itself, and extremes opposite to it are beginning to appear, as we can see, for example, in the efforts of the “Salvation Army.”
The reason for the struggle between these opposites is evidently that there is still little true knowledge in the world. The eternal truth is one and only; whoever has found it within himself has found the true philosopher’s stone and no longer moves in opinions and theories that are changeable. But this self-knowledge cannot be communicated to another; it is the revelation of the truth in man himself and must reveal itself in each person before he can through them come to his own knowledge of himself, in other words, of the divine wisdom in its revelation in him.
This divine self-knowledge is called “theosophy” and it differs from philosophy in that the theosophist takes the divine into himself and, by giving up his illusory “I” , strives to become that which he wants to learn to know; whereas the philosopher behaves as a mere spectator, comparable to a person who looks at something beautiful but does not possess it himself. For this reason, one also finds among philosophers many moral preachers who do not themselves follow the principles they preach, or even do not think of doing so; as Schopenhauer aptly observes, “one cannot be a good sculptor without being a beautiful person oneself.” Such philosophers (philo = love, and sophia = wisdom) are only concerned with intellectual knowledge; the theosophist (theos = God, Being, and sophia = wisdom) seeks above all to become and to be, while mere “knowledge”, which is not based on self-knowledge, is of secondary importance to him.
But in order to attain this divine self-knowledge, it is no use merely clinging to dogmas or theories in faith. This can only be achieved by truth itself coming to its own knowledge in man and thereby to his self-knowledge; for only when the truth has come to life in man can it recognize itself in him. In order to attain true being and to allow truth to come to life in himself, error in man must die and man must spiritually rise above mere appearance, to eternal being, to the throne of truth. This attainment of self-knowledge in the spirit of eternal truth is the ultimate goal of all human existence and the basis of the endeavor of every religion, philosophy or science. It is also the goal of the “Theosophical Society” in India, and this title by no means designates a society of people who imagine that they are in possession of divine wisdom, but rather indicates that its members strive to learn to recognize the truth in themselves.[2]
It goes without saying that a “Theosophical Society” which pursues such a high goal cannot impose any dogma on its members; for such a dogma, even if it contained truth, would still be only a stated opinion or assertion for those who do not themselves recognize the truth in it, but by no means self-knowledge. Therefore the “Theosophical Society” in India does not establish any dogma and refers everyone to no other belief than that in their own inherent power of knowledge, without which no self-knowledge would be possible. Since the attainment of divine self-knowledge is the endeavor of every human being who deserves the name “human being”, every noble-minded human being belongs, by his own nature, in principle, even if not in name, to this group of theosophists.
The main question here is whether it is possible to promote self-knowledge in individuals by founding an association and having its members work together. As we know, divine wisdom is not a product of man, nor is it created by his own tinkering and ingenuity, but must awaken within him. But if we examine the matter, we find that what stands in the way of this awakening are our own errors and prejudices, which can, however, be refuted and clarified by the cooperation of many. The world is full of false views and concepts regarding the true nature of man, the composition of the universe, the origin of the various religious systems and philosophies, the scope of the wisdom teachings laid down in the oldest writings, etc. Only when the error of deeply rooted concepts has been uncovered and man has been inclined to let go of what is false can the light of truth reach his awareness. Whoever wants to know the spirit of truth itself, and not just its external form, must not cling to the external form, but must penetrate into this spirit of truth itself, and for this certain conditions are necessary which permit such penetration.
For example, individual Sanskrit researchers have tried in vain to grasp the true spirit of Buddhist and Indian philosophies. With their philosophical investigations they could only fathom the outer shell, but not the true essence of the religions of the East, because they had no opportunity to penetrate deeper than the outer form. Only after the activity of the “Theosophical Society”, to which many Buddhists and Brahmins belong, had developed in those countries did it become possible to learn the inner truths of such philosophies. The Indian sages remained cold towards the pondering scholar and left him to look at the outer form and satisfy his thirst for knowledge with it; to the selfless lover of wisdom they revealed the core. Then the intellectual treasures of the Vedas, the Dhammapada, the Desatir, the Kabbala, etc. were revealed, and many who had lost their taste for “Christianity” because it had only been shown to them in a distorted form in Europe, found in the Bhagavad Gita the explanation and confirmation of the teachings of the Bible and their lost belief in immortality. Then the effort was awakened to bring the spiritual treasures hidden in Germany to light. The Christian mystics were studied from a higher standpoint than that previously held, and in them a wonderful agreement with the teachings of the Indian sages was found; the writings of Jacob Boehme, from which our modern philosophers drew the best part of their wisdom, the books of Theophrastus Paracelsus and others were translated into foreign languages and thus made accessible to other peoples, just as, on the other hand, the translations of Indian writings brought us closer to the wisdom of the ancient Indians. Pearls were discovered everywhere where one had expected to find only rubble and ruins.
Where and by whom the Theosophical Society was founded is already well known and may be of no interest to the reader. Its founders feel no need to make their names shine before the world, and there is no dogma which would require the support of their authority. Neither Henry Olcott nor H. P. Blavatsky invented any truth to which they sought to convert the world, and what they taught was never intended to be regarded as anything other than a mere hypothesis, and must of course remain a hypothesis for everyone until he himself recognizes the truth of it. Just as the personal merits of the founders or members of the Society are not decisive in the acceptance of this or that doctrine, since it is not a question of the acceptance of an opinion but of the attainment of self-knowledge, so too can the personal errors or mistakes of such persons be decisive in this respect; for no member is required to believe this or that to be true because this or that person has said it, but each is left to strive for the truth himself and to know what he is capable of knowing.
Even if everything that envy, malice, intolerance, bigotry, etc. have spewed out about individuals were true, this would not prevent anyone from seeking the truth for themselves and taking the good where they can find it; on the contrary, such a circumstance would only serve to point out to the allegedly “deceived” that the truth can only be found in the truth itself and not in hearsay. However, this does not correspond with the modern worldview of those who consider someone wise who knows nothing himself but can repeat the opinions of others.
Since in this society dogma is neither commanded nor forbidden, it is understandable that Catholics and Protestants, Buddhists, Brahmins, Mohammedans, Jews and Persians, learned and unlearned are represented in it. No one has the right to impose his opinion on another, and yet everyone has the right to express his opinion. The members may differ in their opinions as much as they like, for a mere opinion is not knowledge. They have only one basis from which self-knowledge springs; one single bond that unites them all, and that is the love of self-knowledge of truth. This love of truth is the love of God, or, in other words, the good will which flourishes in man when it is cultivated in him. This will to good is the bond which holds all mankind together, but which is recognized by few. To bring this good will, this love for the divine in humanity, to general recognition is the main aim of the Theosophical Society, and therefore it declares as its primary purpose: “The formation of a center for the dissemination of general philanthropy and humanity.”
The endeavor to bring the principle of true love of humanity to bear and to become aware of one’s true human dignity is a principle which cannot be challenged even by the fiercest opponents of the founders of the “Theosophical Society”. But in order to learn about the true human in oneself and to rise above the animal, there is probably no more suitable study than man himself, and not only from his anatomical and animal standpoint, but also from the spiritual standpoint: what is man, what is his origin and the purpose of his existence? Is he an improved version of the ape race, or has his spirit sprung from eternal being? Everyone could answer these and similar questions for themselves if they were in possession of spiritual self-awareness and spiritual self-knowledge. But since only a few people have learned to recognize their true divine nature themselves, people turned their attention to the East, the seat of ancient worldly wisdom, in order to learn the views of the Indian sages on the true human nature, and since there were extraordinary literary works there, they could not help but learn about the true human nature. treasures, the second purpose of the “Theosophical Society” was determined to be: “The investigation of Indian religious systems and philosophies”; not only with regard to their external form, but above all with regard to their spiritual basis.
Among all those who worked in this direction, Madame H. P. Blavatsky stood out in particular, a lady who was particularly suited to this goal due to her unique circumstances, her long stay in Greece, and especially due to her certain intellectual abilities. It is mainly thanks to her efforts that the book treasures of the Indian, Buddhist and Chinese temples and pagodas became accessible to Europeans and that the inner value of ancient Indian wisdom was revealed to us. It is easy to understand that she was a thorn in the side of certain Protestant missionaries in Madras, for she proved to the Orientals that their own religious systems, if properly understood, contained just as much and even more truth than the adulterated goods which these missionaries offered for sale under the name of “Christianity”. How these “missionaries” used every means at their disposal to destroy H. P. Blavatsky’s reputation, how they won over a penniless couple[3] who were tolerated in the house in order to stage an “alleged exposure”, how a young man[4] from London fell into the trap laid by the missionaries, how the majority of the members of the Society for Psychical Research were astonished by his report, while only a small part of them took Blavatsky’s side, how the slanders spread against H. P. B. could not be proven in court and the slanderer was sentenced to pay a considerable sum in damages, all this and similar things are of no interest to those who are not involved in this movement, and are only mentioned here because false reports also reached the public through German newspapers.
The first thing that man realizes when he attains true knowledge is that the world of appearances — including his own personality — is only a temporary form of appearance, but not the true and real essence. However important it may be in everyday life to regard the personality of a person as something important, the fate of a personality has no general significance for those who strive for knowledge of God. Those who strive for the highest and the good in the self-consciousness of their inherent divine power need not worry about the opinion of the “world”. H. P. Blavatsky did not do this either, and it was probably mainly for this reason that the most bizarre rumors spread about her. She was particularly able to boast of the hostility of the spiritualists; for she not only claimed that the theories put forward by the spiritualists were false and that the phenomena they marveled at could be traced back to causes that could be explained in other ways, but she also proved her claims by producing such “miracles” herself, which was possible for her as a result of her own “mediumistic” talent. But what happened unconsciously and arbitrarily with the spiritualistic “mediums” happened arbitrarily and consciously with her. The phenomena of H. P. B. and those of the spiritualists differed in much the same way as the movements of a healthy person differ from those of an epileptic. H. P. B. never arranged such phenomena for payment and always made fun of those who attached undue importance to such things, and it is therefore absurd when certain people claim that she is a “fraudster”, especially since no one has yet been found who has been cheated out of anything by her. All this did not prevent H. P. B. from being denounced as a “spirituist” to this day, an accusation which she always rejected with indignation. This also attracted the hatred not only of the spiritualists, but also of those who could find no other explanation for such things than “deception” and to whom the laws according to which such phenomena can take place could not be explained because they had no understanding of the explanation itself — for lack of the necessary prior knowledge. One of these was above all the young man mentioned above, the emissary of the London S.P.R.
All this, by the way, has nothing to do with the “Theosophical Society” as such. But if the aim of the society is to seek the truth in all of nature, then “mystical phenomena” must not be excluded from the field of research, although it does not belong to “physics” but to “metaphysics.”
This brings us to the third and final purpose of the Theosophical Society, namely, “to learn about the powers hidden in the human soul and to develop them through the practice of good.”
What are the secret powers hidden in human nature?
The answer to this is that the germ of everything, both good and evil, is contained in man; but that in a society which strives for the highest wisdom, the only thing that can be done is to develop the germ of good within itself, i.e. to avoid everything that could hinder its development.
Anyone who wants to learn the truth not only theoretically and as if from afar, but in its true nature, must absorb it into himself and put it into practice. Anyone who merely believes, or pretends to believe, that man should be good and virtuous without actually being so himself will derive little benefit from his theories. In man himself, in his good will, lie the seeds of his higher spiritual development; in him lies the power which, when it awakens, enables him to rise above the common to the true, good and beautiful, to the divine. To achieve this goal, constant self-overcoming, an uninterrupted practice of virtue in thoughts, words and deeds is required.
That this aim is pursued, if not by all members of the “Theosophical Society”, then at least by a large part of it, is demonstrated by the many charitable institutions which have been set up in India with the limited means of the Society. Through the influence of the “Theosophical Society” it was now possible for girls and women in India and Ceylon to receive an education and for widows to be allowed to remarry. Moreover, the Theosophical Society is not a welfare institution and as such has no power, and the members in general find it more advisable to prevent the emergence of social evils through education than to merely combat their external effects while allowing the causes to continue to grow undisturbed. The best means of achieving this education is, however, indisputably to help people to recognize their true human nature and human dignity, and to show them that true religion is based on the knowledge of the truth and not on formality and ritualism, and that true science is based on one’s own observation and knowledge and not on mere memorization of other people’s opinions.
After the above discussion, it should seem obvious that the “Theosophical Society” does not pursue any sectarian tendencies. Nor was H. P. B.’s intention ever to found a new religious system, but rather to purify the existing religious systems of the filth that clung to them, and thereby enable the spirit of each of them to shine in its own beauty. That it has partly succeeded in this is demonstrated by the cries of the night birds, which were startled from their peace and comfort by the new (and yet eternally old) light emanating from India. It is obvious that the priests in particular raged against them, and that the alehouse philosophers also turned against them, who are the natural enemies of priesthood, can be explained by the fact that the common element is found in everything and everywhere, even if the forms in which it manifests itself are diametrically opposed to one another. On the other hand, there are many who believe that through the teachings spread by H. P. B. they have gained a higher and better world view and have rediscovered their better selves. Nor did she die in abandonment, as certain newspaper correspondents claimed, but revered and only too much idolized by thousands who, through her help, have come from darkness to light.
To explain what H. P. B. taught would require several volumes; but the practical application of her ideas can be summed up in a few words as follows:
“Do not seek your salvation in external things and changing opinions, but in your own divine self-knowledge! Learn not only to recognize this world of appearances, but to recognize God within yourself! Rise to your true human dignity, and through it to recognize God, who lives in everything! Learn not only to know, but above all to be! Do not indulge in the useless enthusiasms of an existence that all true philosophers recognize as only a dream life, but let the true spiritual life awaken within you! Do not get stuck in theories and wishes, but move on to action! Practice the good so that the potential for good in you is strengthened and revealed! That which holds the whole together is the divine dill, feel this divine potential working in you as love, filling you and illuminating your spirit with the light of divine wisdom, then your works will also be permeated by the spirit of divine wisdom and love and the whole will come closer to harmonious perfection!”
If everyone followed these teachings of Blavatsky, there would be more happiness and contentment on earth. We would not have to live in armed peace to avoid unarmed war; everyone would be aware of their inherent divine nature; there would also be more willpower and self-control; there would be less drunkenness, prostitution, fraud, murder, theft, etc., and there would be no need for an army of “moral police” to keep people in check through fear.
But just as all great reformers only find understanding and recognition in later generations, so too will Blavatsky. Her name will be preserved in the encyclopedia, and those who are accustomed to drawing their wisdom from it will imagine that they can judge her if they know what is written about her in such a book. But those who are able to recognize her high spirit, which shines in her own writings, will know that she achieved superhuman things in her fight against superstition.
The “Theosophical Society” now continues to exist without the personality of Madame Blavatsky and has spread throughout all countries of the world — despite the fact that it offers its members no “material advantages”, and even those who work for its purposes expect no other reward than the contempt of the “world” in the consciousness of fulfilling their duty.
It may be said that the principles recognized by the Theosophical Society are also recognized by the whole world, and that the principles which H. P. Blavatsky has established have also been affirmed by all the wise men of the world, and that therefore no special society is needed to teach what appears to everyone, after a little reflection, to be self-evident. But it is precisely the universality of such truths that causes them to be neglected. People look for what is not understandable and forget what is self-evident. That is why the world is full of the most varied theories; but the knowledge of the truth which is contained in everything is rarely mentioned. This knowledge, however, is not attained through enthusiasm, but rests on man’s belief in his higher, better self, and this belief is strengthened by action.
It is not the intention of the Theosophical Society to bring the whole world to self-knowledge at once, but to form a core of people who not only theoretically recognize and preach the necessity of higher thinking and feeling, but also act accordingly in reality. Such a society, if it were really what its founders intended it to be, would be nothing other than a society of saints who, through the light of truth which is revealed in them, would form a spiritual lamp in order to spread its rays over the whole world, and whose example would be suitable to be imitated by everyone in order to bring happiness and peace to the world. But whether the time for this is already ripe, only the future can tell.
Notes:
[1] The Theosophical Society in India and H. P. Blavatsky. Franz Hartmann, M.D. Sphinx 12, no. 68 (August 1891), 65-74. [Die Theosophische Gesellschaft in Indien und H. P. Blavatsky.] Translation from the German by Robert Hutwohl, ©2025. The original text was set using the German fraktur or blackletter.
[2] The “Theosophical Society” was founded on November 17, 1875, by Madame. H. P. Blavatsky; about this, see our comment in the last June issue (XI, 66, p. 381). The president of the society has been Colonel H. S. Olcott since its inception. Its headquarters are in Adyar near Madras in British India. The society is spread over all countries of the world in 231 branch societies and has many thousands of members. (The publisher)
[3] [R.H.—Emma (nee Cutting) and Alexis Coulomb]
[4] [R.H.—Richard Hodson]