Translation from German by Robert Hutwohl[i]
What is Theosophy?
“Theosophy” is a much abused word, which, like the words “religion,” “morals,” and “science,” is liable to be misunderstood and misapplied, and to serve as a cloak for things which are not theosophical. All existence is relative, and therefore “theosophy” to him who deals with what he calls so is what he means by it. To the mystified enthusiast it is mystical enthusiasm; to the scientific theorist it is a system of new theories which cannot be proved by any physical means; but to the real theosophist, who has the faculty of knowing the truth, it is the absolute spiritual knowledge of the truth; which needs no support from any proof, because it is itself absolute, free and independent of all theories, imaginations, and opinions. To know that it is true that Paris is in France is not theosophy. The word “theosophy” or “knowledge of God” refers to divine things. He who recognizes the eternal truth in himself and in all things has the true theosophy.
In what kind of books can one find theosophy?
In none at all. Anyone who does not find the knowledge of truth within themselves will never find it. Books are not there to help us find the truth in them, but only to teach us the way to self-knowledge of the truth and to make us aware of the obstacles that stand in the way of achieving this knowledge. For those who are satisfied with theoretical explanations, theosophical literature is more harmful than useful; for where the “explanations” begin, their own thinking ends. Anyone who reads a book carefully knows that this or that is written in the book; but true knowledge can only be gained through personal experience. Coming into the Holy Spirit yourself and calling the Spirit of Truth into life within yourself is better than all scientific theories regarding the nature of the Holy Spirit. A disease is not cured by the sick person constantly thinking about what the best medicine would be for him if he took it, but by himself taking it.
Where can the best spiritual guide be found?
In God; i.e. in the awakening of the divine self-consciousness within oneself, which is born through the influence of the Spirit of Truth in a pure (selfless) soul. He who does not feel the Master within himself will not find him; he who does not feel the presence of God in his heart will wish in vain to know what God is. But among men the best guides and teachers are those who have themselves come to know the truth; for they speak from their own experience; all others move only in the realm of fantasy.
Which society or association represents true theosophy?
That in which the greatest self-knowledge is present among the members. But this knowledge of truth is not revealed by self-righteousness and know-it-all attitudes, but by the practical recognition of the unity of God in all, and from this springs divine love; for he who recognizes his own divine self in all things and beings, and understands that all creatures are but different manifestations of his own divine and omnipresent self, loves his God in all things, and in loving God in all things he loves nothing but his own divine self. For the same reason it is also clear that he who seeks to harm another ends up harming himself; for in our innermost being everything is our own God or “I”. What seems to distinguish me from others is only the form of the appearances, not the essence.
Which “theosophical society” should we join?
The one that best corresponds to the level we are at. Those who are only interested in theories and systems will be most comfortable with the theorists; but those who are not just looking for a pastime or to satisfy their thirst for knowledge, but are serious about the matter and want to attain an awareness of their true existence, must work hard for it either independently or in association with others. It is much easier to make fine speeches about the knowledge of truth than to recognize oneself in the truth itself.
We must distinguish between the original “Theosophical Society” and the many “Theosophical Clubs” which have been brought into being by the Theosophical Movement. The “Theosophical Society” was founded in New York in 1875 (Sept. 8), and was then a society of mystics into which new members were admitted only after they had been found fit. Col. H. S. Olcott was elected president. In 1878 Col. Olcott and H. P. Blavatsky were sent to India as delegates of this society to study Indian religions and metaphysics and to report thereon to the Society. General Abner Doubleday was elected president of the society. Instead of being content with the role of delegate, however, Col. Olcott began to act as president of an international society which had previously not existed; he founded so-called “Theosophical” societies everywhere; generalized the matter and thereby made it common. The conditions for admission to such societies were soon made so easy that it was open to everyone, and these societies thus became the gathering place of enthusiasts and fanatics of all kinds. Finally the influence of Brahmin Jesuitism gained the upper hand. First Col. Olcott and then W. Q. Judge were removed and the supreme command was handed over to a puppet of orthodox Brahmins. Under these circumstances the members of the “Theosophical Society in America” were forced to rid themselves of the large part of their adherents, the blind theoreticians and enthusiasts, and to reconstitute themselves as a free and independent society, as it had been from the beginning.
In a free theosophical society there are no “leaders” that those who can stand on their own feet must blindly follow. Leashes and crutches are only for children and cripples; but anyone who has not yet become spiritually independent is not yet a theosophist. The blind followers of dogmas have their parties to which they adhere; the lover of truth does not care about party leaders, but seeks the truth; he owes “loyalty” to no one but his divine self. He who has to rely on the authorities of others is not his own master; but he who is master of himself does not need to be anyone’s slave.
The general theosophical movement belongs to no society, and no society has the right to claim the knowledge of truth for itself. The theosophical movement is the ascent of nature from ignorance to knowledge, from the elemental kingdom through the mineral, vegetable and animal kingdoms to man, and through mankind to God. It began on the “first day” of creation, and will not cease until evolution is complete and all spirits are again united and gathered in God. It is for it that the best of men sacrificed themselves and for it that martyrs died. To promote it, no diplomas and badges, no sabre-rattling and curses are needed. These things belong to the Selfhood of which the devil is the symbol; the only way to God is through the knowledge of truth, and the way to this knowledge is “Golgotha,” i.e., the sacrifice of the illusory self.
Many are called, but few are ready to be chosen. Even among the so-called “followers of theosophy” in Germany there are only very few who are capable of self-sacrifice and for whom their own self is not more important than anything else. Most of them would like to know but not do anything, and if they do something, it is more to satisfy their personal vanity and, as they believe, to “promote their own progress” than for a higher purpose. They do not follow the advice of the Bhagavad Gita, which says: “Let only the work be your concern and do not think of yourself and the advantage or disadvantage it brings you. He who does everything he does only in the name of the Supreme, without being attached to his works, will not be stained by sin; but is like the lotus leaf floating in water, which is not polluted by the swamp.”
If we try to present to our readers the ancient Indian wisdom teachings as the clearest presented, we are not speaking of modern orthodox Brahminism. Jesuitism is just as developed among the Brahmins as in Europe, and the greed and lust for power of the “heathen” priests is no less than that which is often found among the “Christians”. It is the same there as here. Where the self-interest of the individual or of the church begins, there the knowledge of the truth ends. A domineering Brahmin can no more understand the truth contained in his Vedas and Upanishads than a Christian fanatic can understand the secrets contained in his Bible. To prattle learnedly about metaphysics does not make a real Brahmin, and unctuous speeches do not make a true Christian. Where the self takes the place of God, the devil plays the priest. But Schopenhauer says of the Indian wisdom teachings: “It is the most rewarding and sublime reading that is possible in the world; it has been the consolation of my life and will be that of my death.” (Parerga II, p. 427.)
Anyone who turns like a weather vane to every wind, and today subscribes to this view and tomorrow to that, and then enthusiastically defends it, has no knowledge of the truth of his own and is therefore not a theosophist. Many people claim to love the truth and to have to defend it, but they only love what they believe to be true and hate what goes against their prejudices. The heretic judges and witch-finders also loved their truth and defended it by burning at the stake those who did not share their views. True theosophy, however, has nothing to do with dogmas and heresy trials, but with the absolute knowledge of the truth, which can only be known spiritually.
When we often take occasion to denounce the inadequacy of human science, we do not mean that a theosophist must necessarily be more versed than others in algebra, botany, chemistry, etc. The study of external phenomena in nature we may safely leave to the learned in these subjects; although even natural science cannot be called exact so long as the root cause of all natural things is not recognized and observed. The science which we wholeheartedly despise and abhor is that which consists in endeavoring to know the divine by dragging it down to oneself in the dirt, instead of raising one’s soul to the divine. This kind of science is particularly found among those so-called “theosophists” in whom the earthly intellect (kama-manas) occupies the highest place, and spiritual knowledge (buddhi-manas) is at a zero point. Such people may speak learnedly about spiritual things of which they possess nothing; they may perhaps make eulogistic speeches about immortality, but they do not recognize the immortality of God in themselves. Such people should learn to understand that the divine cannot be understood with the material mind, but can only be approached in spirit and in truth, and that he who is the smallest on earth, that is, who has the least selfishness and conceit, will be the greatest in that heaven of knowledge where knowledge is of no value and only selfless love reigns.
Note:
[i] Little things. Various. What is Theosophy? In what books can one find theosophy? Where can the best spiritual guide be found? Which society or association represents true theosophy? Which “theosophical society” should we join? Franz Hartmann, M.D. Lotusblüten 6, no. 38 (November 1895), 831-842 [Kleinigkeiten] Translation from German by Robert Hutwohl, ©2025