The Original Programme of the Theosophical Society · 1

{Words within this type of brackets are H.P.B.'s footnotes in the original.} [Words within square brackets, as well as the italicizing of certain words and sentences, in passages quoted from the Chatterji-Gebhard Statement, are H.P.B.'s own, as careful comparison with the text of the Statement will show. Throughout H.P.B.'s pronouncement, both in the main text of it, and in some of the footnotes, the occurrence of several dots indicates no elision of words, and is apparently meant to point to the beginning of a new thought which is particularly emphasized. — Compiler (Boris de Zirkoff ).]

In order to leave no room for equivocation, the members of the T. S. have to be reminded of the origin of the Society in 1875. Sent to the U.S. of America in 1873 for the purpose of organizing a group of workers on a psychic plane, two years later the writer received orders from her Master and Teacher to form the nucleus of a regular Society whose objects were broadly stated as follows:

1. Universal Brotherhood;

2. No distinction to be made by the member between races, creeds, or social positions, but every member had to be judged and dealt by on his personal merits;

3. To study the philosophies of the East — those of India chiefly, presenting them gradually to the public in various works that would interpret exoteric religions in the light of esoteric teachings;

4. To oppose materialism and theological dogmatism in every possible way, by demonstrating the existence of occult forces unknown to science, in nature, and the presence of psychic and spiritual powers in man; trying, at the same time to enlarge the views of the Spiritualists by showing them that there are other, many other agencies at work in the production of phenomena besides the "Spirits" of the dead. Superstition had to be exposed and avoided; and occult forces, beneficent and maleficent — ever surrounding us and manifesting their presence in various ways — demonstrated to the best of our ability.

Such was the programme in its broad features. The two chief Founders were not told what they had to do, how they had to bring about and quicken the growth of the Society and results desired; nor had they any definite ideas given them concerning its outward organization all this being left entirely with themselves. Thus, as the undersigned had no capacity for such work as the mechanical formation and administration of a Society, the management of the latter was left in the hands of Col. H. S. Olcott, then and there elected by the primitive founders and members — President for life. But if the two Founders were not told what they had to do, they were distinctly instructed about what they should never do, what they had to avoid, and what the Society should never become. Church organizations, Christian and Spiritual sects were shown as the future contrasts to our Society.

{A liberal Christian member of the T. S. having objected to the study of Oriental religions and doubted whether there was room left for any new Society — a letter answering his objections and preference to Christianity was received and the contents copied for him; after which he denied no longer the advisability of such a Society as the proposed Theosophical Association. A few extracts from this early letter will show plainly the nature of the Society as then contemplated, and that we have tried only to follow, and carry out in the best way we could the intentions of the true originators of the Society in those days. The pious gentleman having claimed that he was a theosophist and had a right of judgment over other people was told... "You have no right to such a title. You are only a philo-theosophist; as one who has reached to the full comprehension of the name and nature of a theosophist will sit in judgment on no man or action.... You claim that your religion is the highest and final step toward divine Wisdom on this earth, and that it has introduced into the arteries of the old decaying world new blood and life and verities that had remained unknown to the heathen? If it were so indeed, then your religion would have introduced the highest truths into all the social, civil and international relations of Christendom. Instead of that as anyone can perceive, your social as your private life is not based upon a common moral solidarity but only on constant mutual counteraction and purely mechanical equilibrium of individual powers and interests.... If you would be a theosophist you must not do as those around you do who call on a God of Truth and Love and serve the dark Powers of Might, Greed and Luck. We look in the midst of your Christian civilization and see the same sad signs of old: the realities of your daily lives are diametrically opposed to your religious ideal, but you feel it not; the thought that the very laws that govern your being whether in the domain of politics or social economy clash painfully with the origins of your religion — do not seem to trouble you in the least. But if the nations of the West are so fully convinced that the ideal can never become practical and the practical will never reach the ideal — then, you have to make your choice: either it is your religion that is impracticable, and in that case it is no better than a vain-glorious delusion, or it might find a practical application, but it is you yourselves, who do not care to apply its ethics to your daily walk in life... Hence, before you invite other nations 'to the King's festival table' from which your guests arise more starved than before, you should, ere you try to bring them to your own way of thinking, look into the repasts they offer to you... Under the dominion and sway of exoteric creeds, the grotesque and tortured shadows of theosophical realities, there must ever be the same oppression of the weak and the poor and the same typhonic struggle of the wealthy and the mighty among themselves... It is esoteric philosophy alone, the spiritual and psychic blending of man with Nature that, by revealing fundamental truths, can bring that much desired mediate state between the two extremes of human Egotism and divine Altruism and finally lead to the alleviation of human suffering... " (See last page for contin.)}

To make it clearer: —

(1) The Founders had to exercise all their influence to oppose selfishness of any kind, by insisting upon sincere, fraternal feelings among the Members — at least outwardly; working for it to bring about a spirit of unity and harmony, the great diversity of creeds notwithstanding; expecting and demanding from the Fellows, a great mutual toleration and charity for each other's shortcomings; mutual help in the research of truths in every domain — moral or physical — and even, in daily life.

(2) They had to oppose in the strongest manner possible anything approaching dogmatic faith and fanaticism — belief in the infallibility of the Masters, or even in the very existence of our invisible Teachers, having to be checked from the first. On the other hand, as a great respect for the private views and creeds of every member was demanded, any Fellow criticising the faith or belief of another Fellow, hurting his feelings, or showing a reprehensible self-assertion, unasked (mutual friendly advices were a duty unless declined) — such a member incurred expulsion. The greatest spirit of free research untrammelled by anyone or anything, had to be encouraged.

Thus, for the first year the Members of the T. Body who representing every class in Society as every creed and belief — Christian clergymen, Spiritualists, Freethinkers, Mystics, Masons and Materialists — lived and met under these rules in peace and friendship. There were two or three expulsions for slander and backbiting. The rules, however imperfect in their tentative character, were strictly enforced and respected by the members. The original $5, initiation fee, was soon abolished as inconsistent with the spirit of the Association: members had enthusiastically promised to support the Parent Society and defray the expenses of machines for experiments, books, the fees of the Recording Secretary {Mr. J. S. Cobb}, etc., etc. This was Reform No. I. Three months after, Mr. H. J. Newton., the Treasurer, a rich gentleman of New York, showed that no one had paid anything or helped him to defray the current expenses for the Hall of meetings, stationery, printing, etc., and that he had to carry the burden of those expenses alone. He went on for a short time longer, then — he resigned as Treasurer. It was the President-Founder, Col. H. S. Olcott, who had to pay henceforth for all. He did so for over 18 months. The "fee" was re-established, before the Founders left for India with the two English delegates — now their mortal enemies; but the money collected was for the Arya Samaj of Aryavarta with which Society the Theosophical became affiliated. It is the Prest.-Founder, who paid the enormous travelling expenses from America to India, and those of installation in Bombay, and who supported the two delegates out of his own pocket for nearly 18 months. When he had no more money left, nor the Corresponding Secretary either — a resolution was passed that the "initiation fee" sums should go towards supporting the Head Quarters.

Owing to the rapid increase in the Society in India, the present Rules and Statutes grew out. They are not the outcome of the deliberate thought and whim of the Prest.-Founder, but the result of the yearly meetings of the General Council at the Anniversaries. If the members of that G. C. have framed them so as to give a wider authority to the President-Founder, it was the result of their absolute confidence in him, in his devotion and love for the Society, and not at all — as implied in "A Few Words" — a proof of his love for power and authority. Of this, however, later on.

It was never denied that the Organization of the Theosophical Society was very imperfect. Errare humanum est. But, if it can be shown that the President has done what he could under the circumstances and in the best way he knew how — no one, least of all a theosophist, can charge him with the sins of the whole community as now done. From the founders down to the humblest member, the Society is composed of imperfect mortal men — not gods. This was always claimed by its leaders. "He who feels without sin, let him cast the first stone." It is the duty of every Member of the Council to offer advice and to bring for the consideration of the whole body any incorrect proceedings. One of the plaintiffs is a Councillor. Having never used his privileges as one, in the matter of the complaints now proffered — and thus, having no excuse to give that his just representations were not listened to, he by bringing out publicly what he had to state first privately — sins against Rule XII. The whole paper now reads like a defamatory aspersion, being full of untheosophical and unbrotherly insinuations — which the writers thereof could never have had in view.

This Rule XIIth was one of the first and the wisest. It is by neglecting to have it enforced when most needed, that the President-Founder has brought upon himself the present penalty. {For years the wise rule by which any member accused of backbiting or slander was expelled from the Society after sufficient evidence — has become obsolete. There have been two or three solitary cases of expulsion for the same in cases of members of no importance. Europeans of position and name were allowed to cover the Society literally with mud and slander their Brothers with perfect impunity. This is the President's Karma — and it is just.} It is his too great indulgence and unwise carelessness that have led to all such charges of abuse, of power, love of authority, show, of vanity, etc., etc. Let us see how far it may have been deserved.

As shown for 12 years the Founder has toiled almost alone in the interests of the Society and the general good — hence, not his own, and, the only complaint he was heard to utter was, that he was left no time for self-development and study. The results of this too just complaint are, that those for whom he toiled, are the first to fling at him the reproach of being ignorant of certain Hindu terms, of using one term for another, for instance of having applied the word "Jivanmukta" to a Hindu chela, on one occasion! The crime is a terrible one, indeed... We know of "chelas," who being Hindus, are sure never to confuse such well known terms in their religion; but who, on the other hand, pursue Jivanmuktship and the highest theosophical Ethics through the royal road of selfish ambition, lies, slander, ingratitude and backbiting. Every road leads to Rome; this is evident; and there is such a thing in Nature as "Mahatma"-Dugpas... It would be desirable for the cause of theosophy and truth, however, were all the critics of our President in general, less learned, yet found reaching more to the level of his all-forgiving good nature, his thorough sincerity and unselfishness; as the rest of the members less inclined to lend a willing ear to those, who, like the said "Vicars of Bray" have developed a hatred for the Founders — for reasons unknown.

The above advice is offered to the two Theosophists who have just framed their "Few Words on the Theosophical Organization." That they are not alone in their complaints (which, translated from their diplomatic into plain language look a good deal in the present case like a mere "querelle d'allemand") and that the said complaints are in a great measure just, — is frankly admitted. Hence, the writer must be permitted to speak in this, her answer, of theosophy and theosophists in general, instead of limiting the Reply strictly to the complaints uttered. There is not the slightest desire to be personal; yet, there has accumulated of late such a mass of incandescent material in the Society, by that eternal friction of precisely such "selfish personalities," that it is certainly wise to try to smother the sparks in time, by pointing out to their true nature.

Demands, and a feeling of necessity for reforms have not originated with the two complainants. They date from several years, and there has never been a question of avoiding reforms, but rather a failure of finding such means as would satisfy all the theosophists. To the present day, we have yet to find that "wise man" from the East or from the West, who could not only diagnosticate the disease in the Theosophical Society, but offer advice and a remedy likewise to cure it. It is easy to write: "It would be out of place to suggest any specific measures [for such reforms, which do seem more difficult to suggest than to be vaguely hinted at]. For no one who has any faith in Brotherhood and in the power of Truth will fail to perceive what is necessary," — concludes the critic. One may, perhaps, have such faith and yet fail to perceive what is most necessary. Two heads are better than one; and if any practical reforms have suggested themselves to our severe judges their refusal to give us the benefit of their discovery would be most unbrotherly. So far, however, we have received only most impracticable suggestions for reforms whenever these came to be specified. The Founders, and the whole Central Society at the Headquarters, for instance, are invited to demonstrate their theosophical natures by living like "fowls in the air and lilies of the field," which neither sow nor reap, toil not, nor spin and "take no thought for the morrow." This being found hardly practicable, even in India, where a man may go about in the garment of an Angel, but has, nevertheless, to pay rent and taxes, another proposition, then a third one and a fourth — each less practicable than the preceding — were offered... the unavoidable rejection of which led finally to the criticism now under review.

After carefully reading "A Few Words, etc.," no very acute intellect is needed to perceive that, although no "specific measures" are offered in them, the drift of the whole argument tends but to one conclusion, a kind of syllogism more Hindu than metaphysical. Epitomised, the remarks therein plainly say: "Destroy the bad results pointed out by destroying the causes that generate them." Such is the apocalyptic meaning of the paper, although both causes and results are made painfully and flagrantly objective and that they may be rendered in this wise: Being shown that the Society is the result and fruition of a bad President; and the latter being the outcome of such an "untheosophically" organized Society — and, its worse than useless General Council — "make away with all these Causes and the results will disappear"; i.e., the Society will have ceased to exist. Is this the heart-desire, of the two true and sincere Theosophists

The complaints — "submitted to those interested in the progress of true Theosophy" — which seems to mean "theosophy divorced from the Society" — may now be noticed in order and answered. They specify the following objections: —

(I) To the language of the Rules with regard to the powers invested in the President-Founder by the General Council. This objection seems very right. The sentence... The duties of the Council "shall consist in advising the P.F. in regard to all matters referred to them by him" may be easily construed as implying that on all matters not referred to the Council by the Pres.-Founder... its members will hold their tongues. The Rules are changed, at any rate they are corrected and altered yearly. This sentence can be taken out. The harm, so far, is not so terrible.

(II) It is shown that many members ex-officio whose names are found on the list of the General Council are not known to the Convention; that they are, very likely, not even interested in the Society "under their special care"; a body they had joined at one time, then probably forgotten its existence in the meanwhile, to withdraw themselves from the Association. The argument implied is very valid. Why not point it out officially to the Members residing at, or visiting the Head-Quarters, the impropriety of such a parading of names? Yet, in what respect can this administrative blunder, or carelessness, interfere with, or impede "the progress of true theosophy"? {Furthermore the writer of the complaints in "A Few Words, etc." is himself a member of the General Council for over two years (see Rules 1885); why has he not spoken earlier?}

(III) The members are appointed by the President-Founder... it is complained; the General Council only advises on what is submitted to it"... and "in the meantime that P.F. is empowered to issue special orders and provisional rules," on behalf of that ("dummy") Council. (Rule IV, p. 20.) Moreover, it is urged that out of a number of 150 members of the G. Council, a quorum of 5 and even 3 members present, may, should it be found necessary by the President, decide upon any question of vital importance, etc., etc., etc.

Such an "untheosophical" display of authority, is objected to by Messrs. M. M. Chatterji and A. Gebhard, on the grounds that it leads the Society to Caesarism, to "tyranny" and papal infallibility, etc., etc. However right the two complainants may be in principle it is impossible to fail seeing, the absurd exaggerations of the epithets used; for, having just been accused on one page of "tyrannical authority," of "centralization of power" and a "papal institution" (p. 9) — on page 11, the President-Founder is shown "issuing special orders" from that "centre of Caesarism" — which no one is bound to obey unless he so wishes! "It is well known" remarks the principal writer — "that not only individuals but even Branches have refused to pay this [annual] subscription... of... two shillings" (p. 11); without any bad effect for themselves, resulting out of it, as appears. Thus it would seem it is not to a non-existent authority that objections should be made, but simply to a vain and useless display of power that no one cares for. The policy of issuing "special orders" with such sorry results is indeed objectionable; only, not on the ground of a tendency to Caesarism, but simply because it becomes highly ridiculous. The undersigned for one, has many a time objected to it, moved however, more by a spirit of worldly pride and an untheosophical feeling of self-respect than anything like Yogi humility. It is admitted with regret that the world of scoffers and non-theosophists might, if they heard of it, find in it a capital matter for fun. But the real wonder is, how can certain European theosophists, who have bravely defied the world to make them wince under any amount of ridicule, once they acted in accordance with the dictates of their conscience and duty — make a crime of what is at the worst a harmless, even if ridiculous, bit of vanity; a desire of giving importance — not to the Founder, but to his Society for which he is ready to die any day. One kind of ridicule is worth another. The Western theosophist, who for certain magnetic reasons wears his hair long and shows otherwise eccentricity in his dress, will be spared no more than his President, with his "special orders." Only the latter, remaining as kindly disposed and brotherly to the "individual theosophist and even a Branch" — that snub him and his "order," by refusing to pay what others do — shows himself ten-fold more theosophical and true to the principle of Brotherhood, than the former, who traduces and denounces him in such uncharitable terms, instead of kindly warning him of the bad effect produced. Unfortunately, it is not those who speak the loudest of virtue and theosophy, who are the best exemplars of both. Few of them, if any, have tried to cast out the beam from their own eye, before they raised their voices against the mote in the eye of a brother. Furthermore, it seems to have become quite the theosophical rage in these days, to denounce vehemently, yet never to offer to help pulling out any such motes.

The Society is bitterly criticized for asking every well-to-do theosophist (the poor are exempt from it, from the first) to pay annually two shillings to help defraying the expenses at Head-Quarters. It is denounced as "untheosophical," "unbrotherly," and the "admission fee" of £1, is declared no better than a "sale of Brotherhood." In this our "Brotherhood" may be shown again on a far higher level than any other association past or present. The Theosophical Society has never shown the ambitious pretension to outshine in theosophy and brotherliness, the primitive Brotherhood of Jesus and his Apostles, {Yet, the Theosophical Brotherhood does seem doomed to outrival the group of Apostles in the number of its denying Peters, its unbelieving Thomases, and even Iscariots occasionally, ready to sell their Brotherhood for less than thirty sheckles of silver!} and that "Organization," besides asking and being occasionally refused, helped itself without asking, and as a matter of fact in a real community of Brothers. Nevertheless, such action, that would seem highly untheosophical and prejudicial in our day of culture when nations alone are privileged to pocket each other's property and expect to be honoured for it — does not seem to have been an obstacle in the way of deification and sanctification of the said early "Brotherly" group. Our Society had never certainly any idea of rising superior to the brotherliness and ethics preached by Christ, but only to those of the sham Christianity of the Churches — as originally ordered to, by our MASTERS. And if we do not worse than the Gospel Brotherhood did, and far better than any Church, which would expel any member refusing too long to pay his Church rates, it is really hard to see why our "Organization" should be ostracized by its own members. At any rate, the pens of the latter ought to show themselves less acerb, in these days of trouble when every one seems bent on finding fault with the Society, and few to help it, and that the President-Founder is alone to work and toil with a few devoted theosophists at Adyar to assist him.

(IV) "There is no such institution in existence as the Parent Society" — we are told (pp. 2 and 3). "It has disappeared from the Rules and... has no legal existence"... The Society being unchartered, it has not — legally; but no more has any theosophist a legal existence, for the matter of that. Is there one single member throughout the whole globe who would be recognised by law or before a Magistrate — as a theosophist Why then do the gentlemen "complainants" call themselves "theosophists" if the latter qualification has no better legal standing than the said "Parent Society" or the Head-Quarters itself? But the Parent-body does exist, and will, so long as the last man or woman of the primitive group of Theosophists-Founders is alive. This — as a body; as for its moral characteristics, the Parent-Society means that small nucleus of theosophists who hold sacredly through storm and blows to the original programme of the T.S. as established under the direction and orders of those, whom they recognize — and will, to their last breath — as the real originators of the Movement, their living, Holy MASTERS AND TEACHERS. {The members of the T.S. know, and those who do not should be told, that the term "Mahatma," now so subtly analysed and controverted, for some mysterious reasons had never been applied to our Masters before our arrival in India. For years they were known as the "Adept-Brothers," the "Masters," etc. It is the Hindus themselves who began applying the term to the two Teachers. This is no place for an etymological disquisition and the fitness or unfitness of the qualification, in the case in hand. As a state, Mahatmaship is one thing, as a double noun, Maha-atma (Great Soul), quite another one. Hindus ought to know the value of metaphysical Sanskrit names used; and it is they the first, who have used it to designate the MASTERS.}

(V) The complaints then, that the T.S. "has laws without sanction, a legislative body without legality, a Parent Society without existence," and, worse than all — "a President-Founder above all rules " — are thus shown only partially correct. But even were they all absolutely true, it would be easy to abolish such rules with one stroke of the pen, or to modify them. But now comes the curious part of that severe philippic against the T.S. by our eloquent Demosthenes. After six pages (out of the twelve) had been filled with the said charges, the writer admits on the 7th, — that they have been so modified! — "The above" we learn (rather late) "was written under the misapprehension that the Rules bearing date 1885 were the latest. It has since been found that there is a later version of the Rules dated 1886, which have modified the older rules on a great many points." So much the better. — Why recall in such case mistakes in the past if these exist no longer? But the accusers do not see it in this light. They are determined to act as a theosophical Nemesis; and in no way daunted by the discovery, they add that nevertheless "it is necessary to examine the earlier rules to ascertain the underlying principle which runs through the present ones as well." This reminds of the fable of "the Wolf and the Lamb." But — you see — "the chief point is that the Convention has no power to make any rules, as such a power is opposed to the spirit of Theosophy....," etc., etc.

Now this is the most extraordinary argument that could be made. At this rate no Brotherhood, no Association, no Society is possible. More than this: no theosophist, however holy his present life may be, would have the right to call himself one; for were it always found necessary to examine his earlier life, "to ascertain the underlying principle" which rules through the nature of the present man — ten to one, he would be found unfit to be called a theosophist! The experiment would hardly be found pleasant to the majority of those whom association with the T.S. has reformed; and of such there are a good many.

After such virulent and severe denunciations one might expect some good, friendly and theosophically practical advice. Not at all, and none is offered, since we have been already told (p. 9) that it would be "out of place to suggest any specific measures. For no one who has any faith in Brotherhood and in the power of Truth will fail to perceive what is necessary." The President-Founder, has no faith in either "Brotherhood," or "the power of Truth" — apparently. This is made evident by his having failed to perceive (a) that the Head-Quarters — opened to all Theosophists of any race or social position, board and lodging free of charge the whole year round — was an unbrotherly Organization; (b) that the "central office at Adyar for keeping records and concentrating information" with its European and Hindu inmates working gratuitously and some helping it with their own money whenever they have it — ought to be carried on, according to the method and principle of George Muller of Bristol, namely, the numerous household and staff of officers at Adyar headed by the Prest.-Founder ought to kneel every morning in prayer for their bread and milk appealing for their meals to "miracle"; and that finally, and (c) all the good the Society is doing, is no good whatever but "a spiritual wrong," because it presumes to call a "limited line of good work [theosophy] Divine Wisdom."

The undersigned is an ever patient theosophist, who has hitherto laboured under the impression that no amount of subtle scholasticism and tortured casuistry but could find like the Rosetta stone its Champollion — some day. The most acute among theosophists are now invited to make out in "A Few Words" — what the writers or writer is driving at — unless in plain and unvarnished language, it be — "Down with the Theosophical Society, Prest.-Founder and its Head-Quarters!" This is the only possible explanation of the twelve pages of denunciations to which a reply is now attempted. What can indeed be made out of the following jumble of contradictory statements: —