That the Theosophical Society is not opposed to Christianity in either its dogmatic or pure form is easily demonstrated. Our constitution forbids it and the second object of the Society does also. The laws of our body say that there shall be no crusade against any religion, tacitly excepting, of course, the few degraded and bestial religions now in the world; the second object provides for a full and free study of all religions without bias and without hatred or sectarianism. And our history also, offering to view branch societies all over the world composed of Christians, refutes the charge that the Society as such is opposed to Christianity. One instance is enough, that of the well-known Scottish Lodge, which states in its printed Transactions No. IX, "Theosophists who are Christians (and such are the majority of the Scottish Lodge). . . . Therefore Christians who are sincere and who know what Theosophy means must be Theosophists. . . ." If members of the Society have said to the contrary it has been from ignorance and a careless thinking, for on the same ground we should also be opposed to all other religions which have any forms, and both Brahmanism and Buddhism have as much of formalism as has Christianity. Generally speaking, then, the Society is not and cannot be opposed to Christianity, while it may lead to a denial of some of the man-made theories of that Church.
But that is no more than branches of Christianity have always been doing, nor is it as much a danger to formal Christianity as the new standards of criticism which have crept into the Church.
Nor can it be either that Theosophy as a whole is opposed to Christianity, inasmuch as Theosophy is and must be the one truth underlying all religions that have ever been among men. A calm and sincere examination of all the world's religions reveals the fact that in respect to ethics, in respect to laws, in respect to precepts or example or effect on daily life, or even in respect to cosmogony and cosmology, the other religious books of the world are the same in most respects as those of the Christians, and that the distinguishing difference between the latter's religion and the others is that it asserts an exclusiveness for itself and a species of doctrinal intolerance not found in the rest.
If we take the words and the example of Jesus as the founder of Christianity, it is at once seen that there is no opposition at all between that form of religion and Theosophy. Indeed, there is the completest agreement. New ethics are not brought forward by Theosophy, nor can they be, as ethics of the right sort must always be the same. In his sermons and sayings are to be found the ethics given out by Buddha and by all other great teachers of all time. These cannot be altered, even though they hold up to weak mortals an ideal that is very difficult to live up to and sometimes impossible to realize in daily life. That these rules of conduct laid down by Jesus are admittedly hard to follow is shown in the behavior of Christian states toward each other and in the declarations of their high prelates that the religion of Jesus cannot be the basis for diplomatic relations nor for the state government. Hence we find that the refuge from all this adopted by the theologian is in the statement that, although other and older religions had moral truth and similar ethics to those of Jesus, the Christian religion is the only one wherein the founder asserted that he was not merely a teacher from God, but was also at the same time God himself; that is, that prior to Jesus a great deal of good was taught, but God did not see fit until the time of Jesus to come down among men into incarnation. Necessarily such a declaration would seem to have the effect of breeding intolerance from the high and exclusive nature of the claim made. But an examination of Brahmanism shows that Rama was also God incarnate among men, though there the doctrine did not arouse the same sum of intolerance among its believers. So it must be true that it is not always a necessary consequence of such a belief that aggressive and exclusive intolerance will grow up.
The beliefs and teachings of Christianity are not all supportable by the words of Jesus, but his doctrines are at all times in accord with Theosophy. There is certainly a wide difference between the command of Jesus to be poor and to have neither staff nor money and the fact of the possession by the Church of vast sums of money and immense masses of property, and with the drawing of high salaries by prelates, and with the sitting of prelates among the rulers of the earth upon thrones, and in the going to war and the levying of taxes by the Pope and by other religious heads. The gathering of tithes and enforcement of them by law and by imprisonment at the instance of the Protestant clergy are not at all consistent with the words of Jesus. But all of the foregoing inconsistent matters are a part of present Christianity, and if in those respects a difference from or opposition to them should seem to arise from Theosophical teachings, we must admit it, but cannot be blamed. If we go back to the times of the early Christians and compare that Christianity with the present form, we see that opposition by Theosophy could hardly be charged, but that the real opposition then would be between that early form of the religion and its present complexion. It has been altered so much that the two are scarcely recognizable as the same. This is so much so that there exists a Christian sect today called "Early Christian."
Everyone has at all times a right to object to theological interpretations if they are wrong, or if they distort the original teaching or introduce new notions. In this respect there is a criticism by Theosophy and by Theosophists. But thinkers in the world not members of this Society and not leaning to Theosophy do the same thing. Huxley and Tyndall and Darwin and hosts of others took ground that by mere force of truth and fact went against theological views. Galileo also, seeing that the earth was round and moved, said so, but the theologian, thinking that such belief tended to destroy the power of the Church and to upset biblical theories, made him recant at the risk of his liberty and life. If the old views of theology were still in force with the state behind them, the triumphs of science would have been few and we might still be imagining the earth to be flat and square and the sun revolving about it.
Theosophical investigation discloses to the student's view the fact that in all ages there have appeared great teachers of religion and that they all had two methods of instruction. One, or that for the masses of people, was plain and easy to understand; it was of ethics, of this life and of the next, of immortality and love; it always gave out the Golden Rule. Such a teacher was Buddha, and there can be no controversy on the fact that he died centuries before the birth of Jesus. He declared his religion to be that of love. Others did the same. Jesus came and taught ethics and love, with the prominent exception of his prophecy that he came to bring a sword and division as recorded in the Gospels. There is also an incident which accents a great difference between him and Buddha; it is the feast where he drank wine and also made some for others to drink. In regard to this matter, Buddha always taught that all intoxicating liquors were to be rigidly abstained from. The second method was the secret or Esoteric one, and that Jesus also used. We find his disciples asking him why he always used easy parables with the people, and he replied that to the disciples he taught the mysteries, or the more recondite matters of religion. This is the same as prevailed with the older saints. Buddha also had his private teachings to certain disciples. He even made a distinction among his personal followers, making classes in their ranks, to one of which he gave the simple rules, to the other the complex and difficult. So he must have pursued the ancient practice of having two sets of teachings, and this must have been a consequence of his education.
At twelve years of age he came to the temple and disputed with the learned rabbis on matters of the law. Thus he must have known the law; and what that law was and is, it is necessary to ask. It was the law of Moses, full of the most technical and abstruse things, and not all to be found in the simple words of the books. The Hebrew books are a vast mine of cypher designedly so constructed, and that should be borne in mind by all students. It ought to be known to Christians, but is not, as they prefer not to go into the mysteries of the Jews. But Jesus knew it. His remark that "not one jot or tittle of the law would pass" shows this. Most people read this simply as rhetoric, but it is not so. The jots and tittles are a part of the books and go to make up the cypher of the Kabala or the hidden meaning of the law. This is a vast system of itself, and was not invented after the time of Jesus. Each letter is also a number, and thus every word can be and is, according to a well-known rule, turned into some other word or into a number. Thus one name will be a part of a supposed historical story, but when read by the cypher it becomes a number of some cycle or event or a sign of the Zodiac, or something else quite different from the mere letters. Thus the name of Adam is composed of three consonants, A, D, and M. These mean by the system of the cypher respectively "Adam, David, and Messiah." The Jews also held that Adam for his first sin would have to and did reincarnate as David and would later come as Messiah. Turning to Revelation we find traces of the same system in the remarks about the numbers of the beast and the man. The Kabala or hidden law is of the highest importance, and as the Christian religion is a Hebraic one it cannot be properly studied or understood without the aid given by the secret teaching. And the Kabala is not dead or unknown, but has many treatises written on it in different languages. By using it, we will find in the Old Testament and in the records of Jesus a complete and singular agreement with Theosophy.
Examine, for instance, the Theosophical teachings that there is a secret or esoteric doctrine, and the doctrine of inability of man to comprehend God. This is the Brahmanical doctrine of the unapproachableness of Parabrahman. In Exodus there is a story which to the profane is absurd, of God telling Moses that he could not see him. It is in Exodus, xxxiii, 20, where God says Moses could see him from behind only. Treat this by the rule of the Kabala and it is plain, but read it on the surface and you have nonsense. In Exodus, iii, 14, God says that his name is "I am that I am." This is AHYH ASHR AHYH, which has to be turned into its numerical value, as each letter is also a number. Thus A is 1, H is 5, Y is 10, H is 5. There being two words the same, they add up 42. The second word is A, 1; SH, 300; R, 200; making 501, which added to 42 gives 543 as the number of "I am that I am." Now Moses by the same system makes 345 or the reverse of the other, by which the Kabala shows God meant Moses to know God by his reverse or Moses himself. To some this may appear fanciful, but as it is the method on which these old books are constructed it must be known in order to understand what is not clear and to remove from the Christian books the well-sustained charge of absurdity and sometimes injustice and cruelty shown on their face. So instead of God's being made ridiculous by attributing to him such a remark as that Moses could only "see his hinder parts," we perceive that under the words is a deep philosophical tenet corresponding to those of Theosophy: that Parabrahman is not to be known, and that Man is a small copy of God through which in some sense or in the reverse we may see God.
For the purposes of this discussion along the line of comparison we will have to place Christianity on one side and put on the other as representing the whole body of Theosophy, so far as revealed, the other various religions of the world, and see what, if anything, is common between them. First we see that Christianity, being the younger, has borrowed its doctrines from other religions. It is now too enlightened an age to say, as the Church did when Abbe Huc brought back his account of Buddhism from Tibet, that either the devil or wicked men invented the old religions so as to confuse and confute the Christian. Evidently, no matter how done, the system of the Christian is mixed Aryan and Jewish. This could not be otherwise, since Jesus was a Jew, and his best disciples and the others who came after like Paul were of the same race and faith. The early Fathers also, living as they did in Eastern lands, got their ideas from what they found about them.
Next, a very slight examination will disclose the fact that the ritual of the Christian Church is also borrowed. Taken from all nations and religions, not one part of it is either of this age or of the Western Hemisphere. The Brahmans have an extensive and elaborate ritual, and so have the Buddhists. The rosary, long supposed by Catholics to be a thing of their own, has existed in Japan for uncounted years, and much before the West had any civilization the Brahman had his form of rosary. The Roman Catholic Christian sees the priest ring the bell at a certain part of the Mass, and the old Brahman knows that when he is praying to God he must also ring a bell to be found in every house as well as in the temple. This is very like what Jesus commanded. He said that prayer must be in secret, that is, where no one can hear; the Brahman rings the small bell so that even if ears be near they shall not hear any words but only the sound of the bell. The Christian has images of virgin and child; the same thing is to be found in Egyptian papyri and in carved statues in India made before the Christian came into existence. Indeed, all the ritual and observance of the Christian churches may be found in the mass of other religions with which for the moment we are making a rough comparison.
Turning now to doctrine, we find again complete agreement with the dogmatic part of Christianity in these older religions. Salvation by faith is taught by some priests. That is an old Brahmanical theory, but with the difference that the Brahman one calls for faith in God as the means, the end, and the object of faith. The Christian adds faith in the son of God. A form of Japanese Buddhism said to be due to Amitabha says that one may be saved by complete faith in Amita Buddha, and that even if one prays but three times to Amita he will be saved in accordance with a vow made by that teacher. Immortality of soul has ever been taught by the Brahmans. Their whole system of religion and cosmogony is founded on the idea of soul and of the spiritual nature of the universe. Jesus and St. Paul taught the unity of spiritual beings -- or men -- when they said that heaven and the spirit of God were in us, and the doctrine of Unity is one of the oldest and most important of the Brahmanical scheme. The possibility of arriving at perfection by means of religion and science combined so that a man becomes godlike -- or the doctrine of Adepts and Mahatmas as found in Theosophy -- is common to Buddhism and Brahmanism, and is not contrary to the teachings of Jesus. He said to his disciples that they could if they would, do even greater works -- or "miracles" -- than he did. To do these works one has to have great knowledge and power. The doctrine assumes the perfectibility of humanity and destroys the theory of original sin; but far from being out of concordance with the religion of Jesus, it is in perfect accord. He directed his followers to be perfect even as the Father in heaven is. They could not come up to that command by any possibility unless man has the power to reach to that high state. The command is the same as is found in the ancient Aryan system. Hence, then, whether we look broadly over the field at mere ritual dogma or at ethics, we find the most complete accord between Theosophy and true Christianity.
But now taking up some important doctrines put forward by members of the Theosophical Society under their right of free investigation and free speech, what do we discover? Novelty, it is true, to the mind of the Western man half-taught about his own religion, but nothing that is uncommon to Christianity. Those doctrines may be, for the present, such as Reincarnation or rebirth over and over again for the purpose of discipline and gain, for reward, for punishment, and for enlargement of character; next Karma, or exact justice or compensation for all thoughts and acts. These two are a part of Christianity, and may be found in the Bible.
Reincarnation has been regarded by some Christian ministers as essential to the Christian religion. Dr. Edward Beecher said he saw its necessity, and the Rev. Wm. Alger has recorded his view to the same effect. If a Christian insists upon belief in Jesus, who came only eighteen centuries ago after millenniums had passed and men had died out of the faith by millions, it will be unjust for them to be condemned for failure to believe a doctrine they never heard of; hence the Christian may well say that under the law of reincarnation, which was upheld by Jesus, all those who never heard of Jesus will be reborn after his coming in AD 1, so as to accept the plan of salvation.
In the Gospels we find Jesus referring to this doctrine as if a well established one. When it was broached by the disciples as the possible reason for the punishment by blindness from birth of a man of the time, Jesus did not controvert the doctrine, as he would have done did he see in his wisdom as Son of God that it was pernicious. But at another time he asserted that John the Baptist was the reincarnation of Elias the ancient prophet. This cannot be wiped out of the books, and is a doctrine as firmly fixed in Christianity, though just now out of favor, as is any other. The paper by Prof. Landsberg shows you what Origen, one of the greatest of the Christian Fathers, taught on pre-existence of souls. This theory naturally suggests reincarnation on this earth, for it is more natural to suppose the soul's wanderings to be here until all that life can give has been gained, rather than that the soul should wander among other planets or simply fall to this abruptly, to be as suddenly raised up to heaven or thrown down to hell.
The next great doctrine is Karma. This is the religion of salvation by works as opposed to faith devoid of works. It is one of the prime doctrines of Jesus. By "by their works ye shall know them," he must have meant that faith without works is dead. The meaning of Karma literally is "works," and the Hindus apply it not only to the operations of nature and of the great laws of nature in connection with man's reward and punishment, but also to all the different works that man can perform. St. James insists on the religion of works. He says that true religion is to visit the fatherless and the widows and to keep oneself unspotted from the world. St. Matthew says we shall be judged for every act, word, and thought. This alone is possible under the doctrine of Karma. The command of Jesus to refrain from judgment or we should ourselves be judged is a plain statement of Karma, as is, too, the rest of the verse saying that what we mete out shall be given back to us. St. Paul, following this, distinctly states the doctrine thus: "Brethren, be not deceived; God is not mocked; for whatsoever a man soweth, that also shall he reap." The word "whatsoever" includes every act and thought, and permits no escape from the consequences of any act. A clearer statement of the law of Karma as applied to daily life could hardly be made. Again, going to Revelation, the last words in the Christian book, we read all through it that the last judgment proceeds on the works -- in other words, on the Karma -- of men. It distinctly asserts that in the vision, as well as in the messages to the Churches, judgment passes for works.
We therefore must conclude that the religion of Jesus is in complete accord with the chief doctrines of Theosophy; it is fair to assume that even the most recondite of theosophical theories would not have been opposed by him. Our discussion must have led us to the conclusion that the religion of Karma, the practice of good works, is that in which the religion of Jesus agrees with Theosophy, and that alone thereby will arrive the longed-for day when the great ideal of Universal Brotherhood will be realized, and will furnish the common ground on which all faiths may stand and from which every nation may work for the good and the perfection of the human family.
(Address delivered January 9, 1894; reprinted from Echoes of the Orient 3:103-10)
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