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The Theosophical Movement 1875-1950

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Preface

IN 1925, just fifty years after the founding of the Theosophical Society in New York, the first accurate and thorough history of the Theosophical Movement was published by E. P. Dutton and Company. This volume, entitled The Theosophical Movement, 1875- 1925, a History and a Survey,was compiled by the editors of Theosophy, a monthly journal devoted to the original objects of the Theosophical Movement. It provided theosophical students and others interested in the subject with a detailed and documented study of the lifework of H. P. Blavatsky and other leading figures of the Theosophical Movement. Encompassed in the 700 pages of the book were careful accounts of all the major events of Theosophical history, with enough evidence assembled for every reader to form his own conclusions regarding matters of controversy; or at least, sufficient to place serious inquirers well along on the path of individual investigation. 

During the years since publication of The Theosophical Movement, no material errors, either of fact or of interpretation, have ben disclosed, although, due to the various claims of “succes sorship” and “spiritual leadership” that have been maintained by some of the Theosophical organizations, the appearance of the book was the occasion for discomfort and complaint in some quarters. Actually, the volume was published in the face of a threatened libel suit, but no action was brought, doubtless for the reason that the statements made are all supported by facts. 

The present book is a continuance of the earlier work published in 1925. Since that time there have been many developments in the Theosophical area. “Leaders” have died, and other personalities have taken their places. The vicissitudes of the various Theosophical Societies are now of less concern to the inquirer, and the philosophy itself, in the form of the original teachings, is gradually replacing organizational activities and disputes as the focus of Theosophic interest. Even the enemies of the Theosophical Movement are showing THE THEOSOPHICAL MOVEMENT by their methods of attack that its real vitality lies in the life and work of H. P. Blavatsky. Other figures of the early days of the Movement are increasingly forgotten, but the power and influence of H.P.B. grows with the years, as students of Theosophy, regardless of organization, seek the inspiration of her undiluted teachings. Thus, pseudo-Theosophy is more easily recognized, and theosophical “sects” find it more difficult to maintain a distinctive identity. The course of these developments in the Theosophical Movement since 1925 gives occasion for the new material in this book, as well as for the consolidation of the treatment of earlier events. The 1925 volume will remain as the more detailed work of reference on the initial cycle of Theosophical history, its existence making possible the publication of another book, briefer in some respects, and covering the later phases of the Movement to 1950. 

For those who find in this book their first contact with Theosophy, something may be said on the subject of “authority.” It will soon become evident to such readers that the study of Theosophy is an undertaking with more than ordinary implications. What, it may be asked, is the authority for statements which seem to go far beyond the familiar facts of experience? Obviously, any philosophy attempting to grapple with the dilemmas of Western civilization must draw upon some source of explanation relatively unfamiliar to Western man. It is virtually certain that any real analysis of the deep dissatisfactions of the modern world will contain hitherto unconsidered or neglected elements; and these, therefore, ought not to be set aside simply because they are unfamiliar. On the contrary, sole reliance on the well-known formulas of what men commonly esteem as knowledge—either scientific or religious—may well be responsible for the multiplying failures of Western civilization. In contrast to the odd mixture of empirical science, eclectic speculation, and dying religious tradition that passes for “knowledge” today, Theosophy offers for consideration the teaching of the Gnosis, a body of practical psychological and moral truth which can be tested and verified by each man for himself. 

The Theosophical teachings were defined by Madame Blavatsky as constituting, in essence, a synthesis of working principles. By learning to use these principles, she said, any vi P R E F A C E man can gain independent knowledge of the laws of nature and the underlying realities of human experience. This proposition she founded on the actual existence of men whose lives reveal a mastery of the use of those principles. Such men, Madame Blavatsky said, were her teachers. But while Theosophy was thus identified by its nineteenth-century expositor, inquirers were repeatedly warned against accepting its teachings “on faith.” The Theosophical Movement sought no credulous devotees, but serious students. 

In Theosophy, the inquirer will find much to think about, little to believe. There are “teachings,” it is true—definite metaphysical conceptions, which give the Theosophical philosophy its systematic character. These teachings were presented by Madame Blavatsky, without claim of “originality,” as the natural heritage from the intellectual and moral evolution of the human race. She offered them, not as dogmas, but as metaphysical developments of principles verifiable in experience. A doctrine or teaching which forms part of this heritage, before it has been tested by the individual inquirer, may be compared to the “hypothesis” of the scientist. It invites neither belief nor denial, but investigation. 

This book, it is hoped, will serve as an introduction to further study of the Theosophical philosophy. Basically, Theosophy is an outlook on life which should have natural appeal for all men and women who believe in the inalienable spiritual potentialities of every human being, and who sense the futility of both scientific scepticism and sectarian religion. Most of all, Theosophy should appeal to those who are weary of human hatred, of the incessant conflicts, born of fear and ignorance, among men and nations, and who have resolved to discover, if they can, a practical philosophy of soul—a way of thinking and acting that will slowly but surely change the world. April 13, 1951