H. P. BLAVATSKY understood America because she loved America.
Confirming this in a letter delivered to the Second American Convention she wrote:
“Your great country which I love for its noble freedom . . . and of which country I myself am proud of being a citizen.”
This loving understanding of the American culture and temperament in the light of the marvelous knowledge which was hers, has graciously provided for the students of Theosophy everywhere in the world.
But more especially in America, hints, warnings, suggestions and, above all, inspiration for their labor on behalf of the Sacred Cause.
To the students of Theosophy in America, these Letters are of special value and significance at the present time.
In conducting their own lives and tasks as well as in helping their fellow men in all fields of activity, they will receive from these thoughtful and stirring words real help themselves, and that of an unique character.
In these days of constant struggles of many and diverse kinds, when a myriad remedies are suggested and advocated for our ills physical and psychical, moral and mental . . . puzzled by the strange working of Mother Nature . . .
These wonderful Messages of one whose wisdom and compassion stirred her to point the finger of warning and at the same time to stretch out the hand of fellowship and sure guidance, ought to be read, studied; nay, meditated upon.
Let America Be America Again
“Let America be America again — the land that never has been yet — and yet must be.” Words which have never rung so true.
THE FIRST MESSAGE
To WILLIAM Q. JUDGE,
General Secretary of the American Section of
the Theosophical Society.
The First Message from H. P. BLAVATSKY to the American Theosophists in Convention Assembled 1888:
MY DEAREST BROTHER AND CO-FOUNDER
OF THE THEOSOPHICAL SOCIETY:
In addressing to you this letter, which I request you to read to the Convention summoned for April 22nd, I must first present my hearty congratulations and most cordial good wishes to the assembled Delegates and good Fellows of our Society, and to yourself—the heart and soul of that Body in America. We were several, to call it to life in 1875.
Since then you have remained alone to preserve that life through good and evil report. It is to you chiefly, if not entirely, that the Theosophical Society owes its existence in 1888. Let me then thank you for it, for the first and perhaps the last, time publicly, and from the bottom of my heart, which beats only for the cause you represent so well and serve so faithfully.
“I ask you also to remember that, on this important occasion, my voice is but the feeble echo of other more sacred voices”,
and the transmitter of the approval of Those whose presence is alive in more than one true Theosophical heart, and lives, as I know, pre-eminently in yours. May the assembled Society feel the warm greeting as earnestly as it is given, and may every Fellow present, who realizes that he has deserved it, profit by the Blessings sent.
Theosophy has lately taken a new start in America which marks the commencement of a new Cycle in the affairs of the Society in the West. And the policy you are now following is admirably adapted to give scope for the widest expansion of the movement, and to establish on a firm basis an organization which, while promoting feelings of fraternal sympathy, social unity, and solidarity, will leave ample room for individual freedom and exertion in the common cause— that of helping mankind. . . .
But let no man set up a popery instead of Theosophy, as this would be suicidal and has ever ended most fatally.
We are all fellow-students, more or less advanced;. . . but no one belonging to the Theosophical Society ought to count himself as more than, at best, a pupil-teacher—one who has no right to dogmatize.
Since the Society was founded, a distinct change has come over the spirit of the age. Those who gave us commission to found the Society foresaw this, now rapidly growing, wave of transcendental influence following that other wave of mere phenomenalism. Even the journals of Spiritualism are gradually eliminating the phenomena and wonders, to replace them with philosophy.
The Theosophical Society led the van of this movement; but, although Theosophical ideas have entered into every development or form which awakening spirituality has assumed, yet
Theosophy pure and simple has still a severe battle to fight for recognition.
The days of old are gone to return no more, and many are the Theosophists who, taught by bitter experience, have pledged themselves to make of the Society a “miracle club” no longer.
The faint-hearted have asked in all ages for signs and wonders, and when these failed to be granted, they refused to believe. Such are not those who will ever comprehend Theosophy pure and simple. But there are others among us who realize intuitionally that
the recognition of pure Theosophy—the philosophy of the rational explanation of things and not the tenets—is of the most vital importance in the Society, inasmuch as it alone can furnish the beacon-light needed to guide humanity on its true path.
This should never be forgotten, nor should the following fact be overlooked. On the day when Theosophy will have accomplished its most holy and most important mission—namely to unite firmly a body of men of all nations in brotherly love and bent on a pure altruistic work, not on a labor with selfish motives.
On that day only will Theosophy become higher than any nominal brotherhood of man. This will be a wonder and a miracle truly, for the realization of which Humanity is vainly waiting for the last eighteen centuries, and which every association has hitherto failed to accomplish.
Orthodoxy in Theosophy is a thing
neither possible nor desirable.
It is diversity of opinion, within certain limits that keeps the Theosophical Society a living and a healthy body, its many other ugly features notwithstanding.
Were it not, also, for the existence of a large amount of uncertainty in the minds of students of Theosophy, such healthy divergencies would be impossible, and the Society would degenerate into a sect, in which a narrow and stereotyped creed would take the place of the living and breathing spirit of Truth and an ever growing Knowledge.
It must be remembered that the Society was not founded as a nursery for forcing a supply of Occultists—as a factory for the manufactory of Adepts. It was intended to stem the current of materialism, and also that of spiritualistic phenomenalism and the worship of the Dead.
It had to guide the spiritual awakening that has now begun, and not to pander to psychic cravings which are but another form of materialism.
For by “materialism” is meant not only an anti-philosophical negation of pure spirit, and, even more, materialism in conduct and action—brutality, hypocrisy. and, above all, selfishness,—but also the fruits of a disbelief in all but material things, a disbelief which has increased enormously during the last century, and which has led many, after a denial of all existence other than that in matter, into a blind belief in the materialization of Spirit.
Theosophy seeks to develop the human nature in man in addition to the animal, and at the sacrifice of the superfluous animality which modern life and materialistic teachings have developed to a degree which is abnormal for the human being at this stage of his progress.
Men cannot all be Occultists, but they can all be Theosophists. Many who have never heard of the Society are Theosophists without knowing it them selves; for the essence of Theosophy is the perfect harmonizing of the divine with the human in man, the adjustment of his god-like qualities and aspirations. and their sway over the terrestrial or animal passions in him. Kindness, absence of every ill feeling or selfishness, charity, good-will to all beings, and perfect justice to others as to one’s self, are its chief features.
He who teaches Theosophy preaches the gospel of good-will; and the converse of this is true also—he who preaches the gospel of good-will, teaches Theosophy.
This aspect of Theosophy has never failed to receive due and full recognition in the pages of the “PATH,” a journal of which the American Section has good reason to be proud. It is a teacher and a power; and the fact that such a periodical should be produced and supported in the United States speaks in eloquent praise both of its Editor and its readers.
America is also to be congratulated on the increase in the number of the Branches or Lodges which is now taking place. It is a sign that in things spiritual as well as things temporal the great American Republic is well fitted for independence and self-organization.
Here in England Theosophy is waking into new life. The slanders and absurd inventions of the Society for Psychical Research have almost paralyzed it, though only for a very short time, and the example of America has stirred the English Theosophists into renewed activity. . . . and the first fruit has been the founding of the “Theosophical Publication Society.” This Society is of great importance. It has undertaken the very necessary work of breaking down the barrier of prejudice and ignorance which has formed so great an impediment to the spread of Theosophy.
Theosophists are of necessity the friends of all movements in the world, whether intellectual or simply practical, for the amelioration of the condition of mankind.
We are the friends of all those who fight against drunkenness, against cruelty to animals, against injustice to women, against corruption in society or in government, although we do not meddle in politics. We are the friends of those who exercise practical charity, who seek to lift a little of the tremendous weight of misery that is crushing down the poor . . .
The function of Theosophists is to open men’s hearts and understandings to charity, justice, and generosity, attributes which belong specifically to the human kingdom and are natural to man when he has developed the qualities of a human being. Theosophy teaches the animal-man to be a human-man; and when people have learned to think and feel as truly human beings should feel and think,
they will act humanely, and works of charity, justice, and generosity will be done spontaneously by all. . . .
But whether I be in England or in India a large part of my heart and much of my hope for Theosophy lie with you in the United States, where the Theosophical Society was founded, and of which country I myself am proud of being a citizen. But you must remember that, although there must be local Branches of the Theosophical Society, there can be no local Theosophists; and just as you all belong to the Society, so do I belong to you all. . . .
Meanwhile, my far-away and dear Brother, accept the warmest and sincerest wishes for the welfare of your Societies and of yourself personally, and, while conveying to all your colleagues the expression of my fraternal regards, assure them that, at the moment when you will be reading to them the present lines, I shall—if alive—be in Spirit, Soul, and Thought amidst you all.
Yours ever, in the truth of the GREAT CAUSE we are all working for
H. P. BLAVATSKY. . . .
London, April 3rd, 1888.