The Key to Theosophy by H.P. Blavatsky The Key to Theosophy by H.P. Blavatsky A Clear Exposition in the Form of Question and Answer of the Ethics, Science, and Philosophy for the Study of Which The Theosophical Society has been Founded. Published in 1889 Dedicated by “H.P.B.”To all her Pupils,That They may Learn and Teach in their turn. Page 1 The Key to Theosophy by H.P. Blavatsky Preface The purpose of this book is exactly expressed in its title, The Key to Theosophy, and needs but few words of explanation. It is not a complete or exhaustive textbook of Theosophy, but only a key to unlock the door that leads to the deeper study. It traces the broad outlines of the Wisdom-Religion, and explains its fundamental principles; meeting, at the same time, the various objections raised by the average Western inquirer, and endeavouring to present unfamiliar concepts in a form as simple and in language as clear as possible. That it should succeed in making Theosophy intelligible without mental effort on the part of the reader, would be too much to expect; but it is hoped that the obscurity still left is of the thought and not of the language, is due to depth and not to confusion. To the mentally lazy or obtuse, Theosophy must remain a riddle; for in the world mental as in the world spiritual each man must progress by his own efforts. The writer cannot do the reader's thinking for him, nor would the latter be any the better off if such vicarious thought were possible. The need for such an exposition as the present has long been felt among those interested in the Theosophical Society and its work, and it is hoped that it will supply information, as free as possible from technicalities, to many whose attention has been awakened, but who, as yet, are merely puzzled and not convinced. Some care has been taken in disentangling some part of what is true from what is false in Spiritualistic teachings as to the postmortem life, and to showing the true nature of Spiritualistic phenomena. Previous explanations of a similar kind have drawn much wrath upon the writer's devoted head; the Spiritualists, like too many others, preferring to believe what is pleasant rather than what is true, and becoming very angry with anyone who destroys an agreeable delusion. For the past year Theosophy has been the target for every poisoned arrow of Spiritualism, as though the possessors of a half truth felt more antagonism to the possessors of the whole truth than those who had no share to boast of. Very hearty thanks are due from the author to many Theosophists who have sent suggestions and questions, or have otherwise contributed help during the writing of this book. The work will be the more useful for their aid, and that will be their best reward. H.P. Blavatsky 1889 Page 2 The Key to Theosophy by H.P. Blavatsky Preface Theosophy and The Theosophical Society The Meaning of the Name The Policy of the Theosophical Society The Wisdom-Religion, Esoteric in All Ages Theosophy is Not Buddhism Exoteric and Esoteric Theosophy What the Modern Theosophical Society is Not Theosophists and Members of the T.S.. The Difference Between Theosophy and Occultism The Difference Between Theosophy and Spiritualism Why is Theosophy Accepted? The Working Staff of the T.S. The Objects of the Society The Common Origin of Man Our Other Objects On the Sacredness of the Pledge The Relations of the T.S. to Theosophy On Self-Improvement The Abstract and the Concrete The Fundamental Teachings of Theosophy On God and Prayer Is it Necessary to Pray? Prayer Kills Self-Reliance On the Source of the Human Soul The Buddhist Teachings on the Above Theosophical Teachings as to Nature and Man The Unity of All in All Evolution and Illusion On The Septenary Constitution of Our Planet The Septenary Nature of Man The Distinction Between Soul and Spirit The Greek Teachings On the Various Postmortem States The Physical and the Spiritual Man Page 3 The Key to Theosophy by H.P. Blavatsky On Eternal Reward and Punishment, and on Nirvana On the Various Principles in Man On Reincarnation or Rebirth What is Memory According to Theosophical Teaching? Why Do We Not Remember Our Past Lives? On Individuality and Personality On the Reward and Punishment of the Ego On the Kamaloka and Devachan On the Fate of the Lower Principles Why Theosophists Do Not Believe in the Return of Pure “Spirits” A Few Words About the Skandhas On Postmortem and Postnatal Consciousness What is Really Meant by Annihilation Definite Words for Definite Things On the Nature of Our Thinking Principle The Mystery of the Ego The Complex Nature of Manas The Doctrine is Taught in St. John's Gospel On the Mysteries of Reincarnation Periodical Rebirths What is Karma? Who Are Those Who Know? The Difference Between Faith and Knowledge, Or Blind and Reasoned Faith Has God the Right to Forgive? What is Practical Theosophy? Duty The Relations of the T.S. to Political Reforms On Self-Sacrifice On Charity Theosophy for the Masses How Members Can Help the Society What a Theosophist Ought Not to Do On the Misconceptions About the T.S. Theosophy and Asceticism Theosophy and Marriage Page 4 The Key to Theosophy by H.P. Blavatsky Theosophy and Education Why Then is There So Much Prejudice Against the T.S.? Is the Theosophical Society A Money-Making Concern? The Working Staff of the T.S. The “Theosophical Mahatmas Are They “Spirits of Light or “Goblins Damned? The Abuse of Sacred Names and Terms Conclusion The Future of the Theosophical Society Page 5 The Key to Theosophy by H.P. Blavatsky Theosophy and The Theosophical Society The Meaning of the Name Q. Theosophy and its doctrines are often referred to as a newfangled religion. Is it a religion? A. It is not. Theosophy is Divine Knowledge or Science. Q. What is the real meaning of the term? A. “Divine Wisdom“, (Theosophia) or Wisdom of the gods, as (theogonia), genealogy of the gods. The word 'theos' means a god in Greek, one of the divine beings, certainly not “God” in the sense attached in our day to the term. Therefore, it is not “Wisdom of God”, as translated by some, but Divine Wisdom such as that possessed by the gods. The term is many thousand years old. Q. What is the origin of the name? A. It comes to us from the Alexandrian philosophers, called lovers of truth, Philaletheians, from (phil) “loving”, and (aletheia) “truth”. The name Theosophy dates from the third century of our era, and began with Ammonius Saccas and his disciples, also called Analogeticists, who started the Eclectic Theosophical system. As explained by Professor Wilder, they were called so because of their practice of interpreting all sacred legends and narratives, myths and mysteries, by a rule or principle of analogy and correspondence: so that events which were related as having occurred in the external world were regarded as expressing operations and experiences of the human soul. They were also denominated Neo-Platonists. Though Theosophy, or the Eclectic Theosophical system, is generally attributed to the third century, yet, if Diogenes Laërtius is to be credited, its origin is much earlier, as he attributed the system to an Egyptian priest, Pot-Amun, who lived in the early days of the Ptolemaic dynasty. The same author tells us that the name is Coptic, and signifies one consecrated to Amun, the God of Wisdom. Theosophy is the equivalent of Brahma-Vidya , divine knowledge. Q. What was the object of this system? A. First of all to inculcate certain great moral truths upon its disciples, and all those who were “lovers of the truth”. Hence the motto adopted by the Theosophical Society: “There is no religion higher than truth”. Eclectic Theosophy was divided under three heads: 1. Belief in one absolute, incomprehensible and supreme Deity, or infinite essence, which is the root of all Page 6 The Key to Theosophy by H.P. Blavatsky nature, and of all that is, visible and invisible. 2. Belief in man's eternal immortal nature, because, being a radiation of the Universal Soul, it is of an identical essence with it. 3. Theurgy, or “divine work”, or producing a work of gods; from theoi, “gods”, and ergein, “to work”. The term is very old, but, as it belongs to the vocabulary of the mysteries, was not in popular use. It was a mystic belief — practically proven by initiated adepts and priests — that, by making oneself as pure as the incorporeal beings — i.e., by returning to one's pristine purity of nature-man could move the gods to impart to him Divine mysteries, and even cause them to become occasionally visible, either subjectively or objectively. It was the transcendental aspect of what is now called Spiritualism; but having been abused and misconceived by the populace, it had come to be regarded by some as necromancy, and was generally forbidden. A travestied practice of the theurgy of Iamblichus lingers still in the ceremonial magic of some modern Cabalists. Modern Theosophy avoids and rejects both these kinds of magic and “necromancy” as being very dangerous. Real divine theurgy requires an almost superhuman purity and holiness of life; otherwise it degenerates into mediumship or black magic. The immediate disciples of Ammonius Saccas, who was called Theodidaktos, “god-taught” — such as Plotinus and his follower Porphyry — rejected theurgy at first, but were finally reconciled to it through Iamblichus, who wrote a work to that effect entitled De Mysteriis, under the name of his own master, a famous Egyptian priest called Abammon.