Blavatsky H.P. - Theosophical Queries: Difference between revisions

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{{HPB-CW-comment|view=center|[''Lucifer'', Vol. IV, No. 19, March, 1889, pp. 87-88]}}

{{Style P-Quote|The first object of the Theosophical Society being to promote the principle of the Universal Brotherhood of Humanity, how can it be reconciled with the aim that, at the same time, it presents in life to every individual being:—the duty of developing his Higher Self, by the sacrifice of every selfish desire, by the conquest of all material interest, for the mere purpose of attaining a higher spiritual perfection, in order that this perfection should transform our ''faith'' in the spiritual world into ''sight'' and ''knowledge'', and give us “life everlasting.”

This reproach will be evaded if one holds to the theory that presents the reign of the moral law as the aim of an altruist . . . But what is the right criterion for one’s judgment? . . . Can anybody be certain enough of possessing the real knowledge of truth, to demand blind submission to it from others? And what right has anyone to believe that his opinion must be accepted on authority—when he himself can err? If the Christian principle of giving away everything one possesses to the poor were universally practised, there would be no poor in this world to be benefitted; or rather there would be nobody who would want to possess any wordly goods, and so the benefit of civilization would be lost? This seems very irrational. If, by a firm conviction in one’s spiritual immortality, and complete indifference to all practical benefit in this world, a certain calmness of mind, can be attained, but through moral suffering, has one a right to impose it upon others? To try to show them that all that makes the enjoyment of life is but temporary and illusive; that we are on the eve of losing everything we love; would not such thoughts darken the existence of the majority, and deprive it of all energy for action in practical life? In such a case, what is the use of our faculties and talents, which must have a physical plane to act upon? Must they be neglected and stifled in order to give the spirit the liberty and the means to devote itself to the attainment of self-perfection, and the study of the higher spiritual knowledge that gives immortality?

{{Style P-Signature in capitals|Barbara Moskvitinoff.}}

{{Style P-No indent|5/17 February, 1889,}}

{{Style P-No indent|Petersbourg, Petite Morskaia.}}}}

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Now it is a fundamental doctrine of Theosophy that the “separateness” which we feel between ourselves and the world of living beings around us is an illusion, not a reality. In very deed and truth, all men are one, not in a feeling of sentimental gush and hysterical enthusiasm, but in sober earnest. As ail Eastern philosophy teaches, there is but {{Style S-Small capitals|one self}} in all the infinite Universe, and what we men call {{Page aside|105}}“self” is but the illusionary reflection of the ONE SELF in the heaving waters of earth. True Occultism is the destruction of the false idea of Self, and therefore true spiritual perfection and knowledge are nothing else but the complete identification of our finite “selves” with the Great All. It follows, therefore, that no spiritual progress at all is possible except by and through the bulk of Humanity. It is only when the whole of Humanity has attained happiness that the individual can hope to become permanently happy—for the individual is an inseparable part of the Whole.