Annie Besant - Annie Besant (free e reader .txt) 📗

as to what Theosophy is, and as to my own opinion on Theosophy--the word 'theosoph' is old, and was used among the Neo-platonists. From the dictionary its new meaning appears to be, 'one who claims to have a knowledge of God, or of the laws of nature by means of internal illumination.' An Atheist certainly cannot be a Theosophist. A Deist might be a Theosophist. A Monist cannot be a Theosophist. Theosophy must at least involve Dualism. Modern Theosophy, according to Madame Blavatsky, as set out in last week's issue, asserts much that I do not believe, and alleges some things that, to me, are certainly not true. I have not had the opportunity of reading Madame Blavatsky's two volumes, but I have read during the past ten years many publications from the pen of herself, Colonel Olcott, and of other Theosophists. They appear to me to have sought to rehabilitate a kind of Spiritualism in Eastern phraseology. I think many of their allegations utterly erroneous, and their reasonings wholly unsound. I very deeply regret indeed that my colleague and co-worker has, with somewhat of suddenness, and without any interchange of ideas with myself, adopted as facts matters which seem to me to be as unreal as it is possible for any fiction to be. My regret is greater as I know Mrs. Besant's devotion to any course she believes to be true. I know that she will always be earnest in the advocacy of any views she undertakes to defend, and I look to possible developments of her Theosophic views with the very gravest misgiving. The editorial policy of this paper is unchanged, and is directly antagonistic to all forms of Theosophy. I would have preferred on this subject to have held my peace, for the public disagreeing with Mrs. Besant on her adoption of Socialism has caused pain to both; but on reading her article and taking the public announcement made of her having joined the Theosophical organisation, I owe it to those who look to me for guidance to say this with clearness.

"CHARLES BRADLAUGH."

"It is not possible for me here to state fully my reasons for joining the Theosophical Society, the three objects of which are: To found a Universal Brotherhood without distinction of race or creed; to forward the study of Aryan literature and philosophy; to investigate unexplained laws of nature and the physical powers latent in man. On matters of religious opinion the members are absolutely free. The founders of the society deny a personal God, and a somewhat subtle form of Pantheism is taught as the Theosophic view of the universe, though even this is not forced on members of the society. I have no desire to hide the fact that this form of Pantheism appears to me to promise solution of some problems, especially problems in psychology, which Atheism leaves untouched.

"ANNIE BESANT."

Theosophy, as its students well know, so far from involving Dualism, is based on the One, which becomes Two on manifestation, just as Atheism posits one existence, only cognisable in the duality force and matter, and as philosophic--though not popular--Theism teaches one Deity whereof are spirit and matter. Mr. Bradlaugh's temperate disapproval was not copied in its temperance by some other Freethought leaders, and Mr. Foote especially distinguished himself by the bitterness of his attacks. In the midst of the whirl I was called away to Paris to attend, with Herbert Burrows, the great Labour Congress held there from July 15th to July 20th, and spent a day or two at Fontainebleau with H.P. Blavatsky, who had gone abroad for a few weeks' rest. There I found her translating the wonderful fragments from "The Book of the Golden Precepts," now so widely known under the name of "The Voice of the Silence." She wrote it swiftly, without any material copy before her, and in the evening made me read it aloud to see if the "English was decent." Herbert Burrows was there, and Mrs. Candler, a staunch American Theosophist, and we sat round H.P.B. while I read. The translation was in perfect and beautiful English, flowing and musical; only a word or two could we find to alter, and she looked at us like a startled child, wondering at our praises--praises that any one with the literary sense would endorse if they read that exquisite prose poem.

A little earlier in the same day I had asked her as to the agencies at work in producing the taps so constantly heard at Spiritualistic _Seances_. "You don't use spirits to produce taps," she said; "see here." She put her hand over my head, not touching it, and I heard and felt slight taps on the bone of my skull, each sending a little electric thrill down the spine. She then carefully explained how such taps were producible at any point desired by the operator, and how interplay of the currents to which they were due might be caused otherwise than by conscious human volition. It was in this fashion that she would illustrate her verbal teachings, proving by experiment the statements made as to the existence of subtle forces controllable by the trained mind. The phenomena all belonged to the scientific side of her teaching, and she never committed the folly of claiming authority for her philosophic doctrines on the ground that she was a wonder-worker. And constantly she would remind us that there was no such thing as "miracle"; that all the phenomena she had produced were worked by virtue of a knowledge of nature deeper than that of average people, and by the force of a well-trained mind and will; some of them were what she would describe as "psychological tricks," the creation of images by force of imagination, and in pressing them on others as a "collective hallucination"; others, such as the moving of solid articles, either by an astral hand projected to draw them towards her, or by using an Elemental; others by reading in the Astral Light, and so on. But the proof of the reality of her mission from those whom she spoke of as Masters lay not in these comparatively trivial physical and mental phenomena, but in the splendour of her heroic endurance, the depth of her knowledge, the selflessness of her character, the lofty spirituality of her teaching, the untiring passion of her devotion, the incessant ardour of her work for the enlightening of men. It was these, and not her phenomena, that won for her our faith and confidence--we who lived beside her, knowing her daily life--and we gratefully accepted her teaching not because she claimed any authority, but because it woke in us powers, the possibility of which in ourselves we had not dreamed of, energies of the Soul that demonstrated their own existence.

Returning to London from Paris, it became necessary to make a very clear and definite presentment of my change of views, and in the _Reformer_ of August 4th I find the following: "Many statements are being made just now about me and my beliefs, some of which are absurdly, and some of which are maliciously, untrue. I must ask my friends not to give credence to them. It would not be fair to my friend Mr. Bradlaugh to ask him to open the columns of this Journal to an exposition of Theosophy from my pen, and so bring about a long controversy on a subject which would not interest the majority of the readers of the _National Reformer_. This being so I cannot here answer the attacks made on me. I feel, however, that the party with which I have worked for so long has a right to demand of me some explanation of the step I have taken, and I am therefore preparing a pamphlet dealing fully with the question. Further, I have arranged with Mr. R.O. Smith to take as subject of the lectures to be delivered by me at the Hall of Science on August 4th and 11th 'Why I became a Theosophist.' Meanwhile I think that my years of service in the ranks of the Freethought party give me the right to ask that I should not be condemned unheard, and I even venture to suggest, in view of the praises bestowed on me by Freethinkers in the past, that it is possible that there may be something to be said, from the intellectual standpoint, in favour of Theosophy. The caricatures of it which have appeared from some Freethinkers' pens represent it about as accurately as the Christian Evidence caricatures of Atheism represent that dignified philosophy of life; and, remembering how much they are themselves misrepresented, I ask them to wait before they judge."

The lectures were delivered, and were condensed into a pamphlet bearing the same title, which has had a very great circulation. It closed as follows:--

"There remains a great stumblingblock in the minds of many Freethinkers which is certain to prejudice them against Theosophy, and which offers to opponents a cheap subject for sarcasm--the assertion that there exist other living beings than the men and animals found on our own globe. It may be well for people who at once turn away when such an assertion is made to stop and ask themselves whether they really and seriously believe that throughout this mighty universe, in which our little planet is but as a tiny speck of sand in the Sahara, this one planet only is inhabited by living things? Is all the universe dumb save for _our_ voices? eyeless save for _our_ vision? dead save for _our_ life? Such a preposterous belief was well enough in the days when Christianity regarded our world as the centre of the universe, the human race as the one for which the Creator had deigned to die. But now that we are placed in our proper position, one among countless myriads of worlds, what ground is there for the preposterous conceit which arrogates as ours all sentient existence? Earth, air, water, all are teeming with living things suited to their environment; our globe is overflowing with life. But the moment we pass in thought beyond our atmosphere everything is to be changed. Neither reason nor analogy support such a supposition. It was one of Bruno's crimes that he dared to teach that other worlds than ours were inhabited; but he was wiser than the monks who burned him. All the Theosophists aver is that each phase of matter has living things suited to it, and that all the universe is pulsing with life. 'Superstition!' shriek the bigoted. It is no more superstition than the belief in Bacteria, or in any other living thing invisible to the ordinary human eye. 'Spirit' is a misleading word, for, historically, it connotes immateriality and a supernatural kind of existence, and the Theosophist believes neither in the one nor the other. With him all living things act in and through a material basis, and 'matter' and 'spirit' are not found dissociated. But he alleges that matter exists in states other than those at present known to science. To deny this is to be about as sensible as was the Hindu prince who denied the existence of ice because water, in his experience, never became solid. Refusal to believe until proof is given is a rational position; denial of all outside of our own limited experience is absurd.

"One last word to my Secularist friends. If you say to me, 'Leave our ranks,' I will leave them; I force myself on no party, and the moment I feel myself unwelcome I will go.[29] It has cost me pain enough and to spare to admit that the Materialism from which I hoped all has failed me, and by such admission to bring on myself the disapproval of some of my nearest friends. But here, as at other times in my life, I dare not purchase peace with a lie.