p. 55 | THE WISDOM RELIGION by L. A. Phippeny

Pacific Press Publishing Company · Oakland, California · Nov 27, 1893

"THE WISDOM RELIGION."

By L. A. Phippeny

THE above is the preferred definition given to the term "Theosophy" by the adherents of that system. In this article we wish to examine briefly, by way of comparison with Christianity, some of the leading points of Theosophy, to locate as definitely as possible in so short a discussion the status of that religion.

Only within the last twenty years have societies existed bearing this name, but the statement is made that the principles of Theosophy have been known and followed from time immemorial. These principles, according to Theosophists, have been preserved through ages by the wise men and sages of the far East—notably of countries contiguous to the Himalayas—and it is through these learned men that the science of Theosophy has been given to the world.

Perhaps one of the most striking features of this religion, and one which appeals very strongly to most minds, is the doctrine of the Universal Brotherhood of Man. And as a rule of human conduct there is put forth the familiar saying, "Whatsoever ye would that men should do to you, do ye even so to them." By virtue of this brotherhood and this rule Theosophy invites into its temples as worshipers, or brethren in one common belief, Brahman, Buddhist, Confucianist, Mohammedan, Christian, or Jew.

Theosophy is a science—a scientific religion. The system demands of those who would avail themselves of its highest benefits a life of rigorous self-denial and the closest and most profound study and investigation of the principles of life, which it is claimed can be comprehended by such a course. It is taught that nothing is to be accepted by faith merely, but that every new point is to be demonstrated scientifically by the individual to his entire satisfaction. He is then master of it, and reason is his guide. The prospects before the devotee in this line are well-nigh infinite, and he may possibly develop into an Adept in this life, in which exalted state he becomes master of the secrets of nature to such a degree that their forces are subject to his will. He is then virtually a creator, and space and matter present no obstacles to him.

It is well now to outline what has become apparent in the foregoing, that Theosophy teaches a constant evolution of all things. A personal God is not permitted in the scheme, as inconsistent and useless, but a divine essence pervades all space, and everything, by whatever name or in whatever condition, material or immaterial, is a part of this divine. Man passes from and through numerous incarnations, developing always upward, until he reaches, after millions of æons, a union with the Divine, the degree of his advancement in any incarnation being equivalent to the uses he makes of his opportunities in the preceding one. The law, "Whatsoever a man soweth, that shall he also reap," in this scheme is absolute and unatonable, one's deeds following him relentlessly for good or ill. This, it is taught, is the only possible just and equitable measure of reward.

In the ethics of this philosophy, or religion, man is his own saviour, that is, it is by his own efforts, aided by meditation and communion with the Divine—of which he is also a part—that he evolves from his present plane of development. Beyond this life the soul passes for a season of refreshing into Devachan,—a heaven scientifically possible. Here the spirit rests for ages, continually drawing from inexhaustible sources of knowledge, delighting itself in pleasures of heaven, until sated, when it re-incarnates, again enters the form of man or of more exalted being, and continues the purifying process through experiences laid down by fixed and eternal laws. The philosophic end of this almost eternal process of evolution is the final complete union of the soul with the Divine, the being at one with all other perfected intelligences. He then has reached his determined end, and his eternal ecstasy is a part of and with the Universal Mind in directing and controlling the everlasting, ever-changing, and evolving universes.

The last point we will mention leads us directly to the Christian's faith and to the comparison desired. It is held by Theosophists that Jesus Christ was an Adept, a great leader arrived to an exalted stage through evolution. It is stated by them that he was a perfect teacher, and many of his teachings are quoted as rules of living. In like manner are held Buddha, Confucius, Mahomet, and other lights of history.

That the science just outlined has attractions is evidenced by the widespread interest shown in its principles by certain classes. The subjects of life, death, and the hereafter are most important to every man, and it certainly behooves each to examine carefully the purpose of his existence, his conduct, and his end. It is necessary, also, that one choose a safe and true principle as his guide, and it should not be inferred that, because there are multitudes of opinions and differences in doctrine, none are right. It is evident at a moment's thought that there does exist and must necessarily be a firm and established one true principle, and that all others are imitations, departures, or open opposers.

To the Christian, this true principle is centered and constituted in Jesus Christ, who said, "I am the way, the truth, and the life." For the Christian this expression contains the sum of all wisdom and all knowledge. It is the all-essential,—all there is, has been, or will be for man. It is only a step in the analysis and understanding of this great proclamation to note and enumerate that, while Jesus Christ is the Saviour and Redeemer of mankind; he is also the Creator of the race, and the one by whom all things that have been created were made. As the only-begotten Son of God he is reckoned one with the Father, and hence is called the Everlasting God, the great I AM, the only true God, the Fountain of Life, and for the same reason is the one and only true principle of existence, at once original, positive, absolute, omniscient, omnipresent, and divine. Here is the truth.

But it is the claim of Theosophists that Christ was an Adept and perfect teacher, yet not the one and only one such being. In the philosophic scheme the inner man of each individual is a Christ. Now we shall see clearly the status of the system we are considering. The testimony of Jesus Christ concerning himself is either true or it is false. He is all he claimed to be, and all the Holy Scriptures show him to be,—our All in All, the Truth, the only God incarnate, as outlined above,—or he was an impostor, the world has been wofully duped, and the word is a fabrication and collection of myths. The whole scheme stands or falls together.

Jesus Christ is the Light of the world, or he is not. He and the Father are one, and he proceeded forth and came from God, or his statements are untrue. God, in his love for a lost world, gave him as his only-begotten Son, to die to save this world, that whosoever believes on him should not perish, but have everlasting life; or this merciful and loving provision is a myth, he was not the only-begotten Son, and men must believe on some other, or in whatsoever they choose, and be saved.

He created all things by the word of his power, and as our Redeemer died for the remission of our sins; or he did not, and we are free to believe that all things simply evolved through countless ages, and that we shall ourselves wear out the consequences of deeds done now, in future incarnations, and through an eternity of experiences perhaps become purified by our own exertions. He is the resurrection and the life; or he is not, and we are at liberty to pass our souls on from this life to following changes without death, possessing life in ourselves. The dead in Christ are lost.

When he said, "Without me ye can do nothing," even as he, leaving us an example, said he could do nothing without the Father, he uttered the truth; or he did not, and men may save themselves by their own efforts, having within themselves that which will develop them into Adepts, Rishees, Masters,—gods over nature, equal with nature's God,—and further to the ultimate design of the soul as appointed by the philosophy of Theosophy or Buddhism. "Canst thou by searching find out God? canst thou find out the Almighty unto perfection?" "There is no searching of his understanding." These words are true; or they are not, and one can by the study of occult science arrive to the fullness of the Divine. If Jesus Christ was a perfect teacher, what becomes of a system that acknowledges him such, and at the same time denies his testimony, or even a part of it?

The Brotherhood of Man and the "Golden Rule" are principles taught by Christ. This is the second great commandment. If Christ was a perfect teacher, then the first great commandment is as true, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." Christ spoke the truth, referring to himself and the Father; or he did not, and men may reckon themselves to be gods, and love themselves for the good they find within. It is a noteworthy fact that the great enemy of the truth inveigled the first of the race into this belief. The condition of the knowledge of this self godhead was that they should sin. They sinned, and from that day to this the god of self has been worshiped far more than the God of truth and creation. The one great effort of the opposer of all truth and its Author is to turn men's minds from the true and living God, and Jesus Christ, the Saviour of mankind. Deception is his weapon, and he is most skillful in the use of it. The nearer his imitations approach the truth, the more successful is he in leading away minds by nature prone to be led away. Hence he incorporates much of truth in his deceptions, and presents false doctrines clothed in alluring light.

As in the system under consideration, so with other and numerous variations; while the ostensible object is to seek the good of others and to lift the world to a higher plane, the real object and underlying motive is the centralizing of all in self, in direct opposition to the teaching of Him who, giving us an example, emptied Himself of self and did only the will of His Father in heaven. There is no other meaning to a doctrine of self than darkest heathenism, for, however high the profession and aims, God the truth, and his purposes for man, are lost sight of.

The apostle Peter declares, "We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty," and immediately adds, "We have also a more sure word of prophecy; whereunto ye do well that ye take heed." Thus does faith at once find evidence to substantiate it, and for him whose faith is centered wholly in Christ, a wonderful harmony pervades the entire word,—God's gift,—faithful and sure guide to man.