This magazine is not intended either to replace or to rival any journal now published in the interest of Theosophy. Its founders are Theosophists, and had they never heard of Theosophy, or were they not members of a Theosophical Association, they would not have thought of bringing out this magazine, the impulse for which arose directly from Theosophical teachings and literature.
It is because they are interested in anything concerning the human race that they have resolved to try, on the one hand, to point out to their fellows a Path in which they have found hope for man, and on the other, to investigate all systems of ethics and philosophy claiming to lead directly to such a path.
The Path we have in view is held by us to be the same one which in all ages has been sought by heathen, Jew, and Christian alike—by some called the Path to Heaven, by others the Path to Jesus, the Path to Nirvana, and by the Theosophists the Path to Truth.
But of course mental diversities inevitably cause diversity in the understanding of any proposition. Thus it happens that Theosophists have many different views of how the Path should be followed, but none of them will disagree with the statement that there must be one Truth, and that no religion can be called higher than Truth. We shall therefore pursue, as far as possible, a course which is the result of a belief that the prevalence of similar doctrines in the writings and traditions of all peoples points to the fact that the true religion is that one which will find the basic ideas common to all philosophies and religions.
These common ideas point to truth. They grow out of man’s inner nature and are not the result of revealed books. What is wanted is true knowledge of the spiritual condition of man—his aim and destiny. This is offered to a reasonable certainty in the Theosophical literature, and those who must begin the reform are those who are so fortunate as to be placed in the world where they can see and think out the problems all are endeavoring to solve, even if they know that the great day may not come until after their death.
The aim set themselves by Madame Blavatsky and Mr. Judge was to shed light upon the questions of deep moment affecting man and the constitution of society, which had become thoroughly obscured. Making no pretense to float a single new idea in philosophy, religion, or science, but only to revive and popularize the knowledge of the ancients upon these major human problems, they played the part of the interpreter, not that of the iconoclast. Absolutely tolerant with respect to the several faiths of humanity, their equal endeavor was to uncover the ruin-encumbered universal foundation of religion upon which all alike rest.
They taught that man is a Soul, and as such stands among material things; that man is himself his own savior and his own destroyer. They labored for the spread of the great doctrines of the spiritual identity of all beings—the only true basis for Universal Brotherhood; for Brotherhood in actu, and altruism not simply in name.
In their view, the attainment of true wisdom is not by means of phenomena, but through the development which begins within, and so they strove for the awakening of man’s spiritual intuitions. They constantly insisted that the kingly science and the kingly mystery is devotion to and study of the light which comes from within, and that the very first step in true mysticism and true occultism is to try to apprehend the meaning of Universal Brotherhood—without which the very highest progress in the practice of magic turns to ashes in the mouth.
They therefore did not pin their faith on the Vedas nor on Christian scriptures, nor desire any others to do so. For they implicitly believed that in this curve of the cycle, the final authority is the man himself. Their own practice consisted in a disregard of any authority in matters of religion and philosophy except such propositions as, from their innate quality, they felt to be true. For the sake and love of the two divine abstractions—Theosophical Religion and Theosophical Science. Madame Blavatsky and Mr. Judge became the voluntary scavengers of both orthodox religion and modern science, as also the relentless Nemesis of those who have degraded the two noble truths to their own ends and purposes, and then divorced each violently from the other, though the two are and must be one.
They believed that the solution of the problem, “What and where is the Path to Happiness,” has been discovered by those of old time in the pursuit of Raja Yoga, which is the highest science and the highest religion—a union of both, and that through the spreading of the idea of Universal Brotherhood, the truth in all things may be discovered.
They have had many kinds of followers and devotees who, while earnestly desiring to arrive at truth, have erred in favor of the letter of the teachings. Over all stands the real man, at once the spectator of and sufferer by these mistakes and reliance on personalities.
It shall therefore be our constant endeavor to present, in the pages of this magazine, not our own interpretations, speculations, and fancies, but THEOSOPHY itself—its philosophy, principles, and applications to all the problems of the individual and the race.
These are not only set forth in the printed and accessible books of H. P. Blavatsky and W. Q. Judge. They also wrote largely for the earlier Theosophical magazines—notably The Theosophist, Lucifer, and The Path. These old volumes are long since out of print and their contents practically out of reach of most students. Yet these many articles are of great and peculiar value to the sincere seeker and would-be Chela, as they were written from first-hand knowledge by real and true Adepts and Initiates for the guidance, the help, and the protection of all who might fare forth to tread “the small old Path that leadeth far away.” In factional and organizational disputes among members of the Society; in the clamor of claimants to the mantle of the prophet; in the ever-increasing number of books from the pens of those who are at best but followers and students—in short, because of “personal vanity and self-opinionatedness”—these inestimable treasures that should have been the vade mecum of the student of the occult have been obscured, hidden, forgotten.
We have assumed, then, the high duty of reprinting these “studies in forgotten truth,” for the benefit and advantage of our fellow students. It is hoped that this effort will receive—as we are profoundly convinced it merits—the support and assistance of all Theosophists, old and new, members of all organizations and of none. Thus may we all “return to the Source” and be encouraged and aided to study the Teachings in their pristine clarity and power. Thus may we all be “members of that universal Lodge of free and independent Theosophists which embraces every friend of the human race.”
From month to month we shall spread in these pages such collations and connotations as shall serve, as far as possible, to supplement, to co-ordinate, and to apply the teachings in the readily available writings of H. P. Blavatsky and W. Q. Judge.
For the rest, Theosophy will strive steadfastly to be true to its name. It would be the height of folly to think that all readers will be equally satisfied: “The editor who attempts to cater to every taste ends by satisfying none, least of all himself.” To the extent of our ability, we shall strike fairly and from the shoulder at the obstacles in the way, “remembering that charity is the scope of all Theosophical teachings, the synthesis of all and every virtue.”