Theosophy Basics: Blavatsky on Tolerance

"Pity and forbearance, charity and long-suffering, ought to be always there to prompt us to excuse our sinning brethren, and to pass the gentlest sentence possible upon those who err. A Theosophist ought never to forget what is due to the shortcomings and infirmities of human nature."

Tolerance and charity are the key principles in relations among one’s fellow human beings:
 ENQUIRER. And what should you do then?
THEOSOPHIST. Pity and forbearance, charity and long-suffering, ought to be always there to prompt us to excuse our sinning brethren, and to pass the gentlest sentence possible upon those who err. A Theosophist ought never to forget what is due to the shortcomings and infirmities of human nature.
ENQUIRER. Ought he to forgive entirely in such cases?
THEOSOPHIST. In every case, especially he who is sinned against.
ENQUIRER. But if by so doing, he risks to injure, or allow others to be injured? What ought he to do then?
THEOSOPHIST. His duty; that which his conscience and higher nature suggests to him; but only after mature deliberation. Justice consists in doing no injury to any living being; but justice commands us also never to allow injury to be done to the many, or even to one innocent person, by allowing the guilty one to go unchecked.
ENQUIRER. What are the other negative clauses?
THEOSOPHIST. No Theosophist ought to be contented with an idle or frivolous life, doing no real good to himself and still less to others. He should work for the benefit of the few who need his help if he is unable to toil for Humanity, and thus work for the advancement of the Theosophical cause.(key 251)

Only the latter, remaining as kindly disposed and brotherly to the "individual theosophist and even a Branch" -- that snub him and his "order," by refusing to pay what others do -- shows himself ten-fold more theosophical and true to the principle of Brotherhood, than the former, who traduces and denounces him in such uncharitable terms, instead of kindly warning him of the bad effect produced. Unfortunately, it is not those who speak the loudest of virtue and theosophy, who are the best exemplars of both. Few of them, if any, have tried to cast out the beam from their own eye, before they raised their voices against the mote in the eye of a brother. Furthermore, it seems to have become quite the theosophical rage in these days, to denounce vehemently, yet never to offer to help pulling out any such motes.[The Original Programme of the Theosophical Society, Ostende, October 3, 1886, CW 156]

This principle of tolerance is of course extended to the field of religion, which includes denouncing fanaticism:
Viewed as a philosophy, Theosophy in its practical work is the alembic of the Mediæval alchemist. It transmutes the apparently base metal of every ritualistic and dogmatic creed (Christianity included) into the gold of fact and truth, and thus truly produces a universal panacea for the ills of mankind. This is why, when applying for admission into the Theosophical Society, no one is asked what religion he belongs to, nor what his deistic views may be. These views are his own personal property and have nought to do with the Society. Because Theosophy can be practiced by Christian or Heathen, Jew or Gentile, by Agnostic or Materialist, or even an Atheist, provided that none of these is a bigoted fanatic, who refuses to recognize as his brother any man or woman outside his own special creed or belief. Count Leo N. Tolstoy does not believe in the Bible, the Church, or the divinity of Christ; and yet no Christian surpasses him in the practical bearing out of the principles alleged to have been preached on the Mount. And these principles are those of Theosophy; not because they were uttered by the Christian Christ, but because they are universal ethics, and were preached by Buddha and Confucius, Krishna, and all the great Sages, thousands of years before the Sermon on the Mount was written. Hence, once that we live up to such theosophy, it becomes a universal panacea indeed, for it heals the wounds inflicted by the gross asperities of the Church "isms" on the sensitive soul of every naturally religious man. How many of these, forcibly thrust out by the reactive impulse of disappointment from the narrow area of blind belief into the ranks of arid disbelief, have been brought back to hopeful aspiration by simply joining our Brotherhood--yea, imperfect as it is. . [IS THEOSOPHY A RELIGION? Lucifer, Vol. III, No. 15, November, 1888, pp. 177-187, CW 164]

Freedom, tolerance and equality are considered mutually complementary values:
We have now, we think, made clear why our members, as individuals, are free to stay outside or inside any creed they please, provided they do not pretend that none but themselves shall enjoy the privilege of conscience, and try to force their opinions upon the others. In this respect the Rules of the Society are very strict: It tries to act upon the wisdom of the old Buddhistic axiom, "Honour thine own faith, and do not slander that of others"; echoed back in our present century, in the "Declaration of Principles" of the Brahmo Samaj, which so nobly states that: "no sect shall be vilified, ridiculed, or hated." In Section VI of the Revised Rules of the Theosophical Society, recently adopted in General Council, at Bombay, is this mandate: “It is not lawful for any officer of the Parent Society to express, by word or act, any hostility to, or preference for, any one section (sectarian division, or group within the Society) more than another. All must be regarded and treated as equally the objects of the Society's solicitude and exertions. All have an equal right to have the essential features of their religious belief laid before the tribunal of an impartial world. In their individual capacity, members may, when attacked, occasionally break this Rule, but, nevertheless, as officers they are restrained, and the Rule is strictly enforced during the meetings. For, above all human sects stands Theosophy in its abstract sense; Theosophy which is too wide for any of them to contain but which easily contains them. [What are the Theosophists? The Theosophist, Vol. I, October, 1879, pp. 5-7, CW 105-06]

This spirit of tolerance includes both scientific and religious beliefs:
In conclusion, we may state that, broader and far more universal in its views than any existing mere scientific Society, it has plus science its belief in every possibility, and determined will to penetrate into those unknown spiritual regions which exact science pretends that its votaries have no business to explore. And, it has one quality more than any religion in that it makes no difference between Gentile, Jew, or Christian. It is in this spirit that the Society has been established upon the footing of a Universal Brotherhood. [What are the Theosophists? The Theosophist, Vol. I, October, 1879, pp. 5-7, CW 106]

varia:
As part of its chairmanship of the Council of Europe, Belgium is organizing a high-level conference entitled "Tolerance trumps hate". It will be held in Brussels on 8 May.
http://countries.diplomatie.belgium.be/en/coe2015/news/news.jsp?id=265719


image thanks to :
www.lyceefrancais.ro

William Q. Judge - On the Daily Initiation 5 - Philosophy of Daily Life

This is actually our fifth quote pertaining to Judge's concept of 'Daily Initiation' and this passage kind of sums up what Judge was all about - a practical, deontological outlook with a concept of spiritual humanism that combines the compassion of Buddhism (or Christianity, or Sufism) with the holistic monism of Advaita Vedanta, in a contemporary language:

"We become one with the Supreme most surely when we lose ourselves in work for Humanity."

"To obtain the good, we must think good thoughts; we must be filled with good desires; in short, we must be good.
And this practical suggestion is to fulfill faithfully and conscientiously every known duty. It is in and through the incidents of daily life, in work well done, in duties thoroughly performed, that we today can most readily make progress in the higher life,-slow progress, it may be, but at any rate sure. These are stepping stones to better things. We advance most rapidly when we stop to help other wayfarers. We receive most when we sacrifice most. We attain to the largest measure of Divine love when we most unselfishly love the brethren. We become one with the Supreme most surely when we lose ourselves in work for Humanity."

 “Spiritual Gifts and their attainment”, The Path, February 1889

http://theosophy.org/Judge/Articles/spiritual-gifts-and-attainment.htm
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The Mahabharata and the Iliad compared - a symbolic interpretation

Image from Yogananda's commentary on the Baghavad Gita.

''Had the Rt. Hon. W. E. Gladstone, who prides himself on his Greek scholarship and understanding of the spirit of Homer's allegories, ever had a real inkling of the esoteric meaning of the Iliad and Odyssey, he would have understood St. John's "Revelation," and even the Pentateuch, better than he does. For the way to the Bible lies through Hermes, Bel, and Homer, as the way to these is through the Hindu and Chaldean religious symbols.'' (H. P. Blavatsky, The Secret Doctrine 2, 383)

As William Q. Judge observes, it is interesting to look at a symbolic meaning to various myths and legends:

"This valuable privilege of looking for the inner sense, while not straining after impossible meanings in the text, is permitted to all sincere students of any holy scriptures, Christian or Pagan....The moment we are aware of its existence in the poem, our inner self is ready to help the outer man to grasp after it; and in the noble pursuit of these great philosophical and moral truths, which is only our eternal endeavor to realize them as a part of our being, we can patiently wait for a perfect knowledge of the anatomy and functions of the inner man."

http://www.theosociety.org/pasadena/gita/eg1.htm

Following certain indications given by William Q Judge, and T. Subba Row on their commentaries on the Baghavad Gita, I've sketched out some symbolic correspondences with the theosophical sevenfold principles with the various characters in the great Indian epic, the Mahabharata, of which the Gita is a part:

http://www.theosociety.org/pasadena/gita-sr/nbg-hp.htm#preface
http://www.theosociety.org/pasadena/gita/bg-eg-hp.htm#foreword

Collective

Pandavas – Higher Self – (Hastinapura – Atma )

Kauravas – Lower Self

            Individual

Dhritarashra –Material world.

Pandu – Spiritual World

Septenary

Atma – Krishna

Buddhi – Draupadi

Manas – Arjuna

Kama Manas – Yudhisthira (Manas aspect) – Duryodana (Kama aspect)

Linga Sharira – Bhima

Prana Sharira – Nakula

Sthula Sharira – Sahadeva

Interestingly, there exists a system of Hindu myth interepretation in the Kriya Yoga system. See for examples the commentaries on the Baghavad Gita by Lahiri Mahasay and Paramahansa Yogananda.

Moreover, there has always been a tendency to notice the similarities between various myths. This can give depth and a wider perspective to one’s interpretations. For example, one could compare the epic battle of the Pandavas and Kauravas of the Mahabharata to the Trojan War epic of Greece and there have been several studies recently which have noted striking similarities. (See for example: http://lonelyphilosopher.com/relation-between-the-greek-epics-and-the-mahabharata/)

The Neoplatonists have similar symbolic interpretations of myth to the Theosophical one. Sallustios, the neoplatonist, gives 5 keys to myth interpretation:

1- Theological (Essence of the gods, ex. Kronos=Intellectual world) (Philosophers)

2- Physical (Activities of gods in the world, ex. Kronos=Time) (Poets)

3- Psychic (Activities of the soul itself) (Poets)

4- Material (Equating material substances with divine natures, ex. Isis=Earth)

5- Mixed psychic & material (Religious Initiation myths, ex. Attis)

http://thriceholy.net/Texts/Sallust.html

Moreover, Thomas Taylor in his "The Wandering of Ulysses"

http://www.philaletheians.co.uk/Study%20notes/Hellenic%20and%20Hell...

gives a passage from the neoplatonist Hermeas, explaining the basic symbolism of the Iliad:

"By Ilion we must understand the generated material place, which is so denominated from mud and matter (para ten iloun kai ten oulen), and in which there are war and sedition. But the Trojans are material forms, and all the lives which subsist about bodies. Hence, also, the Trojans are called genuine (ithageneis). For all the lives which subsist about bodies, and irrational souls, are favourable and attentive to their proper matter. On the contrary, the Greeks are rational souls, coming from Greece, i.e. from the intelligible into matter. Hence, the Greeks are called foreigners (Epeiloudes) and vanquish the Trojans, as being of a superior order."

Indeed, this symbolic explanation is similar to ones given for the Mahabharata. So one can equate the Pandavas with the Achaeans or Greeks and the Kuravas with the Trojans. Moreover, these two myths can be considered part examples of the theosophical theme of the War in Heaven (http://www.theosociety.org/pasadena/sd/sd2-2-05.htm) and in more general terms, the symbolic notion of the spiritual combat or Holy War, which according to Berzin, "in both religions (Islam and Buddhism), the main emphasis is on the internal spiritual battle against one’s own ignorance and destructive ways". (see A. Berzin's text, Holy Wars in Buddhism and Islam)
http://www.berzinarchives.com/web/en/archives/study/islam/kalachakra_islam/holy_wars_buddhism_islam_myth_shamb/holy_war_buddhism_islam_shambhala_long.html

 
Moreover, H. P. Blavatsky mentions a connection between Homer and another classic Indian epic, the Ramayana (Isis Unveiled 2, 278), and scholars have noted the similarities between the Ramayana and Homer's Odyssey: ''Apart from the fact that the Ramayana is one of the grandest epic poems in the world — the source and origin of Homer's inspiration — this avatar conceals one of the most scientific problems of our modern day.''

varia:
great Canadian group of seven painter and Theosophist Lawren Harris  has LA exhibition:

http://torontoist.com/2015/11/historicist-lawren-harris-transcends/

Book Review: Don’t Sweat the Small Stuff with your Family, Richard Carlson, Hachette Books, 1998

Moving away from the more serious, spiritual-minded posts, we have a light, breezy self-help book from the popular Richard Carlson, who sadly passed away in his prime in 2006.

http://www.sfgate.com/bayarea/article/RICHARD-CARLSON-1961-2006-Don-t-Sweat-Small-2482806.php

 

This book consists of a hundred fairly simple, common sense tips designed to damage control the fast-paced, competitive, extraverted ways of modern capitalistic society. Quite a useful, helpful book full of very traditional Stoic, medieval Christian, or Buddhist principles repackaged for the micro-managing, daily life minutiae-focused Seinfeld generation, showing that what’s old is new again and that modernism can use a healthy dose of perennial wisdom. Basically the book can be summarized as “learn patience, compassion, and detachment”. (Note that according to William Q. Judge “Humility, Patience, and Contentment are the first three steps that lead to the door”.) This book is saved from being a collection of shallow, feel-good truisms by the fact that the author shows a willingness to introspect. Observing oneself and correcting one’s behavior is no easy task and the author communicates a sincere desire to engage in this tricky business of self-amendment. And it’s always good to be reminded of the simple things, which we often forget and which are not always easy to put in practice. Who has not become needlessly irritated over the silly foibles of daily life? Somewhat contrary to the book’s spontaneous, personal, casual approach, I’ve re-organized the tips into three categories:

Personal attitudes: Forgive your outbursts; choose the lifestyle that you enjoy; keep your promises; don’t worry when you spill your drinks (visualize this advance to inure yourself to it); meditate on gratitude; make light of unpleasant situations; avoid knee-jerk reactions; nip down sliding situation in the bud; avoid putting yourself down; learn to let go (detachment); meditate on love; don’t feel victimized; lower your expectations; don’t go to bed mad; don’t be so self-centered; don’t be so hard on yourself (perfectionism); action speak louder than words; stay centered; become less easily bothered; don’t gossip; learn to relativize; speak with kindness; take life as it comes; don’t constantly evaluate yourself; behave as if you were being observed; organize your mind; don’t engage in compulsive thinking; don’t exaggerate your work load; don’t repeat the same mistakes; learn to appreciate small improvements; avoid making false assumptions; speak softly; be playful; acknowledge positive accomplishments  daily; have a simple hobby; be peaceful; accept change; don’t be a control freak; learn to defer gratification; reflect on the mutability of existence (shortness of life)

Relation to others: Set a positive emotional climate; if you’re nice to your spouse, he or she will help you; learn from children’s positive traits; be a good listener; don’t worry about children bickering; don’t overstimulate your children; set a good example to your children; don’t be too stressed about teenage behaviour; tell people that you love them; keep good company; agree to disagree; don’t overburden your relations with negative complaining; be flexible with children; don’t take your spouse for granted; give in sometimes (compromise); appreciate your in-laws; be aware of your mood swings; be accepting of your loved ones; accept people’s quirks; avoid saying how busy you are; be tolerant towards your neighbours; have empathy for your family members; show your appreciation; don’t hurt people’s feelings; don’t be overbearing; remind others to treasure life; don’t expect people to be perfect; don’t expect family members to treat you the same as other people do; learn from your children; be patient with your landlord of building manager; reminisce over fond souvenirs, express gratitude for your home; accept that children need to complain; reverse roles with your spouse; live every day as it were the last with your family

Practical: Give yourself an extra ten-minute cushion; maintain privacy boundaries; accept that a house requires constant maintenance; don’t answer the phone systematically; give something away, if you buy something new; schedule free time; simplify your life; set aside personal quality time; decorate your home; explore low-cost activities; don’t be overly ambitious or acquisitive; don’t do too much; keep work life separate; schedule caring gestures; have family meetings; don’t over-emphasize vacations; take moments of sitting still; stay healthy; go camping; don’t accumulate too many belongings; have a favorite family charity; exercise, get rid of clutter


varia:
Canada welcomes Syrian refugees
http://www.ctvnews.ca/canada/canada-officially-welcomes-first-10-000-syrian-refugees-1.2735545

The Mahatma Letters on Compassion

Who are these mysterious Mahatmas, Adepts, Brothers, Sisters...Much creative speculation has been written on them and they have many imitators - why not read the original texts? One thing that can be said, is that compassion seems to be a primary concern (thanks to Katherine Beechey):

You cannot truly be students of the Divine Wisdom, save as you are active in the service  of the Divine Life. Where trouble is, where suffering is, where ignorance is, where quarrel is, where oppression, where cruelty is-there must we find the earnest members of Our society.

For it is “humanity” which is the great Orphan, the only disinherited one upon this earth, my friend. And it is the duty of every man who is capable of an unselfish impulse to do something, whoever little, for its welfare. KH (Letters of the Masters of the Wisdom, Series I, p.74)

A man who places not the good of mankind above his own good is not worthy of becoming our chela, -he is not worthy of becoming higher in knowledge than his neighbor. M (Mahatma Letters to A.P. Sinnett, p. 252)

Send forth Atma’s most divine emanations, proceeding of that God-like sentiment-the love of mortal man for its fellow creature in its higher spiritual expression, and concentrating them…find… the means of benefiting humanity by the practical application of the Sephiroths of Love, Mercy, Justice, Divine Charity and boundless Self-abnegation. S. (Letters of the Masters of the Wisdom, Series 2, p.40)

For, though no one ought to be expecting thanks, for doing his duty by humanity and the cause of truth-since, after all, he who labours for others, labours but for himself-nevertheless, my Brother, I feel deeply grateful to you for what you have done. KH  (Mahatma Letters to A.P. Sinnett, p. 239)

To all, whether Chohan or chela, who are obligated workers among us the first and last consideration is whether we can do good to our neighbour, no matter how humble he may be; and we do not permit ourselves to even think of the danger of any contumely, abuse or injustice visited upon ourselves. We are ready to be "spat upon and crucified" daily — not once — if real good to another can come of it. KH (Mahatma Letters to A.P. Sinnett, p. 395)

He who is desirous to learn how to benefit humanity, and believes himself able to read the character of other people, must begin first of all, to learn to know himself, to appreciate his own character at its true value. M (Mahatma Letters to A.P. Sinnett, p. 222)

Woman’s mission is to become the mother of future occultists-one of those who will be born without sin. On the elevation of woman the world’s redemption and salvation hinge. And not till woman bursts the bonds of her sexual slavery to which she has ever been subjected will the world obtain an inkling of what she really is and of her proper place in the economy of nature. (Eminent Occultist, Comm. On E. Levi’s Paradoxes)

If he (H.S.O) is “ignorant of many things, so are his accusers, and because he remains still uninitiated the reason… is very plain: to this day he has preferred the good  of the many to his own personal benefit. Having given up the advantages derived from steady, serious chelaship by those who devote themselves to it, for his work for other people-these are those who now turn against him. M (Letters of the Masters of the Wisdom, Series 2, p.63)

The greatest consolation in and the foremost duty of life, child, is not to give pain, and avoid causing suffering to man or beast. KH (Letters of the Masters of the Wisdom, Series 1, p.153)

Our Society is not a mere intellectual school for occultism, and those greater than we have said that he who thinks the task of working for others too hard had better not undertake it. The moral and spiritual sufferings of the world are more important, and need help and cure more than science needs aid from us in any field of discovery. KH (Letters of the Masters of the Wisdom, Series 1, p.77)

Are you ready to do your part in the great work of philanthropy? You have offered yourself for the Red Cross; but, Sister, there are sicknesses and wounds of the Soul that no Surgeon’s heart can cure. Shall you help us teach mankind that the soul-sick must heal themselves? M (Letters of the Masters of the Wisdom, Series 2, p.129)

Let every Theosophist only do his duty, that which he can and ought to do, and very soon the sum of human misery, within and around the areas of every Branch of your Society, will be found visibly diminished. (Lucifer January 1888 edition, pp. 344)

image thanks to

blog.peacerevolution.net

varia:
a review of the Truth and Reconciliation report
http://www.thestar.com/news/canada/2015/12/17/truth-and-reconciliation-report-goes-well-beyond-residential-schools-walkom.html

Jacob Boehme on Religious Tolerance

Some  timeless reflections by the great Christian theosophist, Jacob Boehme:

 

150. But the Holy Ghost teacheth in the holy Teachers, and the Spirit of Christ heareth through the Soul, which is the Divine House of the Divine Sound or Voice in the holy Hearer.

151. The holy Man hath his Church in himself, wherein he heareth and teacheth.  But Babel hath a Heap of Stones, into which she goeth with her seeming Holiness and real Hypocrisy.  There she loveth to be seen in fine Clothes, and maketh a very devout and godly Shew; the Church of Stone is her God, in which she putteth her Confidence.

152. But the holy Man hath his Church about him every where, even in himself; for he always standeth and walketh, sitteth and lyeth down in his Church.  He liveth in the true Christian Church; yea, in the Temple of Christ.   The Holy Ghost preacheth to him out of every Creature.  Whatsoever he looketh upon, he seeth a Preacher of God therein.
 

153. Here now the Scoffer will say that I despise the Church Of Stone, where the Congregation meeteth; but I say that I do not.  For I do but discover the hypocritical Whore of Babylon, which committeth Whoredom with the Church of Stone, and termeth herself a Christian, but is indeed a Strumpet.
 

154. A true Christian brings his holy Church with him into the Congregation.  For the Heart is the true Church, where a Man must practise the Service of God.  If I should go a thousand Times to Church, and to the Sacrament every Week, and hear Absolution declared to me every Day, and have not Christ in me, all would be false, an unprofitable Fiction and graven Image in Babel, and no forgiving of Sins.
 

155. A holy Man doth holy Works from the holy Strength of his Mind.  The Work is not the Atonement or Reconciliation, but it is the Building which the true Spirit buildeth in his Substance; it is his Habitation.  But the Fiction and Fancy is the Habitation of the false Christian, into which his Soul entereth with Dissimulation.  The outward Hearing reacheth but to the outward, and worketh in the outward only; but the inward Hearing goeth into the inward, and worketh in the inward.

Regeneration or the New Birth (1622), Chapter 6)

162. But a Christian is of no Sect: he can dwell in the Midst of Sects, and appear in their Services, without being attached or bound to any.   He hath but one Knowledge, and that is, Christ in him.  He seeketh but one Way, which is the Desire always to do and teach that which is right; and he putteth all his knowing and willing into the Life of Christ. 163. He sigheth and wisheth continually that the Will of God might be done in him, and that his Kingdom might be manifested in him.   He daily and hourly killeth Sin in the Flesh; for the Seed of the Woman, viz. the inward Man in Christ, continually breaketh the Head of the Serpent, that is, the Power of the Devil, which is in Vanity.

164. His Faith is a Desire after God and Goodness; which he wrappeth up in a sure Hope, trusting to the Words of the Promise, and liveth and dieth therein; though as to the true Man, he never dieth.

165. For Christ saith, Whosoever believeth in me, shall never die, but hath pierced through from Death to Life; and Rivers of living Water shall flow from him, viz. good Doctrine and Works.

166. Therefore I say, that whatsoever fighteth and contendeth about the Letter, is all Babel.  The Letters of the Word proceed from, and stand all in, one Root, which is the Spirit of God; as the various Flowers stand all in the Earth and grow about one another.  They fight not with each other about their Difference of Colour, Smell, and Taste, but suffer the Earth, the Sun, the Rain, the Wind, the Heat and Cold, to do with them as they please; and yet every one of them groweth in its own peculiar Essence and Property.

167. Even so it is with the Children of God; they have various Gifts and Degrees of Knowledge, yet all from one Spirit.  They all rejoice at the great Wonders of God, and give Thanks to the most High in his Wisdom.   Why then should they contend about him in whom they live and have their Being, and of whose Substance they themselves are?

(Regeneration or the New Birth (1622), Chapter 7)

varia:
a review of the Paris climate summit:
 http://montrealgazette.com/opinion/columnists/opinion-paris-climate-summit-was-useful-but-the-perils-of-rising-temperatures-loom-large

Theosophy Basics: Blavatsky on Freedom

“Valuing FREEDOM OF THOUGHT above all things, as the only way of reaching at some future time that Wisdom, of which every Theosophist ought to be enamoured, we recognize the right to the same freedom in our foes as in our friends.” The Dual Aspect of Wisdom, H.P. Blavatsky. Lucifer, 1890, v. vii, n. xxxvii, pp. 1-9.

Blavatsky's universalist perspective entails that freedom of thought is an important value:

We hold to no religion, as to no philosophy in particular: we cull the good we find in each. But here, again, it must be stated that, like all other ancient systems, Theosophy is divided into Exoteric and Esoteric Sections. (Key, 19)

"Verily so," we answer. "But where is the alleged contradiction in this? Neither the Founders, nor the 'most prominent members,' nor yet the majority thereof, constitute the Society, but only a certain portion of it, which, moreover, having no creed as a body, yet allows its members to believe as and what they please." PHILOSOPHERS AND PHILOSOPHICULES [Lucifer, Vol. V, No. 26, October, 1889, pp. 85-91, CW11, 431]

Membership in the Theosophical Society does not expose the "Fellows" to any interference with their religious, irreligious, political, philosophical or scientific views. The Society is not a sectarian nor is it a religious body, but simply a nucleus of men devoted to the search after truth, whencesoever it may come.  [FORCE OF PREJUDICE Lucifer, Vol. IV, No. 23,July, 1889, pp. 353-360, CW11, 330]

A cosmopolitan sense of equality and respect of fundamental human rights for all is part of this perspective:

We have already said in The Theosophist: "Born in the United States of America, the Theosophical Society was constituted on the model of its mother country. The latter, as we know, omits the name of God from its constitution, lest, said the Fathers of the Republic, this word someday afford the pretext for a State religion; for they wanted to grant absolute equality in its laws to all religions so that all would support the State and all in their turn would be protected."   The Theosophical Society was established on this beautiful model.   THE NEW CYCLE [La Revue Theosophique, Paris, Vol.  I, No.  I, March 21, 1889, pp. 3-13, CW11, 123]

ENQUIRER. What do you consider as due to humanity at large?
THEOSOPHIST. Full recognition of equal rights and privileges for all, and without distinction of race, colour, social position, or birth.
ENQUIRER. When would you consider such due not given?
THEOSOPHIST. When there is the slightest invasion of another's right — be that other a man or a nation; when there is any failure to show him the same justice, kindness, consideration or mercy which we desire for ourselves. The whole present system of politics is built on the oblivion of such rights, and the most fierce assertion of national selfishness. The French say: "Like master, like man"; they ought to add, "Like national policy, like citizen." (Key, 230)

To begin with, no Fellow in the Society, whether exoteric or esoteric, has a right to force his personal opinions upon another Fellow. "It is not lawful for any officer of the Parent Society to express in public, by word or act, any hostility to, or preference for, any one section (3), religious or philosophical, more than another. All have an equal right to have the essential features of their religious belief laid before the tribunal of an impartial world. And no officer of the Society, in his capacity as an officer, has the right to preach his own sectarian views and beliefs to members assembled, except when the meeting consists of his co-religionists. (Key, 50)

In general, self-reliance, independent and original thinking is encouraged, in a spirit of inclusiveness. The position is one of neutrality, objectivity and open-mindedness; this is considered to be the basis of a non-sectarion, non-dogmatic position:

As a body, the Theosophical Society holds that all original thinkers and investigators of the hidden side of nature whether materialists--those who find in matter "the promise and potency of all terrestrial life," or spiritualists--that is, those who discover in spirit the source of all energy and of matter as well, were and are, properly, Theosophists. For to be one, one need not necessarily recognize the existence of any special God or a deity. One need but worship the spirit of living nature, and try to identify oneself with it. To revere that Presence, the invisible Cause, which is yet ever manifesting itself in its incessant results; the intangible, omnipotent, and omnipresent Proteus: indivisible in its Essence, and eluding form, yet appearing under all and every form; who is here and there, and everywhere and nowhere; is ALL, and NOTHING; ubiquitous yet one; the Essence filling, binding, bounding, containing everything, contained in all. It will, we think, be seen now, that whether classed as Theists, Pantheists or Atheists, such men are near kinsmen to the rest. Be what he may, once that a student abandons the old and trodden highway of routine, and enters upon the solitary path of independent thought--Godward--he is a Theosophist; an original thinker, a seeker after the eternal truth with "an inspiration of his own" to solve the universal problems. [What are the Theosophists? The Theosophist, Vol. I, October, 1879, pp. 5-7, CW2, 98]

The Society, in its capacity as an abstract corporation, believes in nothing, accepts nothing, teaches nothing. The Society per se cannot and must not have any religion, for it contains all religions. Cults are, after all, but external vehicles, more or less material forms and containing more or less of the essence of the One and Universal Truth. In its essential nature Theosophy is the spiritual as well as the physical science of this Truth--the very essence of deistic and philosophical research. As visible representative of the universal Truth, since it contains all religions and philosophies, and since each of them contains in its turn a portion of this Truth--the Society could not be sectarian, have preferences, or be any more partial than, say, an anthropological or geographic society. Do the latter care to what religion their explorers belong, so long as each of their members bravely carries out his duty?   THE NEW CYCLE [La Revue Theosophique, Paris, Vol.  I, No.  I, March 21, 1889, pp. 3-13, CW11, 123]

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