The Secret Doctrine, Vol. 1Theosophy / New ThoughtMystical / EsotericEnglishShareThe Secret Doctrine, Vol. 1 31893 edition - EnglishMoreVersion - 1 available1893 editionLanguageEnglishEspañol‹The Secret Doctrine, Vol. 1 1The Secret Doctrine, Vol. 1 2The Secret Doctrine, Vol. 1 3The Secret Doctrine, Vol. 1 4The Secret Doctrine, Vol. 1 5The Secret Doctrine, Vol. 1 6The Secret Doctrine, Vol. 1 7The Secret Doctrine, Vol. 1 8The Secret Doctrine, Vol. 1 9The Secret Doctrine, Vol. 1 10The Secret Doctrine, Vol. 1 11The Secret Doctrine, Vol. 1 12The Secret Doctrine, Vol. 1 13The Secret Doctrine, Vol. 1 14The Secret Doctrine, Vol. 1 15The Secret Doctrine, Vol. 1 16The Secret Doctrine, Vol. 1 17The Secret Doctrine, Vol. 1 18The Secret Doctrine, Vol. 1 19The Secret Doctrine, Vol. 1 20The Secret Doctrine, Vol. 1 21The Secret Doctrine, Vol. 1 22The Secret Doctrine, Vol. 1 23The Secret Doctrine, Vol. 1 24The Secret Doctrine, Vol. 1 25The Secret Doctrine, Vol. 1 26The Secret Doctrine, Vol. 1 27The Secret Doctrine, Vol. 1 28The Secret Doctrine, Vol. 1 29The Secret Doctrine, Vol. 1 30The Secret Doctrine, Vol. 1 31The Secret Doctrine, Vol. 1 32The Secret Doctrine, Vol. 1 33The Secret Doctrine, Vol. 1 34The Secret Doctrine, Vol. 1 35The Secret Doctrine, Vol. 1 36The Secret Doctrine, Vol. 1 37The Secret Doctrine, Vol. 1 38The Secret Doctrine, Vol. 1 39The Secret Doctrine, Vol. 1 40The Secret Doctrine, Vol. 1 41The Secret Doctrine, Vol. 1 42The Secret Doctrine, Vol. 1 43The Secret Doctrine, Vol. 1 44The Secret Doctrine, Vol. 1 45The Secret Doctrine, Vol. 1 46The Secret Doctrine, Vol. 1 47The Secret Doctrine, Vol. 1 48The Secret Doctrine, Vol. 1 49The Secret Doctrine, Vol. 1 50The Secret Doctrine, Vol. 1 51The Secret Doctrine, Vol. 1 52The Secret Doctrine, Vol. 1 53The Secret Doctrine, Vol. 1 54The Secret Doctrine, Vol. 1 55The Secret Doctrine, Vol. 1 56The Secret Doctrine, Vol. 1 57The Secret Doctrine, Vol. 1 58The Secret Doctrine, Vol. 1 59The Secret Doctrine, Vol. 1 60The Secret Doctrine, Vol. 1 61The Secret Doctrine, Vol. 1 62The Secret Doctrine, Vol. 1 63The Secret Doctrine, Vol. 1 64The Secret Doctrine, Vol. 1 65The Secret Doctrine, Vol. 1 66The Secret Doctrine, Vol. 1 67The Secret Doctrine, Vol. 1 68The Secret Doctrine, Vol. 1 69The Secret Doctrine, Vol. 1 70The Secret Doctrine, Vol. 1 71The Secret Doctrine, Vol. 1 72›Shakespeare.The Secret Doctrine, Vol. 1 3ListenPlay this chapter in spoken English.Save chapterListen to chapter1Since the appearance of Theosophical literature in England, it has become customary to call its teachings “Esoteric Buddhism.” And, having become a habit—as an old proverb based on daily experience has it—“Error runs down an inclined plane, while Truth has to laboriously climb its way up hill.” 2Old truisms are often the wisest. The human mind can hardly remain entirely free from bias, and decisive opinions are often formed before a thorough examination of a subject from all its aspects has been made. This is said with reference to the prevailing double mistake (a) of limiting Theosophy to Buddhism; and (b) of confounding the tenets of the religious philosophy preached by Gautama, the Buddha, with the doctrines broadly outlined in Esoteric Buddhism. Any thing more erroneous than this could hardly be imagined. It has enabled our enemies to find an effective weapon against Theosophy, because, as an eminent Pâli scholar very pointedly expressed it, there was in the volume named “neither Esotericism nor Buddhism.” The esoteric truths, presented in Mr. Sinnett’s work, ceased to be esoteric from the moment they were made public; nor did the book contain the religion of Buddha, but simply a few tenets from a hitherto hidden teaching, which are now explained and supplemented by many more in the present volumes. And even the latter, though giving out many fundamental tenets from the SECRET DOCTRINE of the East, raise but a small corner of the dark veil. For no one, not even the greatest living Adept, would be permitted to, or could—even if he would—give out promiscuously to a mocking, unbelieving world that which has been so effectually concealed from it for long æons and ages. 3Esoteric Buddhism was an excellent work with a very unfortunate title, though it meant no more than does the title of this work, THE SECRET DOCTRINE. It proved unfortunate, because people are always in the habit of judging things by their appearance rather than by their meaning, and because the error has now become so universal, that even most of the Fellows of the Theosophical Society have fallen victims to the same misconception. From the first, however, protests were raised by Brâhmans and others against the title; and, in justice to myself, I must add that Esoteric Buddhism was presented to me as a completed volume, and that I was entirely unaware of the manner in which the author intended to spell the word “Budh‐ism.” 4This has to be laid directly at the door of those who, having been the first to bring the subject under public notice, neglected to point out the difference between “Buddhism”—the religious system of ethics preached by the Lord Gautama, and so named from his title of Buddha, the “Enlightened”—and “Budhism,” from Budha, Wisdom, or Knowledge (Vidyâ), the faculty of cognizing, from the Sanskrit root Budh, to know. We Theosophists of India are ourselves the real culprits, although, at the time, we did our best to correct the mistake.(1) To avoid this deplorable misnomer was easy; the spelling of the word had only to be altered, and by common consent both pronounced and written “Budhism,” instead of “Buddhism.” Nor is the latter term correctly spelt and pronounced, as it ought to be called, in English, Buddhaïsm, and its votaries “Buddhaïsts.” 5This explanation is absolutely necessary at the beginning of a work like the present. The Wisdom‐Religion is the inheritance of all the nations, the world over, in spite of the statement made in Esoteric Buddhism(2) that “two years ago (i.e., in 1883), neither I, nor any other European living, knew the alphabet of the Science, here for the first time put into a scientific shape,” etc. This error must have crept in through inadvertence. The present writer knew all that is “divulged” in Esoteric Buddhism, and much more, many years before it became her duty (in 1880) to impart a small portion of the Secret Doctrine to two European gentlemen, one of whom was the author of Esoteric Buddhism; and surely the present writer has the undoubted, though to her, rather equivocal, privilege of being a European by birth and education. Moreover, a considerable part of the philosophy expounded by Mr. Sinnett was taught in America, even before Isis Unveiled was published, to two Europeans and to my colleague, Colonel H. S. Olcott. Of the three teachers the latter gentleman has had, the first was a Hungarian Initiate, the second an Egyptian, the third a Hindû. As permitted, Colonel Olcott has given out some of this teaching in various ways; if the other two have not, it has been simply because they were not allowed, their time for public work having not yet come. But for others it has, and the appearance of Mr. Sinnett’s several interesting books is a visible proof of the fact. 6Moreover, it is above everything important to keep in mind that no Theosophical book acquires the least additional value from pretended authority. 7Âdi, or Âdhi Budha, the One, or the First, and Supreme Wisdom, is a term used by Âryâsanga in his secret treatises, and now by all the mystic Northern Buddhists. It is a Sanskrit term, and an appellation given by the earliest Âryans to the Unknown Deity; the word “Brahmâ” not being found in the Vedas and the early works. It means the Absolute Wisdom, and Âdibhûta is translated by Fitzedward Hall, “the primeval uncreated cause of all.” Æons of untold duration must have elapsed, before the epithet of Buddha was so humanized, so to speak, as to allow of the term being applied to mortals, and finally appropriated to one whose unparalleled virtues and knowledge caused him to receive the title of the “Buddha of Wisdom Unmoved.” Bodha means the innate possession of divine intellect or understanding; Buddha, the acquirement of it by personal efforts and merit; while Buddhi is the faculty of cognizing, the channel through which divine knowledge reaches the Ego, the discernment of good and evil, also divine conscience, and the Spiritual Soul, which is the vehicle of Âtmâ. “When Buddhi absorbs our Ego‐tism (destroys it) with all its Vikâras, Avalokiteshvara becomes manifested to us, and Nirvâna, or Mukti, is reached,” Mukti being the same as Nirvana, i.e., freedom from the trammels of Mâyâ or Illusion. Bodhi is likewise the name of a particular state of trance‐condition, called Samâdhi, during which the subject reaches the culmination of spiritual knowledge. 8Unwise are those who, in their blind and, in our age, untimely hatred of Buddhism, and, by reäction, of Budhism, deny its esoteric teachings, which are those also of the Brâhmans, simply because the name suggests what to them, as Monotheists, are noxious doctrines. Unwise is the correct term to use in their case. For in this age of crass and illogical materialism, the Esoteric Philosophy alone is calculated to withstand the repeated attacks on all and everything man holds most dear and sacred in his inner spiritual life. The true philosopher, the student of Esoteric Wisdom, entirely loses sight of personalities, dogmatic beliefs and special religions. Moreover, Esoteric Philosophy reconciles all religions, strips every one of its outward human garments, and shows the root of each to be identical with that of every other great religion. It proves the necessity of a Divine Absolute Principle in Nature. It denies Deity no more than it does the sun. Esoteric Philosophy has never rejected God in Nature, nor Deity as the absolute and abstract Ens. It only refuses to accept any of the gods of the so‐called monotheistic religions, gods created by man in his own image and likeness, a blasphemous and sorry caricature of the Ever‐Unknowable. Furthermore, the records we mean to place before the reader embrace the esoteric tenets of the whole world since the beginning of our humanity, and Buddhistic Occultism occupies therein only its legitimate place, and no more. 9Indeed, the secret portions of the Dan or Janna (Dhyâna)(3) of Gautama’s metaphysics—grand as they appear to one unacquainted with the tenets of the Wisdom‐Religion of antiquity—are but a very small portion of the whole. The Hindû reformer limited his public teachings to the purely moral and physiological aspect of the Wisdom‐ Religion, to ethics and man alone. Things “unseen and incorporeal,” the mysteries of Being outside our terrestrial sphere, the great Teacher left entirely untouched in his public lectures, reserving the Hidden Truths for a select circle of his Arhats. The latter received their Initiation at the famous Saptaparna Cave (the Sattapanni of Mahâvansa) near Mount Baibhâr (the Webhâra of the Pâli MSS.). This cave was in Râjâgriha, the ancient capital of Magadha, and was the Cheta Cave of Fa‐hian, as is rightly suspected by some archaeologists.(4) 10Time and human imagination made short work of the purity and philosophy of these teachings, once that they were transplanted from the secret and sacred circle of the Arhats, during the course of their work of proselytism, into a soil less prepared for metaphysical conceptions than India; i.e., once they were transferred into China, Japan, Siam, and Burmah. How the pristine purity of these grand revelations was dealt with may be seen in studying some of the so‐called “esoteric” Buddhist schools of antiquity in their modern garb, not only in China and other Buddhist countries in general, but even in not a few schools of Tibet, which have been left to the care of uninitiated Lamas and Mongolian innovators. 11Thus the reader is asked to bear in mind the very important difference between orthodox Buddhism—i.e., the public teachings of Gautama, the Buddha—and his esoteric Budhism. His Secret Doctrine, however, differed in no wise from that of the initiated Brahmans of his day. The Buddha was a child of Âryan soil, a born Hindû, a Kshatriya and a disciple of the Twice‐born (the initiated Brâhmans) or Dvîjas. His teachings, therefore, could not be different from their doctrines, for the whole Buddhist reform consisted merely in giving out a portion of that which had been kept secret from every man outside of the “enchanted” circle of ascetics and Temple‐Initiates. Unable, owing to his pledges, to teach all that had been imparted to him, though the Buddha taught a philosophy built upon the ground‐work of the true esoteric knowledge, he gave to the world only its outward material body and kept its soul for his Elect. Many Chinese scholars among Orientalists have heard of the “Soul‐Doctrine.” None seem to have understood its real meaning and importance. 12That doctrine was preserved secretly—too secretly, perhaps—within the sanctuary. The mystery that shrouded its chief dogma and aspiration—Nirvâna—has so tried and irritated the curiosity of those scholars who have studied it, that, unable to solve it logically and satisfactorily by untying its Gordian knot, they have cut it through by declaring that Nirvâna means absolute annihilation. 13Toward the end of the first quarter of this century a distinct class of literature appeared in the world, which with every year became more defined in its tendency. Being based, soi‐disant, on the scholarly researches of Sanskritists and Orientalists in general, it was considered scientific. Hindû, Egyptian, and other ancient religions, myths, and emblems were made to yield anything the symbologist wanted them to yield, and thus often the rude outward form was given out in place of the inner meaning. Works, most remarkable for their ingenious deductions and speculations, circulo vicioso—foregone conclusions generally taking the place of premisses in the syllogisms of more than one Sanskrit and Pâli scholar—appeared rapidly in succession, over‐flooding the libraries with dissertations on phallic and sexual worship rather than on real symbology, and each contradicting the other. 14This is the true reason, perhaps, why the outline of a few fundamental truths from the Secret Doctrine of the Archaic Ages is now permitted to see the light, after long millenniums of the most profound silence and secrecy. I say advisedly “a few truths,” because that which must remain unsaid could not be contained in a hundred such volumes, nor could it be imparted to the present generation of Sadducees. But even the little that is now given is better than complete silence upon these vital truths. The world of to‐day, in its mad career towards the unknown, which the Physicist is too ready to confound with the unknowable, whenever the problem eludes his grasp, is rapidly progressing on the reverse plane to that of spirituality. It has now become a vast arena, a true valley of discord and of eternal strife, a necropolis, wherein lie buried the highest and the most holy aspirations of our Spirit‐Soul. That soul becomes with every new generation more paralyzed and atrophied. The “amiable infidels and accomplished profligates” of Society, spoken of by Greeley, care little for the revival of the dead sciences of the past; but there is a fair minority of earnest students who are entitled to learn the few truths that may be given to them now; and now much more than ten years ago, when Isis Unveiled appeared, or even when the later attempts to explain the mysteries of esoteric science were published. 15One of the greatest and perhaps the most serious objection to the correctness and reliability of the whole work will be the preliminary ‹Previous chapterThe Secret Doctrine, Vol. 1 2Next chapterThe Secret Doctrine, Vol. 1 4›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public domain in the United States via Project Gutenberg