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This section is from the "The Key to Theosophy" book, by H. P. Blavatsky. Also available from Amazon: The Key to Theosophy by H. P. Blavatsky


Q. Have you any prohibitory laws or clauses for Theosophists in your Society?

A. Many, but-alas!-none of them are enforced. They express the ideal of our organization, but the practical application of such things we are compelled to leave to the discretion of the Fellows themselves. Unfortunately, the state of men's minds in the present century is such that, unless we allow these clauses to remain, so to speak, obsolete, no man or woman would dare to risk joining the Theosophical Society. This is precisely why I feel forced to lay such a stress on the difference between true Theosophy and its hard-struggling and well-intentioned, but still unworthy vehicle, the Theosophical Society.

Q. May I be told what are these perilous reefs in the open sea of Theosophy?

A. Well may you call them reefs, as more than one otherwise sincere and well-meaning F.T.S. has had his Theosophical canoe shattered into splinters on them! And yet to avoid certain things seems the easiest thing in the world to do. For instance, here is a series of such negatives, screening positive Theosophical duties:
No Theosophist should be silent when he hears evil reports or slanders spread about the Society, or innocent persons, whether they be his colleagues or outsiders.

Q. But suppose what one hears is the truth, or may be true without one knowing it?

A. Then you must demand good proofs of the assertion, and hear both sides impartially before you permit the accusation to go uncontradicted. You have no right to believe in evil, until you get undeniable proof of the correctness of the statement.

Q. And what should you do then?

A. 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.

Q. Ought he to forgive entirely in such cases?

A. In every case, especially he who is sinned against.

Q. But if by so doing, he risks to injure, or allow others to be injured? What ought he to do then?

A. 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.

Q. What are the other negative clauses?

A. 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.

Q. This demands an exceptional nature, and would come rather hard upon some persons.

A. Then they had better remain outside the T.S. instead of sailing under false colors. No one is asked to give more than he can afford, whether in devotion, time, work, or money.

Q. What comes next?

A. No working member should set too great value on his personal progress or proficiency in Theosophic studies; but must be prepared rather to do as much altruistic work as lies in his power. He should not leave the whole of the heavy burden and responsibility of the Theosophical Movement on the shoulders of the few devoted workers. Each member ought to feel it his duty to take what share he can in the common work, and help it by every means in his power.

Q. This is but just. What comes next?

A. No Theosophist should place his personal vanity, or feelings, above those of his Society as a body. He who sacrifices the latter, or other people's reputations on the altar of his personal vanity, worldly benefit, or pride, ought not to be allowed to remain a member. One cancerous limb diseases the whole body.

Q. Is it the duty of every member to teach others and preach Theosophy?

A. It is indeed. No fellow has a right to remain idle, on the excuse that he knows too little to teach. For he may always be sure that he will find others who know still less than himself. And also it is not until a man begins to try to teach others, that he discovers his own ignorance and tries to remove it. But this is a minor clause.

Q. What do you consider, then, to be the chief of these negative Theosophical duties?

A. To be ever prepared to recognize and confess one's faults. To rather sin through exaggerated praise than through too little appreciation of one's neighbor's efforts. Never to backbite or slander another person. Always to say openly and direct to his face anything you have against him. Never to make yourself the echo of anything you may hear against another, nor harbor revenge against those who happen to injure you.

Q. But it is often dangerous to tell people the truth to their faces. Don't you think so? I know one of your members who was bitterly offended, left the Society, and became its greatest enemy, only because he was told some unpleasant truths to his face, and was blamed for them.

A. Of such we have had many. No member, whether prominent or insignificant, has ever left us without becoming our bitter enemy.

Q. How do you account for it?

A. It is simply this. Having been, in most cases, intensely devoted to the Society at first, and having lavished upon it the most exaggerated praises, the only possible excuse such a backslider can make for his subsequent behavior and past short-sightedness, is to pose as an innocent and deceived victim, thus casting the blame from his own shoulders onto those of the Society in general, and its leaders especially. Such persons remind one of the old fable about the man with a distorted face, who broke his looking-glass on the ground that it reflected his countenance crookedly.

Q. But what makes these people turn against the Society?

A. Wounded vanity in some form or other, almost in every case. Generally, because their dicta and advice are not taken as final and authoritative; or else, because they are of those who would rather reign in Hell than serve in Heaven. Because, in short, they cannot bear to stand second to anybody in anything. So, for instance, one member-a true "Sir Oracle"-criticized, and almost defamed every member in the T.S. to outsiders as much as to Theosophists, under the pretext that they were all untheosophical, blaming them precisely for what he was himself doing all the time. Finally, he left the Society, giving as his reason a profound conviction that we were all (the Founders especially)-Frauds! Another one, after intriguing in every possible way to be placed at the head of a large Section of the Society, finding that the members would not have him, turned against the Founders of the T.S., and became their bitterest enemy, denouncing one of them whenever he could, simply because the latter could not, and would not, force him upon the Members. This was simply a case of an outrageous wounded vanity. Still another wanted to, and virtually did, practice black-magic-i.e., undue personal psychological influence on certain Fellows, while pretending devotion and every Theosophical virtue. When this was put a stop to, the Member broke with Theosophy, and now slanders and lies against the same hapless leaders in the most virulent manner, endeavoring to break up the society by blackening the reputation of those whom that worthy "Fellow" was unable to deceive.

Q. What would you do with such characters?

A. Leave them to their Karma. Because one person does evil that is no reason for others to do so.

Q. But, to return to slander, where is the line of demarcation between backbiting and just criticism to be drawn? Is it not one's duty to warn one's friends and neighbors against those whom one knows to be dangerous associates?

A. If by allowing them to go on unchecked other persons may be thereby injured, it is certainly our duty to obviate the danger by warning them privately. But true or false, no accusation against another person should ever be spread abroad. If true, and the fault hurts no one but the sinner, then leave him to his Karma. If false, then you will have avoided adding to the injustice in the world. Therefore, keep silent about such things with everyone not directly concerned. But if your discretion and silence are likely to hurt or endanger others, then I add: Speak the truth at all costs, and say, with Annesly, "Consult duty, not events." There are cases when one is forced to exclaim, "Perish discretion, rather than allow it to interfere with duty."

Q. Methinks, if you carry out these maxims, you are likely to reap a nice crop of troubles!

A. And so we do. We have to admit that we are now open to the same taunt as the early Christians were. "See, how these Theosophists love one another!" may now be said of us without a shadow of injustice.