Theosophy

Lauri Livistö – Finland

Idyllic Finnish landscaoe (near Lahti)

[Lauri Livistö is a Finnish writer, translator, and librarian based in Kuopio, Finland. He is best known for his work in translating theosophical and occult literature into English, particularly the works of the prominent 20th-century Finnish theosophist Pekka Ervast.]

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Followers of Jesus Christ cannot have enemies. A theosophist—and any true seeker of truth—cannot have enemies. This is a rather radical claim in times like these, and yet it is a claim that our times truly need—and one that is essential on the spiritual path. The central idea of my presentation is that following the Master is essential for making real progress on the spiritual path. Why is that?

Many traditions teach that ethics must be the foundation of all spirituality. It is the foundation upon which everything is built. The Yogic path, as defined by Patanjali, begins with internal aspirations: the Yamas and Niyamas (https://sewallhouse.com/the-yamas-and-niyamas-the-ethical-foundation-of-yoga/). Moreover, Rudolf Steiner (1861–1925), the founder of Anthroposophy, taught that “For every one step that you take in the pursuit of higher knowledge, take three steps in the perfection of your own character.” (https://rsarchive.org/Books/GA010/English/RSPC1947/GA010_c02.html). Buddhism teaches the same thing and expands on the idea: the coarse obstacles of the mind cannot be removed through meditation; ethical practice is needed first. Then, meditation can remove the more subtle problems. 

So we need an ethical path to follow; we need a Master to follow. The ethical program is what we follow in our lives and what we strive to live daily. It is not primarily an intellectual path, but a path of the heart. The path of knowledge and the path of the heart are different. We need both—we cannot leave either one out. 

Studying many different religions is the path of knowledge, an intellectual endeavor, but it doesn’t really help us in the real whirlwinds of life. When we follow a single set of ethical guidelines, we fare better in these storms. Let me try to clarify this. If we do not have a single path to follow, we could describe it—for the sake of clarity, with a bit of exaggeration—as follows: If one day we decide to follow the way of the samurai, the next day Celtic wisdom, the third day the way of the druids, the fourth day the Buddhist path, and the fifth day the Christian way, then that’s quite a lot of ethical guidelines to keep in mind. When a difficult situation arises, and a whirlwind of emotions overcomes us, we risk losing our balance. Our chances of maintaining that balance improve when we have clear guidelines.

The Ethical Path

It is one thing to study metaphysical teachings intellectually, and quite another to follow ethical teachings—that is, to walk the path of the heart. Pekka Ervast (1875–1934), a prominent Finnish Theosophist and Rosicrucian, says that religion is always a path. He says Protestantism is an exception among religions because it claims faith alone is enough. All other major traditions require one’s own actions and efforts.

Ervast says: “Religion was originally a science. It is a science in its esoteric sense” and “the early founders of the religions and their key figures have always been people who have had the knowledge of religious truth.” (https://media.pekkaervast.net/books_files/The_Esoteric_School_of_Jesus.pdf)

Metaphysics can and should be studied, as can religion in general, but practical spirituality is always a path that must be trodden. It is living rightly; it is a life that follows certain ethical guidelines. The foundation and essence of the spiritual life is moral. And if we have no guiding principles, how can we strive toward anything?

What is the goal of the spiritual path?

It is said that there are two nirvanas—the lower and the higher. The lower refers to understanding the reality of existence. It is the intellectual path and intellectual insight. Higher nirvana requires an ethical life, and the bodhisattva path leads there—a path that delays one’s own salvation until every living being has attained enlightenment. It is the path of the heart.

The intellectual path does not lead to the ultimate goal. It is important, but only the first step. We can study the ethical teachings of the sacred texts, but living our daily lives according to these guidelines is an entirely different matter.

To quote Ervast: “And then he feels that he must of complete necessity start to seek higher and deeper understanding, which will take him, not only to the understanding of truth, but to the knowledge of truth.” (https://media.pekkaervast.net/books_files/The_Esoteric_School_of_Jesus.pdf)

One seeks the truth with one’s whole life, not just in one’s thoughts.

Theosophy as a Path?

It has now been suggested that spiritual life is a path—something one must walk—and that on that path, it is good to have some guidance. Theosophy teaches tolerance and brotherhood. By studying religions broadly, we can arrive at tolerance and the intellectual understanding that other paths lead to truth as well. Dogmatism—the belief that one’s own view is the only correct one—is a path to violence. It is prone to arouse anger and is the very opposite of brotherhood.

Krishnamurti has said that “truth is a pathless land,” but to reach that land of truth, one must first take the path. That is what we are talking about. We are not talking about the destination where the idea behind that statement holds. Still, we're talking about how to get there—walking the spiritual path that ultimately leads those who walk it earnestly to their destination. I’m not saying there’s only one path, but I am saying that a path must be chosen—and followed. So how does one choose a path and its guidelines?

The path must be chosen with the approval of both the heart and the mind. It must be truly pondered and examined. One should not choose simply because that’s what was believed at home or what was taught in school.

Is Theosophy a path to follow?

H.P. Blavatsky (1831–1891; HPB) sometimes behaved deliberately harshly because she didn’t want anyone to make her into a guru to cling to or follow. Still, she was the direct messenger of the Masters and a conveyor of spiritual knowledge.

What about the Masters behind the movement? In a letter to Franz Hartmann in April 1886, HPB wrote that major problems within the Society stemmed from people beginning to worship the Masters. She said they were first called simply adepts, later Mahatmas, and at worst regarded as deities whom worshippers hoped would fulfill their wishes.

What about their teachings? Studying the metaphysical teachings of the Masters of the Theosophical Society is different from walking the spiritual path.  What does that mean in relation to the Masters behind the Theosophical Movement? It would mean following the ethical teachings of these Masters.

But they have left no actual path to follow.

Masters M. and K.H. were humble followers of the Buddha. HPB also received Buddhist initiation.

Everyone chooses their own teachings and their own path. That is Theosophy. Still, a choice must be made about which ethical path to follow. Ervast advises choosing a historical Master to follow. They have all been sent by the Great White Brotherhood. Ervast says that “They have known the truth.” And their esoteric teaching is: “Do as I tell you in order to find the truth.” https://media.pekkaervast.net/books_files/The_Esoteric_School_of_Jesus.pdf

When it comes to today’s teachers and authors, gurus, and social media prophets, we ultimately do not know where they have obtained their teachings. The danger is that these teachings are no longer illuminated by living truth, or they are illuminated by truth only to a limited extent. It is more logical to go upstream to the source than to drink muddy water downstream.

When we seek a teacher in this age, to what extent are their teachings grounded in the wisdom of the ages—the eternal, the divine? That is why following the historical Master is the safe path. This is true in an esoteric sense as well, not just an ethical one. Walking the ethical path is the only safe way to attain extrasensory abilities. They will come in due time, if Great Life deems them necessary. We need not worry about that.

The Path of the New Covenant

Following a historical Master is not the same as joining a religious denomination. A Theosophist is meant to study religions, but also to examine their own religion and purify it of the burden of institutions and other later additions. Who, for example, gave churches and theologians the authority to decide what Christianity is? Which is the better source for Christianity: Jesus’ own words, or the minutes of the councils of church fathers who lived centuries after His life?

The Buddha’s teachings are certainly a good and safe path. One might, however, consider that each of us was born into this particular country for some specific karmic or dharmic reason, and it would then be natural to choose the Master whose spirit is influential in that culture. Although the Dalai Lama does not oppose people converting to Buddhism, as I understand it, he encourages people, first and foremost, to remain within their own religion.

Another point is that the Buddha and Christ brought the message of peace. Before them, spiritual life was a struggle. There is a huge difference between fighting against evil, as was always done in ancient times, and overcoming evil with good, as is sought in the New Covenant, the way of Christ.

Unfortunately, the old path of fighting against evil is deeply ingrained in humanity’s consciousness. But that is precisely why bringing forth this different understanding of life is so radical and transformative—on every level, both individually and in terms of collective consciousness.

On the path of the New Covenant, the path of Christ, there is no hatred, coercion, or violence. It is about overcoming through goodness—not passive submission, but active goodness. For the power of good is far greater than that of evil. The battle is a contest of forces, and in a head-to-head struggle with evil, one may be defeated, because the power used to resist evil is insufficient and even feeds that evil. But the power of good is like alchemy; it is transformation; it is about victory.

The New Covenant is the realization that a divine light lives within us, and we strive to cultivate it—so that the light within us may grow and become stronger. Its source is within us. We do not need to seek it from outside.

According to Ervast, this understanding—that we possess the power of good—is the first and critical requirement for the new path. Everything is based on it. The New Covenant does not focus on evil; it focuses on good. It cultivates goodness and trusts that karma will balance out our mistakes. We don’t need to kick and whip ourselves. But that doesn’t mean we don’t strive to act rightly or strive for the good. No, it means we don’t try to judge ourselves. We recognize and acknowledge our mistakes, but we don’t dwell on them. We forgive, we are merciful, and we move forward.

We take the same approach with others. We don’t make enemies out of anyone. And here is an important insight I’ve learned from a wiser brother: we distinguish between the act and the person. We can judge acts, but we have no right to judge anyone. A person is always valuable, a child of God, just like us.

A person’s actions may land them in prison or a psychiatric hospital for the rest of their life, because there is no other option. But they must still be treated humanely, as a human being. With compassion, we can understand what a terrible hell their life must be, and at the same time understand that because of their actions, they are now where they are.

By making this distinction, we arrive at a resolution to the argument I presented at the beginning—namely, why we cannot have enemies because every human being is valuable and divine.

Actions may be judged in time, but God’s love for humanity originates from eternity and is eternal.

Love

In accordance with my spiritual tradition, I assert that the reason or consciousness that encompasses and sustains all existence is love. It is love for everyone and everything. It is absolute and unconditional—everything from every human being down to the smallest atom, quark, and so on. Cosmic, divine love embraces everything in its heart and in its arms. This love is present everywhere.

If we view divine life—that is, the life of the spirit—from this perspective, we gain guidance. This guidance is clear on a grand scale. To manifest divine life within ourselves, our will and actions must be loving. The sun shines on the good and the bad; divine life loves everyone. Whether they are good or bad, love embraces them all.

This is the mindset, the attitude, the spirit that anyone striving for a truly spiritual life should emulate. This way of thinking is the ideal that we, as imperfect human beings, strive to realize—a little better each day. As we walk the spiritual path, our capacity for love should grow within us. We should become increasingly loving people. It’s good to keep that direction in mind.

We walk this path through our lives. We either act well or poorly, and we either move forward or we don’t. The Lords of karma take note of our good and bad deeds.

I’m not saying it’s easy, but fortunately, spiritual evolution means that we return here again and again to practice. But that’s no excuse to leave the work for future lives.

Jesus’ Five Commandments

I will now present the path that is closest and most familiar to me. The old deities threatened and forced people to follow their commandments. That is in line with external authority, filled with fear—the fear of God and hell.

The path of the New Covenant is not coercive. It is voluntary. But if one wishes to walk the spiritual path, then one must walk it. The pursuit of the New Covenant is more internal; it is in the spirit, not in external rules. In the spirit, not in the letter. The way of Christ can be summarized as follows: “Love one another. As I have loved you, so you must love one another.” (John 13:34, New International Version)

Few Christian traditions follow Jesus in his core teaching: the Sermon on the Mount. But thankfully, some do. The core of Jesus’ teaching is the Five Commandments he presented in the Sermon on the Mount.

Yes, Jesus gave His own commandments. They are not “Christian” in the doctrinal sense. They are universal, an interpretation of the deepest spirit of life—the love that underlies everything, that embraces everything in its arms. These are the commandments of love. And they are entirely voluntary for those who wish to follow them. The God of love does not force anyone to worship Him. He hopes and waits to embrace those who approach Him of their own free will, for He loves everyone.

Ervast explains that these commandments are the path to the Christ within. What matters most is a sincere effort.

Jesus’ commandments are:

1. Do not get angry. Do not provoke a quarrel or intentionally irritate others.
   The positive commandment is: Be kind. The virtue of this commandment is goodness.
2. Do not be impure even in your thoughts—that is, do not lust after other people even in your thoughts. And do not arouse lust in others through your actions. The positive commandment is: be faithful in love. And the virtue of this commandment is purity. The ideal, however, is not asceticism, but a loving relationship.
3. Do not swear; instead, be honest. Do not slander or speak ill of others. And do not incite others to do so. The virtue is truthfulness.
4. Do not resist evil with evil but act rightly and overcome evil with good. Do not incite others to resist evil with evil. The virtue of this commandment is peace.
5. Do not wage war, but love everyone. Do not encourage anyone to wage war on any level, or to engage in any confrontation, for that is already the beginning of war. The old spirit says, “Love your friend and hate your enemy,” but the God of Love says, “Love everyone.” The virtue of this commandment is love.

How does this work in practice? First, we examine, study, and meditate on these instructions. According to Ervast, they are a practical form of esoteric knowledge. When you choose these commandments as provisions and guidance for your journey, you realize through experience that they are worth following. Through experience, one can believe and trust that they work and help us on our path and in our lives.

Then we put them into practice. This is what it means to know what we should do and to decide firmly that right now I will act as I have learned; right now I choose to act this way. That guideline is in our minds, and through our will we bring it to life within ourselves.

When a thought or feeling arises that challenges us, if we have an ethical guideline we’ve reflected on—such as non-anger—it comes to our aid; and even if the ego whispers in our ear that it’s perfectly fine to get angry, we trust that by following Jesus’ commandment we will not stray, we will not err, and we will act rightly, no matter what the adversary claims—at that moment we trust in those teachings—and we will. With our will we will hold fast to this right thought, this teaching, and then it becomes a right action, a right will.

And good conquers evil, just as light conquers darkness. We need not fight darkness; light conquers it. And good conquers evil.

This is how the teaching comes alive; it becomes alive in our lives. We are then an alchemical vessel, and ultimately we can become a chalice filled by something greater than ourselves.

Let us will the good, let us triumph, and let us love.

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[This article was translated from Finnish into English by Antti Savinainen.