– H. P. Blavatsky
“What is truth?” asked Pilate of one who, if the claims of the Christian Church are even approximately correct, must have known it. But he kept silent. And the truth which He did not divulge remained unrevealed, for his later followers as much as for the Roman Governor. The silence of Jesus, however, on this and other occasions, does not prevent his present followers from acting as though they had received the ultimate and absolute Truth itself, and from ignoring the fact that only such Words of Wisdom had been given them as contained a share of the truth, itself concealed in parables and dark, though beautiful, sayings. * (* Jesus says to the “twelve” – “Unto you is given the mystery of the kingdom of God; but unto them that are without, all things are done in parables,” etc, Mark, iv, 11.)
This policy led gradually to dogmatism and assertion. Dogmatism in churches, dogmatism in science, dogmatism everywhere. The possible truths, hazily perceived in the world of abstractions, like those inferred from observation and experiment in the world of matter, are forced upon the profane multitudes, too busy to think for themselves, under the form of Divine revelation and Scientific authority. But the same question stands open from the days of Socrates and Pilate down to our own age of wholesale negation: is there such a thing as absolute truth in the hands of any one party or man? Reason answers, “there cannot be.” There is no room for absolute truth upon any subject whatsoever, in a world as finite and conditioned as man is himself. But there are relative truths, and we have to make the best we can of them.
In every age there have been Sages who had mastered the absolute and yet could teach but relative truths. For none yet, born of mortal woman in our race, has, or could have given out, the whole and final truth to another man, for every one of us has to find that (to him) final knowledge in himself. As no two minds can be absolutely alike, each has to receive the supreme illumination through itself, according to its capacity, and from no human light. The greatest adept living can reveal of the Universal truth only so much as the mind he is impressing it upon can assimilate, and no more. Tot homines, aquot sententiae – – is an immortal truism. The sun is one, but its beams are numberless; and the effects produced are beneficent or maleficent, according to the nature and constitution of the objects they shine upon. Polarity is universal, but the polarizer lies in our own consciousness. In proportion as our consciousness is elevated towards absolute truth, so do we men assimilate it more or less absolutely. But man’s consciousness again, is only the sunflower of the earth. Longing for the warm ray, the plant can only turn to the sun, and move round and round in following the course of the unreachable luminary: its roots keep it fast to the soil, and half its life is passed in the shadow.
Still each of us can relatively reach the Sun of Truth even on this earth, and assimilate its warmest and most direct rays, however differentiated they may become after their long journey through the physical particles in space.. To achieve this, there are two methods. On the physical plane we may use our mental polariscope; and, analyzing the properties of each ray, choose the purest. On the plane of spirituality, to reach the Sun of Truth we must work in dead earnest for the development of our higher nature. We know that by paralyzing gradually within ourselves the appetites of the lower personality, and thereby deadening the voice of the purely physiological mind – that mind which depends upon, and is inseparable from, its medium or vehicle, the organic brain – the animal man in us may make room for the spiritual; and once aroused from its latent state, the highest spiritual senses and perceptions grow in us in proportion, and develop pari passu with the “divine man.” This is what the great adepts, the Yogis in the East and the Mystics in the West, have always done and are still doing.
But we also know that with a few exceptions, no man of the world, no materialist, will ever believe in the existence of such adepts, or even in the possibility of such spiritual and psychic development. “The (ancient) fool hath said in his heart, there is no God”; the modern says, “There are no adepts on earth, they are figments of your diseased fancy.”
… It thus follows that, though “general abstract truth is the most precious of all blessings” for many of us, as it was for Rousseau, we have, meanwhile, to be satisfied with relative truths. In sober fact, we are a poor set of mortals at best, ever in dread before the face of even a relative truth, lest it should devour ourselves and our petty little preconceptions along with us. As for an absolute truth, most of us are as incapable of seeing it as of reaching the moon on a bicycle. Firstly, because absolute truth is as immovable as the mountain of Mohammed, which refused to disturb itself for the prophet, so that he had to go to it himself. And we have to follow his example if we would approach it even at a distance. Secondly, because the kingdom of absolute truth is not of this world, while we are too much of it. And thirdly, because notwithstanding that in the poet’s fancy man is
Of all perfection, which the workmanship
Of heaven hath modeled ……”
in reality he is a sorry bundle of anomalies and paradoxes, an empty windbag inflated with his own importance, with contradictory and easily influenced opinions. He is at once an arrogant and weak creature, which, though in constant dread of some authority, terrestrial or celestial, will yet –
“….like an angry ape,
Play such fantastic tricks before high Heaven
As make the angels weep.”
Now, since truth is a multifaced jewel, the facets of which it is impossible to perceive all at once; and since, again, no two men, however anxious to discern truth, can see even one of those facets alike, what can be done to help them to perceive it? As physical man, limited and trammeled from every side by illusions, cannot reach truth by the light of his terrestrial perceptions, we say – develop in you the inner knowledge. From the time when the Delphic oracle said to the enquirer “Man, know thyself,” no greater or more important truth was ever taught. Without such a perception, man will remain ever blind to even many a relative, let alone absolute, truth. Man has to know himself, i.e., acquire the inner perceptions which never deceive, before he can master any absolute truth. Absolute truth is the symbol of Eternity, and no finite mind can ever grasp the eternal, hence, no truth in its fullness can ever dawn upon it. To reach the state during which man sees and senses it, we have to paralyze the sense of the external man of clay. This is a difficult task, we may be told, and most people will, at this rate, prefer to remain satisfied with relative truths, no doubt. But to approach even terrestrial truths requires, first of all, love of truth for its own sake, for otherwise no recognition of it will follow. And who loves truth in this age for its own sake? How many of us are prepared to search for, accept, and carry it out, in the midst of a society in which anything that would achieve success has to be built on appearances, not on reality, on self-assertion, not on intrinsic value?
We are fully aware of the difficulties in the way of receiving truth. The fair heavenly maiden descends only on a (to her) congenial soil – the soil of an impartial, unprejudiced mind, illuminated by pure Spiritual Consciousness; and both are truly rare dwellers in civilized lands. In our century … when man lives at a maddening speed that leaves him barely time for reflection, he allows himself usually to be drifted down from cradle to grave, nailed to the Procrustean bed of custom and conventionality. Now conventionality – pure and simple – is a congenital LIE, as it is in every case a “simulation of feelings according to a received standard” (F.W. Robertsons definition); and where there is any simulation there cannot be any truth. How profound the remark made by Byron, that “truth is a gem that is found at a great depth; whilst on the surface of this world all things are weighed by the false scales of custom,” is best known by those who are forced to live in the stifling atmosphere of such social conventionalism, and who, even when willing and anxious to learn, dare not accept the truths they long for, for fear of the ferocious Moloch called Society.
Look around you reader; study the accounts given by world known travelers, recall the joint observations of literary thinkers, the data of science and of statistics, Draw the picture of modern society, of modem politics, of modern religion and modern life in general before your mind’s eye. Remember the ways and customs of every cultured race and nation under the sun. Observe the doings and the moral attitude of people in the civilized centres of Europe, America, and even of the far East…. everywhere where the white man has carried the “benefits” of so-called civilization. And now, having passed in review all this, pause and reflect, and then name, if you can, that blessed Eldorado, that exceptional spot on the globe, where TRUTH is the honoured guest, and LIE and SHAM the ostracized outcasts? YOU CANNOT. Nor can anyone else, unless he is prepared and determined to add his mite to the mass of falsehood that reigns supreme in every department of national and social life.
“Truth!” cried Carlyle, “truth, though the heavens crush me for following her, no falsehood, though a whole celestial Lubberland were the prize of Apostasy.” Noble words, these. But how many think and how many will dare to speak as Carlyle did, in our… day? Does not the gigantic appalling majority prefer to a man the “paradise of do-nothings,” the pays de Cocagne of heartless selfishness? It is this majority that recoils terror-stricken before the most shadowy outline of every new and unpopular truth, out of mere cowardly fear, lest Mrs. Harris should denounce, and Mrs. Grundy condemn, its converts to the torture of being rent piece-meal by her murderous tongue.
SELFISHNESS, the first-born of Ignorance, and the fruit of the teaching which asserts that for ever newly-born infant a new soul, separate and distinct from the Universal Soul, is “created” – this Selfishness is the impassable wall between the personal Self and The Truth. It is the prolific mother of all human vices, Lie being born out of the necessity for dissembling, and Hypocrisy out of the desire to mask Lie. It is the fungus growing and strengthening with age in every human heart in which it has devoured all better feelings. Selfishness kills every noble impulse in our natures, and is the one deity, fearing no faithlessness or desertion from its votaries. Hence, we see it reign supreme in the world and in so-called fashionable society. As a result, we live, and move, and have our being in this god of darkness under his trinitarian aspect of Sham, Humbug, and Falsehood, called RESPECTABILITY.
…… To sum up the idea, with regard to absolute and relative truth, we can only repeat what we said before. Outside a certain highly spiritual and elevated state of mind, during which Man is at one with the UNIVERSAL MIND – he can get nought on earth but relative truth, or truths, from whatsoever philosophy or religion. Were even the goddess who dwells at the bottom of the well to issue from her place of confinement, she could give man no more than he can assimilate. Meanwhile, every one can sit near that well – the name of which is Knowledge and gaze into its depths in the hope of seeing Truth’s fair image reflected, at least, on the dark waters. This, however, as remarked by Richter, presents a certain danger. Some truth, to be sure, may be occasionally reflected as in a mirror on the spot we gaze upon, and thus reward the patient student. But, adds the German thinker, “I have heard that some philosophers in seeking for Truth, to pay homage to her, have seen their own image in the water and adored it instead.”
(“Lucifer,” Feb., 1888)