Adyar Pamphlets

A World Religion

No. 72

A World Religion
by Annie Besant
A lecture delivered at Glasgow on 6th June !"!! Pu#lished in !"!6 $heosophical Pu#lishing %ouse Adyar &hennai '(adras) *ndia $he $heosophist +,,ice Adyar (adras. *ndia
[Page 1] A(+NG

the many names with which the love and reverence o, man have appealed to the -upreme .eing there is none perhaps more ,ull o, signi,icance none whose implications are more important than the well/0nown (asonic title The Great Architect of the Universe . An architect is not a #uilder1 an architect is one who plans and who hands over his plan to many others to carry out #it #y #it stone #y stone1 #ut under all the diversities o, the many #uilders under all the movement and whirl o, a great mass o, wor0men all are moving to a single end all are contri#uting to the carrying out o, a single plan to ma0e an idea mani,est in material matter to the world when the plan is carried out in ,orm. Now there are many ways o, reading history. -ometimes in the school a mere mass o, dates and names utterly uninteresting a matter o, memory and not o, thought is given as history1 #ut that is not history1 that is only the dry #ones the [Page 2] s0eleton o, history1 and the one that has only read history in that way 0nows nothing o, its reality and its teaching. +r again you might read history a little more wisely1 not thin0ing only o, the names o, 2ings and statesmen #ut reali3ing the movements o, peoples understanding the great ,orces #y which nations rise rule and ,all and so play their part in the theater o, the world1 #ut even that is not history in its deepest sense. *t is still the corpse. $he muscles are there1 the nerves are there1 the s0in the ,eatures are there1 #ut it is a dead #ody and not a living one. 4ou only #egin to understand the ,ascination the enthralling interest o, history when you see the events on earth as the pro5ections thrown down on to the earth o, spiritual realities in higher and mightier worlds. When you #egin to see in the events o, history the wor0ing o, a mighty plan1 the shaping o, a great purpose1 the carrying out down here o, the thoughts conceived in the spiritual world1 then your #ody #ecomes alive then the ,orm ta0es on the attri#ute o, the living man pulsing with li,e. %istory rises up #e,ore you and you reali3e that the outer events are #ut the shadow o, the realities and that the realities that cast the shadows are the spiritual truths o, the universe. And as that thought #egins to show itsel, history #ecomes illuminated and the outlines o, the plan shine through the tangle o, events. 6ven loo0ing #ac0 say a century and a 7uarter how di,,erent was the world then1 how separated in its parts1 how ignorant the nations o, each other1 how [Page 3] pro,ound the dar0ness which veiled the 6ast ,rom the West and the West ,rom the 6ast 8 9rom time to time #e,ore that as in the reign o, 6li3a#eth a stray traveler may have gone over to the eastern lands and #rought #ac0 some message o, the wonders there o, delicate art o, e:7uisite cra,tsmanship o, treasures which da33led the imagination o, the West1 #ut those travelers ,ew and ,ar #etween 0new nothing o, the thoughts o, the people though they admired their handiwor01 0new nothing o, the religions that they ,ollowed1 nothing o, the philosophy that they studied1 nothing o, the -criptures on which their lives were #uilt. *t was scarcely more than one hundred and twenty years ago when ,irst a touch o, eastern science was #rought over to western lands when the great (aire o, Paris .ailly who perished later in the Reign o, $error ,irst drew the attention o, 6urope to the marvelous astronomy o, the 6ast. $hen there came over some o, the stories o, the popular ,aith copyings o, some o, the pictures the sculptures used in the temples o, that ancient ,aith. $here you have the #eginning the ,oundation o, the science called &omparative (ythology which in the last century has received such an enormous impulse #y the researches o, the archaeologist and the anti7uarian. Page 1

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4ou ,ind in some o, the earlier #oo0s o, the nineteenth century the #eginnings o, that 9ree $hought movement which gradually #lended with scienti,ic materialism and made a dangerous ,oe menacing the very li,e o, Religion. -ome o, the #oo0s which still are [Page 4] classics came ,rom 9rance especially towards the close o, the eighteenth and the #eginning o, the nineteenth century. $hen a little later 6nglishmen 5oined in the study. .ut still the #est o, the 6ast did not come over here; only some o, the religious stories and many o, the e:ternal superstitions came. *t was only comparatively lately in the days o, (a: (<ller when that splendid series o, the -acred .oo0s o, the 6ast was pu#lished that gradually the 6uropean mind awa0ened to the world/treasures o, philosophy and wisdom that lay #uried in the literature o, the 6ast. $he German philosophers had touched upon it. 6merson the ,amous American essayist possessed the one copy that e:isted in America in his day o, that now well/0nown %ind= -cripture The Song Celestial. -ince that time how great the change8 6very educated man 0nows something o, the sacred literature o, the %ind= o, the .uddhist o, the &hinese has tried to read and endeavored to grasp and understand1 and now we ,ind in the >niversities they are #eginning to have chairs o, +riental ?iterature so that eastern 0nowledge and western 0nowledge may supplement each other instead o, #eing regarded as antagonistic to each other1 and you can see i, you loo0 through that century the wonder,ul change that has come in two directions. 9irst the gradual #ringing o, *ndia under the rule o, Great .ritain and the ,amiliari3ing o, Great .ritain with the *ndian thought o, the past and o, the present1 on the other hand the uprising o, the [Page 5] ,ar 6ast grappling in a death struggle with a western nation @ the war #etween Russia and Japan which le,t the great eastern Power triumphant. &an you catch under that no glimpse o, a plan no wor0ing o, a determinate end in guiding the 6ast and West along the road #ene,icial to humanity at large A *s it not true that the eastern and western minds are drawing together the one philosophically metaphysical the other ,ond o, every science that deals with matter A %ow that eastern mind su#tle and spiritual is gradually #ecoming wedded to the western mind scienti,ic and practical see0ing to turn discoveries and 0nowledge to the practical prosperity o, man. %ow the eastern ideals are again ta0ing their place tempered with the practicality o, the West. %ow the eastern lac0 o, pu#lic spirit is gradually #eing made good #y the altruism and the pu#lic spirit and the patriotism o, the West. %ow .ritain is wor0ing in *ndia1 how *ndia is re/acting on .ritain1 until you can see gradually ,orming amid the dust and the turmoil o, the present the outlines o, a mighty World/6mpire with 6ast and West together1 mighty World/Powers lin0ing and marching side #y side until *ndia shall no longer #e a constant menace a danger in the moment o, .ritainBs wea0ness #ut shall #e a #uttress and a strength1 the oldest and the youngest #ranches o, the Cryan ,amily 5oining hands in one mighty 6mpire which #y the peace it will ma0e will o,,er a ,it ,ield ,or the spread ,or the teaching o, a World/Religion. 'Page 6) All religions now have passed ,or all really educated and thought,ul persons out o, the stage in which they tried to convert each other into the stage when they try to understand and learn ,rom each other. All religions are di,,erent with a purpose. *, great truths are to e:press themselves ,ully it cannot #e through a single ,aith nor #y a single intellectual presentment1 and i, you will loo0 ,or a moment at the religions o, the world as a whole you will ,ind that every religion stri0es a di,,erent note and not one o, these notes is to #e spared in the ma0ing o, the mighty chord which shall arise ,rom humanity to God. 9or religion is the search ,or God and every religion gives us a letter o, %is Name1 and only when the rivalries are over and each religion is spea0ing out its letter will the mighty Name shine out complete through the contri#ution that every ,aith has made. $he most cursory glimpse o, the worldBs ,aiths living and dead will convince you o, the truth o, what * say. 9or every one o, them gives out a di,,erent note. 6very one o, them contri#utes something special to the ma0ing o, the World/Religion o, the ,uture. Not in monotone #ut in Page 2

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chords and harmony comes out the great revelation o, God to man. +ne religion would #e a monotone. $he worldBs religions ma0e a ,ull harmonious chord. And thin0 how di,,erent is the dominant idea that goes out ,rom every ,aith. $hin0 o, %ind=ism the oldest o, the worldBs religions. +ne o, your own -cotch divines who lived ,or a very long time in *ndia as a [Page 7] missionary and ,ounded the great &hristian &ollege at (adras Dr. (iller has said what in his opinion is the contri#ution o, %ind=ism to the religious thought o, the world. %e summed it up as the proclamation o, the *mmanence o, God and the -olidarity o, (an. *n those two phrases you have #ut one truth ,or i, God #e immanent in all then the lives animated #y a single li,e must ,orm one vast solidarity. $he one li,e in all means the #rotherhood o, the many. +nly when we realise that God is seen in everything do we ,eel that all that lives #elongs to that single li,e. $hen ,rom PErsFism comes out the note o, Purity purity o, thought o, word o, deed. $hat is the ,ormula that every PErsF repeats day #y day as he ties his sacred thread. And .uddhism gives right 0nowledge right understanding right thin0ing. $hat is the great message o, .uddhism to the world. Greece spea0s o, .eauty and Rome spea0s o, ?aw and the message o, 6gypt is -cience. &hristianity gives the message o, -el,/sacri,ice1 Judaism that o, Righteousness1 and so on one a,ter another. 4ou see that every religion has its special idea that it gives to the religion o, the ,uture and o, all those pearls o, truth not one must #e lac0ing when religionBs great nec0lace o, 5ewels is placed round the nec0 o, humanity. -o loo0ing thus at the religions as each contri#uting its own thought a#ove all others1 realising that the political and social condition o, the world is gradually ma0ing an area where the World/Religion can grow up let us ne:t as0 what would #e the [Page 8] conditions o, such a religion and what its special gi,ts to the world A 9irst o, all * do not #elieve that the religions o, the time will disappear as religions. * #elieve that they will #e related to the World/Religion as say the various &hurches o, &hristendom are related to &hristianity. *t is 5ust as you ,ind many a &hurch many a sect 5ust as you ,ind many varieties o, thought and teaching1 #ut they all loo0 up to the &hrist as the supreme $eacher and accept %is gospel as the ,oundation o, their message. -o in the World/Religion the great religions will still e:ist each one appealing to a special type and a a special temperament o, man0ind e:isting as sects o, a single 9aith e:isting as #ranches o, a single tree reali3ing their ,undamental unity #ut preserving their valua#le diversity1 ,or #y construction and not #y destruction will come the ,ul,illing o, the great religious law. 9or surely diversity is the very condition o, a universe and o, all its #eauty. +ne e:pression o, truth could never e:haust the contents o, a spiritual truth. $he intellect divides separates classi,ies1 it can never give the ,ull rounded All o, the sum which is $ruth. A part o, it a ,ragment o, it an aspect o, it @ yes @ that the intellectual presentment can give1 #ut we need to have them all in order that the many/,aced truth may shine out ,or the helping and teaching o, man. -o * loo0 ,or a great World/Religion where each religion will have its place where each great ,aith will present its own aspect o, the truth1 #ut where we all [Page 9] shall learn ,rom every ,aith the special view it has to teach and so widen our minds enlarge our hearts and deepen our reverence ,or the greatness o, the truth. ?oo0ing ,or a moment at that conception how shall we ,ind that which unites A %ow shall we discover the method #y which the intellectual presentment shall ,ind a common origin in the spiritual truth A * will ta0e Page 3

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two illustrations to show you e:actly what * mean and they are closely connected with each other. * spo0e o, the di,,erent ways o, reading history. ?et me ta0e ,or a moment one great drama played on the stage o, the world ,amiliar to you all @ the li,e o, the &hrist. Now there are two ways in which you may regard it. +ne tends to divide the other tends to unite. 4ou may ta0e it purely and entirely as the history o, one (an however divine. A li,e led in the ,ace o, the world great inspiring no#le #ut only a single li,e however divine with a single li,eBs contents. Round that idea there has #een much o, controversy much o, struggle much o, antagonism. Guestions o, scholarship arise the age o, documents the various readings how long this manuscript has e:isted what particular date can #e given to that manuscript come down or discovered perhaps in some church ruin some ancient monastery. $here is all the turmoil o, intellectual stri,e all the arguing o, scholars and controversialists everything which ma0es ,or controversy and nothing which ma0es ,or inspiration. Now it is a story o, a single li,e. (ost [Page 10] people agree now that the idea put ,orward #y -trauss that the &hrist/story is a myth is entirely out o, court. $hat was one o, the lines o, attac0 very popular in the last century #ut * dou#t i, any scholar today thin0s ,or one moment that the &hrist did not really e:ist on the stage o, history and teach and preach in Palestine. *t is the history then o, a li,e which had the most enormous e,,ect upon man0ind. .ut is that all it is A +r is there something deeper and greater which shall unite where scholarship and criticism divide A Never yet did a great spirit live on earth and live a li,e which was %is alone with no #earing upon %is #rethren with no touching o, the man0ind to which %e came. $here is a deeper meaning in the history o, the &hrist in which that li,e shines out in para#le and drama as it were. *t is the story o, the e:perience o, every human -pirit as he un,olds ,rom seed into ,lower and ,ruit. *t was declared #y a great $eacher that &hrist is the H,irst/#orn among many #rethrenH1 it is declared that all men are parta0ers o, the divine Nature1 and surely that history loses nothing o, its charm i, #elow the history o, one man however divine you see your own history as you shall lead it as you gradually rise ,rom the carnal to the spiritual and #egin to realise the possi#ilities that lie latent in the -pirit that is man. $hen the whole un,olding o, that story #ecomes the e:pression o, a great mystical truth. $he #irth o, the &hrist in .ethlehem stands ,or the #irth o, the &hrist in every one who is rising into realised [Page 11] divinity in every one o, those in whom -. PaulBs phrase is #eing realised; H(y little children o, whom * travail in #irth again until &hrist #e ,ormed in youH. $hen you #egin to see in that #irth the #irth o, the &hrist. *n every human -pirit you #egin to see the growth in ,avour with God and man. 4ou see the -pirit in the moment o, #aptism when the li,e ,lows down upon him ,rom a#ove. 4ou see him in the glory o, trans,iguration when the human -pirit #egins to realise his own divinity. 4ou see him in the agony o, the passion when the soul approaching Deity ,inds out its human wea0ness and agonises in the last ordeals o, the -aint. 4ou see him risen and ascended in the man who has attained the ,ull stature o, the &hrist. And so you realise however historical the story it has a deeper spiritual meaning which underlies the whole that &hrist was living the story o, all man0ind as well as a single li,e in Palestine two thousand years ago. Now it is that mystical story that unites; it is true ,or all men o, every ,aith true ,or all in their upward clim# true ,or all in their realisation o, divinity within themselves1 and then it #ecomes an inspiration the most potent that man can have ,or realising the unity. %e also realises through that the possi#ility o, a personal achievement1 and then ,or the ,irst time the words o, &hrist #ecome literally possi#le o, ,ul,ilment; H.e ye there,ore per,ect even as your 9ather in %eaven is per,ectI. 9or a man that is only man that command must remain ,or ever un,ul,illed1 #ut [Page 12] ,or a man in whom the seed o, God is sown there is no per,ection impossi#le ,or him as he passes ,rom strength to strength. $hat is the mystical interpretation and the religion o, the ,uture must #e #ased on (ysticism. -ee how that is carried out in one o, the dogmas o, the &hurches in regard to the Atonement. -ee how it shows Page 4

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how much o, truth there is in it and how much o, human error has veiled the spiritual truth. 9or in the ideal o, &hrist as an e:ternal -aviour however e:7uisitely #eauti,ul and lova#le ,rom the standpoint o, those %e helps there is always some ,eeling o, unrest o, distur#ance inasmuch as some one outside is the %elper and gives us that which we do not realise ,or ourselves. .ut in the mystical view o, the Atonement with the #irth o, &hrist in the human -pirit it is a &hrist within instead o, a &hrist without. *t is the un,olding o, a li,e instead o, the imputation o, the righteousness o, another. $here is nothing o, legality nor contract nor materialism #ut the opening up o, a li,e that trans,orms and ma0es atonement #ecause it trans,orms man into God. 4ou may say; Are you against religious dogma A No. Dogma has its place in all teaching o, truth. -cience has it 5ust as much as religion. *t is 7uite dogmatic to say that i, you put hydrogen and o:ygen together at a certain temperature they will com#ine. A statement o, truth imposed #y authority ,rom outside that is what dogma is and any such statement o, truth is necessary ,or learning and ,or teaching. $hat is what critics o, religious dogmas [Page 13] very o,ten ,orget. .ut a dogma not to #e mischievous must #e #ased on e:perience and veri,ia#le #y e:perience and that is sometimes the wea0 point o, religious dogma1 #ut it ought not to #e so. All the great religious dogmas are #ased on e:perience though not on the e:perience o, modern people1 #ut that is the ,ault o, modern people and not the ,ault o, the dogma. 6very great spiritual truth thrown into dogmatic ,orm and imposed on the awed man #y &hurch or Pope or .oo0 has its origin in human e:perience in relation to divinity. 9or the religious consciousness is universal and the great dogmas o, the ,aiths o, the world are #uilt on that testimony o, the religious consciousness o, man0ind. 4ou say; %ow do you 0now it A .ecause you ,ind them in every ,aith. 4ou ,ind them in every age. 6very nation possesses the same truths although in di,,erent words the same great ,undamental truths on which every religion is #ased. $hey are common truths and they have #een 0nown #y the e:perience o, man in touch with the invisi#le worlds. Now there is no reason in the world why you should not again #e a#le to veri,y these truths ,or yourselves as in a moment * will show you1 #ut what * want to put to you now is that the di,,erence #etween the man who accepts the dogma and the (ystic is this; the authority o, the receiver o, the dogma is outside him and he has no 0nowledge which veri,ies the dogma1 #ut the (ystic 0nows the truth #y sight. $he -pirit has ,aculties as well as the #ody. $here is a science o, the [Page 14] -pirit as much as physical science. $he -pirit can gain 0nowledge e:perimentally as well as the #ody and when a man has reached a certain stage o, evolution he needs no other authority to teach him religious truth ,or within the depths o, his own -pirit there wells up the truth which the other sees ,rom the outside and an inner authority and not an outer authority reveals the truth that the (ystic 0nows. %e does not #elieve in God #ecause the &hurch says; God is. %e #elieves in God #ecause he has ,ound God within himsel, and the -pirit 0nows that is where God is and naught can ever sha0e that 0nowledge. $he dogma standing on authority may #e undermined #y other authority. $he dogma #ased not on demonstration #ut on a &hurch or a .oo0 may #e sha0en to pieces when other #oo0s are read and other religions are loo0ed into1 #ut your own 0nowledge your own e:perience your own realisation o, the Deity within you which ma0es you a#le to recognise the Deity without you that nothing can sha0e1 ,or it is your very own and you 0now it you hold it and i, alt the world were to rise against you it would not #e sha0en. $hat is the position o, the (ystic. %e 0nows &hrist within him. $here is the -pirit that is 0nowledge1 and he recognises that which agrees with the 0ey note o, his own -pirit.

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9or there is #ut one -pirit in many #odies one ?i,e in many ,orms one God in many temples1 and so there comes to #e #ut one word and one 0nowledge and that #elongs e7ually to all who will to 0now [Page 15] and not only to #elieve to un,old within themselves the ,aculty o, 0nowledge which lies within the -pirit o, every son o, man. Now (ysticism unites ,or all the (ystics o, the world agree on the ,undamentals o, the spiritual consciousness. Dogmatists 7uarrel1 (ystics rein,orce each other1 and on the development o, the -pirit in man the religion o, the ,uture must depend. $hose grow into 0nowledge1 they will #e the pillars o, the religion o, the ,uture; and dogma will have its proper place in the teaching o, the younger and ine:perienced until they have grown into religious manhood. -o the mischie, o, dogma will disappear. *t will ta0e its right,ul place as part o, the education the religious education o, the man. $he dogmas will #e taught in many ,orms in the di,,erent ,aiths and the one mystical truth they em#ody will #e taught in the religion the World/Religion as e:pressed in di,,erent ways in the &hurches. .ut another thing that religion must give us is a science o, religion. *, religion #e true each o, you has those ,aculties * spo0e o, which are to the -pirit what the senses are to the #ody and the reasoning mind to the intelligence. *t is part o, the duty o, religion to teach us how to un,old those ,aculties in ourselves in order that we may 0now and religions do teach it and have taught it only it has slipped so much out o, sight today. >se,ul as was much that was done in the Re,ormation priceless as is the importance o, the assertion o, ?i#erty o, $hought and ?i#erty o, Judgment one [Page 16] great harm was done to &hristianity #y that movement. *t ro##ed the protesting communities o, much o, that occult 0nowledge which had come down ,rom the days o, the Apostles and the Disciples in the un#ro0en succession o, the &hurch o, Rome. $he teachings o, the Roman &hurch today contain ,ar more occult science than is ,ound in the #ishops and the clergy o, the communities that ta0e the name o, Protestants. *t has methods o, teaching methods o, training ways o, meditating which in every great ,aith are the only ways o, awa0ening those ,aculties which ena#le you to 0now and not only to #elieve. $he ,aith which leads to manBs per,ection is laid down in some great Roman &atholic manuals and it is identical in its stages its #eginnings and its endings with that same ,aith as taught in .uddhist treatises as laid down in the %ind= science o, 4oga. 4ou might ta0e what you li0e there and you will ,ind the teaching the same the discipline the same, the methods o, progress the same only the words are di,,erent. Rome spea0s o, puri,ication as the ,irst step o, that ,aith. $he %ind= and the .uddhist call it the pro#ationary path on which certain 7uali,ications are to #e gained and the 7uali,ications are given one #y one e:actly as what is wanted to control and to discipline the moods o, the mind and to ma0e a man calm and pure and strong. $hen you come to the ne:t step which Rome calls the path o, *llumination. $he %ind= and the .uddhist call it the path o, *nitiation and mar0 out the various stages on the path all the great *nitiations through which [Page 17] the disciples pass. $he ending ,or #oth the Roman calls >nion the %ind= and the .uddhist call ?i#eration #ut in #oth cases it means the realisation o, Divinity the union o, the human -pirit with the divine. A ,ew months ago * was reading with some care a Roman &atholic treatise that any one o, you might read with the greatest pro,it i, you care at all a#out the scienti,ic side o, (ysticism. *t is written #y a Jesuit ,ather and in the translation is called The Graces of Interior Prayer. *t has received the approval o, the Pope and o, some o, the high o,,icials o, the Roman &atholic &hurch. Now in that #oo0 at the end o, it in dealing with >nion the writer spea0s o, the dei,ication o, man man #ecome divine the union #etween God and man so close so utter that man is dei,ied. Now * con,ess * was surprised to ,ind a phrase so strong outside the $heosophical %ind= and .uddhist treatises. * did not 0now that Rome would go so ,ar in e:plaining what the end o, the path connoted and then * remem#ered that * ought to have 0nown it ,or one o, the great teachers o, the &hurch -. Am#rose gave the no#le sentence; H.ecome what you areH. Does it sound a parado: A *t contains a great and pro,ound meaning. .ecome Page 6

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the mani,ested God that you are already in seed and in germ1 ,or i, you thin0 ,or a moment you cannot #ecome that which you are not. +nly that which e:ists in you in possi#ility can ever #e mani,ested #y you in actuality. 4ou must have it within #e,ore it can show itsel, without and in that great [Page 18] sentence o, -. Am#rose the idea o, the universal religion is declared. $he human -pirit is divine the o,,spring o, God. .ecome then in outer mani,estation that which you are in inner reality1 and the World/Religion o, the ,uture will #ring out the way again in sight o, the people will show them how to wal01 it will lead them into a 0nowledge o, their own Divinity1 mystical in its teaching so that the teaching can #e translated #y all the religions into the varied dogmas1 scienti,ic with the 0nowledge o, the -pirit so that men may learn to develop the spiritual ,aculties and then use them ,or the per,ecting o, their own nature1 with no antagonists ,or it will #e universal1 with no 7uarrels within it ,or it will #e all/inclusive. $hat mighty World/ Religion is to #e proclaimed #y the supreme $eacher the $eacher o, Angels and o, (en1 that in very truth is on the threshold; its ,oot is at the door. ?oo0 around you and you will see the signs o, the change. ?oo0 a#road over the world and you will recognise that mighty synthesis is coming into which all the world/,aiths shall #e #uilt and 0now themselves as one. When religious hatreds have passed when religious controversies have disappeared when men have learned the supreme truth so o,ten preached so little practiced; H?et him that loveth God love his #rother alsoH1 when out o, the World/ Religion has grown the World/Peace1 when out o, the World/9aith has grown the World/-ervice1 then religion shall #e what it ought to #e the helper o, the downtrodden [Page 19] the protector o, the wea0 the teacher o, the ignorant the raiser o, the ,allen1 then religion will not only tie man to God #ut man to man and it will #e reali3ed that 0nowledge o, God is #est e:pressed in -ervice to (an.

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