Theos-Talk Archives (April 2003 Message tt00152)

Sunday, April 27, 2003

Re: RELIGIONS RECONCILED


Dear Friends:

Back in 1894 at a Parliament of Religions that was held in San
Francisco Mr. Judge spoke.

Inasmuch as the current world crisis involves the regard to be
placed on religions and their respective teachings this article
brings out many salient points of similarity and difference for
our consideration.

Best wishes,
Dallas

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[PARA]POINTS OF AGREEMENT IN ALL RELIGIONS[PARA][PARA][An
address delivered April 17th, 1894, before the Parliament of
Religions at San Francisco, Calif., by William Q.
Judge.][PARA][PARA][PARA]Mr. Chairman, Ladies and Gentlemen: Let
me read you a few verses from some of the ancient Scriptures of
the world, from the old Indian books held sacred by the Brahmans
of Hindustan.(1)[PARA][PARA]What room for doubt and what room for
sorrow is there in him who knows that all spiritual beings are
the same in kind and only differ from each other in
degree?[PARA][PARA]The sun does not shine there, nor the moon and
the stars, nor these lightnings and much less this fire. When He
shines, everything shines after Him; by His light all this is
lighted.[PARA][PARA]Lead me from the unreal to the
real![PARA][PARA]Lead me from darkness to light![PARA][PARA]Lead
me from death to immortality![PARA][PARA]Seeking for refuge, I go
to that God who is the light of His own thoughts; He who first
creates Brahman and delivers the Vedas to him; who is without
parts, without actions, tranquil, without fault, the highest
bridge to immortality, like a fire that has consumed its fuel. -
Mundaka Upanishad.[PARA][PARA][PARA]Such are some of the verses,
out of many thousands, which are enshrined in the ancient Hindu
Vedas beloved by those we have called "heathen"; those are the
sentiments of the people we have called idolaters
only.[PARA][PARA]As the representative of the Theosophical
movement I am glad to be here, and to be assigned to speak on
what are the points of agreement in all religions. I am glad
because Theosophy is to be found in all religions and all
sciences. [PARA][PARA]We, as members of the Theosophical Society,
endorse to the fullest extent those remarks of your chairman in
opening, when he said, in effect, that a theology which stayed in
one spot without advancing was not a true theology, but that we
had advanced to where theology should include a study of man.
Such a study must embrace his various religions, both dead and
living. [PARA][PARA]And pushing that study into those regions we
must conclude that man is greatly his own reveler, has revealed
religion to himself, and therefore that all religions must
include and contain truth; that no one religion is entitled to a
patent or exclusive claim upon truth or revelation, or is the
only one that God has given to man, or the only road along which
man can walk to salvation. [PARA][PARA]If this be not true, then
your Religious Parliament is no Parliament, but only a body of
men admiring themselves and their religion. But the very
existence of this Parliament proclaims the truth of what I have
said, and shows the need which the Theosophical Society has for
nineteen years been asserting, of a dutiful, careful, and
brotherly inquiry into all the religions of the world, for the
purpose of discovering what the central truths are upon which
each and every religion rests, and what the original fountain
from which they have come. This careful and tolerant inquiry is
what we are here for today; for that the Theosophical Society
stands and has stood: for toleration, for unity, for the final
and irrevocable death of all dogmatism.[PARA][PARA]But if you say
that religion must have been revealed, then surely God did not
wait for several millions of years before giving it to those poor
beings called men. He did not, surely, wait until He found one
poor Semitic tribe to whom He might give it late in the life of
the race? [PARA][PARA]Hence He must have given it in the very
beginning, and therefore all present religions must arise from
one fount.[PARA][PARA][PARA]What are the great religions of the
world and from whence have they come? They are Christianity,
Brahmanism, Buddhism, Confucianism, Judaism, Zoroastrianism, and
Mohammedanism. The first named is the youngest, with all its
warring sects, with Mormonism as an offshoot and with Roman
Catholicism boldly claiming sole precedence and
truth.[PARA][PARA]Brahmanism is the old and hoary religion of
India, a grown-up, fully-developed system long before either
Buddhism or Christianity was born. It extends back to the night
of time, and throws the history of religion far, far beyond any
place where modern investigators were once willing to place even
the beginning of religious thought. Almost the ancient of
ancients, it stands in far-off India, holding its holy Vedas in
its hands, calmly waiting until the newer West shall find time
out of the pursuit of material wealth to examine the treasures it
contains.[PARA][PARA]Buddhism, the religion of Ceylon, of parts
of China, of Burmah and Japan and Tibet, comes after its parent
Brahmanism. It is historically older than Christianity and
contains the same ethics as the latter, the same laws and the
same examples, similar saints and identical fables and tales
relating to Lord Buddha, the Saviour of Men. It embraces today,
after some twenty-five hundred years of life, more people than
any other religion, for two-thirds of the human family profess
it.[PARA][PARA]Zoroastrianism also fades into the darkness of the
past. It too teaches ethics such as we know. Much of its ritual
and philosophy is not understood, but the law of brotherly love
is not absent from it; it teaches justice and truth, charity and
faith in God, together with immortality. In these it agrees with
all, but it differs from Christianity in not admitting a
vicarious salvation, which it says is not
possible.[PARA][PARA]Christianity of today is modern Judaism, but
the Christianity of Jesus is something different. He taught
forgiveness, Moses taught retaliation, and that is the law today
in Christian State and Church. "An eye for an eye, and a tooth
for a tooth" is still the recognized rule, but Jesus taught the
opposite. He fully agreed with Buddha, who, preaching 500 years
before the birth of the Jewish reformer, said we must love one
another and forgive our enemies. [PARA][PARA]So modern
Christianity is not the religion of Jesus, but Buddhism and the
religion of Jesus accord with one another in calling for charity,
complete tolerance, perfect non-resistance, absolute
self-abnegation.[PARA][PARA]If we compare Christianity, Buddhism,
and Hinduism together on the points of ritual, dogmas, and
doctrines, we find not only agreement but a marvellous similarity
as well, which looks like an imitation on the part of the younger
Christianity. Did the more modern copy the ancient? It would seem
probable. And some of the early Christian Fathers were in the
habit of saying, as we find in their writings, that Christianity
brought nothing new into the world, that it existed from all
time.[PARA][PARA]If we turn to ritual, so fully exemplified in
the Roman Catholic Church, we find the same practices and even
similar clothing and altar arrangements in Buddhism, while many
of the prescribed rules for the altar and approaching or leaving
it are mentioned very plainly in far more ancient directions
governing the Brahman when acting as priest. [PARA][PARA]This
similarity was so wonderful in the truthful account given by the
Catholic priest Abbé Huc that the alarmed Church first explained
that the devil, knowing that Christianity was coming, went ahead
and invented the whole thing for the Buddhists by a species of
ante facto copying, so as to confound innocent Catholics
therewith; and then they burned poor Abbé Huc's book.
[PARA][PARA]As to stations of the cross, now well known to us, or
the rosary, confession, convents, and the like, all these are in
the older religion. The rosary was long and anciently used in
Japan, where they had over one hundred and seventy-two sorts. And
an examination of the mummies of old Egypt reveals rosaries
placed with them in the grave, many varieties being used. Some of
these I have seen. Could we call up the shades of Babylon's
priests, we should doubtless find the same rituals
there.[PARA][PARA]Turning to doctrines, that of salvation by
faith is well known in Christianity. It was the cause of a stormy
controversy in the time of St. James. But very strangely,
perhaps, for many Christians, the doctrine is a very old
Brahmanical one. They call it "The Bridge Doctrine," as it is the
great Bridge. But with them it does not mean a faith in some
particular emanation of God, but God is its aim. God is the means
and the way, and God the end of the faith; by complete faith in
God, without an intermediary, God will save you. [PARA][PARA]They
also have a doctrine of salvation by faith in those great sons of
God, Krishna, Rama, and others; complete faith in either of those
is for them a way to heaven, a bridge for the crossing over all
sins. Even those who were killed by Krishna, in the great war
detailed in the Ramayana, went straight to heaven because they
looked at him, as the thief on the cross looking at Jesus went to
Paradise. In Buddhism is the same doctrine of faith.
[PARA][PARA]The twelve great sects of Buddhism in Japan have one
called the Sect of the Pure Land. This teaches that Amitabha
vowed that any one who calls three times on his name would be
born into his pure Land of Bliss. He held that some men may be
strong enough to prevail against the enemy, but that most men are
not, and need some help from another. This help is found in the
power of the vow of Amita Buddha, who will help all those who
call on his name. The doctrine is a modified form of vicarious
atonement, but it does not exclude the salvation by works which
the Christian St. James gives out.[PARA][PARA]Heaven and Hell are
also common to Christianity, Buddhism, and Brahmanism. The
Brahman calls it Swarga; the Buddhist, Devachan; and we, Heaven.
Its opposite is Naraka and Avitchi. But names apart, the
descriptions are the same. Indeed, the hells of the Buddhists are
very terrible, long in duration and awful in effect.
[PARA][PARA]The difference is that the heaven and hell of the
Christian are eternal, while the others are not. The others come
to an end when the forces which cause them are exhausted.
[PARA][PARA]In teaching of more than one heaven there is the same
likeness, for St. Paul spoke of more than a single heaven to one
of which he was rapt away, and the Buddhist tells of many, each
being a grade above or below some other. Brahman and Buddhist
agree in saying that when heaven or hell is ended for the soul,
it descends again to rebirth. And that was taught by the Jews.
They held that the soul was originally pure, but sinned and had
to wander through rebirth until purified and fit to return to its
source.[PARA][PARA]In priesthood and priestcraft there is a
perfect agreement among all religions, save that the Brahman
instead of being ordained a priest is so by birth. Buddha's
priesthood began with those who were his friends and disciples.
After his death they met in council, and subsequently many
councils were held, all being attended by priests. Similar
questions arose among them as with the Christians, and identical
splits occurred, so that now there are Northern and Southern
Buddhism and the twelve sects of Japan. During the life of Buddha
the old query of admitting women arose and caused much
discussion. The power of the Brahman and Buddhist priests is
considerable, and they demand as great privileges and rights as
the Christian ones.[PARA][PARA]Hence we are bound to conclude
that dogmatically and theologically these religions all agree.
[PARA][PARA]Christianity stands out, however, as peculiarly
intolerant - and in using the word "intolerant" I but quote from
some priestly utterances regarding the World's Fair parliament -
for it claims to be the only true religion that God has seen fit
to reveal to man.[PARA][PARA]The great doctrine of a Savior who
is the son of God -- God himself -- is not an original one with
Christianity. It is the same as the extremely ancient one of the
Hindus called the doctrine of the Avatar. An Avatar is one who
comes down to earth to save man. He is God incarnate. Such was
Krishna, and such even the Hindus admit was Buddha, for he is one
of the great ten Avatars. [PARA][PARA]The similarity between
Krishna or Cristna and Christ has been very often remarked. He
came 5,000 years ago to save and benefit man, and his birth was
in India, his teaching being Brahmanical. He, like Jesus, was
hated by the ruler, Kansa, who desired to destroy him in advance,
and who destroyed many sons of families in order to accomplish
his end, but failed. [PARA][PARA]Krishna [as Rama-chandra] warred
with the powers of darkness in his battles with Ravana, whom he
finally killed. The belief about him was that he was the
incarnation of God. This is in accord with the ancient doctrine
that periodically the Great Being assumes the form of man for the
preservation of the just, the establishment of virtue and order,
and the punishment of the wicked. [PARA][PARA]Millions of man and
women read every day of Krishna in the [Mahabharata] of Tulsi
Das. His praises are sung each day and reiterated at their
festivals. Certainly it seems rather narrow and bigoted to assume
that but one tribe and one people are favored by the appearance
among them of an incarnation in greater measure of
God.[PARA][PARA]Jesus taught a secret doctrine to his disciples.
He said to them that he taught the common people in stories of a
simple sort, but that the disciples could learn of the mysteries.
And in the early age of Christianity that secret teaching was
known. [PARA][PARA]In Buddhism is the same thing, for Buddha
began with one vehicle or doctrine, proceeded after to two, and
then to a third. He also taught a secret doctrine that doubtless
agreed with the Brahmans who had taught him at his father's
court. He gave up the world, and later gave up eternal peace in
Nirvana, so that he might save men. In this the story agrees with
that of Jesus. And Buddha also resisted Mara, or the Devil, in
the wilderness. [PARA][PARA]Jesus teaches that we must be as
perfect as the Father, and that the kingdom of heaven is within
each. To be perfect as the Father we must be equal with him, and
hence here we have the ancient doctrine taught of old by the
Brahmins that each man is God and a part of God. This supports
the unity of humanity as a spiritual whole, one of the greatest
doctrines of the time prior to Christianity, and now also
believed in Brahmanism.[PARA][PARA]That the universe is spiritual
in essence, that man is a spirit and immortal, and that man may
rise to perfection, are universal doctrines. [PARA][PARA]Even
particular doctrines are common to all the religions.
[PARA][PARA]Reincarnation is not alone in Hinduism or Buddhism.
It was believed by the Jews, and not only believed by Jesus but
he also taught it. For he said that John the Baptist was the
reincarnation of Elias "who was for to come." Being a Jew he must
have had the doctrines of the Jews, and this was one of them. And
in Revelations we find the writer says: "Him that overcometh I
will make a pillar in the house of my God, and he shall go out no
more."[PARA][PARA]The words "no more" infer a prior time of going
out.[PARA][PARA]The perfectibility of man destroys the doctrine
of original sin, and it was taught by Jesus, as I said.
Reincarnation is a necessity for the evolution of this
perfection, and through it at last are produced those Saviors of
the race of whom Jesus was one. He did not deny similar
privileges to others, but said to his disciples that they could
do even greater works than he did. [PARA][PARA]So we find these
great Sages and Saviors in all religions. There are Moses and
Abraham and Solomon, all Sages. And we are bound to accept the
Jewish idea that Moses and the rest were the reincarnations of
former persons. Moses was in their opinion Abel the son of Adam;
and their Messiah was to be a reincarnation of Adam himself who
had already come the second time in the person of David. We take
the Messiah and trace him up to David, but refuse, improperly, to
accept the remainder of their theory.[PARA][PARA]Descending to
every-day-life doctrines, we find that of Karma, or that we must
account and receive for every act. This is the great explainer of
human life. It was taught by Jesus and Matthew and St. Paul. The
latter explicitly said:[PARA][PARA]"Brethren, be not deceived;
God is not mocked; for whatsoever a man soweth, that also shall
he reap."[PARA][PARA]This is Karma of the Brahman and Buddhist,
which teaches that each life is the outcome of a former life or
lives, and that every man in his rebirths will have to account
for every thought and receive measure for the measure given by
him before.[PARA][PARA]In ethics all these religions are the
same, and no new ethic is given by any. Jesus was the same as his
predecessor, Buddha, and both taught the law of love and
forgiveness. A consideration of the religions of the past and
today from a Theosophical standpoint will support and confirm
ethics. We therefore cannot introduce a new code, but we strive
by looking into all religions to find a firm basis, not due to
fear, favor, or injustice, for the ethics common to all. This is
what Theosophy is for and what it will do. It is the reformer of
religion, the unifier of diverse systems, the restorer of justice
to our theory of the universe. It is our past, our present, and
our future; it is our life, our death, and our
immortality.[PARA][PARA]--W Q Judge[PARA][PARA]Path, July,
1894[PARA][PARA][PARA][PARA]An address delivered April 17th,
1894, before the Parliament of Religions at San Francisco,
Calif., by William Q. Judge.[PARA][PARA]The Midwinter Fair at San
Francisco had annexed to it a Religious parliament modeled after
the first great one of 1893 at Chicago. Dr. J. D. Buck and
William Q. Judge, the latter as General Secretary American
Section, were officially invited to address the Parliament at one
of its sessions as representatives of the Theosophical movement.
Time was so short that all speakers were limited to thirty
minutes each; for that reason the address is not as full as it
would be had more time been granted. But the occasion once more
showed the strength of the T.S. movement. [PARA]