WHEN the Theosophical Society was founded in 1875, the First and foremost of its Three Objects was identified as Universal Brotherhood.
It was the only one of the Three Objects requiring acceptance by prospective members of the Society. The fundamental first principle was held to be a “fact in Nature.”
The Theosophical Movement magazine noted persuasively in its article Universal Brotherhood Fiction or Fact? that “the world is sick of war and desires peace, yet wars and preparations for war continue.”
“People wish to banish enmity and to usher in an era of friendship,” the article continues, “yet rivalry and hatred perpetuate hard feelings which separate man from man. Many believe in and talk about Brotherhood, but we see everywhere the failure of unity and harmony.”
“… the very concept of cosmopolitan internationalism, of humanity as a unit, one grand family, seems fanciful.”
Would not this concept of unity, if acknowledged, inexorably shift humanity’s worldviews away from selfishness and separateness towards a realized universal compassion and world peace, as Theosophy established in its original First Object?
If universal unity and causation are in truth the substratum of nature and the cosmos, must it not be so with humanity? Would acknowledgement and proof of this idea not lead to true human solidarity?
In the century following the launching of the theosophical movement, one scientist arose who got the message, British astrophysicist Sir Fred Hoyle (1915-2001). Hoyle dedicating his life to asking and answering universal questions, maintained that the origin of life was cosmic, not terrestrial — and seemed like a dedicated Theosophist plus world-renowned astronomer.
Hoyle maintained “there is a coherent plan in the universe.” (Adding, “though I don’t know what it’s a plan for.”)
His “steady state” theory maintained that the universe had no beginning or end, and would continue to exist. Likewise Theosophy “affirms the Eternity of the Universe in toto as a boundless plane,” H. P. Blavatsky notes (The Secret Doctrine 1:16).
And she explained how this grand canvas “is periodically the playground of numberless Universes incessantly manifesting and disappearing, called ‘the manifesting stars,’ and the ‘sparks of Eternity.’”
“The appearance and disappearance of Worlds is like a regular tidal ebb of flux and reflux.”
“This second assertion of the Secret Doctrine is the absolute universality of that law of periodicity, of flux and reflux, ebb and flow, which physical science has observed and recorded in all departments of nature. An alternation such as that of Day and Night, Life and Death, Sleeping and Waking, is a fact so common, so perfectly universal and without exception, that it is easy to comprehend that in it we see one of the absolutely fundamental laws of the universe.”
Preempting the future gravity-based materialism of science, in what would come to be known as “The Big Bang” concept, The Secret Doctrine declared with irrefutable logic, that an ‘infinite universe’ cannot by any stretch of the imagination become ‘larger!’
The “expansion” so-called, does not mean “an increase in size,” rather “it was a change of condition,” Blavatsky maintained — “it ‘expanded like the bud of the Lotus,'” a metaphor she used frequently in her teachings. (The Secret Doctrine 1:62-3)