theosophy, the mother of religions, philosophies, and sciences

THE THEOSOPHICAL PATH
Theosophy, as a system, was a mere
syncretism or collection of various re-
ligious and philosophic and scientific
ideas gathered in many or several quar-
ters and more or less successfully wov-
en into a consistent whole; but, on the
contrary, that Theosophy was that
single system or systematic formula-
tion of the facts of visible and invisible
Nature, which, as expressed through
the human mind, takes the apparently
separate forms of science and of phi-
losophy and of religion.
Our meaning should be clear. These
three departments of human thought
are not naturally separate things, but
merely, as just said, three forms by
which the human mind aspires to at-
tain an understanding of invisible and
visible Nature, and the methods by
which human reasoning follows those
three forms. In other words, Religion,
Philosophy, and Science, are but three
sides of the triangle of Truth; and in
the Theosophical view, it is as impos-
sible to separate one from the other
two, as it would be to separate away
one of the three sides of a triangle, and
to claim that the two remaining sides
form the Euclidian figure called a
triangle.
Human religion is the expression of
that aspect of man's consciousness
which is intuitional, aspirational, and
mystical. Philosophy is that aspect of
the human consciousness which is cor-
relative, and which seeks the bonds of
union among things, and exposes them,
when found, as existing in the mani-
fold and diverse forms of natural pro-
cesses and the so-called laws which
demonstrate their existence; while Sci-
ence is the third aspect of human think-
ing, and is the activity of the mentality
in its inquisitive, researching, and clas-
sifying, functions.
It is obvious, therefore, that these
three being but three diverse manners
of the human consciousness in express-
ing its inherent powers and capacities,
the results must be, as said above, fully
correlated, only apparently distinct,
any one from the other two; for man's
consciousness, as just said, is the root
of all three, and from it they spring
forth clad in three varying garments
of human thought.
This conception alone is one which
does infinite credit to the penetrating
power of H. P. Blavatsky's strength
of intellect. It is at once seen, then,
from what precedes, that for the Theo-
sophist the notion that there could be
a conflict between Science and Reli-
gion, or between Science and Philoso-
phy, or between Religion and Philo-
sophy, is absurd on the face of it; and
any such apparent conflict arises sole-
ly out of the untoward and wholly mis-
taken idea that the so-called 'soul' of
man is a radically separate function,
or is a radically different thing from
that of his philosophic intellect, or of
his researching and ratiocinative brain-
mind mentality.
The reader must readily see, there-
fore, that any religion or any philoso-
phy or any science which deliberately
casts imaginary frontiers around its
own province of thought, is necessarily
limiting its field of expression; for such .
frontiers are wholly imaginary, and