Theosophy and the Wisdom Tradition according to David Reigle

Theosophy is portrayed as the modern expression of an ancient, non-dual and non-theistic universal Wisdom Tradition, that predated all known religions and serves as their primordial source. This tradition, once universally diffused, fragmented into exoteric religions particularly under priestcraft and conventionalists, but was preserved in esoteric schools through oral and initiatory dissemination of knowledge, particularly in Tibet. Reigle argues that Theosophy, as presented by H.P. Blavatsky in works like The Secret Doctrine (1888), restores these teachings through direct transmission from a group composed of masters, adepts and disciples in the trans-Himalayan region in Tibet, drawing from the Book of Dzyan, a secret text in Senzar, an ancient symbolic language.

Reigle emphasizes that Theosophy is not a syncretic borrowing from multiple religions but a legitimate continuation of esoteric Buddhism, evidenced by doctrinal correspondences that predate Western access to key texts. By putting forth these positions, we do not say that H.P. Blavatsky’s The Secret Doctrine would not contain errors, but when you situate it in its contexts, as Reigle does, it presents itself as a very commendable commentary on the highest philosophical concepts of the traditions, nations and cultures it covers. She had said in her work, that the evidences exist, but no one has gone through the trouble of collating all the facts. It doesn’t matter if the first humans were not androgynous beings. What Theosophical literature pointed to were teachings and accounts unusual and unheard of to Westerners from other traditions, some of which were doubted by Western scholars. Unfortunately, the record or even just the perception has not been corrected.

Reigle traces the WISDOM TRADITION through four major Tibetan Buddhist schools: the Nyingma, Kagyu, Sakya, and Gelugpa; and discusses their esoteric interpretations, as well as Classical Indian philosophical systems such as Samkhya, Vedanta, Madhyamaka, Yogacara, and Puranic cosmogonies.

Central to the Theosophical Position is the ONE REALITY (an omnipresent, eternal principle), svabhava (inherent nature), atman/anatman (self/no-self), sunyata (emptiness), and a cyclical genesis, all affirming non-dual, non-theistic unity. Some have incorrectly thought the concept of cosmic cycles entered Theosophy from Shia and Zurvanite (an extinct Zoroastrian school) sources, which gets into the main reason for bringing the research of David and Nancy Reigle to our attention in exploring the implications this research on originalist claims of monotheism. Theosophy leads to sources and non-theist ancient schools of thought in both classical Indian and Greek philosophy.

It is very important understand therefore, that there exists ample correspondences in cosmology and concepts between classical Greek and Indian philosophy and other systems — carrying some of the most stupendous metaphysics and logicians within the history of religio-philosophical thought. This research is what led the Theosophists to form an association on the principle of universal brotherhood, not to “borrow” or construct a “potpourri.” Cheapening that movement’s efforts has been one way of directly and indirectly misdirecting the public and discouraging research as being related to too “outre” and “foreign” topics.

It is threatening, because even if — without using Theosophists as sources so one’s work could not be easily discounted — I purely used the classical sources, it would still show that non-theist and monist cosmologies underlie “Western Civilization,” and it could dismantle the entire heresiology and polemic of Christian theology. The path is through a genuinely Herculean effort against the main religion that has set up its occupied authority and claim upon Western Civilization. It is because of the obstacles Christian theology has set up and structures it has dismantled, even if through attempts to integrate “pagan ideas” into Christianity, that there is no really strong bulwark against modern religious dominionists and violent orientations in our times.

For example, when Theosophists and others have taught that “a god lives in man,” the Christian authorities have wanted to control the dialogue, by situating that position solely within the Christian Biblical symbolism in connection to “seed” motifs, and others have outright rejected the idea, because of the very belief that the rationale leads to non-Christian beliefs or Luciferianism. The concept has no connection to Satan, but to ancient theories of atomism preceding even Democritus. The concepts, traditions and schools of thought Theosophy deals with are related to the history of science, not “demons.”

The statement is also no different from the Buddhist idea, that all humans possesses the germ of wisdom (Buddha) in them, which is the non-conceptual nature of space (dhātu) and the purity of the nature of mind. The concept supports the growth of wisdom in all beings. Western Christianity has historically often attempted to construct the belief in an inherent barrier, that is not just a linguistic one, but rooted in ideas of what is true, right and normal versus false, demonic and foreign-sounding.

CORE DOCTRINES OF THEOSOPHY AND THEIR SOURCES IN THE WISDOM TRADITION

Lets lay out the core doctrines, schools, and evidences of Theosophy, referencing Reigle’s research.

Reigle delves into Theosophy’s three fundamental propositions from The Secret Doctrine, but focuses extensively on the first: an “Omnipresent, Eternal, Boundless, and Immutable PRINCIPLE” transcending thought (SD I, p. 14). This ONE REALITY manifests in dual aspects (abstract space and motion) and a triad during cosmogony, symbolizing radical unity where spirit and matter are sublimely integrated. Reigle contrasted this with exoteric religions’ theism, tracing it to classical non-dual systems.

Reigle describes the ONE REALITY as “Be-ness” (SAT), devoid of attributes, akin to ABSOLUTE ABSTRACT SPACE (matter’s substratum) and MOTION (unconditioned consciousness). “The fundamental unity of all existence…is one thing, not any collection of things… one being” (An Invitation to The Secret Doctrine, pp. 3-4). This is eternal substance called mülaprakriti in Sanskrit and indestructible MATTER.

“Matter and Life are equally eternal and indestructible (…) they are one and identical” (H.P. Blavatsky Collected Writings, vol. 4, p. 452, cited by Reigle).

In tracing this position through Tibetan Buddhism, Reigle finds its corresponding concept to Mahashunyata (great emptiness), which is the Buddhist Absolute as “Emptiness” or Fan/Bar-nang, a ubiquitous Presence during the universe’s period of dissolution (pralaya) and manifestation (manvantara). As it is said, “Space and earth in svabhava or svabhavata (ngo-bo-nyid),” from Stanza I of the Book of Dzyan.

In the Jonangpa school, it is empty of other (gzhan stong), a principle that is “permanent, stable, quiescent, and eternal, which is devoid of anything but itself.”

Dolpopa (Jonangpa founder) restores this as the “Golden Age Tradition” from Kalachakra teachings, which explains the Theosophical Movement’s emphasis on the restoration of prehistoric wisdom (p. 2-3), which is not rooted in Western Europe, or a European colonialist-dominated narrative.

In Gelugpa tradition through Tsongkhapa, emptiness is absolute negation of the eternal substance (svabhava), but Reigle notes esoteric divergence, with the adepts associated with the early Theosophical Movement self-identifying as esoteric Budhists preserving this unity of esoteric Bodhi (or Wisdom).

In classical Indian Philosophy, this Theosophical Position corresponds to Vedanta’s Parabrahman (beyond conditioned existence) and Samkhya’s Prakriti (eternal matter evolving the universe). The universe is matter alone in the Samkhya school, where Prakriti is the eternal principle.

Upanishads describe it as “unthinkable and unspeakable” in the Mandukya Upanishad, which was cited in The Secret Doctrine.

Puranas and Laws of Manu provide genesis accounts, but Reigle notes The Secret Doctrine surpasses them in comprehensiveness, because it draws from lost esoteric commentaries (Reigle, 5).

On the doctrine of Inherent Nature (Svabhava) and the Doctrine of Emptiness (Shunyata), svabhava is the dynamic, inherent essence of the One Reality, “infinite life and the source of all life.”

Reigle reconciled it with the concept of Buddhist anatman (no-self) and the doctrine of emptiness (shunyata). Svabhava is eternal in the absolute (dhatu or element), but absent in phenomena.

Nyaya’s “specific negation” implies affirmation of distinct atman.

In Jonangpa’s Great Madhyamaka (Shentong) tradition, svabhava is truly existent as primordial wisdom (jnana), “empty of other,” but established ultimately (Reigle, p. 5, quoting Jamgon Kongtrul).

From Samkhya in classical Indian philosophy, svabhava is the universe’s cause through prakriti.

Yogacara terms like alaya-vijnana (substratum consciousness) and parinispanna (perfected nature) appear in Book of Dzyan.

Gelugpa (Tsongkhapa) rejects svabhava absolutely, when it is explained, that “rejection of svabhava ontology must be unqualified and absolute” (Reigle quoting Thupten Jinpa). Reigle sees this as contrast between exoteric and esoteric divergence, with Theosophy aligning with Maitreya’s lineage.

Nagarjuna in the Madhyamaka tradition teaches nisvabhava (no inherent nature) in phenomena, but Reigle notes hymns like Dharmadhatu-stava affirm an ultimate.

The Prajnaparamita sutras affirm dhatu (absolute space) as “not born, does not die…permanent, stable, quiescent, and eternal” in verse 80 of the Ratna-gotra-vibhaga.

On Atman/Anatman and the “Heart Doctrine” David and Nancy Reigle resolves perceived contradiction between the concept of atman and anatman between Gautama and other Vedic schools. Buddhism denies empirical self (skandhas) but affirms universal atman (paramatman) as the One Reality.

The Upanishads teach that atman is eternal Being, “unborn, unproduced, uncreated, unformed” (Udana 8.3).

This is the Heart Doctrine of Divine Compassion, from The Voice of the Silence in Tibetan Buddhism. Mahayana texts like Mahayana-Sutralamkara (9.23) equate nairatmya (non-self) with paramatman: “In utterly pure Emptiness, the Buddhas have attained to the summit of the atman” (p. 3).

The Ratnagotravibhaga text describes dharma-kaya as “perfection of permanence, happiness, self (atman), and purity” (Reigle 9).

In Vajrayana (Kalachakra), it connects the heart doctrine to Bodhisattva altruism in Bodhicaryavatara parallels.

Reigle provides serious updated proofs to legitimate esoteric Buddhist connections in Theosophy through textual predating and doctrinal specificity. The Book of Dzyan predates Western translations of Bodhicaryavatara (1909), yet parallels its altruism. The main adepts associated with the early nineteenth-century Theosophical Movement identified as devoted followers of Gautama Buddha. Non-theism traces to pre-theistic India, with God’s “arrival” as later innovation in Nyaya and Vaisheshika. Reigle concludes that no system is more comprehensive and self-consistent than that contained in The Secret Doctrine, and that the Theosophical Positions are rooted in traditional lineages like Maitreya’s, not fabrication.

CHART ON THEOSOPHY, TIBETAN AND INDIAN SCHOOLS AND THEIR DOCTRINES

Doctrine	Theosophy (Reigle’s Analysis)	Tibetan Buddhism	Classical Indian Philosophy
One Reality	Omnipresent, Immutable Principle; Be-ness (Sat) beyond thought.	Mahashunyata (Great Emptiness) as absolute Presence (in Jonangpa). Gelugpa: Absolute negation.	Parabrahman (Vedanta); Prakriti (Samkhya) as eternal matter.
Svabhava	Inherent essence, source of life; eternal in absolute.	Shentong: Truly existent primordial wisdom. Prasangika: Rejected absolutely.	Universe’s cause in Samkhya. Nisvabhava in phenomena (in Madhyamaka)
Atman/Anatman	Universal atman as One Reality; denies empirical self.	Nairatmya as path to paramatman (in Mahayana) Tathagatagarbha as obscured dharma-kaya.	Eternal atman in Upanishads; specific negation in Nyaya.
Genesis/Cosmogony	Original genesis from Book of Dzyan, supposedly surpassing known accounts.	Kalachakra cosmology; four modes of birth in Abhidharmakosha (3.8-9).	Rig Veda (10.129), Upanishads, Puranas; seven creations