A Theosophical Text By One
Of The Greatest Western Philosophers
Immanuel Kant (22 April 1724 – 12 February 1804)
Theosophy sees an Eastern root and origin in most Western philosophical systems. In “The Secret Doctrine”, Helena P. Blavatsky wrote:
“It is difficult to find a single speculation in Western metaphysics which has not been anticipated by Archaic Eastern philosophy. From Kant to Herbert Spencer, it is all a more or less distorted echo of the Dwaita, Adwaita, and Vedantic doctrines generally.” 
For thousands of years, Eastern sages have had various ways of influencing Western thought, and as to modern Theosophy specifically, H.P.Blavatsky wrote in a private letter in the 1880s, from the German city of Würzbug:
“I like Würzburg. It is near Heidelberg and Nürenberg, and all the centres one of the Masters lived in, and it is He who advised my Master to send me there.” 
As to the Master she mentioned, one finds these words in a Letter written by him:
“We, who have studied a little Kant’s moral teachings, analyzed them somewhat carefully .... ”
In “The Secret Doctrine”, H.P.B. wrote:
“The greatest philosopher of European birth, Immanuel Kant ....” 
Indeed, the philosophy of Immanuel Kant (1724-1804) has a deep theosophical interest. In several aspects Kant anticipated - along with other thinkers, among them d’Holbach - the modern theosophical movement. Kant was one of the greatest philosophers of the European Enlightenment in the late 18th century, and his books are still important to study in the 21st century. His essay on “Perpetual Peace” is a brilliant and prophetical vision. Written more than 200 years ago in 1795, it seems to point to the future of the present-day United Nations system. The U.N. system is already founded on some of the basic concepts established by Kant in his “Perpetual Peace”, but it will have to evolve further to live up to Kant’s vision.
In the following text, while writing about Enlightenment and defending reason against dogmatism and blind belief, Kant stands for some of the essential aspects of the authentic theosophy, including its very motto. See for instance the first paragraph, and our note to it.
(Carlos Cardoso Aveline)
An Answer to the Question:
What is Enlightenment? (1784)
Enlightenment is man’s emergence from his self-imposed immaturity. Immaturity is the inability to use one’s understanding without guidance from another. This immaturity is self-imposed when its cause lies not in lack of understanding, but in lack of resolve and courage to use it without guidance from another. Sapere Aude! [dare to know] “Have courage to use your own understanding!”- that is the motto of enlightenment. 
Laziness and cowardice are the reasons why so great a proportion of men, long after nature has released them from alien guidance (natura-liter maiorennes) [“those who have come of age by virtue of nature”], nonetheless gladly remain in lifelong immaturity, and why it is so easy for others to establish themselves as their guardians. It is so easy to be immature. If I have a book to serve as my understanding, a pastor to serve as my conscience, a physician to determine my diet for me, and so on, I need not exert myself at all. I need not think, if only I can pay: others will readily undertake the irksome work for me. The guardians who have so benevolently taken over the supervision of men have carefully seen to it that the far greatest part of them (including the entire fair sex) regard taking the step to maturity as very dangerous, not to mention difficult. Having first made their domestic livestock dumb, and having carefully made sure that these docile creatures will not take a single step without the go-cart to which they are harnessed, these guardians then show them the danger that threatens them, should they attempt to walk alone. Now this danger is not actually so great, for after falling a few times they would in the end certainly learn to walk; but an example of this kind makes men timid and usually frightens them out of all further attempts.
Thus, it is difficult for any individual man to work himself out of the immaturity that has all but become his nature. He has even become fond of this state and for the time being is actually incapable of using his own understanding, for no one has ever allowed him to attempt it. Rules and formulas, those mechanical aids to the rational use, or rather misuse, of his natural gifts, are the shackles of a permanent immaturity. Whoever threw them off would still make only an uncertain leap over the smallest ditch, since he is unaccustomed to this kind of free movement. Consequently, only a few have succeeded, by cultivating their own minds, in freeing themselves from immaturity and pursuing a secure course.
But that the public should enlighten itself is more likely; indeed, if it is only allowed freedom, enlightenment is almost inevitable. For even among the entrenched guardians of the great masses a few will always think for themselves, a few who, after having themselves thrown off the yoke of immaturity, will spread the spirit of a rational appreciation for both their own worth and for each person’s calling to think for himself. But it should be particularly noted that if a public that was first placed in this yoke by the guardians is suitably aroused by some of those who are altogether incapable of enlightenment, it may force the guardians themselves to remain under the yoke - so pernicious is it to instill prejudices, for they finally take revenge upon their originators, or on their descendants. Thus a public can only attain enlightenment slowly. Perhaps a revolution can overthrow autocratic despotism and profiteering or power-grabbing oppression, but it can never truly reform a manner of thinking; instead, new prejudices, just like the old ones they replace, will serve as a leash for the great unthinking mass. 
Nothing is required for this enlightenment, however, except freedom; and the freedom in question is the least harmful of all, namely, the freedom to use reason publicly in all matters. But on all sides I hear: “Do not argue!” The officer says, “Do not argue, drill!” The tax man says, “Do not argue, pay!” The pastor says, “Do not argue, believe!” (Only one ruler in the World says, “Argue as much as you want and about what you want, but obey!”) In this we have examples of pervasive restrictions on freedom. But which restriction hinders enlightenment and which does not, but instead actually advances it? I reply: The public use of one’s reason must always be free, and it alone can bring about enlightenment among mankind; the private use of reason may, however, often be very narrowly restricted, without otherwise hindering the progress of enlightenment. By the public use of one’s own reason I understand the use that anyone as a scholar makes of reason before the entire literate world. I call the private use of reason that which a person may make in a civic post or office that has been entrusted to him. Now in many affairs conducted in the interests of a community, a certain mechanism is required by means of which some of its members must conduct themselves in an entirely passive manner so that through an artificial unanimity the government may guide them toward public ends, or at least prevent them from destroying such ends. Here one certainly must not argue, instead one must obey. However, insofar as this part of the machine also regards himself as a member of the community as a whole, or even of the world community, and as a consequence addresses the public in the role of a scholar, in the proper sense of that term, he can most certainly argue, without thereby harming the affairs for which as a passive member he is partly responsible. Thus it would be disastrous if an officer on duty who was given a command by his superior were to question the appropriateness or utility of the order. He must obey. But as a scholar he cannot be justly constrained from making comments about errors in military service, or from placing them before the public for its judgment. The citizen cannot refuse to pay the taxes imposed on him; indeed, impertinent criticism of such levies, when they should be paid by him, can be punished as a scandal (since it can lead to widespread insubordination). But the same person does not act contrary to civic duty when, as a scholar, he publicly expresses his thoughts regarding the impropriety or even injustice of such taxes. Likewise a pastor is bound to instruct his catecumens and congregation in accordance with the symbol of the church he serves, for he was appointed on that condition. But as a scholar he has complete freedom, indeed even the calling, to impart to the public all of his carefully considered and well-intentioned thoughts concerning mistaken aspects of that symbol, as well as his suggestions for the better arrangement of religious and church matters. Nothing in this can weigh on his conscience. What he teaches in consequence of his office as a servant of the church he sets out as something with regard to which he has no discretion to teach in accord with his own lights; rather, he offers it under the direction and in the name of another. He will say, “Our church teaches this or that and these are the demonstrations it uses.” He thereby extracts for his congregation all practical uses from precepts to which he would not himself subscribe with complete conviction, but whose presentation he can nonetheless undertake, since it is not entirely impossible that truth lies hidden in them, and, in any case, nothing contrary to the very nature of religion is to be found in them. If he believed he could find anything of the latter sort in them, he could not in good conscience serve in his position; he would have to resign. Thus an appointed teacher’s use of his reason for the sake of his congregation is merely private, because, however large the congregation is, this use is always only domestic; in this regard, as a priest, he is not free and cannot be such because he is acting under instructions from someone else. By contrast, the cleric - as a scholar who speaks through his writings to the public as such, i.e., the world -enjoys in this public use of reason an unrestricted freedom to use his own rational capacities and to speak his own mind. For that the (spiritual) guardians of a people should themselves be immature is an absurdity that would insure the perpetuation of absurdities.
But would a society of pastors, perhaps a church assembly or venerable presbytery (as those among the Dutch call themselves), not be justified in binding itself by oath to a certain unalterable symbol in order to secure a constant guardianship over each of its members and through them over the people, and this for all time: I say that this is wholly impossible. Such a contract, whose intention is to preclude forever all further enlightenment of the human race, is absolutely null and void, even if it should be ratified by the supreme power, by parliaments, and by the most solemn peace treaties. One age cannot bind itself, and thus conspire, to place a succeeding one in a condition whereby it would be impossible for the later age to expand its knowledge (particularly where it is so very important), to rid itself of errors, and generally to increase its enlightenment. That would be a crime against human nature, whose essential destiny lies precisely in such progress; subsequent generations are thus completely justified in dismissing such agreements as unauthorized and criminal. The criterion of everything that can be agreed upon as a law by a people lies in this question:
Can a people impose such a law on itself?
Now it might be possible, in anticipation of a better state of affairs, to introduce a provisional order for a specific, short time, all the while giving all citizens, especially clergy, in their role as scholars, the freedom to comment publicly, i.e., in writing, on the present institution’s shortcomings. The provisional order might last until insight into the nature of these matters had become so widespread and obvious that the combined (if not unanimous) voices of the populace could propose to the crown that it take under its protection those congregations that, in accord with their newly gained insight, had organized themselves under altered religious institutions, but without interfering with those wishing to allow matters to remain as before. However, it is absolutely forbidden that they unite into a religious organization that nobody may for the duration of a man’s lifetime publicly question, for so doing would deny, render fruitless, and make detrimental to succeeding generations an era in man’s progress toward improvement. A man may put off enlightenment with regard to what he ought to know, though only for a short time and for his own person; but to renounce it for himself, or, even more, for subsequent generations, is to violate and trample man’s divine rights underfoot. And what a people may not decree for itself may still less be imposed on it by a monarch, for his lawgiving authority rests on his unification of the people’s collective will in his own. If he only sees to it that all genuine or purported improvement is consonant with civil order, he can allow his subjects to do what they find necessary to their spiritual well-being, which is not his affair. However, he must prevent anyone from forcibly interfering with another’s working as best he can to determine and promote his well-being. It detracts from his own majesty when he interferes in these matters, since the writings in which his subjects attempt to clarify their insights lend value to his conception of governance. This holds whether he acts from his own highest insight - whereby he calls upon himself the reproach, “Caesar non eat supra grammaticos” [“Caesar is not above the grammarians”] - as well as, indeed even more, when he despoils his highest authority by supporting the spiritual despotism of some tyrants in his state over his other subjects.
If it is now asked, “Do we presently live in an enlightened age?” the answer is, “No, but we do live in an age of enlightenment.” As matters now stand, a great deal is still lacking in order for men as a whole to be, or even to put themselves into a position to be able without external guidance to apply understanding confidently to religious issues. But we do have clear indications that the way is now being opened for men to proceed freely in this direction and that the obstacles to general enlightenment - to their release from their self-imposed immaturity - are gradually diminishing. In this regard, this age is the age of enlightenment, the century of Frederick.
A prince who does not find it beneath him to say that he takes it to be his duty to prescribe nothing, but rather to allow men complete freedom in religious matters - who thereby renounces the arrogant title of tolerance - is himself enlightened and deserves to be praised by a grateful present and by posterity as the first, at least where the government is concerned, to release the human race from immaturity and to leave everyone free to use his own reason in all matters of conscience. Under his rule, venerable pastors, in their role as scholars and without prejudice to their official duties, may freely and openly set out for the world’s scrutiny their judgments and views, even where these occasionally differ from the accepted symbol. Still greater freedom is afforded to those who are not restricted by an official post. This spirit of freedom is expanding even where it must struggle against the external obstacles of governments that misunderstand their own function. Such governments are illuminated by the example that the existence of freedom need not give cause for the least concern regarding public order and harmony in the commonwealth. If only they refrain from inventing artifices to keep themselves in it, men will gradually raise themselves from barbarism.
I have focused on religious matters in setting out my main point concerning enlightenment, i.e., man’s emergence from self-imposed immaturity, first because our rulers have no interest in assuming the role of their subjects’ guardians with respect to the arts and sciences, and secondly because that form of immaturity is both the most pernicious and disgraceful of all. But the manner of thinking of a head of state who favors religious enlightenment goes even further, for he realizes that there is no danger to his legislation in allowing his subjects to use reason publicly and to set before the world their thoughts concerning better formulations of his laws, even if this involves frank criticism of legislation currently in effect. We have before us a shining example, with respect to which no monarch surpasses the one whom we honor.
But only a ruler who is himself enlightened and has no dread of shadows, yet who likewise has a well-disciplined, numerous army to guarantee public peace, can say what no republic may dare, namely: “Argue as much as you want and about what you want, but obey!” Here as elsewhere, when things are considered in broad perspective, a strange, unexpected pattern in human affairs reveals itself, one in which almost everything is paradoxical. A greater degree of civil freedom seems advantageous to a people’s spiritual freedom; yet the former established impassable boundaries for the latter; conversely, a lesser degree of civil freedom provides enough room for all fully to expand their abilities. Thus, once nature has removed the hard shell from this kernel for which she has most fondly cared, namely, the inclination to and vocation for free thinking, the kernel gradually reacts on a people’s mentality (whereby they become increasingly able to act freely), and it finally even influences the principles of government, which finds that it can profit by treating men, who are now more than machines, in accord with their dignity.
[Königsberg in Prussia, 30 September 1784. I. Kant.]
 “The Secret Doctrine”, H. P. Blavatsky, Theosophy Co., Los Angeles, 1982, see vol. I, p. 79, footnote. (CCA)
 “Letters of H. P. Blavatsky to A.P. Sinnett”, T.U.P., Pasadena, California, USA, 1973, 404 pp., see p. 105. (CCA)
 “The Mahatma Letters to A. P. Sinnett”, T.U.P., Pasadena, California, USA, 1992, 494 pp., see Letter XXVIII, p. 215. (CCA)
 “The Secret Doctrine”, H. P. Blavatsky, Theosophy Co., vol. I, p. 133, footnote. (CCA)
 Ted Humphrey, the translator from German, adds in a footnote: “ ‘Dare to know!’ (Horace, Epodes, 1, 2, 40). This motto was adopted by the Society of the Friends of Truth, an important circle of the German Enlightenment”. We must add that H.P. Blavatsky defines theosophists as “friends of truth” (“philaletheians”), and the motto of the theosophical movement is very similar to this: “There is no religion higher than truth”. (CCA)
 Kant wrote this sentence in 1784, five years before the start of the French Revolution (1789-1793). (CCA)
 An allusion to Frederick II, the king of Prussia. During the 1770s and 1780s, Kant was in excellent terms with Prussian authorities. But that did not last too much. In 1793 Kant was officially informed by authorities that the king was displeased with his rationalistic ideas about religion, and was asked not to write or lecture on religious matters. Kant obeyed only in part. See Encyclopaedia Britannica, 1967 edition, “Kant, Immanuel”. (CCA)
The above text, “An Answer to the Question: What is Enlightenment? (1784)”, was translated from German by Ted Humphrey. It is reproduced from “Perpetual Peace and other Essays”, Immanuel Kant, Hachett Publishing Company, Indianapolis / Cambridge, USA, 1982, 152 pp., see pp. 41-48.
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