The Origin of the Knowledge and the Fictions
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Theosophy and the Origins of the Indian National Congress
THEOSOPHY AND THE ORIGINS OF THE INDIAN NATIONAL CONGRESS By Mark Bevir Department of Political Science University of California, Berkeley Berkeley CA 94720 USA [E-mail: [email protected]] ABSTRACT A study of the role of theosophy in the formation of the Indian National Congress enhances our understanding of the relationship between neo-Hinduism and political nationalism. Theosophy, and neo-Hinduism more generally, provided western-educated Hindus with a discourse within which to develop their political aspirations in a way that met western notions of legitimacy. It gave them confidence in themselves, experience of organisation, and clear intellectual commitments, and it brought them together with liberal Britons within an all-India framework. It provided the background against which A. O. Hume worked with younger nationalists to found the Congress. KEYWORDS: Blavatsky, Hinduism, A. O. Hume, India, nationalism, theosophy. 2 REFERENCES CITED Archives of the Theosophical Society, Theosophical Society, Adyar, Madras. Banerjea, Surendranath. 1925. A Nation in the Making: Being the Reminiscences of Fifty Years of Public Life . London: H. Milford. Bharati, A. 1970. "The Hindu Renaissance and Its Apologetic Patterns". In Journal of Asian Studies 29: 267-88. Blavatsky, H.P. 1888. The Secret Doctrine: The Synthesis of Science, Religion and Philosophy . 2 Vols. London: Theosophical Publishing House. ------ 1972. Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology . 2 Vols. Wheaton, Ill.: Theosophical Publishing House. ------ 1977. Collected Writings . 11 Vols. Ed. by Boris de Zirkoff. Wheaton, Ill.: Theosophical Publishing House. Campbell, B. 1980. Ancient Wisdom Revived: A History of the Theosophical Movement . Berkeley: University of California Press. -
Echoes of the Orient: the Writings of William Quan Judge
ECHOES ORIENTof the VOLUME I The Writings of William Quan Judge Echoes are heard in every age of and their fellow creatures — man and a timeless path that leads to divine beast — out of the thoughtless jog trot wisdom and to knowledge of our pur- of selfish everyday life.” To this end pose in the universal design. Today’s and until he died, Judge wrote about resurgent awareness of our physical the Way spoken of by the sages of old, and spiritual inter dependence on this its signposts and pitfalls, and its rel- grand evolutionary journey affirms evance to the practical affairs of daily those pioneering keynotes set forth in life. HPB called his journal “pure Bud- the writings of H. P. Blavatsky. Her dhi” (awakened insight). task was to re-present the broad This first volume of Echoes of the panorama of the “anciently universal Orient comprises about 170 articles Wisdom-Religion,” to show its under- from The Path magazine, chronologi- lying expression in the world’s myths, cally arranged and supplemented by legends, and spiritual traditions, and his popular “Occult Tales.” A glance to show its scientific basis — with at the contents pages will show the the overarching goal of furthering the wide range of subjects covered. Also cause of universal brotherhood. included are a well-documented 50- Some people, however, have page biography, numerous illustra- found her books diffi cult and ask for tions, photographs, and facsimiles, as something simpler. In the writings of well as a bibliography and index. William Q. Judge, one of the Theosophical Society’s co-founders with HPB and a close personal colleague, many have found a certain William Quan Judge (1851-1896) was human element which, though not born in Dublin, Ireland, and emigrated lacking in HPB’s works, is here more with his family to America in 1864. -
Theosophy and the Arts
Theosophy and the Arts Ralph Herman Abraham January 17, 2017 Abstract The cosmology of Ancient India, as transcribed by the Theosophists, con- tains innovations that greatly influenced modern Western culture. Here we bring these novel embellishments to the foreground, and explain their influ- ence on the arts. 1. Introduction Following the death of Madame Blavatsky in 1891, Annie Besant ascended to the leadership of the Theosophical Society. The literature of the post-Blavatsky period began with the very influential Thought-Forms by Besant and C. W. Leadbeater, of 1901. The cosmological model of Theosophy is similar to the classical Sanskrit of 6th century BCE. The pancha kosa, in particular, is the model for these authors. The classical pancha kosa (five sheaths or levels) are, from bottom up: physical, vital, mental, intellectual, and bliss. The related idea of the akashic record was promoted by Alfred Sinnett in his book Esoteric Buddhism of 1884. 2. The Esoteric Planes and Bodies The Sanskrit model was adapted and embellished by the early theosophists. 2-1. Sinnett Alfred Percy Sinnett (1840 { 1921) moved to India in 1879, where he was the editor of an English daily. Sinnett returned to England in 1884, where his book, Esoteric 1 Buddhism, was published that year. This was the first text on Theosophy, and was based on his correspondence with masters in India. 2-2. Blavatsky Helena Petrovna Blavatsky (1831 { 1891) { also known as HPB { was a Russian occultist and world traveller, While reputedly in India in the 1850s, she came under the influence of the ancient teachings of Hindu and Buddhist masters. -
Introduction to the Mahatma Letters - V
An Overview of The Mahatma Letters Mahatma Letters Mahatma The Mahatma Letters Letters Reference Books Books on Mahatma Letters Mahatma Letters The Mahatma Letters to A. P. Sinnett - A.T. Barker The Mahatma Letters to A. P. Sinnett in chronological sequence arranged and edited by Vicente Hao Chin, Jr. Readers’ Guide to The Mahatma Letters to A. P. Sinnett - George E. Linton & Virginia Hanson The Mahatmas And Their Letters - Geoffrey Barborka An Introduction to The Mahatma Letters - V. Hanson Masters and Men - Virginia Hanson The Occult World - A. P. Sinnett The Story of The Mahatma Letters – C. Jinarajadasa More Books on Mahatma Letters Mahatma The Early Teachings of the Masters - C. Jinarajadasa Letters Letters From The Masters Of The Wisdom, First & Second Series - C. Jinarajadasa The “K. H.” Letters to C. W. Leadbeater – C. Jinarajadasa Esoteric Buddhism - A. P. Sinnett Letters of H. P. Blavatsky to A. P. Sinnett - A. T. Barker A Short History of the Theosophical Society - Josephine Ransom The Golden Book of the Theosophical Society - C. Jinarajadasa Damodar and the Pioneers of the Theosophical Movement - Sven Eek Autobiography of Alfred Percy Sinnett - A. P. Sinnett Reflections on an Ageless Wisdom – Joy Mills Mrs. Holloway and the Mahatmas – Daniel Caldwell Mahatma Letters The Mahatmas The Mahatmas Mahatma Letters High Initiates and Members of the Occult Hierarchy Directed the founding of the Theosophical Society in 1875 Two of Them are especially concerned with The Theosophical Society A number of Adepts communicated with and guided the founders and members in the early days Much of the esoteric writings of H. -
Echoes of the Orient: the Writings of William Quan Judge — Vol II
ECHOES ORIENTof the VOLUME II The Writings of William Quan Judge In this second volume readers will we have a soul? Can it be lost? What find a wealth of theosophical teach happens to suicides? Is it possible to ings, history, and guidance. Nearly receive in dreams answers to ques half the book comprises articles from tions about right conduct? Should several magazines, as well as Judge’s psychic powers be developed? Are presentations at the 1893 World’s celibacy and vege tarianism necessary Parliament of Religions in Chicago, to lead a spiritual life? What evidence where he chaired the Theosophical is there for the existence of advanced Congress. The remaining sections humans or maha¯tmas? Why don’t include Hidden Hints in The Secret they make themselves better known? Doctrine; Questions from The Va¯han, How does one enter the spiritual path The Theosophical Forum, and The and “live the life” in a practical way? Path; Abridgement of Discussions; and How can one serve mankind? Faces of Friends. Judge’s responses to these and What is striking about Judge’s scores of other questions and problems writing is his exceptional ability to have timely relevance, providing help condense a powerful line of think ful insight into similar issues arising ing into simple language. If we may in today’s spiritual ferment. characterize the contents of Volume I as coming from the plane of “pure buddhi” or intuition — as H. P. Blav atsky once remarked of Judge’s Path magazine — much of the material in William Quan Judge (1851-1896) was this second volume, while covering a born in Dublin, Ireland, and emigrated broad philosophic territory, brings the with his family to America in 1864. -
55. SECTION Lll William Quan Judge
55. SECTION lll William Quan Judge ….if your discretion and silence are likely to hurt or endanger others, then I add: Speak the truth at all costs, and say, with Annesly, “Consult duty, not events.” There are cases when one is forced to exclaim “Perish discretion, rather than allow it to interfere with duty.” Key to Theosophy, p. 202 Ingratitude is a crime in Occultism and I shall illustrate the point by citing the case of W.Q. Judge. He is one of the three founders of the Theosophical Society, the only three who have remained as true as rock to the cause. While others have all turned deserters or enemies, he has ever remained faithful to his original pledge……He is the Resuscitator of Theosophy in the United States, and is working to the best of his means and ability, and at a great sacrifice, for the spread of the movement……Brother Judge refuses to defend himself…But is that a reason why we should let him go undefended? It is our bounden duty to support him, in every way, with our sympathy and influence, energetically, not in a half-hearted, timid way….Is it the part of “Brother-Fellow” to remain indifferent and inactive when one who has done so much for the noble and sacred CAUSE is vilified for its sake, hence, for that of every Theosophist; when he is selected by the enemy as the mark of all the lying and damaging attacks of those who wish to destroy the Society in order to build on its ruins another, a bogus Body of the same name, and to enshrine therein an idol with feet of clay and a heart full of selfishness and evil, for the admiration and worship of credulous fools? Can we allow them to achieve this object when they seek to ensure success by undermining the character of this most unselfish champion of our T.S. -
Major Trends in Post-Enlightenment Esotericism
Chapter 2 Major Trends in Post-Enlightenment Esotericism The Enlightenment set into motion major societal changes that affected esotericism just as it did a large number of other areas. In Chapter 7 I will go into more detail regarding sociological research concerning the consequences of these changes, but here a cursory discussion of some of the more specific implications for esotericism in general will suffice. Wouter Hanegraaff has highlighted four principal transformations:1 an adaptation to the ideals of rea- son and rationality; a growing influence from non-Western cultures and non-Christian religions, much influenced by the emerging study of religions; the adoption of an evolutionary paradigm to spiritual development; and the re-interpretation of esoteric notions in psychological framesets, in what Hanegraaff calls ‘the psychologization of religion and sacralization of psychol- ogy’.2 All these developments can be directly attributed to emerging hegemony of secularism, through which (conventional) religion was posited as antiquated and belonging to more primitive stages of cultural development. Consequently, esoteric actors attempted to aligne their teachings, practices, rhetoric, and vocabulary more closely to the ‘new scientific worldview’, and the earlier organic model of correspondences was more or less replaced by mechanistic models focused on instrumental causality.3 However, the Enlightenment ethos was not anti-religious per se. It involved a strong faith in the possibility, and indeed inevitability, of obtaining perfect knowledge about the world through reason, rationality, and recourse to essentially unchanging and absolute natural laws. The critique of religion was primarily directed towards the dominant reli- gious institutions of Western society, i.e. -
Tożsamość W Ezoterycznych Nurtach Kultury Tożsamość W Ezoterycznych Nurtach Kultury
tożsamość w ezoterycznych nurtach kultury tożsamość w ezoterycznych nurtach kultury pod redakcją Agaty Świerzowskiej i Izabeli Trzcińskiej © Copyright by Authors Kraków 2016 ISBN 978-83-65705-15-0 Recenzja naukowa: prof. dr hab. Tadeusz Cegielski (UW) prof. dr hab. Zbigniew Pasek (AGH) dr hab. Artur Jocz (UAM) dr hab. Andrzej Kasperek (UŚ) dr hab. Diana Oboleńska (UG) dr hab. Monika Rzeczycka (UG) dr hab. Maria Zowisło (AWF Kraków) dr Anna Olszewska (AGH) Redakcja językowa: Piotr Łozowski Korekta: Sylwia Chojecka Projekt okładki, skład: Joanna Bizior Na okładce wykorzystano fragment strony tytułowej dzieła Roberta Fludda, Utriusque cosmi maioris scilicet et minoris […] historia (T. de Bry, 1617) Publikacja dofinansowana ze środków Fundacji Studentów i Absolwentów Uniwersytetu Jagiellońskiego „Bratniak” Wydawnictwo LIBRON – Filip Lohner al. Daszyńskiego 21/13 31-537 Kraków tel. 12 628 05 12 e-mail: [email protected] www.libron.pl Spis treści Wstęp 7 Maria M. Boużyk Dlaczego mit? Kilka uwag w świetle filozofii klasycznej 9 Tomasz Sebastian Cieślik Tożsamość renesansowego maga w ujęciu Agrippy von Nettesheima 27 Zbigniew Łagosz Aparat represji wobec ezoteryków i ugrupowań ezoterycznych – zarys problematyki 47 Anna Peck Czy Jezus był buddystą? Aspekt kolonialny i dysonans kognitywny w anglosaskiej debacie intelektualnej 59 Bożena Ronowska Proces w Ceynowie według Himmlers Hexenkartothek 83 Małgorzata Sokołowicz „Od dawna marzę, żeby pójść do hammamu”. Marokańska czarna magia a poczucie tożsamości w opowiadaniach Tahara Ben Jellouna 103 Maciej B. Stępień „Wczesny Faivre” czy „pełny Hanegraaff”? Dylematy metodologiczne ezoteryki zachodniej 129 Tomasz Szymański O tożsamości wyznaniowej i duchowej francuskich romantyków: przyczynek do badań nad ideą religii uniwersalnej 145 Agata Świerzowska Joga jako atawistyczne wracanie do raju. -
Occult Tales by Judge V
William Quan Judge Twelve Occult Tales Occult Tales by Judge v. 13.11, www.philaletheians.co.uk, 25 December 2017 Page 1 of 42 DOWN TO EARTH SERIES OCCULT TALES BY WQ JUDGE Contents Twelve themes interwoven around the Sacred Island of Destiny 1. A Weird Tale 3 The Great Truth is one, but it can be seen in a thousand different ways. 3 Part 1 3 Part 2 5 2. Papyrus 10 Compassion and Brotherhood are the way to the Temple. 10 3. A Curious Tale 12 The Eternal Fire is never yet known to have gone out. 12 4. The Serpent’s Blood 15 The prophecy of the glorious blaze of light from the Mountain Diamond. 15 5. The Magic Screen of Time 18 Happy are those whose astral sense is not opened and who do not see all the terrible things that are about us. 18 6. The Wandering Eye 21 Ever seeking, ever asking and never waiting for the answer. 21 7. The Tell-tale Picture Gallery 23 Monitoring and recording the disciple’s thoughts and spiritual life. 23 8. The Skin of the Earth 27 Teaming with Elemental beings, formless centres of force. 27 9. The Turn of the Wheel 31 A Little Tale of Karma. 31 Part 1 31 Part 2 31 Part 3 32 10. Where the Rishis were 34 Before the chalk cliffs of Albion rose out of the wave. They were but are not. 34 11. The Persian Students’ Doctrine 37 On the transmigration of life-atoms. 37 12. The Coming of the Serpent 41 Forget no duty, omit no effort, and one day the last drop of that ophidian blood will be altered by thy power and art, will be transmuted into elixir. -
Jesus in Talmud
THE LAST WORDS OF JESUS – WHAT WERE THEY AND WHAT DID THEY MEAN? [Peter Terry, 2015] Introduction In this essay we will not discuss the provenance and meaning of the last words attributed to Jesus of Nazareth by the authors of the Gospels of Luke and John, let alone any of the non-canonical gospels. Luke (23:46) may have had Psalm 31:5 ("Into thy hands I commend my spirit; thou hast redeemed me, O Lord, faithful God.") in mind when he has Jesus say "Father, into your hands I commend my spirit." John (19:30) did not quote any Biblical verse when he has Jesus say “It is finished.” We will confine ourselves in this study to the gospel books whose names bear the names Mark and Matthew. It is alleged that Jesus recited the first verse of Psalm 22 (Psalm 21 in the Septuagint) as his final words, before dying on the cross. We will come back to those words in a moment. Prior to doing so, let us look at how that psalm was alluded to in the Gospels. In all three synoptic gospels (Matthew 27:39; Mark 15:29; Luke 23:35) there is a quote from the 7th verse: “All they that see me laugh me to scorn: they shoot out the lip, they shake the head”. In the Gospel of Matthew (27:43) there is a quote from the 8th verse: “He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him”. In the Gospel of John (19:24) there is a quote from the 18th verse which is also alluded to in the synoptic gospels (Matthew 27:35; Mark 15:24; Luke 23:34): “They part my garments among them, and cast lots upon my vesture”. -
8. May-June 09 AQUARIAN THEOSOPHIST SUPPLEMENT V2
TThhee AAqquuaarriiaann TThheeoossoopphhiisstt SUPPLEMENT Volume IX # 8, June 17 (incl. May 17) 2009 Blog http://aquariantheosophist.wordpress.com Free by email from the Editors : [email protected] Archive: http://www.teosofia.com/AT.html OLD DIARY LEAVES – FULL VERSION “““OLD“OLD DIARY LEAVESLEAVES” ””” (FULL VERSION OF THE PLAY) A play in 4 Acts by Alan Hughes The formation of the Theosophical Society lasting about 50 minutes A NOTE ABOUT THE PLAY Dramatis Personae in order of appearance I spoke to Alan Hughes about this play just Narr. – the Narrator, and melodramatic “deus after its world premiere (!!?). He has extracted ex machina” for this play. and dramatised this story from “Old Diary HPB – Helena Petrovna Blavatsky – A Russian Leaves” by HS Olcott, which is one of the main noblewoman, domineering, perhaps historical sources about the foundation of the speaking English with a French accent. Society. HSO – Henry Steele Olcott – A lawyer and Colonel from the American Civil War. Alan chose a simple 4 act structure featuring:- WQJ – William Quan Judge – An Irish lawyer. Honto – an American Indian squaw – a first an introduction of the 3 main materialised spirit. characters, Felt – George Felt – an architect and engineer, then the first main meeting between HPB who gave the first talk “The Lost Canon and HSO, of Proportion of the Egyptians". Other materialised spirits may also appear, as then the talk by G Felt which was the first required. time the formation of a society was mentioned, The Audience – ideally of a melodramatic disposition and willing to join in! then, finally, the last scene before the departure of HPB and HSO to Europe and then India. -
Echoes of the Orient: the Writings of William Quan
ECHOES ORIENTof the VOLUME II The Writings of William Quan Judge In this second volume readers will we have a soul? Can it be lost? What find a wealth of theosophical teach happens to suicides? Is it possible to ings, history, and guidance. Nearly receive in dreams answers to ques half the book comprises articles from tions about right conduct? Should several magazines, as well as Judge’s psychic powers be developed? Are presentations at the 1893 World’s celibacy and vege tarianism necessary Parliament of Religions in Chicago, to lead a spiritual life? What evidence where he chaired the Theosophical is there for the existence of advanced Congress. The remaining sections humans or maha¯tmas? Why don’t include Hidden Hints in The Secret they make themselves better known? Doctrine; Questions from The Va¯han, How does one enter the spiritual path The Theosophical Forum, and The and “live the life” in a practical way? Path; Abridgement of Discussions; and How can one serve mankind? Faces of Friends. Judge’s responses to these and What is striking about Judge’s scores of other questions and problems writing is his exceptional ability to have timely relevance, providing help condense a powerful line of think ful insight into similar issues arising ing into simple language. If we may in today’s spiritual ferment. characterize the contents of Volume I as coming from the plane of “pure buddhi” or intuition — as H. P. Blav atsky once remarked of Judge’s Path magazine — much of the material in William Quan Judge (1851-1896) was this second volume, while covering a born in Dublin, Ireland, and emigrated broad philosophic territory, brings the with his family to America in 1864.