Theosophy Is of the Devil by David J
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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 in Action by Roy Mitchell Theosophy in Action
Theosophy in Action by Roy Mitchell Theosophy in Action by Roy Mitchell This work of 1923 was published by the Blavatsky Institute of Canada as a memorial to Mr. Roy Mitchell who was the Founder and guiding genius of the Institute. FOREWORD Theosophy in Action deals with problems with which Theosophical students are particularly concerned and for this reason it may have a more limited appeal than the two books of Mr. Roy Mitchell which were published earlier by the Blavatsky Institute. The Exile of the Soul presented an ancient, but now seldom discussed, approach to the mystery of the duality of man's being. The far-reaching implications of the ideas presented there by Mr. Michell have not as yet been fully explored but later psychologists may acknowledge that in The Exile, Mr. Mitchell had anticipated some of their fondest theories and had suggested a basic clue to the understanding of the dichotomy of man's nature. Through Temple Doors :Studies in Occult Masonry was, as the title implies, an approach to Masonic symbolism in terms of the universal language of symbolism. Both these books have interested many readers who have little or no concern in Theosophy or the Theosophical Society. In Studies Mr. Mitchell sets forth the original idea behind the founding of the Theosophical Society in 1875. Its work was to be that of an 'interpreter'; it was not to impose any new creed or dogma upon mankind; its members were to be students who were concerned with 'studying and explaining with sympathy, with kindliness and with insight' those basic ideas which they had found had survived through the ages and which were of the essence of world religions and philosophies. -
Reincarnation Profile
Reincarnation By Eric Pement Introduction Reincarnation is the popular belief that after death the human soul or inner self leaves its former body and is eventually reborn into a new body. An earlier term is transmigration of the soul, indicating that the soul can migrate from one body to another. The ancient Greeks called it metempsychosis (“after ensoulment”) and palingenesis (“repeated birth”).1 Reincarnationist ideas have appeared in many lands, including island cultures having no contact with religions from the mainland. Though Greek philosopher and mathematician Pythagoras (570–495 BC) left no writings, his students claimed he remembered four previous lives and promoted metempsychosis. The works of Plato (428–348 BC) have been well preserved; he taught reincarnation, as did his Greek successors. The theory of reincarnation flourished in four religions from India: Hinduism, Buddhism, Jainism, and Sikhism. It is not in the oldest Hindu scriptures (the Vedas), but it appears in the Upanishads (about 700 BC) and later works.2 All four religions differ significantly in how they explain reincarnation. In Europe and America, the details were modified perhaps to sound more acceptable to Western ears, but the core theme remained: the soul is immortal and death is not final—only a recurring transition in an endless cycle of birth, death, and rebirth into a new form. Many reincarnationists believe that when one reaches sufficient spiritual illumination, the cycle of rebirth will cease and the soul will reunite with God, Brahman, or whatever they deem Ultimate Reality. Fundamental Questions Beliefs about reincarnation vary widely. Perhaps the best way to focus the topic is to ask a few questions. -
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. -
Christianity and Theosophy
Christianity and Theosophy “Theosophy is an Eastern religion, isn’t it—sort of like Hinduism or Buddhism?” That question is wrong in two important ways. First, Theosophy is not a religion at all, but a way of viewing human nature and the world that is compatible with the nondogmatic aspects of any religion. Second, Theosophy is no more Eastern than it is Western—it seeks for what is in common to all cultures and religions and attempts to complement East and West with each other. Theosophists belong to many different religions: among them, Buddhism, Hinduism, Zoroastrianism, Islam, Judaism, and Christianity; and within Christianity to churches such as the Catholic, Methodist, Baptist, Episcopalian, Presbyterian, and many others. Theosophy presents the wisdom of the West to the East and the wisdom of the East to the West. Theosophy within Christianity The word Theosophy, meaning “divine wisdom,” designates an ancient outlook that recognizes within the many outward forms of religion an inner core shared by all of them. Theosophy and Christianity agree in their essence. Christianity provides a unique way of expressing the Wisdom Tradition of Theosophy, and Theosophy can enrich an understanding of the inner side of the Christian Way. The New Testament itself frequently alludes to profound religious truths lying underneath the outer words of the biblical text. Frequently we come across such passages as “I speak God’s hidden wisdom.” We read that some things are beyond human comprehension, but “these it is that God has revealed to us through the Spirit” (1 Corinthians 2:7-10). The Apostle Paul goes on to tell recently converted Christians that he is unable to impart such wisdom because “indeed, you are still not ready for it, for you are still on the merely natural plane” (1 Corinthians 3:2). -
The Texts of Alice A. Bailey: an Inquiry Into the Role of Esotericism in Transforming Consciousness
THE TEXTS OF ALICE A. BAILEY: AN INQUIRY INTO THE ROLE OF ESOTERICISM IN TRANSFORMING CONSCIOUSNESS I Wightman Doctor of Philosophy 2006 University of Western Sydney. IN APPRECIATION This thesis would not have been possible without the care, support, enthusiasm and intellectual guidance of my supervisor, Dr Lesley Kuhn, who has followed my research journey with dedicated interest throughout. I also acknowledge the loving kindness of Viveen at Sydney Goodwill, who has continuously praised and encouraged my work, and provided me with background material on the kind of activities that the worldwide community of Alice A. Bailey students are involved in. I sincerely appreciate the role my husband, Greg, played, as my cosmic co-traveller. Without him this thesis would never have materialized, his tireless engagement throughout these years has bolstered my drive to proceed to the very end. Finally, I acknowledge my children, Victoria and Elizabeth, for tolerating my reclusive behaviour, and giving me the space I have needed to write. Philosophy, in one of its functions, is the critic of cosmologies. It is its function to harmonise, refashion, and justify divergent intuitions as to the nature of things. It has to insist on the scrutiny of ultimate ideas, and on the retention of the whole of the evidence in shaping our cosmological scheme. Its business is to render explicit, and –so far as may be – efficient, a process which otherwise is unconsciously performed without rational tests (Alfred North Whitehead 1938:7). TABLE OF CONTENTS Page Letter Code for the Bailey Texts v Abstract vi Chapter 1 Researching the work of Alice A. -
Blavatsky the Satanist: Luciferianism in Theosophy, and Its Feminist Implications
Blavatsky the Satanist: Luciferianism in Theosophy, and its Feminist Implications PER FAXNELD Stockholm University Abstract H. P. Blavatsky’s influential The Secret Doctrine (1888), one of the foundation texts of Theosophy, contains chapters propagating an unembarrassed Satanism. Theosophical sympathy for the Devil also extended to the name of their journal Lucifer, and discussions conducted in it. To Blavatsky, Satan is a cultural hero akin to Pro- metheus. According to her reinterpretation of the Christian myth of the Fall in Genesis 3, Satan in the shape of the serpent brings gnosis and liberates mankind. The present article situates these ideas in a wider nineteenth-century context, where some poets and socialist thinkers held similar ideas and a counter-hegemonic reading of the Fall had far-reaching feminist implications. Additionally, influences on Blavatsky from French occultism and research on Gnosticism are discussed, and the instrumental value of Satanist shock tactics is con- sidered. The article concludes that esoteric ideas cannot be viewed in isolation from politics and the world at large. Rather, they should be analyzed both as part of a religious cosmology and as having strategic polemical and didactic functions related to political debates, or, at the very least, carrying potential entailments for the latter. Keywords: Theosophy, Blavatsky, Satanism, Feminism, Socialism, Ro- manticism. In September 1875, Helena Petrovna Blavatsky (1831–1891) co-founded the Theosophical society in New York City. Colonel Henry Steel Olcott (1832–1907), lawyer and journalist, was elected its first president. Blavatsky, however, became the chief ideologist, drawing authority from the com- munications concerning esoteric matters she claimed to receive from the mysterious ‘Mahatmas’ (or ‘Masters’). -
'The Masters Are Close to an Isolated Lodge' : the Theosophical Society In
"THE MASTERS ARE CLOSE TO AN ISOLATED LODGE" THE THEOSOPHICAL SOCIETY IN TASMANIA 1089 - 1930 KEVIN BOWD , Submitted in fulfilment of requirements for the Master of Arts (Qualifying) of the University of Tasmania, Hobart 31-1-93) This thesis contains no material which has been accepted for the award of any other degree or award in any university, and to the best of this candidate's knowledge and belief contains no copy or paraphrase of material previously published or written by another person except when due reference is made in the text of this thesis. Kevin Bowd. (i) ACKNOWLEDGEMENTS Firstly, for fleshing out the Latrobe and Devonport story a number of dedicated theosophists and relatives of leading figures must be thanked for their memories and kind words: Mrs. Dorothy Abey and Mrs. M.F. Elliston for their knowledge of events in Latrobe. For information on Devonport, especially about the school, Mrs. Francesca Vernon and for information about his step-mother Lilian, Mr. Geoff Walpole. Secondly, for assistance in Sydney, the unfailing support of the staff of the Mitchell Library. Finally, my family, who kept me sane - my wife, Marian and my son, Solomon - both "close to the Masters". ABBREVIATIONS AT Austral Theosophist Journal ES Escteric Section of the Theosophical Society ITS Independent Theosophical Society LCC Liberal Catholic Church OCC Old Catholic Church OSE Order of the Star of the East Star Star in the East (Australian Division) Journal TAT The Australian Theosophist Journal TinA Theosophy in Australasia* TS Theosophical Society Note: The journal of the Theosophical Society in Australia was titled Theosophy in Australasia (April 1895-May 1921) when it was retitled Theosophy in Australia. -
Introduction • the Hoodwinking • the Occult Revival O the Who's Who List of 19Th & 20Th Century Occultism
• Introduction • The Hoodwinking • The Occult Revival o The Who's Who List of 19th & 20th Century Occultism . Arthur Edward Waite . Dr. Wynn Westcott . S. L. MacGregor Mathers . Aleister Crowley . Dr. Gérard Encausse . Dr. Theodor Reuss . George Pickingill . Annie Besant . C. W. Leadbeater . Manly P. Hall . Gerald B. Gardner o Theosophy o O.T.O.: Ordo Templi Orientis • Conclusion • End Notes • Appendix: Quotations Introduction The article located at this URL, and earlier at Geocities, was first written 4 years ago. Since then I have learned a bit more about Freemasonry and have had many communications, good and bad, with its members. I've been put on an "anti-mason" [hit]list, along with others who dare to write anything unflattering against the brethren; I've had heated debates and arguments in public forums and message boards; and I've actually been threatened, both subtly and overtly. Curiously, many times the offended Mason claims to be a chaplain, a minister or a supposed "man of cloth" - a real surprise, at first, considering the occult nature of the organization. The negative experiences far outweigh the positive. The members who regularly post to forums and send out emails display the traits of having been thoroughly brainwashed by a first-class cult. Some are far more clever, however, and are undoubtedly part of a concerted effort by the Brotherhood. See, Masonic Disinformation, Propaganda, Dissembling, and Hate Techniques for a concise elaboration of their techniques. Historically, Freemasonry has been charged with corruption of public officials because of the oaths and promises they swear to keep amongst themselves, above all else.