Invisible Helpers by C.W
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Temenos Academy Online Papers Michaelmas Term
TEMENOS ACADEMY ONLINE PAPERS MICHAELMAS TERM 2020 7 A Secret Philosophy: W. B. Yeats and the Dublin Hermetic Society by Professor Grevel Lindop [Image: William Butler Yeats, by John Butler Yeats, 1900] 1 A SECRET PHILOSOPHY: W.B. YEATS AND THE DUBLIN HERMETIC SOCIETY (i) On June 16th 1885 a group of young men met in a modest upper room in York Street, near the centre of Dublin. They would call themselves the Dublin Hermetic Society, and they intended to explore ‘a philosophy which has until lately been kept entirely secret, or at most revealed only in symbolism’.1 The group had been called together by the young poet William Butler Yeats and his friend Charles Johnston. It was Yeats who gave the opening address. This was an important time in his life: three days earlier, he had celebrated his twentieth birthday; and his first published poems had appeared in the Dublin University Review just three months before that. We don’t know exactly what he said in those inaugural remarks, but later he recalled: I had, when we first made our Society, proposed for our consideration that whatever the great poets had affirmed in their finest moments was the nearest we could come to an authoritative religion, and that their mythology, their spirits of water and wind, were but literal truth.2 So poetry was involved from the start, with Yeats convinced (like Blake before him) that poets are the true prophets. He was also proposing the ‘literal’ (not merely metaphorical) existence of elemental spirits – that there are modes of existence, and living beings, inaccessible to our ordinary senses. -
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. -
A Journey to Other Worlds – Artifacts Journal - University of Missouri Page 1 of 5
A Journey to Other Worlds – Artifacts Journal - University of Missouri Page 1 of 5 University of Missouri A Journal of Undergraduate Writing A Journey to Other Worlds Daniel Miller Daniel Miller graduated from MU with a bachelor of English in May 2014, and he is a first-year masters’ student now in English at MU. His fiction has appeared in ZONE 3, Puerto del Sol, and Hobart, among other publications. He selected to write about this topic simply because he has always been fascinated with astral projection and lucid dreaming. He tried to achieve this state while researching and writing the paper. The astral body appears in many different cultures throughout time and throughout the world. In Egypt, the “KA was not the soul of man . but its vehicle” (Muldoon & Carrington, 2011, p. xxii). In the Qur’an, Muhammad’s astral body travels in the Isra and Mi’raj story. And, among other sacred and secular texts, the astral body appears in Hindu scripture, Taoist practice, and even Christianity. In his article regarding the afterlife, Woolger (2014) notes that “in such journeys in the world religions and innumerable tribal practices” scholars have “described a common pattern of ‘ascent’, which is to say an ecstatic, mystical or out-of body experience, wherein the spiritual traveler leaves the physical body and travels in his/her subtle body into ‘higher’ realms” (para. 4). Dually, this quotation makes apparent the historical depth of astral projection as well as uses specific terms—spiritual, mystical, and the idea of ‘higher’ realms—that separates astral projection from other types of out-of body experiences (OBEs). -
The Theosophist
THE THEOSOPHIST VOL. 133 NO. 2 NOVEMBER 2011 CONTENTS Buddhist Teachings on Relationships 3 Radha Burnier Live the Life and You Will Come to the Wisdom 8 Mary Anderson Coordination of Science and Human Values 14 C. A. Shinde Some Difficulties of the Inner Life — II 19 Annie Besant The Roots of Modern Theosophy 25 Pablo D. Sender The Life-Path of a Theosophist 32 Vinayak Pandya Theosophical Work around the World 37 International Directory 38 Editor: Mrs Radha Burnier NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover Picture: Gate at the Headquarters Hall — by Richard Dvorak Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. 1 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mrs Radha Burnier Vice-President: Mrs Linda Oliveira Secretary: Mrs Kusum Satapathy Treasurer: Miss Keshwar Dastur Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Secretary: [email protected] Treasury: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 Editorial Office: [email protected] Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. -
The Early Days of Theosophy in Europe by A.P
The Early Days of Theosophy in Europe by A.P. Sinnett The Early Days of Theosphy in Europe by A.P. Sinnett Theosophical Publishing House Ltd, London, 1922 NOTE [Page 5] Mr. Sinnett's literary Executor in arranging for the publication this volume is prompted to add a few words of explanation. There is naturally some diffidence experienced in placing before the public a posthumous MSS of personal reminiscences dealing in various instances with people still living. It would, however, be impossible to use the editorial blue pencil without destroying the historical value of the MSS. Mr. Sinnett's position and associations with the Theosophical Society together with his standing as an author in the Theosophical movement alike demand that his last writing should be published, and it is left to each reader to form his own judgment as to the value of the book in the light of his own study of the questions involved. Page 1 The Early Days of Theosophy in Europe by A.P. Sinnett CHAPTER - 1 - NO record could truly be called a History of the Theosophical Society if it concerned itself merely with events taking shape on the physical plane of life. From the first such events have been the result of activities on a higher plane; of steps taken by the unseen Powers presiding over human evolution, whose existence was unknown in the outer world when their great undertaking — the Theosophical Movement — was originally set on foot. To those known in the outer world as the Founders of the Theosophical Society — Madame Blavatsky and Colonel Olcott — the existence of these higher powers, The Brothers as they were called at first, was more or less imperfectly comprehended. -
Understanding Our Seven Principles
UNDERSTANDING OUR SEVEN PRINCIPLES A COMPILATION FROM H. P. BLAVATSKY AND WILLIAM Q. JUDGE Atma “Pure universal Spirit.” ["The Key to Theosophy" p. 92] "Higher Self. The Supreme Divine Spirit overshadowing man. The crown of the upper spiritual Triad in man - Atman." ["The Theosophical Glossary" p. 141, Entry for "Higher Self"] “Atma, the “Higher Self,” is neither your Spirit nor mine, but like sunlight shines on all. It is the universally diffused “divine principle,” and is inseparable from its one and absolute Meta-Spirit, as the sunbeam is inseparable from the sunlight.” ["The Key to Theosophy" p. 135] “This “Higher Self” is ATMA, and of course it is “non-materializable” … Even more, it can never be “objective” under any circumstances, even to the highest spiritual perception. For Atman or the “Higher Self” is really Brahman, the ABSOLUTE, and indistinguishable from it.” ["The Key to Theosophy" p. 174] “THE HIGHER SELF is - Atma, the inseparable ray of the Universal and ONE SELF. It is the God above, more than within, us. Happy the man who succeeds in saturating his inner Ego with it!” ["The Key to Theosophy" p. 175] “We apply the term Spirit, when standing alone and without any qualification, to Atma alone.” ["The Key to Theosophy" p. 115] “In hours of Samadhi, the higher spiritual consciousness of the Initiate is entirely absorbed in the ONE essence, which is Atman, and therefore, being one with the whole, there can be nothing objective for it. Now some of our Theosophists have got into the habit of using the words “Self” and “Ego” as synonymous, of associating the term “Self” with only man’s higher individual or even personal “Self” or Ego, whereas this term ought never to be applied except to the One universal Self.” ["The Key to Theosophy" p. -
Archons (Commanders) [NOTICE: They Are NOT Anlien Parasites], and Then, in a Mirror Image of the Great Emanations of the Pleroma, Hundreds of Lesser Angels
A R C H O N S HIDDEN RULERS THROUGH THE AGES A R C H O N S HIDDEN RULERS THROUGH THE AGES WATCH THIS IMPORTANT VIDEO UFOs, Aliens, and the Question of Contact MUST-SEE THE OCCULT REASON FOR PSYCHOPATHY Organic Portals: Aliens and Psychopaths KNOWLEDGE THROUGH GNOSIS Boris Mouravieff - GNOSIS IN THE BEGINNING ...1 The Gnostic core belief was a strong dualism: that the world of matter was deadening and inferior to a remote nonphysical home, to which an interior divine spark in most humans aspired to return after death. This led them to an absorption with the Jewish creation myths in Genesis, which they obsessively reinterpreted to formulate allegorical explanations of how humans ended up trapped in the world of matter. The basic Gnostic story, which varied in details from teacher to teacher, was this: In the beginning there was an unknowable, immaterial, and invisible God, sometimes called the Father of All and sometimes by other names. “He” was neither male nor female, and was composed of an implicitly finite amount of a living nonphysical substance. Surrounding this God was a great empty region called the Pleroma (the fullness). Beyond the Pleroma lay empty space. The God acted to fill the Pleroma through a series of emanations, a squeezing off of small portions of his/its nonphysical energetic divine material. In most accounts there are thirty emanations in fifteen complementary pairs, each getting slightly less of the divine material and therefore being slightly weaker. The emanations are called Aeons (eternities) and are mostly named personifications in Greek of abstract ideas. -
General Report
GENERAL REPORT OF THE EIGHTEENTH ANNIVERSARY OF THE THEOSOPHICAL SOCIETY, A t the H ead-Q uarters, A dyar, Madras, D ecember 27TH, 28th, 29TH and 30TH, 1893. WITH OFFICIAL DOCUMENTS. HE President-Founder called the meeting to order at noon, on the T 27th December, according to custom. The attendance was excep tionally large. Delegates or members were present from the American and European Sections, and from the following countries : England, Ceylon, Sweden, America, and various parts of India. They represented the following religions : Hindu (Advaita, Dvaita, Yis'ishthadvaita); Bud dhist, including two priests of the Ramanya Nikaya; Zoroastrian; Christian ; Islam. The Indian Delegates came from the Presidencies of Madras, Bom bay, Bengal, North-western Provinces and Panjab. The most conspicu ous figure among those assembled was, of course, Mrs. Annie Besant (now lovingly re-named “ Annabai” by the Hindus), and the course of daily morning lectures which she gave, was the most interesting feature of the Convention. Congratulatory telegrams were read from the General Secretaries of the American and European Sections, from Shanghae (Dharmapala), and from the Bombay and Bareilly Branches. T he P resident’s A ddress. I bid you welcome once more, my brothers, friends and colleagues, to the annual home-coming of the members of our scattered Theoso- phical family; glad to have been spared to do it, gladdest of all that I am able to greet you with a joy in my heart to which it has long been a stranger. The night’s blackness is rolling away, the dawn of a happier day is breaking. -
Tantra As Experimental Science in the Works of John Woodroffe
Julian Strube Tantra as Experimental Science in the Works of John Woodroffe Abstract: John Woodroffe (1865–1936) can be counted among the most influential authors on Indian religious traditions in the twentieth century. He is credited with almost single-handedly founding the academic study of Tantra, for which he served as a main reference well into the 1970s. Up to that point, it is practically impossible to divide his influence between esoteric and academic audiences – in fact, borders between them were almost non-existent. Woodroffe collaborated and exchangedthoughtswithscholarssuchasSylvainLévi,PaulMasson-Oursel,Moriz Winternitz, or Walter Evans-Wentz. His works exerted a significant influence on, among many others, Heinrich Zimmer, Jakob Wilhelm Hauer, Mircea Eliade, Carl Gustav Jung, Agehananda Bharati or Lilian Silburn, as they did on a wide range of esotericists such as Julius Evola. In this light, it is remarkable that Woodroffe did not only distance himself from missionary and orientalist approaches to Tantra, buthealsoidentifiedTantrawithCatholicism and occultism, introducing a univer- salist, traditionalist perspective. This was not simply a “Western” perspective, since Woodroffe echoed Bengali intellectuals who praised Tantra as the most appropriate and authen- tic religious tradition of India. In doing so, they stressed the rational, empiri- cal, scientific nature of Tantra that was allegedly based on practical spiritual experience. As Woodroffe would later do, they identified the practice of Tantra with New Thought, spiritualism, and occultism – sciences that were only re-discovering the ancient truths that had always formed an integral part of “Tantrik occultism.” This chapter situates this claim within the context of global debates about modernity and religion, demonstrating how scholarly approaches to religion did not only parallel, but were inherently intertwined with, occultist discourses. -
The Theosophist
THE THEOSOPHIST VOL. 135 NO. 7 APRIL 2014 CONTENTS On the Watch-Tower 3 M. P. Singhal The many lives of Siddhartha 7 Mary Anderson The Voice of the Silence — II 13 Clara Codd Charles Webster Leadbeater and Adyar Day 18 Sunita Maithreya Regenerating Wisdom 21 Krishnaphani Spiritual Ascent of Man in Secret Doctrine 28 M. A. Raveendran The Urgency for a New Mind 32 Ricardo Lindemann International Directory 38 Editor: Mr M. P. Singhal NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: Common Hoope, Adyar —A. Chandrasekaran Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. 1 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Vice-President: Mr M. P. Singhal Secretary: Dr Chittaranjan Satapathy Treasurer: Mr T. S. Jambunathan Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Secretary: [email protected] Treasury: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 Editorial Office: [email protected] Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth. -
The Theosophical Symbolism in Yeats's Vision
Studi irlandesi. A Journal of Irish Studies, n. 2 (2012), pp. 7-20 http://www.fupress.com/bsfm-sijis The Theosophical Symbolism in Yeats’s Vision Arianna Antonielli Università degli Studi di Firenze (<[email protected]>) Abstract: In his Introduction to A Vision, Yeats defined his work as “a last act of defense against the chaos of the world”. A last act though which he wanted to give unity, through a rich symbolic substrate, to the space outside of nature and the space within his own mind. A unity he first met and fully understood when he joined Madame Blavatsky’s Theosophical Society in 1887. This essay aims to examine the influence theosophy on Yeats’s literary works, namely on A Vision and how theosophical methodologies of investigation helped him to discover and adopt a metaphysical approach in his own internalisa- tion and representation of material and spiritual realities. Keywords: Symbolism, Theosophy, Unity, Vision, Yeats . I am glad to see such a genuine sincere thirst for knowledge in the Irish Fellows. It is the Irish invaluably who were, and are the best members of the TS [Theosophical Society] and my best loved and trusted friends. […] I trust in the Irish and I love the Irish ever since 1851 when Johnny O’Brien saved my life in Greece and got nearly killed himself. (Quoted in Cranston 1993, 464) In his “Introduction” to A Vision, Yeats defines his work as “a last act of defense against the chaos of the world” (quoted in Unterecker 1963, 43); a last act to give unity, through a rich symbolic substrate, to the space outside of nature and the space within his own mind. -
The Occult Teachings of the Christ According to the Secret Doctrine By: Josephine Ransom
Adyar Pamphlets The Occult Teachings of the Christ... No. 179 The Occult Teachings of the Christ According to the Secret Doctrine by: Josephine Ransom The Blavatsky Lecture, delivered before the Annual Convention of the Theosophical Society in England, 1933 The references are to the original Secret Doctrine by H.P.Blavatsky , published in 1888 Published in 1933 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India “For the teachings of Christ were Occult teachings, which could only be explained at Initiation” [ Secret Doctrine, Volume 2, Page 241] I In presenting my theme I must make it clear that I have drawn solely upon The Secret Doctrine for information. I have not sought elsewhere for corroboration or amplification of any point, save a few quotations from the Bible and have made but few comments myself. I leave it to the students to seek their own answers to the question that must inevitably arise in their minds as the story unfolds. For the sake of a sequence these questions are essential: (1) Who was the Christ? (2) Who was Jesus? [Page 2] (3) What were the Occult Teachings of the Christ? (1) Who was the Christ? The answer comes clearly:“The Logos is Christos.....” (S.D. 1, 241) “......There are three kinds of Light in Occultism .....(1) The Abstract and Absolute Light, which is Darkness; (2) The Light of the Manifested — Unmanifested, called by some the Logos; and (3) The latter Light reflected in the Dhyân Chohans, the minor Logoi — the Elohim, collectively — who, in their turn, shed it on the objective Universe.....” “The Occultists in the East call this Light Daiviprakriti, and in the West the Light of Christos.