Theosophy: a Historical Analysis and Refutation
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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. -
Theosophy and Science
Theosophy and Science Science and Mysticism The motto of the Theosophical Society is “There is no religion higher than Truth.” That is a statement to which a scientist can subscribe equally well. Theosophists and scientists are indeed both engaged in a search for Truth. However, scientists seek for truth at the outward physical level, whereas Theosophists are concerned with Truth at an inner and more spiritual level, as taught by the great mystics and seers throughout the ages. That deeper Truth is sometimes called the “ancient wisdom” or the “perennial philosophy.” The scientific and mystical methods of search also differ, being complementary rather than contradictory. Science does not need mysticism and mysticism does not need science, but we human beings need both. Yet many scientists, perhaps even the majority, do not see a need for any deeper Truth than those which objective scientific procedures discover. Others would like to have some involvement with religion but are discouraged by fundamentalist religious teachings that are inconsistent with well-established scientific knowledge. Nevertheless, many great scientists—Isaac Newton, Albert Einstein, Erwin Schrödinger, and David Bohm— have seen the need for the deeper spiritual understanding taught by the great reli- gious teachers and mystics of all ages. Scientists seek to understand the world by proposing explanations (or theories) that account for what we can observe in the physical environment around us. A theory must be adequate to account for what we observe repeatedly in experiments testing it. It should also be internally consistent and as simple as possible. A scientific theory is never “proved.” It is only tested by experiments, and if it accounts for what the experiments show, it is upheld. -
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. -
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. -
Esoteric Christianity and Mental Therapeutics
ESOTERIC CHRISTIANITY .A.:IID MENTAL THERAPEUTICS. BY W. F. EVANS, A'OTBoB o-r "DI~ LAw o-r CUBII" .uro "PBnliTIVB MIND.CUBJI," " We speak wisdom among the perfect : yet a wisdom not of this age, nor of the rulers of this age, which are coming to nought." ·• -I Cor. ii : 6. BOSTON: H. H. CARTER & KARRICK, PUBLISHERS, s BE.A.CON STREET. 1886. Digit, zed by Goog le Entered, according to tbe Act of Congreea, In tbe year 1886, by W. F. EVANS, In tbe 011lce of the Librarian of Congress, at Washington. J . S. CusmNo &: Co., PRINTJCRB, BosTON. ~. .. Digit• zed by Goog le PREFACE. Tms volume is designed to complete a series of works on the subject of Mental Therapeutics, the publication of which was commenced several years ago, and which was intended to give a view of the subject in its various aspects. It is hoped the book may be found ac<'eptable and useful to those who are interested in the subject of which it treats. It contains a series of twelve lessons or lectures, which the author has given in a private way to a number of persons who were desirous of learning something of the philosophy and practice of the phrenopathic method of cure. In order that the information contained in the lectures might become more generally circulated, and meet the demands for instruc tion that are made upon the author, they are committed to the press. There is given in the brief compass of the volume a plain presentation of the principles that underlie the practice of the mental system of healing, so that any person of ordinary intelligence, who is moved by a desire to do good, may make a trial of those directions. -
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). -
Gurdjieff Beyond the Personality Cult: Reading the Work and Its Re-Workings Notes on René Zuber’S ‘Who Are You Monsieur Gurdjieff?’
Religion and the Arts 21 (2017) 176–188 RELIGION and the ARTS brill.com/rart Gurdjieff beyond the Personality Cult: Reading the Work and Its Re-Workings Notes on René Zuber’s ‘Who are You Monsieur Gurdjieff?’ Vrasidas Karalis The University of Sydney Abstract This article is a philosophical, aesthetic, and existential exploration of a small book written by one of Gurdjieff’s disciples, René Zuber (1902–1979), under the title Qui êtes-vous Monsieur Gurdjieff? (Le Courrier du Livre, 1977, éditions Éoliennes, 1997 and in English, translated by Jenny Koralek, Arkana, 1980). Formally the book belongs to a hybrid genre mixing autobiography, philosophy, religious reflection, memoir, and essay. It was composed by Zuber in order to interpret and contextualize Gurdjieff’s teaching and presence particularly during the last years of his life in Paris. At the core of the narrative rests the strange, tense, and somehow ambivalent relationship between Zuber and Gurdjieff, a relationship of equal admiration and reservation, in an attempt, after the death of the master, to establish the proper intellectual and phenomenological locus for Gurdjieff’s work. Keywords G. I. Gurdjieff – esoteric Christianity – René Zuber i Introduction According to all the information we possess from various memoirs and autobi- ographical accounts, it is obvious that encountering G. I. Gurdjieff must have been quite an arduous and frustrating experience. Even for the people who admired him, such as the architect Frank Lloyd Wright or indeed like P. D. Ous- pensky himself, the relationship with the “Master” must have been full of unin- tended consequences. It seems that Gurdjieff overwhelmed his students with © koninklijke brill nv, leiden, 2017 | doi: 10.1163/15685292-02101007 Downloaded from Brill.com09/29/2021 11:59:58PM via free access gurdjieff beyond the personality cult 177 the force of his personality, the aura of his presence, and the immediacy of his teachings. -
The Theosophical Seal by Arthur M. Coon the Theosophical Seal a Study for the Student and Non-Student
The Theosophical Seal by Arthur M. Coon The Theosophical Seal A Study for the Student and Non-Student by Arthur M. Coon This book is dedicated to all searchers for wisdom Published in the 1800's Page 1 The Theosophical Seal by Arthur M. Coon INTRODUCTION PREFACE BOOK -1- A DIVINE LANGUAGE ALPHA AND OMEGA UNITY BECOMES DUALITY THREE: THE SACRED NUMBER THE SQUARE AND THE NUMBER FOUR THE CROSS BOOK 2-THE TAU THE PHILOSOPHIC CROSS THE MYSTIC CROSS VICTORY THE PATH BOOK -3- THE SWASTIKA ANTIQUITY THE WHIRLING CROSS CREATIVE FIRE BOOK -4- THE SERPENT MYTH AND SACRED SCRIPTURE SYMBOL OF EVIL SATAN, LUCIFER AND THE DEVIL SYMBOL OF THE DIVINE HEALER SYMBOL OF WISDOM THE SERPENT SWALLOWING ITS TAIL BOOK 5 - THE INTERLACED TRIANGLES THE PATTERN THE NUMBER THREE THE MYSTERY OF THE TRIANGLE THE HINDU TRIMURTI Page 2 The Theosophical Seal by Arthur M. Coon THE THREEFOLD UNIVERSE THE HOLY TRINITY THE WORK OF THE TRINITY THE DIVINE IMAGE " AS ABOVE, SO BELOW " KING SOLOMON'S SEAL SIXES AND SEVENS BOOK 6 - THE SACRED WORD THE SACRED WORD ACKNOWLEDGEMENT Page 3 The Theosophical Seal by Arthur M. Coon INTRODUCTION I am happy to introduce this present volume, the contents of which originally appeared as a series of articles in The American Theosophist magazine. Mr. Arthur Coon's careful analysis of the Theosophical Seal is highly recommend to the many readers who will find here a rich store of information concerning the meaning of the various components of the seal Symbology is one of the ancient keys unlocking the mysteries of man and Nature. -
Morya, One of the "Masters of the Ancient Wisdom" Spoken of in Modern Theosophy and in the Ascended Master Teachings I
Morya, one of the "Masters of the Ancient Wisdom" spoken of in modern Theosophy and in the Ascended Master Teachings is considered one of the "Ascended Masters." He is also known as the "Chohan of the First Ray". Morya first became known to the modern world when H. P. Blavatsky declared that he and Kkuthumi were her guides in establishing the Theosophical Society. Seven Rays Blavatsky wrote that Masters Morya and Koot Hoomi belonged to a group of highly developed humans known as the Great White Brotherhood. Although Master Morya's personality has been depicted in some detail by various theosophical authors, critics point out that there is little evidence that Blavatsky's Masters, including Morya, ever existed. There being a dearth of material evidence to prove anything with certainty, this article focuses on presenting the narratives about Morya given by various believers in his existence, beginning from the time of his alleged contacts with 19th-century theosophists. Morya Khan is known in many New Age religions as the Ascended Master of the Blue Ray or First Ray. He is well known as the 'Master M' who worked with the Kuthumi in the late nineteenth century to establish the Theosophical Society and to spread the knowledge of higher truths to a wider circle among mankind. After his alleged ascension in the late 1800s, he continued working for this same purpose. He is believed to have ascended in 1898. http://www.crystalinks.com/morya.html אל מוריה الموريا Ελ Μόρυα 天使のエル·モリヤ http://blogs.yahoo.co.jp/chain_of_flowers723/56856858.html Morya (Theosophy) For other uses, see Morya. -
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’).