Esoteric Buddhism: -1883 Online

Total Page:16

File Type:pdf, Size:1020Kb

Esoteric Buddhism: -1883 Online LgTFJ (Download ebook) Esoteric Buddhism: -1883 Online [LgTFJ.ebook] Esoteric Buddhism: -1883 Pdf Free A. P. (Alfred Percy) Sinnett ebooks | Download PDF | *ePub | DOC | audiobook Download Now Free Download Here Download eBook #17800191 in Books 2009-07-24Original language:English 7.00 x .83 x 4.75l, #File Name: 1112296727330 pages | File size: 52.Mb A. P. (Alfred Percy) Sinnett : Esoteric Buddhism: -1883 before purchasing it in order to gage whether or not it would be worth my time, and all praised Esoteric Buddhism: -1883: 3 of 3 people found the following review helpful. ONE OF THE EARLY THEOSOPHICAL LEADERS PROVIDES AN INTERPRETATION OF BUDDHISMBy Steven H ProppAlfred Percy Sinnett (18 January 1840, London - 26 June 1921) was an English author and theosophist. He wrote/edited other books such as The Mahatma Letters to A. P. Sinnett and Occult World.He wrote in the Preface to the First Edition (1884) of this book, "The teachings embodied in the present volume let in a flood of light on questions connected with Buddhist doctrine which have deeply perplexed previous writers on that religion, and offer the world for the first time a practical clue to the meaning of almost all ancient religious symbolism. More than this, the esoteric doctrine, when properly understood, will be found to advance an overpowering claim on the attention of earnest thinkers." He added in the Introduction to the American Edition (1888), "I think it will be found that the alleged incompatibility of theosophy and spiritualism is much less complete than is supposed."He states, "esoteric Buddhism, though by no means divorced from the associations of exoteric Buddhism, must not be conceived to constitute ... a central school of culture in the vortex of the Buddhist world. In proportion as Buddhism retreats into the inner penetralia of its faith, these are found to merge into the inner penetralia of other faiths... At the same time, exoteric Buddhism has remained in closer union with the esoteric doctrine than any other popular religion. As exposition of the inner knowledge addressed to English readers in the present day, will thus associate itself irresistably with familiar outlines of Buddhist teaching... That which I am about to put before the reader IS esoteric Buddhism, and for European students ... any other designation would be a misnomer." (Pg. 27-29)He asserts, "From Buddha's time till now the esoteric science referred to has been zealously guarded as a precious heritage belonging exclusively to regularly initiated members of mysteriously organized associations. These, so far as Buddhism is concerned, are the... Arhats, referred to in Buddhist literature. They are the initiates who tread the 'fourth path of holiness.'" (Pg. 44-45)He adds, "The permanent entity is that which lives through the whole series of lives, not only through the races belonging to the present round wave on earth, but also through those of other round waves and other worlds." (Pg. 103) Later, he elaborates, "even if any given spiritual individuality has occasionally, through its passage through this world, been linked with personalities so deporably and desperately degraded that they have passed completely into the attraction of the lower vortex, that spiritual individuality in such cases will have retained in its own affinities no trace or taint of them. These pages will, as it were, have been cleanly torn out from the book. And... after crossing the Kama loca, the spiritual individuality will have passed into the unconscious gestation state from which ... it will be directly ... re-born into its next life of objective activity, all the self-consciousness connected with that existence will have passed into the lower world, there eventually to 'perish everlastingly.'" (Pg. 170)He states, "Nirvana is truly the keynote of esoteric Buddhism, as of the hitherto rather misdirected studies of external scholars. The great end of the whole stupendous evolution of humanity is to cultivate human souls so that they shall be ultimately fit for that as yet inconceivable condition." (Pg. 241-242) He concludes, "It takes some mental effort to realize the difference between personality and individuality, but the craving for the continuity of personal existence, for the full recollection always of those transitory circumstances of our present physical life which make up the personality, is manifestly no more than a passing weakness of the flesh." (Pg. 293)While "orthodox" students of Buddhism may be repelled this the doctrines of this book, students of Theosophy and related spiritualities will find it very interesting.0 of 0 people found the following review helpful. Chloroform in printBy Ashtar CommandMadame Blavatsky once said that A P Sinnett's book “Esoteric Buddhism” should have been called “Esoteric Budhism” (with just one “d”). An even better title would have been “Exoteric Theosophy”, since that is what this little book is really about. Or “Tedious Theosophy”, since Sinnett's style of writing makes me long for Blavatsky's most convoluted expositions…7 of 7 people found the following review helpful. A "decent" book but with several errorsBy Shin MurielAs the first review said, the author is NOT an initiate into higher or esoteric knowledge himself and makes several mistakes as well as blatantly calling other religions wrong and incapable of offering any sort of true salvation or enlightenment. I feel that whoever entrusted these "esoteric" teachings to the author made a gross misjudgement, but the book is not all bad. For a non initiate however, who has not developed the inner ability to discern what is essential in spiritual literature from what is non essential, this book can be misleading. I will now refer you to Joseph Campbells works that teach how to "extract the elementary or universal" truths from all religions and mythologies. If you enjoy this kind of heavy esoteric/occult literature check out Rudolf Steiner's How to know higher worlds and his other works, they are equally as enlightening and much easier to understand and apply to everyday life and meditation. Originally published in 1883. This volume from the Cornell University Library's print collections was scanned on an APT BookScan and converted to JPG 2000 format by Kirtas Technologies. All titles scanned cover to cover and pages may include marks notations and other marginalia present in the original volume. About the AuthorAlfred Percy Sinnett (18 January 1840, London - 26 June 1921) was an English author and Theosophist. Sinnett's father died while he was young, by 1851 Sinnett is listed as a "Scholar – London University", living with his widowed mother Jane whose occupation is listed as "Periodical Literature", and his older sister Sophia age 22 who is a teacher. Jane's sister Sarah age 48 is also a teacher. Sinnett married his wife Patience in 1870, probably in the London area. He is listed in the 1871 England Census at age 31, as a Journalist, born in Middlesex. His wife Patience is 27, and her mother Clarissa Edenson a "Landowner", is living with them. By 1879, Sinnett had moved to India where he was "... the Editor of The Pioneer, the leading English Daily of India..." He relates in his book, The Occult World that: "...on the first occasion of my making Madame Blavatsky's acquaintance she became a guest at my home at Allahabad and remained there for six weeks..." In 1880 Helena Blavatsky and Henry Steel Olcott visited the Sinnetts at their summer-home in Simla. The Mahatma letters, which generated the controversy that later helped lead to the split of the Theosophical Society, were mostly written to Sinnett or his wife, Patience. The letters started at this time when Sinnett asked Blavatsky whether if he wrote a letter to her Mahatmas, she could arrange to have it delivered. By 1884, Sinnett was back in England, where that year Constance Wachtmeister states that she met Blavatsky at the home of the Sinnetts in London. Sinnett asked Charles Webster Leadbeater to come back to England to tutor his son Percy and George Arundale. Leadbeater agreed and brought with him one of his pupils Curuppumullage Jinarajadasa. Using "astral clairvoyance" Leadbeater assisted William Scott-Elliot to write his book The Story of Atlantis, for which Sinnett wrote the preface. Sinnett was later President of the London Lodge of the Society. By 1901, Sinnett is listed as an author. His son Percy is also listed as an author and born in India. [LgTFJ.ebook] Esoteric Buddhism: -1883 By A. P. (Alfred Percy) Sinnett PDF [LgTFJ.ebook] Esoteric Buddhism: -1883 By A. P. (Alfred Percy) Sinnett Epub [LgTFJ.ebook] Esoteric Buddhism: -1883 By A. P. (Alfred Percy) Sinnett Ebook [LgTFJ.ebook] Esoteric Buddhism: -1883 By A. P. (Alfred Percy) Sinnett Rar [LgTFJ.ebook] Esoteric Buddhism: -1883 By A. P. (Alfred Percy) Sinnett Zip [LgTFJ.ebook] Esoteric Buddhism: -1883 By A. P. (Alfred Percy) Sinnett Read Online.
Recommended publications
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • The Origin of the Knowledge and the Fictions
    3 THE ORIGIN OF THE KNOWLEDGE AND THE FICTIONS 3.1 From the Esoteric History 1The questions of how solar systems come into being, how our solar system and our planet were formed, how life evolved on our planet, are passed over. Those interested can study these matters in the existing esoteric literature. The following outline will afford a few facts about mankind’s consciousness development on our planet during the current aeon. The information given will be confined to what is essential to know in order to understand the origin of the knowledge and how this knowledge, which is the heritage of mankind, has come to be replaced with the fictions of ignorance. Of the history of mankind we shall only deal with points necessary to understand the contemporary situation as far as the knowledge is concerned. That is more important than all history. Mankind is groping its way in darkness towards an unknown goal, and its disorientation in life could scarcely be greater. The purpose is to offer to seekers Ariadne’s thread to guide them out of the labyrinth of the ignorance of life. Probably, the only ones interested will be those who have the esoteric knowledge latently in their subconsciousness from previous incarnations. The others will cling, as they have always done, to the “authorities” of the day to public opinion in science, philosophy, or religion. That, to be sure, is safest. 2Mankind consists in all of some 60 thousand million individuals in the physical, emotional, mental, and causal worlds of our planet. Of these, some 24 billion causalized (transmigrated from the animal to the human kingdom by acquiring causal envelopes of their own) in Lemuria beginning in the year 21.686.420 B.C.
    [Show full text]
  • The Theosophical Society's Ongoing Problem of Emotion and Control
    Taming the Astral Body: The Theosophical Society’s Ongoing Problem of Emotion and Control John L. Crow Florida State University Abstract In New York City in 1875, a group interested in Spiritualism and occult science founded what would become the Theosophical Society. Primarily the creation of Henry Steel Olcott and Helena Petrovna Blavatsky, the Theosophical Society went through a number of early incarnations. One original version promised to teach occult powers. After Blavatsky found that she could not honor earlier promises to teach occultism, she shifted the focus of the Society to one that promoted Universal Brotherhood instead, highlighting notions of the body and demanding the control of emotion as a means to rebuff demands for training. With this refocusing, Blavatsky reestablished control of the Society and asserted herself as the central channel of esoteric knowledge. Thus, by shifting the focus from the attainment of occult powers to the more ambiguous “spiritual enlightenment,” Blavatsky erected an elaborate, centralized system of delayed spiritual gratification, a system contingent upon the individual’s adoption of specific morals and values, while simultaneously maintaining control of the human body on all its levels: spiritual, social, physical, mental, and especially emotional. Introduction During a meeting of the Theosophical Society in New York City on October 18, 1876, the co-founder and legal counsel for the newly established organization, William Quan Judge (1851– 96), gave a lecture about his personal experiences in the study of Theosophy. He spoke about his recent experiences of astrally traveling and implanting his thoughts and ideas into the minds of others. He did this through focusing his will and commanding his “double,” or astral body, to go to these places and influence others.
    [Show full text]
  • Download Occult Teachings Extracted from the Mahatma Letters to A. P
    Occult Teachings Extracted from the Mahatma Letters to A. P. Sinnett, Trevor A. Barker, Jose R. Zulueta, Rivercross Publishing, Incorporated, 1995, 0944957242, 9780944957240, . DOWNLOAD HERE Esoteric Christianity or, The lesser mysteries, Annie Wood Besant, 1975, Religion, 279 pages. The Mahatma Letters to A. P. Sinnett In Chronological Sequence, Vicente Hao Chin, Jan 1, 1972, Literary Collections, 600 pages. A classic in Theosophical literature.. The Growth of the Soul A Sequel to "Esoteric Buddhism", Alfred Percy Sinnett, 1896, Karma, 483 pages. Reflections on an Ageless Wisdom A Commentary on the Mahatma Letters to A. P. Sinnett, Joy Mills, 2010, Religion, 580 pages. After pioneering Theosophist H. P. Blavatsky told the English journalist A. P. Sinnett that her esoteric knowledge had come from higher beings called "Mahatmas," he himself .... The Solar System , Arthur E. Powell, Jun 1, 1963, History, 388 pages. 1930 the Solar System was based to a great extent on the research by Besant & Leadbeater in Man: Whence, How and Whither and Leadbeater's the Inner Life. to students of these .... DГўmodar and the pioneers of the theosophical movement , , 1965, Religion, 720 pages. The Inner Life , Charles Webster Leadbeater, C. W. Leadbeater, Jan 1, 1978, Body, Mind & Spirit, 383 pages. A clairvoyant, Leadbeater wrote, is simply a person who develops "the power to respond to another octave out of the stupendous gamut of possible vibrations" and so is enabled .... Imagination monotonically gives condensed sanguine, the research approach to the problems of artistic typology you can find K.Fosslera. Structuralism change. Artistic talent, in first approximation, gracefully starts mannerism, the research approach to the problems of artistic typology you can find K.Fosslera.
    [Show full text]
  • Theosophical History Henry S. Olcott Memorial Library
    HENRY S . OLCOTT MEMORIAL LIBRARY 1926 N Main St ••• PO Box 270 ••• Wheaton, IL 60187 Phone: 630-668-1571, ext. 304 ••• Fax: 630-668-4976 [email protected] ••• www.theosophical.org THEOSOPHICAL HISTORY Agarwal, C. V., The Buddhist and Theosophical Movements , 2001, 104 pages. Relates in detail how Buddhists and Theosophists labored in friendship to raise Buddhist ideals and teachings to a rightful place of dignity at a time when they were looked down upon under colonial rule. T Ag15 BTM 2001 Arundale, George S., A Fragment of Autobiography , 1940, 41 pages. Autobiographical notes by the Third President of the Theosophical Society, mainly focused on his spiritual life and work. T Ar84 FA (MINI) Besant, Annie, Annie Besant: An Autobiography , 1983, 332 pages. An autobiographical account of the remarkable life of this very well-known English reformer (who was to become later the second President of the Theosophical Society) before she came in touch with Mme. Blavatsky and Theosophy. T B463 ABA Blavatsky, H. P., The Letters of H.P. Blavatsky to A.P. Sinnett , 1973, 404 pages. A collection of letters sent by the Co-Founder of the Theosophical Society to an English TS member who was the recipient of a large number of letters from Mme. Blavatsky’s Adept Teachers, published as the “Mahatma Letters”. T B614 LHPB Bar Blavatsky, H. P., The Letters of H.P. Blavatsky , 2003, vol 1 Covering the period from the early 1860s to 1879, this correspondence tells the story of Mme. Blavatsky’s preparation for her mission and the founding of the TS, with an insider’s knowledge and in one of her own voice.
    [Show full text]
  • La Alquimia En España Durante El Período Modernista a Través De Sus Libros
    LA ALQUIMIA EN ESPAÑA DURANTE EL PERÍODO MODERNISTA La Alquimia en España durante el Período Modernista a través de sus Libros por José Rodríguez Guerrero I - Presentación. La historia de la alquimia española es una terra ignota que ofrece innumerables espacios por explorar1. Una de las etapas que menos atención ha despertado, tanto en historiadores como en aficionados a la lectura de este tipo de literatura ha sido la primera mitad del siglo XX. Se trata de un período muy fructífero en cuanto al número de obras, si bien toda esta producción se encuentra hoy enterrada en el más absoluto olvido. La creencia en las prácticas alquímicas, sumida en un acusado declive desde mediados del siglo XVIII, vivió un pequeño renacer con el impulso de diferentes movimientos culturales y sociales que, en torno al año 1900, intentaron responder al positivismo imperante en ese momento estimulando el estudio de aspectos espirituales y esotéricos. El teosofismo, el espiritismo, el neo-gnosticismo, las fraternidades masónicas y rosacruces, impregnaron todas las capas de la sociedad y promovieron un sistema de librepensamiento que intentó integrar el dogmatismo racionalista con prácticas poco susceptibles de responder a los criterios científicos contemporáneos. 1 Este es un tema que apenas recibe tratamiento en España, tanto en instituciones académicas como en aquellas que distribuyen los fondos para investigación. A nivel internacional hay dos sociedades dedicadas a fomentar su estudio histórico. Una de ellas es la Society for the History of Alchemy and Chemistry (asociada a la Open University británica), que cuenta con más de doscientos miembros y edita tres números al año de su revista Ambix.
    [Show full text]
  • 3 Tiedon Ja Fiktioiden Alkuperä
    3 TIEDON JA FIKTIOIDEN ALKUPERÄ 3.1 Esoteriikan historiaa 1Aurinkokuntien syntyvaiheet, oman aurinkokuntamme ja planeettamme muodostuminen sekä elämän kehittyminen planeetallamme sivuutetaan. Kiinnostuneet voivat tutkia näitä asioita olemassaolevasta esoteerisesta kirjallisuudesta. Seuraava luonnos antaa muutamia harvoja tosi- asioita ihmiskunnan tajunnankehityksestä planeetallamme nykyisen aionin aikana. Annetut tiedot rajoittuvat siihen, mikä on olennaista tiedon alkuperän ymmärtämiseksi, ja siihen, kuinka tietä- mättömyyden fiktiot ovat tulleet korvaamaan tämän tiedon, joka on ihmiskunnan perintöosuus. Ihmiskunnan historiaa tarkastellaan vain siinä määrin kuin on välttämätöntä aikamme tilanteen ymmärtämiseksi tiedollisessa suhteessa. Se on tärkeämpää kuin kaikki historia. Ihmiskunta hapuilee pimeässä tuntematonta päämäärää kohti, ja tuskinpa sen harhautuminen elämän suhteen voi olla suurempi. Tarkoituksena on tarjota etsijöille Ariadnen lanka heidän johdattamisekseen ulos elämäntietämättömyyden labyrintista. Asia kiinnostanee vain niitä, joilla esoteerinen tieto on piilevänä alitajunnassa edellisten inkarnaatioiden ajoilta. Toiset pitäytynevät, kuten aina ennenkin, tämän päivän "auktoriteetteihin" ja yleiseen mielipiteeseen tieteessä, filosofiassa ja uskonnossa. Se on ikään kuin turvallisinta. 2Ihmiskuntaan kuuluu kaiken kaikkiaan noin 60 tuhatta miljoonaa yksilöä, planeettamme fyysisessä, emotionaalisessa, mentaalisessa ja kausaalisessa maailmassa. Näistä kausalisoitui (siirtyi eläinkunnasta ihmiskuntaan hankkimalla oman kausaaliverhon)
    [Show full text]
  • Introductory Study Paper 2: THEOSOPHY BASIC PRINCIPLES
    Introductory Study Paper 2: ‘Theosophy’ Page 1 of 2 Introductory Study Paper 2: THEOSOPHY "Theosophy is no new candidate for the world's attention, but only the restatement of principles which have been recognized from the very infancy of mankind." The Mahatma Letters to A. P. Sinnett - Alfred Percy Sinnett (shown in picture). The few words on Theosophy given at the end of Paper No.1, if studied closely, will be found to express its essential character. Derived from the two Greek words, theos (a god, the Deity) and sophia (wisdom), THEOSOPHY may be defined as "knowledge of divine things" or "Divine Wisdom such as that possessed by the gods." The Theosophical Glossary adds the explanation that it is "the substratum and basis of all the world-religions and philosophies, taught and practised by a few elect ever since man became a thinking being." In recent times many students have attempted to define THEOSOPHY in words intended to convey the vastness of the knowledge embraced by the word: for example, "the majestic Wisdom-Religion of the archaic ages", "Divine Knowledge or Science", "a scientific religion and a religious science", "religion of the highest order, but not expressed exclusively in the terms of anyone religion." BASIC PRINCIPLES Among the variety of terms by which the ancient and universal system is designated, we recognize Esoteric Philosophy, Secret Doctrine, Occult Science, the Wisdom-Religion, Gupta Vidya. Each term gives prominence to one or other aspect of the theosophical system. These significant adjectives are found repeated throughout the literature: secret, esoteric, archaic, occult, universal.
    [Show full text]
  • Gary Lachman
    Correspondences 1.1 (2013) 129–132 ISSN 2053-7158 (Online) correspondencesjournal.com ! Book Reviews Gary Lachman. Madame Blavatsky: The Mother of Modern Spirituality. New York: Jeremy P. Tarcher/Penguin, 2012. xx + 331 pp. ISBN-1: 1585428639. ISBN-13: 978–1585428632 “There are as many biographies of Helena Blavatsky as there are biographers.”1 The key to a good biography is turning a life into an engaging story without straying too far from the historical facts. Gary “Valentine” Lachman (born 1955)—former Blondie bassist who has successfully reinvented himself as a popular writer on “consciousness, culture and what happens when they meet”—must have a biographical skeleton key, for he has opened up the esoteric lives of Ouspensky (2004), Steiner (2007), Swedenborg (2009) and Jung (2010). His latest book dives into the “histerey” of Helena Petrovna Blavatsky (1831–1891), whose past contains as much history as mystery (289). Scholars of religion, especially in the field of Western esotericism, are well aware of the influence Blavatsky and her Theosophical Society have exerted on modern culture and religion. But “to the general public, [she] is virtually unknown” (xi). It is mainly for this lay audience that Lachman is retelling her story; for those who still believe that “popular interest in the occult, the esoteric and the spiritual started sometime in the 1960s” (90). Does this mean scholars need not bother with this book? Not necessarily. Lachman (xvii–xviii) also sets out to scrutinize the “legends, hearsay and lazy repetitions” that continue to be projected onto Blavatsky, by “tabloid !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 1 Olav Hammer, Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age (Leiden: Brill, 2004), 380.
    [Show full text]
  • Two Spirits United in the Elysian Fields
    Two Spirits United in the Elysian Fields Two Spirits United in the Elysian Fields v. 10.20, www.philaletheians.co.uk, 7 October 2020 Page 1 of 12 CONSTITUTION OF MAN SERIES TWO SPIRITS UNITED Abstract and train of thoughts Madame Blavatsky reviews a deeply mystical novel on transcendental psychology written by Alfred Percy Sinnett. The propensity to seek defects in natural beauty is not proof of taste, but evidence of its absence. 3 Who can possible know his Self, while living in the mephitic atmosphere of the material world? 5 Sinnett weaves seamlessly lucid metaphysical insights in a prosaic story of everyday life. 6 The real and the illusive aspects of our being are always next to each other, like twin parallel lines, but they never meet unless the animal tendencies created by selfishness are conquered, and the devil of the duad annihilated. 9 Two spirits were finally united in the limited nirvanic state of Devachan, from whence no traveller returns. 12 Two Spirits United in the Elysian Fields v. 10.20, www.philaletheians.co.uk, 7 October 2020 Page 2 of 12 CONSTITUTION OF MAN SERIES TWO SPIRITS UNITED Madame Blavatsky reviews a deeply mystical novel on transcendental psychology written by Alfred Percy Sin- nett. First published in The Theosophist, Vol. VIII (92), May 1887, pp. 514-20. Republished in Blavatsky Col- lected Writings (UNITED) VII pp. 306-17. [Regarding this Review of A.P. Sinnett’s novel, which bears the above title (Lon- don: George Redway, 1886; 2 vols.), Madame Blavatsky has the following to say, in a letter dated January 10th, 1887; which she wrote to Sinnett from Os- tende:1 “You are wrong in attributing to my neglect the review of your United.
    [Show full text]