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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. -
“History of Education Society Bulletin” (1985)
History of Education Society Bulletin (1985) Vol. 36 pp 52 -54 MONTESSORI WAS A THEOSOPHIST Carolie Wilson Dept. of Education, University of Sydney, New South Wales, Australia In October 1947 Time magazine reported that world famous education- ist Dr. Maria Montessori, though 'almost forgotten', was none the less very much alive in India where she was continuing to give lectures in the grounds of the Theosophical Society's magnificent estate at Adyar on the outskirts of Madras. 1 Accompanied by her son Mario, Montessori had gone to India at the invitation of Theosophical Society President, George Arundale, in No- vember 1939 and had been interned there as an 'enemy alien' when Italy en- tered the Second World War in June 1940. The Dottoressa was permitted however, to remain at Adyar to continue her teacher training courses and later to move to a more congenial climate in the hills at Kodaikanal. 2 At the end of the War she made a short visit to Europe but returned to India to undertake the first teacher training course at the new Arundale Montessori Training Centre.3 The Centre was established as a memorial to former Theosophi- cal Society President, Dr. Annie Besant, whose centenary was being celebrat- ed at Adyar in October 1947.4 In view, no doubt, of her continued residence at Adyar and the gener- ous support the Theosophical Society extended to Montessori and Mario during the War years, the Dottoressa was asked on one occasion under the shade of the famous giant banyan tree at Adyar, whether she had in fact become a Theosophist. -
Theosophical Notes No. 6 Winter 2018-19
Volume 2, Issue 2 (6) 17th February 2019 Winter 2018-19 Newsletter 17th February 2019 1 Theosophical Notes No. 6, Winter 2018-19 A home for commentaries & research on the Theosophical Movement There is one thing that should be remembered in the midst of all difficulties, and it is this—“When the lesson is learned, the necessity ceases.” Robert Crosbie, pupil of William Q Judge, ex-President of the Boston Theosophical Society, founder of the United Lodge of Theosophists Please circulate to friends and colleagues who may be interested Quarterly Newsletter from the ULT in London, UK and New York, USA. Winter 2018-19 Newsletter 17th February 2019 2 Editor’s note The aim of these Notes is to give the timeless Perennial Wisdom just as it was when released from its centuries of obscuration, and to show it can help in all departments of life, viz. science, philosophy & religion, or rather psychology. In times of change and difficulty it is natural to seek principles in which we can have confidence; so what can reliably guide us to live wisely and intelligently? Is it to feel a duty to our suffering neighbour? To free ourselves of hypocrisy and injustice? Relieving others of it by example? Reasonable and tolerant debates? A free judiciary and press? Are these not the deep-running strands of social fabric that hold society together on which we ultimately depend? But the inner Path shows these many civil ‘goods’ are consequences of just a few virtues, the paramitas of “The Voice of the Silence.” With them comes the willingness to bravely enter new spaces and deeper ideals, to actively fight for and cultivate balance, patience, and charity and begin a mental renewal. -
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. -
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. -
55. SECTION Lll William Quan Judge
55. SECTION lll William Quan Judge ….if your discretion and silence are likely to hurt or endanger others, then I add: Speak the truth at all costs, and say, with Annesly, “Consult duty, not events.” There are cases when one is forced to exclaim “Perish discretion, rather than allow it to interfere with duty.” Key to Theosophy, p. 202 Ingratitude is a crime in Occultism and I shall illustrate the point by citing the case of W.Q. Judge. He is one of the three founders of the Theosophical Society, the only three who have remained as true as rock to the cause. While others have all turned deserters or enemies, he has ever remained faithful to his original pledge……He is the Resuscitator of Theosophy in the United States, and is working to the best of his means and ability, and at a great sacrifice, for the spread of the movement……Brother Judge refuses to defend himself…But is that a reason why we should let him go undefended? It is our bounden duty to support him, in every way, with our sympathy and influence, energetically, not in a half-hearted, timid way….Is it the part of “Brother-Fellow” to remain indifferent and inactive when one who has done so much for the noble and sacred CAUSE is vilified for its sake, hence, for that of every Theosophist; when he is selected by the enemy as the mark of all the lying and damaging attacks of those who wish to destroy the Society in order to build on its ruins another, a bogus Body of the same name, and to enshrine therein an idol with feet of clay and a heart full of selfishness and evil, for the admiration and worship of credulous fools? Can we allow them to achieve this object when they seek to ensure success by undermining the character of this most unselfish champion of our T.S. -
Major Trends in Post-Enlightenment Esotericism
Chapter 2 Major Trends in Post-Enlightenment Esotericism The Enlightenment set into motion major societal changes that affected esotericism just as it did a large number of other areas. In Chapter 7 I will go into more detail regarding sociological research concerning the consequences of these changes, but here a cursory discussion of some of the more specific implications for esotericism in general will suffice. Wouter Hanegraaff has highlighted four principal transformations:1 an adaptation to the ideals of rea- son and rationality; a growing influence from non-Western cultures and non-Christian religions, much influenced by the emerging study of religions; the adoption of an evolutionary paradigm to spiritual development; and the re-interpretation of esoteric notions in psychological framesets, in what Hanegraaff calls ‘the psychologization of religion and sacralization of psychol- ogy’.2 All these developments can be directly attributed to emerging hegemony of secularism, through which (conventional) religion was posited as antiquated and belonging to more primitive stages of cultural development. Consequently, esoteric actors attempted to aligne their teachings, practices, rhetoric, and vocabulary more closely to the ‘new scientific worldview’, and the earlier organic model of correspondences was more or less replaced by mechanistic models focused on instrumental causality.3 However, the Enlightenment ethos was not anti-religious per se. It involved a strong faith in the possibility, and indeed inevitability, of obtaining perfect knowledge about the world through reason, rationality, and recourse to essentially unchanging and absolute natural laws. The critique of religion was primarily directed towards the dominant reli- gious institutions of Western society, i.e. -
Tożsamość W Ezoterycznych Nurtach Kultury Tożsamość W Ezoterycznych Nurtach Kultury
tożsamość w ezoterycznych nurtach kultury tożsamość w ezoterycznych nurtach kultury pod redakcją Agaty Świerzowskiej i Izabeli Trzcińskiej © Copyright by Authors Kraków 2016 ISBN 978-83-65705-15-0 Recenzja naukowa: prof. dr hab. Tadeusz Cegielski (UW) prof. dr hab. Zbigniew Pasek (AGH) dr hab. Artur Jocz (UAM) dr hab. Andrzej Kasperek (UŚ) dr hab. Diana Oboleńska (UG) dr hab. Monika Rzeczycka (UG) dr hab. Maria Zowisło (AWF Kraków) dr Anna Olszewska (AGH) Redakcja językowa: Piotr Łozowski Korekta: Sylwia Chojecka Projekt okładki, skład: Joanna Bizior Na okładce wykorzystano fragment strony tytułowej dzieła Roberta Fludda, Utriusque cosmi maioris scilicet et minoris […] historia (T. de Bry, 1617) Publikacja dofinansowana ze środków Fundacji Studentów i Absolwentów Uniwersytetu Jagiellońskiego „Bratniak” Wydawnictwo LIBRON – Filip Lohner al. Daszyńskiego 21/13 31-537 Kraków tel. 12 628 05 12 e-mail: [email protected] www.libron.pl Spis treści Wstęp 7 Maria M. Boużyk Dlaczego mit? Kilka uwag w świetle filozofii klasycznej 9 Tomasz Sebastian Cieślik Tożsamość renesansowego maga w ujęciu Agrippy von Nettesheima 27 Zbigniew Łagosz Aparat represji wobec ezoteryków i ugrupowań ezoterycznych – zarys problematyki 47 Anna Peck Czy Jezus był buddystą? Aspekt kolonialny i dysonans kognitywny w anglosaskiej debacie intelektualnej 59 Bożena Ronowska Proces w Ceynowie według Himmlers Hexenkartothek 83 Małgorzata Sokołowicz „Od dawna marzę, żeby pójść do hammamu”. Marokańska czarna magia a poczucie tożsamości w opowiadaniach Tahara Ben Jellouna 103 Maciej B. Stępień „Wczesny Faivre” czy „pełny Hanegraaff”? Dylematy metodologiczne ezoteryki zachodniej 129 Tomasz Szymański O tożsamości wyznaniowej i duchowej francuskich romantyków: przyczynek do badań nad ideą religii uniwersalnej 145 Agata Świerzowska Joga jako atawistyczne wracanie do raju. -
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. -
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 Theosophist
THE THEOSOPHIST VOL. 131 NO. 1 OCTOBER 2009 CONTENTS On the Watch-Tower 3 Radha Burnier Theosophy for a New Generation of Inquirers 7 Colin Price An Emerging World View 12 Shirley J. Nicholson What is Theosophy? 15 H. P. Blavatsky Theosophy for a New Generation of Enquirers 23 Surendra Narayan The Eternal Values of the Divine Wisdom 28 Bhupendra R. Vora The Theosophist: Past is Prologue 32 John Algeo Fragments of the Ageless Wisdom 37 The Theosophical Society for a New Generation of Enquirers 38 Dara Tatray Back to Blavatsky will Fossilize Theosophy Forwards with Blavatsky will Vitalize Theosophy 43 Edi D. Bilimoria Statement by Members Assembled in Brasilia, July 2009 51 International Directory 54 Editor: Mrs Radha Burnier NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: H. P. Blavatsky. Montage including cover of The Theosophist, 1882 Adyar Archives Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. 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 Emails: Below Secretary: [email protected] Treasury: [email protected] Fax: (+91-44) 2446-3464 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 Societys 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.