Showing posts with label Theosophy Basics. Show all posts
Showing posts with label Theosophy Basics. Show all posts

Monday, 22 December 2025

Theosophy Basics: The Astral Light, Astral Plane, Astral Body, Akasha

Chapter 21
, of William Q. Judge, Echoes from the Orient : A Broad Outline of Theosophical Doctrines. Published as a booklet in 1890, it is a collection of 21 articles appearing in a new independent weekly newspaper, Kate Field's (1838-1896) Washington, which ran from 1890-95. The pieces have a casual, anecdotal flavour and have to stand as one of the most esoteric presentations of Theosophy in a mainstream platform. Very good concise overview of the Theosophical views on the astral plane or in a general way, the akasha, in Sanskrit.

1- Esoteric symbolism of the snake


High in the esteem of the Hindu stands the serpent, both as a symbol and a creature. Moving in a wavy line, he figures the vast revolution of the Sun through eternal space carrying the rapidly whirling Earth in her lesser orbit; periodically casting his skin, he presents a visible illustration of renewal of life or reincarnation; coiling to strike, he shows the working of the law of Karma-Nemesis which, with a basis in our actions, deals an unerring blow. As a symbol with tail in mouth, forming a circle, he represents eternity, the circle of necessity, all-devouring Time. For the older Initiates he spoke to them also of the astral light which is at once devilish and divine.

2- The Astral Light, agent of psychic powers

Probably in the whole field of Theosophic study there is nothing so interesting as the astral light. Among the Hindus it is known as Akasa, which can also be translated as æther. Through a knowledge of its properties they say that all the wonderful phenomena of the Oriental Yogis are accomplished. It is also claimed that clairvoyance, clairaudience, mediumship, and seership as known to the Western world are possible only through its means. It is the register of our deeds and thoughts, the great picture gallery of the earth, where the seer can always gaze upon any event that has ever happened, as well as those to come. 

3- Astral beings, elementals

Swimming in it as in a sea are beings of various orders and also the astral remains of deceased men and women. The Rosicrucians and other European mystics called these beings Sylphs, Salamanders, Gnomes, Undines, Elementals; the Hindu calls them Gandharvas or celestial musicians, Yakshas, Rakshasas and many more. The "spooks" of the dead — mistaken by Spiritualists for the individuals who are no more — float in this Akasic substance, and for centuries have been known to the mystical Hindu as Bhuta, another name for devil, or Pisacha, a most horrible devil — neither of them any more than the cast-off soul-body nearest earth, devoid of conscience and only powerful for evil.

4- Porphyry, Paracelsus 

But the term "astral light," while not new, is purely of Occidental origin. Porphyry spoke of it when referring to the celestial or soul-body, which he says is immortal, luminous, and "star-like"; Paracelsus called it the "sidereal light"; later it grew to be known as astral. It was said to be the same as the anima mundi or soul of the world. Modern scientific investigators approach it when they speak of "luminiferous ether" and "radiant matter." The great astronomer, Camille Flammarion, who was a member of the Theosophical Society during his life, speaks of the astral light in his novel Uranie and says: "The light emanating from all these suns that people immensity, the light reflected through space by all these worlds lighted by these suns, photographs throughout the boundless heaven the centuries, the days, the moments as they pass.... From this it results that the histories of all the worlds are travelling through space without dispersing altogether, and that all the events of the past are present and live evermore in the bosom of the infinite."

5- Not really light - a medium for many psychic phenomena and action

Like all unfamiliar or occult things the astral light is difficult to define, and especially so from the very fact that it is called "light." It is not the light as we know it, and neither is it darkness. Perhaps it was said to be a light because when clairvoyants saw by means of it, the distant objects seemed to be illuminated. But as equally well distant sounds can be heard in it, heavy bodies levitated by it, odors carried thousands of miles through it, thoughts read in it, and all the various phenomena by mediums brought about under its action, there has been a use of the term "light" which while unavoidable is none the less erroneous.

6- An all-permeating substance


A definition to be accurate must include all the functions and powers of this light, but as those are not fully known even to the mystic, and wholly terra incognita for the scientist, we must be content with a partial analysis. It is a substance easily imagined as imponderable ether which, emanating from the stars, envelopes the earth and permeates every atom of the globe and each molecule upon it. Obeying the laws of attraction and repulsion, it vibrates to and fro, making itself now positive and now negative. This gives it a circular motion which is symbolized by the serpent. It is the great final agent, or prime mover, cosmically speaking, which not only makes the plant grow but also keeps up the diastole and systole of the human heart.

7- Astral Light records everything 

Very like the action of the sensitive photographic plate is this light. It takes, as Flammarion says, the pictures of every moment and holds them in its grasp. For this reason the Egyptians knew it as the Recorder; it is the Recording Angel of the Christian, and in one aspect it is Yama, the judge of the dead in the Hindu pantheon, for it is by the pictures we impress therein that we are judged by Karma.

8- Influences humanity's vices

As an enormous screen or reflector the astral light hangs over the earth and becomes a powerful universal hypnotizer of human beings. The pictures of all acts good and bad done by our ancestors as by ourselves, being ever present to our inner selves, we constantly are impressed by them by way of suggestion and go then and do likewise. Upon this the great French priest-mystic, Eliphas Levi, says: "we are often astonished when in society at being assailed by evil thoughts and suggestions that we would not have imagined possible, and we are not aware that we owe them solely to the presence of some morbid neighbor; this fact is of great importance, since it relates to the manifestation of conscience — one of the most terrible and incontestable secrets of the magic art.... So diseased souls have a bad breath, and vitiate the moral atmosphere; that is to say, they mingle impure reflections with the astral light which penetrates them, and thus establish deleterious currents." (Dogme et Rituel de la Haute Magie. )

9- Preserves fruits of great achievements

There is also a useful function of this light. As it preserves the pictures of all past events and things, and as there is nothing new under the sun, the appliances, the ideas, the philosophy, the arts and sciences of long buried civilizations are continually being projected in pictures out of the astral into the brains of living men. This gives a meaning not only to the oft-recurring "coincidence" of two or more inventors or scientists hitting upon the same ideas or inventions at about the same time and independently of each other, but also to other events and curious happenings.

10- The medium for psychic phenomena and powers

Some self-styled scientists have spoken learnedly of telepathy, and other phenomena, but give no sufficient reason in nature for thought-transference or apparitions or clairvoyance or the hundred and one varieties of occurrences of an occult character noticed from day to day among all conditions of men. It is well to admit that thought may be transferred without speech directly from one brain to another, but how can the transference be effected without a medium? That medium is the astral light. The moment the thought takes shape in the brain it is pictured in this light, and from there is taken out again by any other brain sensitive enough to receive it intact.

11- Astral remains cause of ghosts and apparitions

Knowing the strange properties of the astral plane and the actual fate of the sheaths of the soul spoken of in another article, the Theosophical Adepts of all times gave no credit to pretended returning of the dead. Eliphas Levi learned this well and said: "The astral light combining with ethereal fluids forms the astral phantom of which Paracelsus speaks. This astral body being freed at death, attracts to itself and preserves for a long time, by the sympathy of likeness, the reflection of the past life; if a powerfully sympathetic will draws it into the proper current it manifests itself in the form of an apparition." But with a sensitive, abnormally constituted person present — a medium, in other words, and all of that class are nervously unbalanced — the strong will is not needed, for the astral light and the living medium's astral body recall these soulless phantoms, and out of the same reservoir take their speech, their tones, their idiosyncrasies of character, which the deluded devotees of this debasing practice are cheated into imagining as the returned self of dead friend or relative.

12-Can assume extreme density

Yet all I have referred to here are only instances of a few of the various properties of the astral light. So far as concerns our world it may be said that astral light is everywhere, interpenetrating all things; to have a photographic power by which it grasps pictures of thoughts, deeds, events, tones, sounds, colors, and all things; reflective in the sense that it reflects itself into the minds of men; repellent from its positive side and attractive from the negative; capable of assuming extreme density when drawn in around the body by powerful will or by abnormal bodily states, so that no physical force can penetrate it. 

This phase of its action explains some facts officially recorded during the witchcraft excitement in Salem. It was there found that although stones and other flying objects came toward the possessed one they always fell as it were from the force of gravity just at the person's feet. The Hindu Yogi gives evidence of a use of this condensation of the astral light when he allows arrows and other projectiles to be thrown at him, all of them falling at his feet no matter how great their momentum, and the records of genuine Spiritualistic phenomena in the United States furnish similar experiences.

13- Possesses powerful hypnotic properties, clairvoyance, clairaudience

The astral light is a powerful factor, unrecognized by science, in the phenomenon of hypnotism. Its action will explain many of the problems raised by Binet, Charcot and others, and especially that class in which two or more distinct personalities seem to be assumed by the subject, who can remember in each only those things and peculiarities of expression which belong to that particular stratum of their experience. These strange things are due to the currents in the astral light. In each current will be found a definite series of reflections, and they are taken up by the inner man, who reports them through speech and action on this plane as if they were his own. By the use of these currents too, but unconsciously, the clairvoyants and clairaudients seem to read in the hidden pages of life.

14- Potentially both our destroyer and our uplifter

This light can therefore be impressed with evil or good pictures, and these are reflected into the subconscious mind of every human being. If you fill the astral light with bad pictures, just such as the present century is adept at creating, it will be our devil and destroyer, but if by the example of even a few good men and women a new and purer sort of events are limned upon this eternal canvas, it will become our Divine Uplifter.


Wednesday, 2 June 2021

Isis Unveiled, Vol. 2 Table of Contents, Blavatsky

Below is an attempt to present a more formal table of contents with more detailed and descriptive outlines of all the chapters, which will hopefully serve to give an idea of the logical sequence of ideas and help to locate key topics easier.

For a more detailed summary, see here. 

The first seven chapters mainly comprise a fairly detailed and original study of early Christianity through the first five centuries (with an important comparative perspective that includes Gnosticism, Paganism, and Eastern religions), relying on the studies of the time, mainly Supernatural Religion by Cassels (which was a very popular and controversial book at the time, an historically significant work that has been forgotten), with the eighth chapter filling out the history of esoteric movements up to her time. The final four chapters, are more focused and self-contained: chapter nine adds more study of theosophical concepts of spiritual evolution in ancient scriptures that prefigure the Secret Doctrine, chapter ten presents a specific critique of the dogma of the Devil, adopting a Miltonian/Masonic esoteric interpretation of the fall of Lucifer, chapter eleven gives a solid comparative overview of Hindusim, Christianity, and Buddhism while chapter twelve serves as a general conclusion for both volumes, emphasizing magical practices found in eastern religions.

Chapter 1 Christianity’s relation to Spiritualism and Paganism

(The Church! Where is it?”) 

1- Christianity’s attitude towards paganism and spiritualism (p.1)

2- Origin of Christian belief in the Devil and Hell (10)

3- Christianity’s relation to the Supernatural (16)

4- The attitude of Science and Comparative Religion to Spiritualism (25)

5- India and Paganism as source of Christian theology (The logos, the Trinity, the Eucharist) (30)

6- Christianity’s struggles with Gnostics and Neoplatonists (51)

 

Chapter 2 – Christianity’s Relation to Pagan Practices; Pagan Mysteries compared to Christianity and Hinduism

(Christian Crimes and Heathen Virtues)

1- Magical Practices in Roman Catholic Church (55)

2- Persecution of Witchcraft and the Spanish Inquisition (59)

3-Exorcisms (66)

4- Mystical Visions in the Church (73)

5- Fabulations and Deceptions in the Medieval Church (79)

6- Pagan Influence on Christianity (84)

7- Pagan Mysteries compared to Christianity and Hinduism (97)

8 – Phallic Symbolism (120)

 

Chapter 3- Overview of Early Gnosticism in Relation to Nazarene Groups 

(Divisions Among the Early Christians)

1- Peter and the Myth of Apostolic Succession (p.123)

2- Nazarenes in Relation to Ebionites and Essenes (127)

3- Jehovistic and Chaldean currents in Judaism (128)

4- John the Baptist’s relation to Nazarenes (132)

5- Jesus’ relation to Nazarenes (137)

6- Zoroastrian connection to Nazarenes (140)

7- Essenes and Mystery Religions in relation to Nazarenes (143)

8- Jesus and the Ancient Portrayal of Magicians (147)

 

Chapter 4 – Eastern and Gnostic Cosmologies compared; Conflicts in the Early Christian Church 

(Oriental Cosmogonies and Bible Records)

1- The Ophite Theology compared with Indian and Near Eastern systems (167)

2- Conflict between Peter and Paul – Jehovists and Gnostics (188)

3- Essenes and Nazarenes (196)

 

Chapter 5 – The Kabbalah and Comparative Religion 

(Mysteries of the Kabala)

1- Sefirots compared (212)

2- Kabbalistic Trinity Compared (222)

3- Four-Face Cherubim and World Saviours Compared (230)

 

Chapter 6 – Comparative Cosmology and Soul Evolution 

(Esoteric Doctrines of Buddhism Parodied in Christianity)

1- Development of Christianity in the fourth Century (251)

2- Comparative Ancient Cosmology (260)

3- Eastern Doctrine of Cycles and Evolution (272)

4- The Evolution of the Soul in Ancient Greece and Buddhism (279)

 

Chapter 7 – Gnosticism, Early Christianity, Buddhism and the Secret Doctrine

(Early Christian Heresies and Secret Societies)

1- Ophites and Mandaen systems (289)

2- Druzes (303)

3- Early Christianity (323)

 

Chapter 8 – Jesuits, Templars, Rosicrucians, Masons, and the Lost Word 

(Jesuitry and Masonry)

1- The Jesuits (348)

2- Masonry (366)

 

Chapter 9 Principles of Esoteric Evolution: Symbolism and Astrology in the Bible and the Vedas 

(The Vedas and the Bible)

1- Seven in Ancient Scriptures (405)

2- Symbolism in Genesis (420)

3- Ezekiel’s Wheel Astrological Symbolism (455)

 

Chapter 10 – The Origin and History of the Dogma of Satan 

(The Devil-Myth)

1- Eternal Damnation / Christian Missionaries (473)

2-Dogma of the existence of Satan (476)

3- Biblical Passages (480)

4- Serpent-Dragon Pagan Sources (482)

5- Job (493)

6- Demons / Church History (500)

7- Avatars (503)

8- Sun and Dragon Myths / Hell (506)

9- Descent into Hell / Gospel of Nicodemus (514)

10- Israelites and Saturn (523)

11- Judaism and Christian Theology (525)

12- Bacchus (527)

 

Chapter 11– Hinduism, Buddhism and Christianity Compared (Comparative Results of Buddhism and Christianity)

1- Christianity and Comparative Religion (529)

2- Doctrines Compared (543)

3- Rituals Compared (560)

 

Chapter 12 – Eastern Magic, Shamanism and Conclusion 

(Conclusions and Illustrations)

1- Eastern Magic (p.587)

2- Shamanism (615)

3- Conclusion (634)

 

Thursday, 13 May 2021

Back to Basics - FAQ

Theosophy, as presented in the original literature in its early phase, from 1875 to 1900, has quite a vast scope of teachings, which we have been covering in our Theosophy Basics series, with over 25 posts. I thought it would be useful to give some links to the more essential ones dealing with the basic principles, values and practical aspects. I think that just with the first four articles, one can get a lot of useful information in understanding the general nature and distinctive spirit of this particular theosophical project. It can be considered as a FAQ post, inasmuch as many of the questions and misconceptions that I notice on the internet pertain to the topics in the articles included in this post. 

  

What is Theosophy?

https://theosophyproject.blogspot.com/2020/12/theosophy-basics-what-is-theosophy.html

 

What is a Theosophical Society?

https://theosophyproject.blogspot.com/2020/12/theosophy-basics-what-is-theosophical.html

 

Principles of Action and Work

https://theosophyproject.blogspot.com/2019/01/theosophy-basics-principles-of-action.html

 

Ethical Principles

https://theosophyproject.blogspot.com/2018/05/theosophy-basics-ethical-principles.html

 

Basic Literature

On Studying the Secret Doctrine

https://theosophyproject.blogspot.com/2019/07/on-studying-secret-doctrine.html

 

The Esoteric Spiritual Path

https://theosophyproject.blogspot.com/2019/10/theosophical-basics-esoteric-spiritual.html

Tuesday, 27 April 2021

Isis Unveiled, Vol. 1 Overview, Blavatsky


The presentation of Blavatsky's Isis Unveiled may give the impression that the work is loosely organized, but as Michael Gomes has pointed out, a closer reading shows that this is not necessarily the case; the text has a clear structure and coherence, although, due to the complexity and density of the writing, the structure may not be easily discernible. The chart below attempts to show a clearer outline of the work:

For a more detailed summary, see here. 

Introduction Preface – (v-viii)

Before the Veil (x-xlv) Platonism and Indian philosophy.

1 Magic, Sacred Mathematics and the Doctrine of Cycles

Science and Spiritualism 2 Spiritualistic phenomena and occult explanations

3 Scientific discoveries and investigation of spiritual phenomena

4 Religious and Scientific views regarding spiritualistic phenomena;

Spirit, Force and Matter

Theoretical

Practical

 

5- Spirit, force and matter; creation and human evolution ; the astral light

6 – Paracelsian explanations of supernatural and psychic phenomena 

Universal Magnetism

Theoretical

Cosmic

 

7-  Magnetism as Universal Force and source of Magic

8 – Spiritual Aspects of Cosmology, Astronomy, and Astrology  

Reincarnation, pre-natal and post-mortem experience 9 The evolution of the soul , the after-life and Spiritualism

10 –The Body/Soul Relationship – Elementals, Spiritualism and Reincarnation

11 –Esoteric Aspects of Embryology, the Will, and Imagination

12 –The After-Life and Esoteric Aspects of Vampirism

13 The After-Life: After-Death Revival and Alchemy 

Spiritual Evolution and Anthropology

Ancient Civilisations and Atlantis

14–Egypt, Atlantis and Sacred Architecture

15 –India, Atlantis and Eastern Magical Knowledge

Monday, 7 December 2020

Theosophy Basics: What is a Theosophical Society?


As the Theosophical Society expanded throughout the world in the 1880s, it had to adapt and adjust to deal with the challenge of international relations in a colonialist geo-political reality; theses experiences were reflected in changes and additions in the charter and the organizational structure of the society. The liberal extracts from Blavatsky's writings below reflect some of the debates and discussions that evolved from the original charter of the Theosophical Society concerning its organization, values and objectives.

1- General Goals

In general, the theosophical perspective has a basic set of goals that is implicit in all its activites. For example keeping spiritual values alive through a critical study of various traditions and beliefs: ‘’Our duty is to keep alive in man his spiritual intuitions. To oppose and counteract — after due investigation and proof of its irrational nature — bigotry in every form, religious, scientific, or social, and cant above all, whether as religious sectarianism or as belief in miracles or anything supernatural‘’  (Key, 48).

Encouraging intellectual, moral and spiritual self-improvement is another prime concern: ‘’Our duty is to encourage and assist individual fellows in self-improvement, intellectual, moral, and spiritual; not to blame or condemn those who fail‘’ (Key 49).

Promoting the cultivation of unbiased and clear judgement, in order to avoid dogmatic sectarianism is another central interest: ‘’I spoke rather of the great need which our successors in the guidance of the Society will have of unbiassed and clear judgment. Every such attempt as the Theosophical Society has hitherto ended in failure, because, sooner or later, it has degenerated into a sect, set up hard-and-fast dogmas of its own, and so lost by imperceptible degrees that vitality which living truth alone can impart ‘’ (Key, 305).

The theosophical project holds an idealistic and optimistic vision of world peace and spiritual renewal: ‘’ It may well be that the beautiful utopia, the philanthropic dream, that sees as if in a vision the triple wish of The Theosophical Society come true, is still far off: entire and complete freedom of human conscience granted to all, brotherhood established between the rich and the poor, and equality between the aristocrat and the plebeian recognized in theory as well as in practice ‘’ (CW11, 283; CW12, 307; CW12, 296).

2- Three Objects

The three objects of the Theosophical Society were established in the original charter in 1875. Even though Blavatsky’s early 1877 work Isis Unveiled broadly covers many different religious and scientific traditions, both ancient and modern, at the time there was a clear side-goal of promoting and reviving eastern philosophies which were suffering under colonialist rule, although they were being seriously studied through Max Muller’s extensive Sacred Books of the East translation project: ‘’ (1.) To form the nucleus of a Universal Brotherhood of Humanity without distinction of race, colour, or creed. (2.) To promote the study of Aryan and other Scriptures, of the World's religion and sciences, and to vindicate the importance of old Asiatic literature, namely, of the Brahmanical, Buddhist, and Zoroastrian philosophies. (3.) To investigate the hidden mysteries of Nature under every aspect possible, and the psychic and spiritual powers latent in man especially‘’ (Key, 39).

Membership requirements were quite basic, adherence to one of the three principles was sufficient: ‘’No member is obliged to feel in full sympathy with all three objects; suffice that he should be in sympathy with one of the three, and be willing not to oppose the two others, to render him eligible to membership in the T. S.‘’ ( CW11, 335; Key, 19).

2a- Universal Brotherhood / Sisterhood

The first object is considered to be the most important (the other two being complementary to the first). It is quite an idealistic outlook, with the object of encouraging tolerance and kindness as a means of promoting world peace and fairness for all in a cosmopolitan spirit of philanthropy, acknowledging the spiritual nature of all: ‘’A true theosophist must be a cosmopolitan in his heart. He must embrace mankind, the whole of humanity in his philanthropic feelings. It is higher and far nobler to be one of those who love their fellow men, without distinction of race, creed, caste or colour, than to be merely a good patriot, or still less, a partisan (CW 10, 74-75; CW 10, 199-200).

Universal Brotherhood is based on the notions of a common origin and nature of Humanity (Key, 41), the fundamental spiritual identity of humanity (Key, 43), the idea of the fundamental unity of humanity (Key, 43-46), the basic inter-connectedness of humanity, like the parts of a plant, if one part is hurt, it affects the whole (Key, 46-47).

2b- Comparative Studies

To develop the theosophical perennialist universalist perspective, the second object aims to foster comparative studies in order to promote free-thinking and non-sectarian, non-dogmatic views: ‘’For it is only by studying the various great religions and philosophies of humanity, by comparing them dispassionately and with an unbiased mind, that men can hope to arrive at the truth. It is especially by finding out and noting their various points of agreement that we may achieve this result‘’(Key, 59); ‘’Hence, as an impersonal Society, we must welcome Truth wherever it may be found, without partiality for any one belief as against another‘’ (CW11, 127).

Necessarily this implies a certain method and organization in research: ‘’For, let it be well understood, theosophy has this in common with ordinary science, that it examines the reverse side of every apparent truth. It tests and analyses every fact put forward by physical science, looking only for the essence and the ultimate and occult constitution in every cosmical or physical manifestation, whether in the domain of ethics, intellect, or matter‘’  (CW11, 253),

2c- Human Potential

The third object is meant to include all questions of spiritual development and esoteric philosophy; with a distinct interest in investigating the question of spiritualism and paranormal phenomena and the question of psychic powers such as clairvoyance telepathy, telekinesis, psychometry, magnetism and hypnotism: ‘’Observe the third declaration, that only a portion of our fellows occupy themselves with the study of the occult properties of matter and the psychical powers of man. The society as a whole, then, is not concerned in this branch of research. And naturally; for out of every ten thousand people one may meet, the chances are that but a very small minority have the time, taste, or ability to take up such delicate and baffling studies.‘’ (CW12, 304); ‘’Now as to the third object on our list. Properly speaking, the term “psychical research” should include the whole of the great movement known as modern spiritualism.‘’ (CW12, 308)

3- Altruism

Despite the general human tendency towards selfishness, the theosophical approach gives major importance to the unselfish altruistic values: ‘’ Nothing of that which is conducive to help man, collectively or individually, to live—not « happily »—but less unhappily in this world, ought to be indifferent to the Theosophist-Occultist. It is no concern of his whether his help benefits a man in his worldly or spiritual progress; his first duty is to be ever ready to help if he can, without stopping to philosophize‘’ (CW11, 465; CW11, 164; CW11, 274; Key, 53; Key, 241).

An extract from a letter from one of Blavatsky’s teachers has become a classic formulation of this idea: ‘He who does not practice altruism; he who is not prepared to share his last morsel with a weaker or a poorer than himself; he who neglects to help his brother man, of whatever race, nation, or creed, whenever and wherever he meets suffering, and who turns a deaf ear to the cry of human misery; he who hears an innocent person slandered, whether a brother Theosophist or not, and  does not undertake his defense as he would undertake his own—is no Theosophist‘’  (CW10, 69).

4- Freedom

The universalist perspective entails that freedom of thought is an important value: ‘’ Membership in the Theosophical Society does not expose the "Fellows" to any interference with their religious, irreligious, political, philosophical or scientific views. The Society is not a sectarian nor is it a religious body, but simply a nucleus of men devoted to the search after truth, whencesoever it may come‘’ (CW11, 334; Key, 19; CW11, 432).

A cosmopolitan sense of equality and respect of fundamental human rights for all is part of this perspective: ‘’no Fellow in the Society, whether exoteric or esoteric, has a right to force his personal opinions upon another Fellow. "It is not lawful for any officer of the Parent Society to express in public, by word or act, any hostility to, or preference for, any one section, religious or philosophical, more than another. All have an equal right to have the essential features of their religious belief laid before the tribunal of an impartial world. And no officer of the Society, in his capacity as an officer, has the right to preach his own sectarian views and beliefs to members assembled, except when the meeting consists of his co-religionists‘’ (CW11, 128; Key, 230; Key, 50).

In general, self-reliance, as well as independent and original thinking is encouraged, in a spirit of inclusiveness. The position is one of neutrality, objectivity and open-mindedness:‘’Be what he may, once that a student abandons the old and trodden highway of routine, and enters upon the solitary path of independent thought--Godward--he is a Theosophist; an original thinker, a seeker after the eternal truth with "an inspiration of his own" to solve the universal problems‘’ (CW2, 102; CW11, 124).

5- Tolerance

Tolerance and charity are the key principles in relations among one’s fellow human beings: ‘’Pity and forbearance, charity and long-suffering, ought to be always there to prompt us to excuse our sinning brethren, and to pass the gentlest sentence possible upon those who err. A Theosophist ought never to forget what is due to the shortcomings and infirmities of human nature‘’  (Key, 251).

This principle of tolerance is of course extended to the field of religion, which includes denouncing fanaticism: ‘’These views are his own personal property and have nought to do with the Society. Because Theosophy can be practiced by Christian or Heathen, Jew or Gentile, by Agnostic or Materialist, or even an Atheist, provided that none of these is a bigoted fanatic, who refuses to recognize as his brother any man or woman outside his own special creed or belief ‘’  (CW10, 164)

Freedom, tolerance and equality are considered mutually complementary values: ‘’ We have now, we think, made clear why our members, as individuals, are free to stay outside or inside any creed they please, provided they do not pretend that none but themselves shall enjoy the privilege of conscience, and try to force their opinions upon the others‘’ (CW2, 104).

This spirit of tolerance includes both scientific and religious beliefs: ‘’ In conclusion, we may state that, broader and far more universal in its views than any existing mere scientific Society, it has plus science its belief in every possibility, and determined will to penetrate into those unknown spiritual regions which exact science pretends that its votaries have no business to explore. And, it has one quality more than any religion in that it makes no difference between Gentile, Jew, or Christian. It is in this spirit that the Society has been established upon the footing of a Universal Brotherhood‘’ (CW2, 105).

Tuesday, 1 December 2020

Theosophy Basics: What is Theosophy?

   

In her writings, Blavatsky was concerned with explaining the notion of Theosophy based in a perspective of the Western esoteric tradition, trying to widen the universalist perspective by including spiritual traditions from the East and elsewhere. She was also concerned with forming a bridge between science and religion. Between 1879 and 1889, she would develop these ideas; the text below offers a general summary, liberally culled from various writings.

     1- Etymology

Blavatsky explains the meaning of the word Theosophy as ‘Divine Wisdom’ or ‘Wisdom of the Gods’, from the roots theos (god, divine) and sophia (wisdom) (CW9,123; CW9, 434)

Moreover, the word is first encountered with the neo-Platonist Porphyry (A.D. 234–c. 305.) who connects theosophy with the gymnosophists of India («Περí Αποχής Εμψύχων» 17, π 237, β. 4) , thus corroborating Blavatsky's connection of Theosophy with Neoplatonism and the eastern Gupta Vidya (The Key to Theosophy. pp. 1-7).

2-      History / Primordiality

Throughout history, there has been evidence of a wisdom-religion, a tradition defined by the search for and study of wisdom and knowledge:  ‘’Theosophy is, then, the archaic Wisdom-Religion, the esoteric doctrine once known in every ancient country having claims to civilization. This "Wisdom" all the old writings show us as an emanation of the divine Principle’’ (CW2, 89).

3-      Esoteric Philosophy

A fundamental key for understanding the theosophical perspective is the distinction between exoteric religion and esoteric traditions. The exoteric, popular, public religions contain deeper meanings that can be learned by studying the esoteric philosophies: ‘’The Theosophists have seen very clearly that, in religions, there have always been two teachings; the one very simple in appearance and full of images or fables which are put forward as realities; this is the public teaching, called  exoteric. The other, esoteric or inner, reserved for the more educated and discreet adepts, the initiates of the second degree’’(CW10, 70; CW11, 255-56).

4-      Wisdom Religion / Tradition

This Wisdom-Religion concept posits the notion of a primordial tradition, similar to the story of the Tower of Babel. All major spiritual traditions spring from a common original source, (primeval divine instructors) : ‘’This name, WISDOM, or, as we say sometimes, the "Wisdom Religion" or Theosophy, is as old as the human mind’’ (CW2, 89; CW10, 166).

This Wisdom-Religion / tradition denotes an eminently holistic world view: ‘’Thus, unity of everything in the universe implies and justifies our belief in the existence of a knowledge at once scientific, philosophical and religious, showing the necessity and actuality of the connection of man and all things in the universe with each other’’ (CW10, 167).

5-      Perennialism

Therefore Theosophy makes no claim for innovation, it relies on an eclectic study of spiritual traditions: ‘’ The Society has no wisdom of its own to support or teach. It is simply the storehouse of all the truths uttered by the great seers, initiates, and prophets of historic and even pre-historic ages; ‘’ (Key 57).

In short, Theosophy can be defined as the essence of all religion ‘’ it is the essence of all religion and of absolute truth, a drop of which only underlies every creed‘’ (Key, 58).

Because they all sprang from a common source and are all inter-connected, they all have fundamental points in common: ‘’It is from this WISDOM-RELIGION that all the various individual "Religions" (erroneously so called) have sprung, forming in their turn offshoots and branches, and also all the minor creeds, based upon and always originated through some personal experience in psychology‘’ (CW10, 167).

Theosophy is concerned, however, with adapting this ancient wisdom with current knowledge and adapting eastern philosophy for western societies: ‘’ In one word, our whole aim and desire are to help, in at least some degree, toward arriving at correct scientific views upon the nature of man, which carry with them the means of reconstructing for the present generation the deductive metaphysical or transcendental philosophy which alone is the firm, unshakable foundation of every religious philosophy‘’ (CW12, 308; CW9, 243; CW11, 251).

6-      Universalism

Certain aspects of scientific method and critical thinking are also part of the universalist project: ‘’ But once get a man to see that none of them has the whole truth, but that they are mutually complementary, that the complete truth can be found only in the combined views of all, after that which is false in each of them has been sifted out — then true brotherhood in religion will be established’’ (Key, 46).

Moreover, the recognition of a universal belief in the after-life is an important part of the perspective: ‘’Surely this must be considered a gain by the friends of spirituality as opposed to materialism,--those, at any rate, who think that morals, peace, and prosperity will be promoted by the universal belief in a life after death (whether eternal or broken up by a series of reincarnations on the same earth), and in man's possession of a higher, undying SELF, latent spiritual powers, and consciousness.’’ (CW12, 296).

Being a universalist approach, it is necessary to be an open, inclusive, tolerant, non-dogmatic perspective ‘’It is truly Universal in spirit and constitution. It recognises and fosters no exclusiveness, no preconceptions. In the T. S. alone do men meet in the common search for truth, on a platform from which all dogmatism, all sectarianism, all mutual party hatred and condemnation are excluded; for, accepting every grain of truth wherever it is found, it waits in patience till the chaff that accompanies it falls off by itself ‘’(CW11, 339).

     7-      Monism 

Moreover, this universalism is supported by a perspective of metaphysical monism: ‘’ Theosophy is monistic through and through. It seeks the one Truth in all religions, in all science, in all experience, as in every system of thought. What aim can be nobler, more universal, more all-embracing? ‘’(CW11, 339; Key, 41; Key, 63- 65)

Blavatsky sees the common essence of all metaphysical perspectives: ‘’In the final analysis, the greatest of materialists, as well as the most transcendental of philosophers, admits the omnipresence of an impalpable Proteus, omnipotent in its ubiquity throughout all kingdoms of nature, including man--a Proteus indivisible in its essence, without form and yet manifesting itself in all forms, which is here, there, everywhere and nowhere, which is the All and the Nothing, which is all things and always One, Universal Essence which binds, limits and contains everything, and which everything contains‘’ (CW11, 127).

All is one, the duality between spirit and matter is considered to be illusory: ‘’The Monism of Theosophy is truly philosophical. We conceive of the universe as one in essence and origin. And though we speak of Spirit and Matter as its two poles, yet we state emphatically that they can only be considered as distinct from the standpoint of human, mayavic (i.e., illusionary) consciousness‘’ (CW11, 336)

Divinity is considered both transcendent and imminent: ‘’Our DEITY is neither in a paradise, nor in a particular tree, building, or mountain: it is everywhere, in every atom of the visible as of the invisible Cosmos, in, over, and around every invisible atom and divisible molecule; for IT is the mysterious power of evolution and involution, the omnipresent, omnipotent, and even omniscient creative potentiality‘’ (Key, 64-5 ; CW11, 432).

These aforementioned universalist concepts of Theosophy, constitue a general basis free from dogma and sectarian creeds : ‘’This is obviously true in the case of the doctrine of the underlying unity of all religions and the existence, as claimed by Theosophists, of a common source called the Wisdom-religion of the secret teaching, from which, according to the same claims, all existing forms of religion are directly or indirectly derived. Admitting this, we are pressed to explain, how can the T.S. as a body be said to have no special views or doctrines to inculcate, no creed and no dogmas, when these are "the back-bone of the Society, its very heart and soul"? (CW11, 432).

8-      Religion

Blavatsky describes an open, universalist, humanistic concept of religion: ‘’the assertion that "Theosophy is not a Religion," by no means excludes the fact that "Theosophy is Religion" itself. A Religion in the true and only correct sense, is a bond uniting men together--not a particular set of dogmas and beliefs. Now Religion, per se, in its widest meaning is that which binds not only all MEN, but also all BEINGS and all things in the entire Universe into one grand whole. This is our theosophical definition of religion‘’( CW10, 161; CW10, 162).

Theosophy can thus be better described as a religious philosophy: ‘’Thus it becomes evident that Theosophy cannot be a "religion," still less "a sect," but it is indeed the quintessence of the highest philosophy in all and every one of its aspects‘’ (CW11, 436).

9- Science & Religion

Blavatsky does not totally reject modern scientific research methods; she is seeking a harmony between science and religion: ‘’Yet, de facto, Theosophy claims to be both "RELIGION" and "SCIENCE," for theosophy is the essence of both‘’ (CW10, 171; CW2, 103;  CW10, 172;  CW11, 435)