Theosophy

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Nicholas
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Re: Theosophy

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How Judge's Epitome of Theosophy begins:
Theosophy, the Wisdom-Religion, has existed from immemorial time. It offers us a theory of nature and of life which is founded upon knowledge acquired by the Sages of the past, more especially those of the East; and its higher students claim that this knowledge is not imagined or inferred, but that it is a knowledge of facts seen and known by those who are willing to comply with the conditions requisite for seeing and knowing.

Theosophy, meaning knowledge of or about God (not in the sense of a personal anthropomorphic God, but in that of divine "godly" wisdom), and the term "God" being universally accepted as including the whole of both the known and the unknown, it follows that "Theosophy" must imply wisdom respecting the absolute; and, since the absolute is without beginning and eternal, this wisdom must have existed always. Hence Theosophy is sometimes called the Wisdom-Religion, because from immemorial time it has had knowledge of all the laws governing the spiritual, the moral, and the material.

The theory of nature and of life which it offers is not one that was at first speculatively laid down and then proved by adjusting facts or conclusions to fit it; but is an explanation of existence, cosmic and individual, derived from knowledge reached by those who have acquired the power to see behind the curtain that hides the operations of nature from the ordinary mind. Such Beings are called Sages, using the term in its highest sense. Of late they have been called Mahatmas and Adepts. In ancient times they were known as the Rishis and Maha-rishis — the last being a word that means Great Rishis.

It is not claimed that these exalted beings, or Sages, have existed only in the East. They are known to have lived in all parts of the globe, in obedience to the cyclic laws referred to below. But as far as concerns the present development of the human race on this planet, they now are to be found in the East, although the fact may be that some of them had, in remote times, retreated from even the American shores.

There being of necessity various grades among the students of this Wisdom-Religion, it stands to reason that those belonging to the lower degrees are able to give out only so much of the knowledge as is the appanage of the grade they have reached, and depend, to some extent, for further information upon students who are higher yet. It is these higher students for whom the claim is asserted that their knowledge is not mere inference, but that it concerns realities seen and known by them. While some of them are connected with the Theosophical Society, they are yet above it. The power to see and absolutely know such laws is surrounded by natural inherent regulations which must be complied with as conditions precedent; and it is, therefore, not possible to respond to the demand of the worldly man for an immediate statement of this wisdom, insomuch as he could not comprehend it until those conditions are fulfilled. As this knowledge deals with laws and states of matter, and of consciousness undreamed of by the "practical" Western world, it can only be grasped, piece by piece, as the student pushes forward the demolition of his preconceived notions, that are due either to inadequate or to erroneous theories. It is claimed by these higher students that, in the Occident especially, a false method of reasoning has for many centuries prevailed, resulting in a universal habit of mind which causes men to look upon many effects as causes, and to regard that which is real as the unreal, putting meanwhile the unreal in the place of the real. As a minor example, the phenomena of mesmerism and clairvoyance have, until lately, been denied by Western science, yet there have always been numerous persons who know for themselves, by incontrovertible introspective evidence, the truth of these phenomena, and, in some instances, understand their cause and rationale.
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Epitome of Theosophy

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This system is thus seen to be based upon the identity of Spiritual Being, and, under the name of "Universal Brotherhood," constitutes the basic idea of the Theosophical Society, whose object is the realization of that Brotherhood among men....

Theosophy, however, holds that it is a misuse of terms to say that the spiritual nature can be cultivated. The real object to be kept in view is to so open up or make porous the lower nature that the spiritual nature may shine through it and become the guide and ruler. It is only "cultivated" in the sense of having a vehicle prepared for its use, into which it may descend. In other words, it is held that the real man, who is the higher self—being the spark of the Divine before alluded to --overshadows the visible being, which has the possibility of becoming united to that spark. Thus it is said that the higher Spirit is not in the man, but above him. It is always peaceful, unconcerned, blissful, and full of absolute knowledge. It continually partakes of the Divine state, being continually that state itself, "conjoined with the Gods, it feeds upon Ambrosia." The object of a student is to let the light of that spirit shine through the lower coverings.

This "spiritual culture" is only attainable as the grosser interests, passions, and demands of the flesh are subordinated to the interests, aspirations, and needs of the higher nature; and this is a matter of both system and established law.
Here is the full text:

https://www.theosociety.org/pasadena/wq ... -wqjep.htm
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Theosophy

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There is a test by which one can make
certain whether something that springs into
the mind comes from the Higher Self, or
whether it is merely from some desire or
colored by some desire. Here is your test,
and an easy one. The Higher Self is impersonal;
it is self-forgetful; it is kind; it is
loving; it is pitiful; it is compassionate; it
has sublime inspirations. The lower nature
is selfish, ingathering, acquisitive for self,
hateful often, unforgiving, violent.

The Higher Self is a spiritual entity, and,
so to say, soars above the mud of the lower
self much as the sun shines upon the earth.
The Higher Self has tremendous influence on
the lower self; but the lower self has no influence
whatever, not even indirect, on the
Higher Self. The lower self has tremendous
influence on the human self however, the intermediate
nature.
From Golden Precepts of Esotericism by Purucker
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Theosophy

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AE - G.W. Russell on the three objects of of the TS:

http://www.teozofija.info/Russell_Word.htm
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Theosophy

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The recognition of the higher phases of man's being on this
planet is not to be attained by mere acquirement of
knowledge. Volumes of the most perfectly constructed
information cannot reveal to man life in the higher regions.
One has to get a knowledge of spiritual facts by personal
experience and from actual observation.
Mahatma Letters
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Theosophy

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Is it enough for man to know that he exists? Is it enough to be formed a human
being to enable him to deserve the appellation of MAN? It is our decided impression
and conviction, that to become a genuine spiritual entity, which that designation
implies, man must first create himself anew, so to speak — i.e., thoroughly
eliminate from his mind and spirit, not only the dominating influence of selfishness
and other impurity, but also the infection of superstition and prejudice. The latter is
far different from what we commonly term antipathy or sympathy. We are at first
irresistibly or unwittingly drawn within its dark circle by that peculiar influence,
that powerful current of magnetism which emanates from ideas as well as from
physical bodies. By this we are surrounded, and finally prevented through moral
cowardice — fear of public opinion — from stepping out of it. It is rare that men
regard a thing in either its true or false light, accepting the conclusion by the free
action of their own judgment. Quite the reverse. The conclusion is more commonly
reached by blindly adopting the opinion current.
From Isis Unveiled 1:39, by Blavatsky
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Theosophy

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When, years ago, we first traveled over the East, we came
in contact with certain men, endowed with such mysterious
power and such profound knowledge that we may truly
designate them as the sages of the Orient. To their
instructions we lent a ready ear. They showed us that by
combining science with religion, the existence of God and
immortality of man's spirit may be demonstrated like a
problem of Euclid. The Oriental philosophy has room for
no other faith than an absolute and immovable faith in the
omnipotence of man's own immortal self. This
omnipotence comes from the kinship of man's spirit with
the Universal Soul -- God! Science, theology, every human
hypothesis and conception born of imperfect knowledge,
lost forever their authoritative character in our sight.
Blavatsky, Isis Unveiled
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Theosophy

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Esoteric philosophers held that everything in nature is but a materialization of
spirit. The Eternal First Cause is latent spirit, they said, and matter from the
beginning. "In the beginning was the word . . . and the word was God." While
conceding the idea of such a God to be an unthinkable abstraction to human reason,
they claimed that the unerring human instinct grasped it as a reminiscence of
something concrete to it though intangible to our physical senses. With the first
idea, which emanated from the double-sexed and hitherto-inactive Deity, the first
motion was communicated to the whole universe, and the electric thrill was
instantaneously felt throughout the boundless space. Spirit begat force, and force
matter; and thus the latent deity manifested itself as a creative energy.

When; at what point of the eternity; or how? the question must always remain
unanswered, for human reason is unable to grasp the great mystery. But, though
spirit-matter was from all eternity, it was in the latent state; the evolution of our
visible universe must have had a beginning.
Isis Unveiled
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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Nicholas
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Re: Theosophy

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Universal Unity and Causation; Human Solidarity; the Law of Karma; Re-incarnation. These are the four links of the golden chain which should bind humanity into one family, one universal Brotherhood. If the action of one reacts on the lives of all, and this is the true scientific idea, then it is only by all men becoming brothers and all women sisters, and by all practising in their daily lives true brotherhood and true sisterhood, that the real human solidarity, which lies at the root of the elevation of the race, can ever be attained. It is this action and interaction, this true brotherhood and sisterhood, in which each shall live for all and all for each, which is one of the fundamental Theosophical principles that every Theosophist should be bound, not only to teach, but to carry out in his or her individual life.
Blavatsky, Key to Theosophy
Dhamma is against the stream of common thought, deep, subtle, difficult, delicate, unseen by passion’s slaves cloaked in the murk of ignorance. Vipassī Buddha
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