THEOSOPHY
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(Redirected from Theosophist)
:''this article is about the philosophy introduced by Helena Petrovna Blavatsky. See Theosophy (history of philosophy) for other uses.''
'Theosophy' is a movement of religious philosophy originating with Helena Petrovna Blavatsky from the 1870s. It holds that all religions are attempts by humanity to approach the absolute, and that each religion therefore has a portion of the truth. Together with Henry Steel Olcott, William Quan Judge, and others, Blavatsky founded the Theosophical Society in 1875.
Main articles: Theosophy (history of philosophy)
''Theosophy'', literally "god-wisdom" (Greek: θεοσοφία ''theosophia''), designates several bodies of ideas predating Blavatsky:
The term appears in Neoplatonism. Porphyry ''De Abstinentia'' (4.9) menctions "Greek and Chaldean theosophy", Ἑλληνική, Χαλδαϊκὴ θεοσοφία.
The adjective θεόσοφος "wise in divine things" is applied by Iamblichus
(''De mysteriis'' 7.1) to the Γυμνοσοφισταί, i.e. the Indian yogis or sadhus.
There was a group of Renaissance philosophers: Cornelius Agrippa, Paracelsus, Robert Fludd, and, especially, Jacob Boehme; the Enlightenment theologian Emanuel Swedenborg was influenced by these.
The OED defines ''theosophy'' as: "Any system of speculation which bases the knowledge of nature upon that of the divine nature", noting it is used in particular with reference to Boehme.
The three declared objects of the original Theosophical Society as established by Blavatsky, Judge and Olcott were as follows:
★ "First — To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste or colour.
★ Second — To encourage the study of Comparative Religion, Philosophy and Science.
★ Third — To investigate the unexplained laws of Nature and the powers latent in man."[1]
According to Theosophy, nature does not operate by chance. Every event, past or present, happens because of laws which are part of a universal paradigm. Theosophists hold that everything, living or not, is put together from basic building blocks evolving towards consciousness.
Theosophists believe that all human beings in their "higher selves" are immortal, but their lower personalities are unconscious of the link with their eternal spiritual nature and will perish.
Like esoteric Hinduism and tantric Buddhism, from which much of Theosophical thought springs, Theosophy teaches that beings have attained the human state through myriad reincarnations, passing through the mineral, plant and animal stages since before the birth of life on earth. However, Theosophy differs from the esoteric belief that regression is possible. Human beings cannot incarnate as animals or plants again except in the rare cases of disintegrating "lost souls." Conversely, people are considered only the epitome of physical life on Earth and not the end stage of evolution, which continues for further stages, including the form of the Dhayan Chohans or Buddhic beings.
Theosophy is similar to the beliefs of the Hindu Arya Samaj sect concerning karma, dharma and cosmogony. Theosophy teaches that evil and good are the result of differentiation of spirit/matter in a cycle of becoming. There is a natural involution of spirit into matter followed by an evolution of matter back into spirit. The purpose of the Universe is for spirit to manifest itself self-consciously through seven stages.
Theosophy teaches that every thing of whatever kind is from one divine source. All things are "monads" in reality. All monads potentially possess the same principles and their forms and natures are an expression of their present consciousness level.
Theosophists believe that religion, philosophy, science, the arts, commerce, and philanthropy, among other "virtues," lead people ever closer to "the Absolute."
Planets, solar systems and even galaxies are seen as conscious beings, fulfilling their own evolutionary paths.
The spiritual units of the universe are the monads, which at different times may manifest as planets, angels, human beings or in various other forms.
Theosophists also believe that human civilization, like all other parts of the universe, develops through cycles of seven stages. Thus, in the first age, humans were pure spirit; in the second age, they are known as Hyperboreans; in the third as Lemurians; and in the fourth, Atlanteans. Since Atlantis was the of the cycle, the present fifth age is a time of reawakening humanity's psychic gifts.
Blavatsky argued that humanity had descended from a series of "Root Races", naming the fifth root race (out of seven) the "Aryan" Race. She thought that the Aryans originally came from Atlantis,[2] and non-Aryan peoples were spiritually and intellectually inferior to Aryans, and would eventually die out. [3] She believed that Semitic peoples were an offshoot of Aryans who have become "degenerate in spirituality and perfected in materiality."[4] Guido von List (and his followers such as Lanz von Liebenfels) later took up some of Blavatsky's ideas, mixing her ideology with nationalistic and fascist ideas; this system of thought became known as Ariosophy. "Ariosophy, like Theosophy, had relied on intellectual expositions of racial evolution. The Thule Society preached Aryan supremacy and acted to achieve it. It provides the final link between occult racial theories and the racial ideology of Hitler and the emerging Nazi party."[5]
Theosophy, as well as many other esoteric groups and occult societies, claims in their esoteric cosmology that the universe is ordered by the number seven. The reincarnating unit, the monad, consists of the two spiritual constituents of a sum of seven human bodies:
★ The first body is called ''sthula-sarira'' (Sanskrit, from ''sthula'' meaning coarse, gross, not refined, heavy, bulky, fat in the sense of bigness, conditioned and differentiated matter + ''sarira'' to molder, waste away). A gross body, impermanent because of its wholly compounded character. The physical body is usually considered as the lowest substance-principle. The physical form is the result of the harmonious coworking on the physical plane of forces and faculties streaming through their astral vehicle or linga-sarira, the pattern or model of the physical body.
★ The second body is called ''Linga-Sarira'', (Sanskrit, from ''linga'' meaning characteristic mark, model, pattern + ''sarira'', from the verbal root sri to moulder, waste away). A pattern or model that is impermanent; the model-body or astral body, only slightly more ethereal than the physical body. It is the astral model around which the physical body is built, and from which the physical body flows or develops as growth proceeds.
★ The third body is prana (Sanskrit, from ''pra'' before + the verbal root ''an'' to breathe, to live). In theosophy, the breath of life. This life or prana works on, in, and around us, pulsating unceasingly during the term of physical existence. Prana is "the radiating force or Energy of Atma -- as the Universal Life and the One Self, -- its lower or rather (in its effects) more physical, because manifesting, aspect. Prana or Life permeates the whole being of the objective Universe; and is called a 'principle' only because it is an indispensable factor and the deus ex machina of the living man.
★ The fourth principle is kama (Sanskrit, from the verbal root ''kam'' meaning to desire). Desire; the desire principle is the driving, impelling force. Born from the interaction of atman, buddhi, and manas, kama per se is a colorless force, good or bad according to the way the mind and soul use it. It is the seat of the living electric impulses, desires, aspirations, considered in their energetic aspect.
★ The fifth principle is manas (Sanskrit, from the verbal root ''man'' meaning to think). The seat of mentation and egoic consciousness; in humanity Manas is the human person, the reincarnating ego, immortal in essence, enduring in its higher aspects through the entire manvantara. When imbodied, manas is dual, gravitating toward buddhi in its higher aspects and in its lower aspects toward kama. The first is intuitive mind, the second the animal, ratiocinative consciousness, the lower mentality and passions of the personality.
★ The sixth principle or vehicle is Buddhi (Sanskrit, from the verbal root ''budh'' to awaken, enlighten, know). The vehicle of pure, universal spirit, hence an inseparable garment or vehicle of atman. In its essence of the highest plane of akasa or alaya. In man buddhi is the spiritual soul, the faculty of discriminating, the channel through which streams divine inspiration from the atman to the ego, and therefore that faculty which enables us to discern between good and evil -- spiritual conscience. The qualities of the buddhic principle when awakened are higher judgment, instant understanding, discrimination, intuition, love that has no bounds, and consequent universal forgiveness.
★ The seventh is called Atman (Sanskrit). Self; pure consciousness, that cosmic self which is the same in every dweller on this globe and on every one of the planetary or stellar bodies in space. It is the feeling and knowledge of "I am," pure cognition, the abstract idea of self. It does not differ at all throughout the cosmos except in degree of self-recognition. It may also be considered as the First Logos in the human microcosm. During incarnation the lowest aspects of atman take on attributes, because it is linked with buddhi, as the buddhi is linked with manas, as the manas is linked with kama, etc.
See: Encyclopedic Theosophic Glossary
Theosophists trace the origin of Theosophy to the universal striving for spiritual knowledge that existed in all cultures. It is found in an unbroken chain in India but existed in ancient Greece and also in the writings of Plato (427-347 BCE), Plotinus (204-270) and other neo-Platonists, as well as Jakob Boehme (1575-1624). Some relevant quotations:
: ''...we are imprisoned in the body, like an oyster in his shell.''
: — The Socrates of Plato, ''Phaedrus''
: ''To the philosopher, the body is "a disturbing element, hindering the soul from the acquisition of knowledge..."''
: ''...what is purification but...the release of the soul from the chains of the body?''
: — The Socrates of Plato, ''Phaedo''
Modern Theosophical esotericism, however, begins with Madame Helena Petrovna Blavatsky (1831-1891) usually known as Madame Blavatsky. In 1875 she founded the Theosophical Society in New York City together with Henry Steel Olcott, who was a lawyer and writer. During the Civil War Col. Olcott worked to root out corruption in war contracts. Madame Blavatsky was a world traveler who eventually settled in India where, with Olcott, she established the headquarters of the Society. She claimed numerous psychic and spiritualist powers. Her first major book ''Isis Unveiled'' (1877) presented elements mainly from the Western wisdom tradition based on her extensive travels in Asia, Europe and the Middle East. Her second major work ''The Secret Doctrine'' (1888), a commentary on ''The Book of Dzyan'', is based on esoteric Buddhism and also Hinduism. These writings, along with her ''Key to Theosophy'' & ''The Voice of the Silence'' became the basic pillars of the Theosophical movement, together with the ''Mahatma Letters'', written by highly evolved humans to AP Sinnett and AO Hume.
Upon Blavatsky's death in 1891, several Theosophical societies emerged following a series of schisms. Annie Besant became leader of the society based in Adyar India, while William Quan Judge split off the American Section of the Theosophical Society in New York which later moved to Point Loma, Covina, and Pasadena, California under a series of leaders: Katherine Tingley, Gottfried de Purucker, Colonel Arthur L. Conger, James A. Long, Grace F. Knoche, and in March 2006 Randell C. Grubb. The great pulp fiction writer Talbot Mundy was a member of the Point Loma group, and wrote many articles for its newsletter. Yet another international theosophical organization, the United Lodge of Theosophists, was formed by Robert Crosbie. He went to Point Loma in 1900 to help Katherine Tingley, was expelled in 1904, and founded his society in 1909.
Rudolf Steiner created a successful branch of the Theosophical Society Adyar in Germany. He focused on a Western esoteric path that incorporated the influences of Christianity and natural science, resulting in tensions with Annie Besant. (cf. Rudolf Steiner and the Theosophical Society) — having already founded his own Anthroposophical Society a month earlier — after he refused members of the Order of the Star of the East membership in the German Section, opposing the theosophical principle of admitting members from all religious persuasions. Steiner was vehemently opposed to The Order of the Star of the East's proclaimation that the young boy, Krishnamurti, was the reincarnation of Jesus Christ. The great majority of German-speaking theosophists, as well as several others, joined Steiner's new society. (Steiner later became famous for his ideas about education, resulting in an international network of "Steiner Schools.")
In North London, another splinter group split off to form the Palmers Green Lodge under the leadership of the occultist and colonial adventurer, Thomas Neumark-Jones. The Palmers Green Lodge published the journal Kayfabe which published, among others, Rainbow Circle writers like Hobhouse and Chiozza Money. After the death of William Quan Judge, another society, the United Lodge of Theosophists, emerged, recognizing no leader after Judge; it is now based in Los Angeles, California.
Other organizations based on the theosophical teachings of Besant and Leadbeater include The Lucis Trust, Share International, Agni Yoga, The Bridge to Freedom, The Summit Lighthouse / Church Universal and Triumphant, and The Temple of The Presence.
At its strongest in membership and intensity during the 1920s the parent Theosophical Society (or Theosophical Society Adyar) had around 7,000 members in the USA.
[2] The largest section of The Theosophical Society , the Indian section, at one time had more than 20 000 members, now reduced to around 10 000.
Theosophy was closely linked to the Indian independence movement; The Indian National Congress being founded during a Theosophical conference, and many of its leaders, including M. K. Gandhi being associated with theosophy.
The present-day New Age movement is to a considerable extent based on the teachings originating with H. P. Blavstky.
Artists and authors who investigated Theosophy, aside from the musicians listed below, include Aldous Huxley, Wassily Kandinsky, Piet Mondrian, Franz Kafka, W. B. Yeats, George William Russell (Æ), Owen Barfield, and T. S. Eliot, in Europe, and Arthur Dove, George Lucas, Robert Duncan, Marsden Hartley, Wallace Stevens, and James Jones[6] in America.
[3]
Some prominent Hindu leaders, such as Swami Vivekananda and Swami Dayananda Sarasvati criticized Theosophy.[7][8] Swami Dayananda Sarasvati initially worked with Blavatsky & Olcott after they arrived in India, but soon afterwards accused Blavatsky & Olcott of lying on several different topics, and then all collaboration was stopped on a permanent basis.
Composers such as Ruth Crawford-Seeger, Dane Rudhyar, and most famously Alexander Scriabin were Theosophists whose beliefs influenced their music, especially by providing a justification or rationale for their dissonant counterpoint. According to Rudhyar, Scriabin was "the one great pioneer of the new music of a reborn Western civilization, the father of the future musician." (Rudhyar 1926b, 899) and an antidote to "the Latin reactionaries and their apostle, Stravinsky" and the "rule-ordained" music of "Schoenberg's group." (Ibid., 900-901) Scriabin devised a quartal synthetic chord, often called his "mystic" chord, and before his death Scriabin planned a multimedia work, to be performed in the Himalayas, that would bring about the armageddon, "a grandiose religious synthesis of all arts which would herald the birth of a new world." (AMG [4]). This piece, ''Mysterium'', was never realized, due to his death in 1915.
★ In Luigi Pirandello's key novel ''The Late Mattia Pascal'' (1904), the protagonist's landlord Anselmo Paleari owns many a theosophical work in his private library and frequents a local theosophist school.
★ In E.M. Forster's novel, ''Howard's End'' (1910), there are several references to the Schlegel siblings' study and participation in Theosophy, as well as a mention of Madame Blavatsky. The characterization serves to highlight the Schlegels' (who were German) non-conformist, liberal and artistic pursuits - considered radical and inappropriate by the upper-class Edwardian society into which Margaret Schlegel was to marry.
★ In Hermann Hesse's novel, ''Demian'', Knauer asks Emil if Emil is a theosophist.
★ Theosophy is mocked in several episodes of James Joyce's ''Ulysses'' (1922).
★ In the play ''Juno and the Paycock'' (1924) by Sean O'Casey, which is set in pre-independence Dublin, one of the secondary characters is a Theosophist. This character is quite shallow, and through him O'Casey parodies theosophy as an intellectual fad.
★ H. P. Lovecraft read W. Scott-Elliot's ''The Story of Atlantis & Lost Lemuria'' and altered Theosophical ideas in his short story, "The Call of Cthulhu (1928)."
★ Mahatma Gandhi met Madame Blavatsky and Annie Besant in India in about 1893, shortly after Besant had joined the Society. He declined invitations to join, but said the meeting induced him to study his own background in Hinduism. He mentions this, and his further study of Theosophy during 1903 as published in his autobiography, ''The Story of My Experiments with Truth'' (1927–29).
★ Mark Frost utilizes Theosophy as a plot point in his novel ''The List of 7'' (1993) and features Madame Blavatsky as a minor character.
★ The novel ''Little, Big'' by John Crowley includes a minor character who is a Theosophist.
★ A 1997 film called '' includes a Theosophist as a main character.
★ Theosophists, along with Rosicrucians, frequently visit Clara in Isabel Allende's novel ''The House of the Spirits''.
★ L. Frank Baum, a notable member of the Theosophical Society, wrote ''The Wonderful Wizard of Oz'' (1900), which is at its basis an allegory of theosophical tenets. Theosophy provided him inspiration to write this most famous of children's books. From Dorothy's ruby slippers to "Theres no place like Home", Baum's Oz bears an uncanny resemblance to various mystic religious ideas from beginning to end.
★ The Maltese poet Kevin Saliba wrote a poem entitled ''Summa Theosofica'' in which he poeticises a seminal passage from Madame Blavatsky's book The Key To Theosophy. The poem was published in the poetry collection Ħbula Stirati '' (Tight Ropes)'' (2007).
1. ''The Theosophist'', Vol. 75, No. 6. Page ii.
2. The Secret Doctrine, the Synthesis of Science, Religion and Philosophy, Vol.II, p.249
3. Ibid., p 421
4. Ibid., p.200
5. Hitler's Racial Ideology: Content and Occult Sources., , Jackson, Spielvogel, Simon Wiesenthal Center Annual,
6. Carter, Steven R. ''James Jones: An American Literary Orientalist Master''. Urbana and Chicago: U of Illinois P, 1998, ISBN 0-252-02371-4
7. Vivekananda. STRAY REMARKS ON THEOSOPHY The Complete Works of Swami Vivekananda Volume 4
8. Dayananda, Humbuggery of the Theosophists. http://www.blavatskyarchives.com/dayanandahumbuggery.htm
★ Theosophy (history of philosophy)
★ Ascended master
★ Esoteric cosmology
★ Theosophical Society
★ Theosophy.INFO - Online Material on Theosophy and H.P. Blavatsky
★ TheosophyLinks.NET - Websites and Internet Resources on Theosophy, H.P. Blavatsky and the Mahatmas
★ AnandGholap.Net - Online Books on Theosophy
★ Theosophy Library Online
★ Encyclopaedia Britannica, Theosophy - full access article
★ Reference Sources on Theosophy Available thru Answers.com
★ Theosophical History
★ Blavatsky Study Center-Blavatsky Archives
★ Theosophical Society - Adyar
★ Theosophical Society (Pasadena)
★ United Lodge of Theosophists
★ Theosophical Society in America
★ New York Theosophical Society
★ Theosophy and the Theosophical Society
★ Thematic Mind Map of A Text On Theosophy by CW Leadbeater
★ Modern Theosophy
★ Blavatsky.net
★ Canadian Theosophical Association
★ Theosophy World, online e-zine
★ Mysticism, Theosophy & the Occult - Anna Kingsford
★ Anthroposophical Society in America
★ Blavatsky, Helena: ''The Key to Theosophy'', ISBN 0-911500-07-3
★ René Guénon. ''Theosophy: History of a Pseudo-Religion'' (2004), Sophia Perennis. ISBN 0-900588-79-9
★ Roth, Christopher F., "Ufology as Anthropology: Race, Extraterrestrials, and the Occult." In ''E.T. Culture: Anthropology in Outerspaces,'' ed. by Debbora Battaglia. Durham, N.C.: Duke University Press, 2005.
★ Washington, Peter ''Madame Blavatsky's Baboon: Theosophy and the Emergence of the Western Guru'' (1993), London: Secker & Warburg. ISBN 0-436-56418-1 Review
★ Influence of the Theosophical Society and Theosophists
:''this article is about the philosophy introduced by Helena Petrovna Blavatsky. See Theosophy (history of philosophy) for other uses.''
'Theosophy' is a movement of religious philosophy originating with Helena Petrovna Blavatsky from the 1870s. It holds that all religions are attempts by humanity to approach the absolute, and that each religion therefore has a portion of the truth. Together with Henry Steel Olcott, William Quan Judge, and others, Blavatsky founded the Theosophical Society in 1875.
Name
Main articles: Theosophy (history of philosophy)
''Theosophy'', literally "god-wisdom" (Greek: θεοσοφία ''theosophia''), designates several bodies of ideas predating Blavatsky:
The term appears in Neoplatonism. Porphyry ''De Abstinentia'' (4.9) menctions "Greek and Chaldean theosophy", Ἑλληνική, Χαλδαϊκὴ θεοσοφία.
The adjective θεόσοφος "wise in divine things" is applied by Iamblichus
(''De mysteriis'' 7.1) to the Γυμνοσοφισταί, i.e. the Indian yogis or sadhus.
There was a group of Renaissance philosophers: Cornelius Agrippa, Paracelsus, Robert Fludd, and, especially, Jacob Boehme; the Enlightenment theologian Emanuel Swedenborg was influenced by these.
The OED defines ''theosophy'' as: "Any system of speculation which bases the knowledge of nature upon that of the divine nature", noting it is used in particular with reference to Boehme.
The three objects
The three declared objects of the original Theosophical Society as established by Blavatsky, Judge and Olcott were as follows:
★ "First — To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste or colour.
★ Second — To encourage the study of Comparative Religion, Philosophy and Science.
★ Third — To investigate the unexplained laws of Nature and the powers latent in man."[1]
Basic Theosophical beliefs
Consciousness is universal and individual
According to Theosophy, nature does not operate by chance. Every event, past or present, happens because of laws which are part of a universal paradigm. Theosophists hold that everything, living or not, is put together from basic building blocks evolving towards consciousness.
Humans are "provisionally" immortal
Theosophists believe that all human beings in their "higher selves" are immortal, but their lower personalities are unconscious of the link with their eternal spiritual nature and will perish.
Reincarnation is universal
Like esoteric Hinduism and tantric Buddhism, from which much of Theosophical thought springs, Theosophy teaches that beings have attained the human state through myriad reincarnations, passing through the mineral, plant and animal stages since before the birth of life on earth. However, Theosophy differs from the esoteric belief that regression is possible. Human beings cannot incarnate as animals or plants again except in the rare cases of disintegrating "lost souls." Conversely, people are considered only the epitome of physical life on Earth and not the end stage of evolution, which continues for further stages, including the form of the Dhayan Chohans or Buddhic beings.
Karma
Theosophy is similar to the beliefs of the Hindu Arya Samaj sect concerning karma, dharma and cosmogony. Theosophy teaches that evil and good are the result of differentiation of spirit/matter in a cycle of becoming. There is a natural involution of spirit into matter followed by an evolution of matter back into spirit. The purpose of the Universe is for spirit to manifest itself self-consciously through seven stages.
Universality
Theosophy teaches that every thing of whatever kind is from one divine source. All things are "monads" in reality. All monads potentially possess the same principles and their forms and natures are an expression of their present consciousness level.
Evolution
Theosophists believe that religion, philosophy, science, the arts, commerce, and philanthropy, among other "virtues," lead people ever closer to "the Absolute."
Planets, solar systems and even galaxies are seen as conscious beings, fulfilling their own evolutionary paths.
The spiritual units of the universe are the monads, which at different times may manifest as planets, angels, human beings or in various other forms.
Theosophists also believe that human civilization, like all other parts of the universe, develops through cycles of seven stages. Thus, in the first age, humans were pure spirit; in the second age, they are known as Hyperboreans; in the third as Lemurians; and in the fourth, Atlanteans. Since Atlantis was the of the cycle, the present fifth age is a time of reawakening humanity's psychic gifts.
Blavatsky argued that humanity had descended from a series of "Root Races", naming the fifth root race (out of seven) the "Aryan" Race. She thought that the Aryans originally came from Atlantis,[2] and non-Aryan peoples were spiritually and intellectually inferior to Aryans, and would eventually die out. [3] She believed that Semitic peoples were an offshoot of Aryans who have become "degenerate in spirituality and perfected in materiality."[4] Guido von List (and his followers such as Lanz von Liebenfels) later took up some of Blavatsky's ideas, mixing her ideology with nationalistic and fascist ideas; this system of thought became known as Ariosophy. "Ariosophy, like Theosophy, had relied on intellectual expositions of racial evolution. The Thule Society preached Aryan supremacy and acted to achieve it. It provides the final link between occult racial theories and the racial ideology of Hitler and the emerging Nazi party."[5]
The Septenary
Theosophy, as well as many other esoteric groups and occult societies, claims in their esoteric cosmology that the universe is ordered by the number seven. The reincarnating unit, the monad, consists of the two spiritual constituents of a sum of seven human bodies:
★ The first body is called ''sthula-sarira'' (Sanskrit, from ''sthula'' meaning coarse, gross, not refined, heavy, bulky, fat in the sense of bigness, conditioned and differentiated matter + ''sarira'' to molder, waste away). A gross body, impermanent because of its wholly compounded character. The physical body is usually considered as the lowest substance-principle. The physical form is the result of the harmonious coworking on the physical plane of forces and faculties streaming through their astral vehicle or linga-sarira, the pattern or model of the physical body.
★ The second body is called ''Linga-Sarira'', (Sanskrit, from ''linga'' meaning characteristic mark, model, pattern + ''sarira'', from the verbal root sri to moulder, waste away). A pattern or model that is impermanent; the model-body or astral body, only slightly more ethereal than the physical body. It is the astral model around which the physical body is built, and from which the physical body flows or develops as growth proceeds.
★ The third body is prana (Sanskrit, from ''pra'' before + the verbal root ''an'' to breathe, to live). In theosophy, the breath of life. This life or prana works on, in, and around us, pulsating unceasingly during the term of physical existence. Prana is "the radiating force or Energy of Atma -- as the Universal Life and the One Self, -- its lower or rather (in its effects) more physical, because manifesting, aspect. Prana or Life permeates the whole being of the objective Universe; and is called a 'principle' only because it is an indispensable factor and the deus ex machina of the living man.
★ The fourth principle is kama (Sanskrit, from the verbal root ''kam'' meaning to desire). Desire; the desire principle is the driving, impelling force. Born from the interaction of atman, buddhi, and manas, kama per se is a colorless force, good or bad according to the way the mind and soul use it. It is the seat of the living electric impulses, desires, aspirations, considered in their energetic aspect.
★ The fifth principle is manas (Sanskrit, from the verbal root ''man'' meaning to think). The seat of mentation and egoic consciousness; in humanity Manas is the human person, the reincarnating ego, immortal in essence, enduring in its higher aspects through the entire manvantara. When imbodied, manas is dual, gravitating toward buddhi in its higher aspects and in its lower aspects toward kama. The first is intuitive mind, the second the animal, ratiocinative consciousness, the lower mentality and passions of the personality.
★ The sixth principle or vehicle is Buddhi (Sanskrit, from the verbal root ''budh'' to awaken, enlighten, know). The vehicle of pure, universal spirit, hence an inseparable garment or vehicle of atman. In its essence of the highest plane of akasa or alaya. In man buddhi is the spiritual soul, the faculty of discriminating, the channel through which streams divine inspiration from the atman to the ego, and therefore that faculty which enables us to discern between good and evil -- spiritual conscience. The qualities of the buddhic principle when awakened are higher judgment, instant understanding, discrimination, intuition, love that has no bounds, and consequent universal forgiveness.
★ The seventh is called Atman (Sanskrit). Self; pure consciousness, that cosmic self which is the same in every dweller on this globe and on every one of the planetary or stellar bodies in space. It is the feeling and knowledge of "I am," pure cognition, the abstract idea of self. It does not differ at all throughout the cosmos except in degree of self-recognition. It may also be considered as the First Logos in the human microcosm. During incarnation the lowest aspects of atman take on attributes, because it is linked with buddhi, as the buddhi is linked with manas, as the manas is linked with kama, etc.
See: Encyclopedic Theosophic Glossary
A brief history of Theosophy
Background
Theosophists trace the origin of Theosophy to the universal striving for spiritual knowledge that existed in all cultures. It is found in an unbroken chain in India but existed in ancient Greece and also in the writings of Plato (427-347 BCE), Plotinus (204-270) and other neo-Platonists, as well as Jakob Boehme (1575-1624). Some relevant quotations:
: ''...we are imprisoned in the body, like an oyster in his shell.''
: — The Socrates of Plato, ''Phaedrus''
: ''To the philosopher, the body is "a disturbing element, hindering the soul from the acquisition of knowledge..."''
: ''...what is purification but...the release of the soul from the chains of the body?''
: — The Socrates of Plato, ''Phaedo''
The Theosophical Society
Modern Theosophical esotericism, however, begins with Madame Helena Petrovna Blavatsky (1831-1891) usually known as Madame Blavatsky. In 1875 she founded the Theosophical Society in New York City together with Henry Steel Olcott, who was a lawyer and writer. During the Civil War Col. Olcott worked to root out corruption in war contracts. Madame Blavatsky was a world traveler who eventually settled in India where, with Olcott, she established the headquarters of the Society. She claimed numerous psychic and spiritualist powers. Her first major book ''Isis Unveiled'' (1877) presented elements mainly from the Western wisdom tradition based on her extensive travels in Asia, Europe and the Middle East. Her second major work ''The Secret Doctrine'' (1888), a commentary on ''The Book of Dzyan'', is based on esoteric Buddhism and also Hinduism. These writings, along with her ''Key to Theosophy'' & ''The Voice of the Silence'' became the basic pillars of the Theosophical movement, together with the ''Mahatma Letters'', written by highly evolved humans to AP Sinnett and AO Hume.
Upon Blavatsky's death in 1891, several Theosophical societies emerged following a series of schisms. Annie Besant became leader of the society based in Adyar India, while William Quan Judge split off the American Section of the Theosophical Society in New York which later moved to Point Loma, Covina, and Pasadena, California under a series of leaders: Katherine Tingley, Gottfried de Purucker, Colonel Arthur L. Conger, James A. Long, Grace F. Knoche, and in March 2006 Randell C. Grubb. The great pulp fiction writer Talbot Mundy was a member of the Point Loma group, and wrote many articles for its newsletter. Yet another international theosophical organization, the United Lodge of Theosophists, was formed by Robert Crosbie. He went to Point Loma in 1900 to help Katherine Tingley, was expelled in 1904, and founded his society in 1909.
Rudolf Steiner created a successful branch of the Theosophical Society Adyar in Germany. He focused on a Western esoteric path that incorporated the influences of Christianity and natural science, resulting in tensions with Annie Besant. (cf. Rudolf Steiner and the Theosophical Society) — having already founded his own Anthroposophical Society a month earlier — after he refused members of the Order of the Star of the East membership in the German Section, opposing the theosophical principle of admitting members from all religious persuasions. Steiner was vehemently opposed to The Order of the Star of the East's proclaimation that the young boy, Krishnamurti, was the reincarnation of Jesus Christ. The great majority of German-speaking theosophists, as well as several others, joined Steiner's new society. (Steiner later became famous for his ideas about education, resulting in an international network of "Steiner Schools.")
In North London, another splinter group split off to form the Palmers Green Lodge under the leadership of the occultist and colonial adventurer, Thomas Neumark-Jones. The Palmers Green Lodge published the journal Kayfabe which published, among others, Rainbow Circle writers like Hobhouse and Chiozza Money. After the death of William Quan Judge, another society, the United Lodge of Theosophists, emerged, recognizing no leader after Judge; it is now based in Los Angeles, California.
Other organizations based on the theosophical teachings of Besant and Leadbeater include The Lucis Trust, Share International, Agni Yoga, The Bridge to Freedom, The Summit Lighthouse / Church Universal and Triumphant, and The Temple of The Presence.
Influence
At its strongest in membership and intensity during the 1920s the parent Theosophical Society (or Theosophical Society Adyar) had around 7,000 members in the USA.
[2] The largest section of The Theosophical Society , the Indian section, at one time had more than 20 000 members, now reduced to around 10 000.
Theosophy was closely linked to the Indian independence movement; The Indian National Congress being founded during a Theosophical conference, and many of its leaders, including M. K. Gandhi being associated with theosophy.
The present-day New Age movement is to a considerable extent based on the teachings originating with H. P. Blavstky.
Artists and authors who investigated Theosophy, aside from the musicians listed below, include Aldous Huxley, Wassily Kandinsky, Piet Mondrian, Franz Kafka, W. B. Yeats, George William Russell (Æ), Owen Barfield, and T. S. Eliot, in Europe, and Arthur Dove, George Lucas, Robert Duncan, Marsden Hartley, Wallace Stevens, and James Jones[6] in America.
[3]
Some prominent Hindu leaders, such as Swami Vivekananda and Swami Dayananda Sarasvati criticized Theosophy.[7][8] Swami Dayananda Sarasvati initially worked with Blavatsky & Olcott after they arrived in India, but soon afterwards accused Blavatsky & Olcott of lying on several different topics, and then all collaboration was stopped on a permanent basis.
Music
Composers such as Ruth Crawford-Seeger, Dane Rudhyar, and most famously Alexander Scriabin were Theosophists whose beliefs influenced their music, especially by providing a justification or rationale for their dissonant counterpoint. According to Rudhyar, Scriabin was "the one great pioneer of the new music of a reborn Western civilization, the father of the future musician." (Rudhyar 1926b, 899) and an antidote to "the Latin reactionaries and their apostle, Stravinsky" and the "rule-ordained" music of "Schoenberg's group." (Ibid., 900-901) Scriabin devised a quartal synthetic chord, often called his "mystic" chord, and before his death Scriabin planned a multimedia work, to be performed in the Himalayas, that would bring about the armageddon, "a grandiose religious synthesis of all arts which would herald the birth of a new world." (AMG [4]). This piece, ''Mysterium'', was never realized, due to his death in 1915.
20th-century literary references to Theosophy
★ In Luigi Pirandello's key novel ''The Late Mattia Pascal'' (1904), the protagonist's landlord Anselmo Paleari owns many a theosophical work in his private library and frequents a local theosophist school.
★ In E.M. Forster's novel, ''Howard's End'' (1910), there are several references to the Schlegel siblings' study and participation in Theosophy, as well as a mention of Madame Blavatsky. The characterization serves to highlight the Schlegels' (who were German) non-conformist, liberal and artistic pursuits - considered radical and inappropriate by the upper-class Edwardian society into which Margaret Schlegel was to marry.
★ In Hermann Hesse's novel, ''Demian'', Knauer asks Emil if Emil is a theosophist.
★ Theosophy is mocked in several episodes of James Joyce's ''Ulysses'' (1922).
★ In the play ''Juno and the Paycock'' (1924) by Sean O'Casey, which is set in pre-independence Dublin, one of the secondary characters is a Theosophist. This character is quite shallow, and through him O'Casey parodies theosophy as an intellectual fad.
★ H. P. Lovecraft read W. Scott-Elliot's ''The Story of Atlantis & Lost Lemuria'' and altered Theosophical ideas in his short story, "The Call of Cthulhu (1928)."
★ Mahatma Gandhi met Madame Blavatsky and Annie Besant in India in about 1893, shortly after Besant had joined the Society. He declined invitations to join, but said the meeting induced him to study his own background in Hinduism. He mentions this, and his further study of Theosophy during 1903 as published in his autobiography, ''The Story of My Experiments with Truth'' (1927–29).
★ Mark Frost utilizes Theosophy as a plot point in his novel ''The List of 7'' (1993) and features Madame Blavatsky as a minor character.
★ The novel ''Little, Big'' by John Crowley includes a minor character who is a Theosophist.
★ A 1997 film called '' includes a Theosophist as a main character.
★ Theosophists, along with Rosicrucians, frequently visit Clara in Isabel Allende's novel ''The House of the Spirits''.
★ L. Frank Baum, a notable member of the Theosophical Society, wrote ''The Wonderful Wizard of Oz'' (1900), which is at its basis an allegory of theosophical tenets. Theosophy provided him inspiration to write this most famous of children's books. From Dorothy's ruby slippers to "Theres no place like Home", Baum's Oz bears an uncanny resemblance to various mystic religious ideas from beginning to end.
★ The Maltese poet Kevin Saliba wrote a poem entitled ''Summa Theosofica'' in which he poeticises a seminal passage from Madame Blavatsky's book The Key To Theosophy. The poem was published in the poetry collection Ħbula Stirati '' (Tight Ropes)'' (2007).
Notes
1. ''The Theosophist'', Vol. 75, No. 6. Page ii.
2. The Secret Doctrine, the Synthesis of Science, Religion and Philosophy, Vol.II, p.249
3. Ibid., p 421
4. Ibid., p.200
5. Hitler's Racial Ideology: Content and Occult Sources., , Jackson, Spielvogel, Simon Wiesenthal Center Annual,
6. Carter, Steven R. ''James Jones: An American Literary Orientalist Master''. Urbana and Chicago: U of Illinois P, 1998, ISBN 0-252-02371-4
7. Vivekananda. STRAY REMARKS ON THEOSOPHY The Complete Works of Swami Vivekananda Volume 4
8. Dayananda, Humbuggery of the Theosophists. http://www.blavatskyarchives.com/dayanandahumbuggery.htm
See also
★ Theosophy (history of philosophy)
★ Ascended master
★ Esoteric cosmology
★ Theosophical Society
External links
★ Theosophy.INFO - Online Material on Theosophy and H.P. Blavatsky
★ TheosophyLinks.NET - Websites and Internet Resources on Theosophy, H.P. Blavatsky and the Mahatmas
★ AnandGholap.Net - Online Books on Theosophy
★ Theosophy Library Online
★ Encyclopaedia Britannica, Theosophy - full access article
★ Reference Sources on Theosophy Available thru Answers.com
★ Theosophical History
★ Blavatsky Study Center-Blavatsky Archives
★ Theosophical Society - Adyar
★ Theosophical Society (Pasadena)
★ United Lodge of Theosophists
★ Theosophical Society in America
★ New York Theosophical Society
★ Theosophy and the Theosophical Society
★ Thematic Mind Map of A Text On Theosophy by CW Leadbeater
★ Modern Theosophy
★ Blavatsky.net
★ Canadian Theosophical Association
★ Theosophy World, online e-zine
★ Mysticism, Theosophy & the Occult - Anna Kingsford
★ Anthroposophical Society in America
References
★ Blavatsky, Helena: ''The Key to Theosophy'', ISBN 0-911500-07-3
★ René Guénon. ''Theosophy: History of a Pseudo-Religion'' (2004), Sophia Perennis. ISBN 0-900588-79-9
★ Roth, Christopher F., "Ufology as Anthropology: Race, Extraterrestrials, and the Occult." In ''E.T. Culture: Anthropology in Outerspaces,'' ed. by Debbora Battaglia. Durham, N.C.: Duke University Press, 2005.
★ Washington, Peter ''Madame Blavatsky's Baboon: Theosophy and the Emergence of the Western Guru'' (1993), London: Secker & Warburg. ISBN 0-436-56418-1 Review
★ Influence of the Theosophical Society and Theosophists
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