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Early Accomplishments of the Theosophical Society by Helena Petrovna Blavatsky Pdf
Our declared objects and principles are not merely unobjectionable, but admirably calculated to do good to mankind. Yet, assorted conspirators and calumniators have kept a multitude of religiously-inclined persons from enjoying the happiness they would have had by understanding Theosophy as it really is, and making it the guiding rule of their conduct.
This peer-reviewed study represents a culmination of years of research into the history of the Theosophical Society. In this unique project which combines biographies with source analyses, Jeffrey D. Lavoie records a detailed history of the early Theosophical Society and examines its relationship with the modern Spiritualist movement between the years 1875-1891. Special attention has been paid to some of the neglected figures associated with these organizations including Arthur Lillie- the Gnostic-occultist and early critic of the Theosophical Society; the Davenport Brothers- the Spiritualist mediums who developed many of the standard elements which became associated with modern Spiritualism; Alfred Wallace- the prominent scientist, Spiritualist, and supposed member of the Theosophical Society and many others. This work will appeal to a wide array of readers including those interested in modern religious movements, Western Esotericism, South Asian history, and Victorian studies.
The aims and mission of the Theosophical Society fulfilled by Helena Petrovna Blavatsky Pdf
Progress review of the aims and mission of the Theosophical Society, September 1889, on the occasion of the fifth volume of “Lucifer.” 1. To establish a nucleus of universal brotherhood of man. The Indian National Congress was planned by our Anglo-Indian and Hindu members after the model and on the lines of the Theosophical Society, and has from the first been directed by our own colleagues, men among the most influential in the Indian Empire. From Ceylon the religion of Gautama streamed out to Cambodia, Siam, and Burma; and from this holy land the message of Brotherhood reached Japan. We depicted the chromatic vibrations of the aura of Gautama in the Buddhist Flag — sapphire blue, golden yellow, crimson, white, and scarlet. 2. To promulgate the study oriental philosophy and literature. Our magnificent achievements in India. The revival of Buddhism in Ceylon. Neither race, nor creed, nor colour, nor social class, nor old antipathies are irremovable obstacles to the grand ideals of altruism and brotherhood. 3. To investigate the occult laws and principles in nature and man. We work on the basis that the Higher Self in every man is colourless, cosmopolitan, unsectarian, sexless, and pre-eminently altruistic. The early fruits of the Theosophical Tree, August 1890, a year later. The Theosophical Society arose to defend true science and true religion against a sciolism that was becoming more and more arrogant, and to stem the headlong descent to materialism. The popularity of theosophical and mystical literature indicates the despair and hope of the churches — despair that science will ever read the puzzle of life; hope that the solution may be found in the secret doctrine. The modern Theosophical Movement is a necessity of the age. It has spread under its own inherent impulsion, and owes nothing to adventitious methods. Its strongest allies are the yearnings for light upon the problem of life, and for a nobler conception of the origin, destiny, and potentialities of the human being. Alone the organs of disembodied “angels” poured as unsuccessfully as ever their vials of wrath, mockery, and brutal slander, upon us. However, the utmost malignity and basest treachery have not been able either to controvert our ideas, belittle our objects, disprove the reasonableness of our methods, or fasten upon us a selfish or dishonest motive. The Adyar Library, founded by the loving labour of Colonel Olcott, is the crown and glory of the Theosophical Society. Progress review of the three objects of the Theosophical Society. The clear note of universal brotherhood was struck and the evangel of religious tolerance declared in India, where previously there had been only sectarian hatred and selfish class egotism. And by bringing the people of Ceylon, Burma, Siam, and Japan, into fraternal relations with the Hindus, and creating channels for international intercourse upon religious and educational subjects. In the East End of London we have founded the first Working-Women’s Club, wholly free from theological creeds and conditions. We have revived the study of oriental literature across the globe, thus opening up the vista of a new spiritual day for the world, the harbinger of a new marriage between science and religion, and of peace between the people of the most incongruous sects. We have placed before the thinking public a logical, coherent, and philosophical scheme of man’s origin, destiny, and evolution — a scheme pre-eminent above all for its rigorous adherence to justice. Theosophy, the universal solvent, is fulfilling its mission. For many a long year humanity, the “great orphan,” has been crying aloud in the darkness for guidance and light — but no more!
The Theosophical Society (est. 1875 in New York by H. P. Blavatsky, H. S. Olcott and others) is increasingly becoming recognized for its influential role in shaping the alternative new religious and cultural landscape of the late nineteenth and the twentieth century, especially as an early promoter of interest in Indian and Tibetan religions and philosophies. Despite this increasing awareness, many of the central questions relating to the early Theosophical Society and the East remain largely unexplored. This book is the first scholarly anthology dedicated to this topic. It offers many new details about the study of Theosophy in the history of modern religions and Western esotericism. The essays in Imagining the East explore how Theosophists during the formative period understood the East and those of its people with whom they came into contact. The authors examine the relationship of the theosophical approach with orientalism and aspects of the history of ideas, politics, and culture at large and discuss how these esoteric or theosophical representations mirrored conditions and values current in nineteenth-century mainstream intellectual culture. The essays also look at how the early Theosophical Society's imagining of the East differed from mainstream 'orientalism' and how the Theosophical Society's mission in India was distinct from that of British colonialism and Christian missionaries.
The colorful history of the Theosophical Society in America. Although Helena P. Blavatsky and Henry S. Olcott founded the Theosophical Society in New York in 1875, they left the country in 1878 for India, where they established the international headquarters. It might seem that the three short years would not be long enough to establish firm roots here, yet by 1886 there were 14 branches in cities as far flung as St. Louis, Boston, Los Angeles, and San Francisco. The American Section was formally chartered in 1886, and this book was published in 1987 -- a century as full of events and change for the Society as for the country itself.
Early theosophical doctrines expounded by H.P. Blavatsky by Helena Petrovna Blavatsky, Alfred Percy Sinnett, Tallapragada Subba Row, Boris de Zirkoff Pdf
The Secrets of Nature and of Occult Sciences cannot be revealed to the profane, who will desecrate them and turn into a weapon against humanity. They can only be imparted to a regular chela of many years’ standing, pledged to silence and secrecy during his successive initiations. Such Secrets do exist and are defended with one’s life. Occult Truth is Nature without the illusory veil of the Five Senses. Reason is purely human; instinct, an endowment of Deity. Sixth Sense is Reason over instinct, i.e., Mental Fire perceiving and registering the other Five. The Sixth Sense is spiritual clairvoyance, as opposed to psychic. The former is normal and real; the latter, abnormal and counterfeit. Not before developing his Sixth Sense, will the man of science concede the error of his theories as to the solar spectrum, unless he retracts his marked weakness for conditional and disjunctive syllogisms ending in eternal dilemmas. Appearances are deceitful, says a Master of Wisdom. While the astronomer has elucidated the visible relations of the orbs of space, he knows nothing of their inner constitution. Similarly, the knowledge of geologist and physiologist is confined to man’s outer shell. The Adept cannot cross bodily the limits of the solar system, yet he knows that far stretching beyond the telescopic power of detection there are systems upon systems, the smallest of which would, when compared with the system of Sirius, make the latter seem like an atom of dust imbedded in the great Gobi desert. Divine Wisdom alone can carry us to the perfect state of Jivanmukta, by teaching us what is true and what is false. Till then, the next best thing to learning what is true is to ascertain what is not true. With biographical notes on Frederick W.H. Myers, Sir William Crookes, and Johann Karl Friedrich Zöllner.
The Key to Theosophy - Being a Clear Exposition, in the Form of Question and Answer, of the Ethics, Science, and Philosophy for the Study of Which the Theosophical Society Has Been Founded by H. P. Blavatsky Pdf
"The Key to Theosophy" is a detailed exposition of the "ethics, science, and philosophy" of the Theosophical Society, written by one if its founding members, Helena Petrovna Blavatsky. Helena Petrovna Blavatsky (12 August 1831 - 8 May 1891) was a Russian spirit medium, occultist, and author. She co-founded the Theosophical Society in 1875 and gained international popularity for being the leading theoretician of Theosophy. This book will appeal to those with an interest in the Theosophical Society, and it is not to be missed by collectors of vintage occult literature. Contents include: "Theosophy and the Theosophical Society," "The Meaning of the Name," "The Policy of the Theosophical Society," "The Wisdom-Religion Esoteric in all Ages," "Theosophy is not Buddhism," "Exoteric and Esoteric Theosophy," "What the Modern Theosophy Society is not," "Theosophists and the Members of the 'T.S.'," etc. We are republishing this volume now in an affordable, modern, high-quality edition complete with a specially commissioned new biography of the author.
In the early days of the Theosophical Movement occult phenomena were taken as miracles by Helena Petrovna Blavatsky,Aglaya Annenkova Pdf
Wonders today no longer arouse veneration and awe, but curiosity. It was in the hope of arousing and utilizing this spirit of curiosity that occult phenomena were shown. The Roman Catholic Church excuses itself from the examination of any occult phenomena on the plea that they are necessarily the work of the Devil, whenever they occur outside of its own pale, since it has a lawful monopoly of the legitimate miracle business. While Religion cannot grasp the idea of natural law as applied to the supersensuous Universe, Science does not allow the existence of any supersensuous universe at all to which the reign of law could be extended; nor can it conceive the possibility of any other state of consciousness than our present terrestrial one. Occult phenomena were claimed by the Spiritualists as the work of their dear departed ones, and the leaders of Theosophy declared to be mediums in disguise. What mean and unreasoning animals ignorant men become when their cherished prejudices are touched! Did not the history of scientific research teach us how, very like an ignorant man, a learned man can behave when the truth of his theories is called in question?
The Dawning of the Theosophical Movement by Michael Gomes Pdf
Historical researcher, Michael Gomes charts the dramatic origins of the theosophical movement, one of the most influential philosophical systems to arise during the last hundred years. In this skillfully woven story of the early years of theosophy, the author re-creates the key events involving Blavatsky, Olcott, and a small group of like-minded occultists. His account covers the publication of Blavatsky's "occult encyclopedia", Isis Unveiled, concluding with the pilgrimage to India by the "theosophical twins."
Since the late nineteenth century, the Theosophical Society has been a central force in the movement now known as the New Age. Just as the Communist Party was considered 'old hat' by peace activists in the '60s, so the Theosophical Society was looked upon by many in the 'spiritual revolution' of those years as cranky, uninteresting, and passé. But the Society, like the Party, was always there, and-despite its relatively few members-always better organized than anybody else. Since then, the Society's influence has certainly not waned. It plays an important role in today's global interfaith movement, and, since the flowering of the New Age in the '70s, has established increasingly intimate ties with the global elites. And its various spinoffs, such as Elizabeth Clare Prophet's Summit Lighthouse, and Benjamin Crème's continuing attempt to lead a 'World Teacher Maitreya' onto the global stage-just as the Society tried to do in the last century with Krishnamurti-continue to send waves through the sea of 'alternative' spiritualities. Guénon shows how our popular ideas of karma and reincarnation actually owe more to Theosophy than to Hinduism or Buddhism, provides a clear picture of the charlatanry that was sometimes a part of the Society's modus operandi, and gives the early history of the Society's bid for political power, particularly its role as an agent of British imperialism in India. It is fitting that this work should finally appear in English just at this moment, when the influence of pseudo-esoteric spiritualities on global politics is probably greater than ever before in Western history.
"Babu Mohini M. Chatterji has rendered a valuable service in compiling, from the first five volumes of the Theosophist, this portly book of 557 pp. 8Vo, with a Glossary of Oriental terms, for the convenience of Western readers. The work has been done with judgment, and the selections cover a wide portion of the field of research with which our Society concerns itself."-Review, Theosophist, November, 1885 "This invaluable work contains many of the most important articles that have appeared during the last five years in the Theosophist. It is a perfect mine of wealth to the student of Occultism, and puts before him an immense body of esoteric teaching which is not contained in any other available volume."-Book Notice, Theosophist, November, 1885 Five Years of Theosophy has become a classic of theosophical literature since its initial publication in 1885. It contains articles from some of the deepest students of the early Theosophical Society, including H. P. Blavatsky, Mohini Chatterji, Damodar K. Mavalankar, T. Subba Row and others; and it covers several key subjects in ways and at depths that one will have difficulty finding elsewhere. It is thus an invaluable addition to the collection of any serious student of theosophy.
