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Mar 16, 2001 10:18 AM
by dalval14

March 16, 2001


Dear Vincent:

You may find this reply sketchy, and if you desire further
comments, then kindly ask. I will be happy to help if I have any
knowledge concerning them.

Best wishes,



-----Original Message-----
From: J. Vincent Beall []
Sent: Thursday, March 15, 2001 10:09 PM
Subject: Theos-World Foundation...

I would like to ask a big favor. I would like persons on the list
read the article at this link:

and would very much appreciate some outlines of criticism
the manor in which theosophy is being presented in this text.

I am not at all happy with the essay, and would like an


================== COPY


Home > Catholic Encyclopedia > T > Theosophy

COMMENTS BY DTB March 16, 2001

Theosophy (Theosophia = "wisdom concerning God")]

DTB THEOS = Deity and SOPHIA = Wisdom ( or
"Divine wisdom")

Theosophy is a term used in general to designate the knowledge of
God supposed to be obtained by the direct intuition of the Divine

DTB Theosophy as published by Mme. Blavatsky is a
record of the HISTORY OF RESEARCH and observation of the Laws of
Nature ( and of the Universe, far exceeding our small Earth).
This series of observations has been continuous for many MILLIONS

In method it differs from theology, which is the knowledge of God
obtained by revelation, and from philosophy, which is the
knowledge of Divine things acquired by human reasoning. It is
often incorrectly confounded with mysticism, for the latter is
properly the thirst for the Divine, the aspiration for the
invisible, and hence a natural manifestation of the religious


DTB Theosophy declares that the LAWS of NATURE are
universal and impersonal. It holds that the UNIVERSAL DIVINE
PRINCIPLE is omnipresent, hence closest to all humans in their
own essential being. Deity being everywhere, no "Personal
anthropomorphic GOD" is reasonable. [ S.D. I 14-20 ]

By intuition or illumination the initiated Theosophists are
considered to be in harmony with the central principle of the
universe. This knowledge of the secret forces of nature of the
true relation between the world and man frees them from the
ordinary limitations of human life, and gives them a peculiar
power over the hidden forces of the macrocosm. Their exceptional
faculties are alleged as experimental proof of their superior
science: they are the only guarantee of the truth of their
teaching. They are said to transmit this truth by way of
revelation. Thus theosophy appeals to tradition but not in the
Christian sense.


DTB Potentially every human (being imbued by the
universal divine SPIRIT) may contact the UNIVERSAL SPIRIT within.
The difficulty is that 3 lines of evolution conjoin in every
human : 1. the Spiritual and Deific; 2. the Intellectual or
mental and emotional, passional "self", and, 3. the Physical or
body. [ S.D. I 157, 181, 200 ]

Those who succeed in aligning these and harmonizing them become
wise. They learn and prove to themselves the spiritual laws of
the world and universe -- laws that make all beings brothers in
kind if not equals in experience or intelligence. Becoming
impersonal forces for the good of the World and humanity, such
individuals make themselves into active agents of the Divine
Universal laws which have for objective the entire
spiritualization of all Beings.

Theosophy holds that essentially all beings are "life-units."
These are not "created" but when MANIFESTATION RE-BEGINS, they
fill universal space. They are held to be truly immortal. They
carry, each, the full record of their earlier experience
(although conscious, not all beings are self-conscious, i.e.,
have reflective minds able to reflect remember, forget and
anticipate depending on the level of individual CONSCIOUSNESS
they may have reached. The process of learning is universal and
eventually all life-units have to pass through the human stage of
self-consciousness, on their passage to UNIVERSAL PERCEPTION and
UNIVERSAL CONSCIOUSNESS.. Each life-unit is held to be a MONAD
(the conjoined and indissoluble link of SPIRIT / MATTER. These
are basic and fundamental concepts. They are offered now as they
underlie the whole metaphysics and philosophy of theosophy.
SPACE is everywhere and is filled with living entities of various
capacities and levels.
LAW is everywhere and guides all beings into a harmony of
evolution despite individual disparities and apparent confusions.
Evolution is the universal and common urge to perfection and
excellence, which propels all beings (MONADS) , first
unconsciously, and later with full self-consciousness (from the
life-unit and the atom up to the furtherest extremes we can
conceive of and posit for the UNIVERSE.


(1) India is the home of all theosophic speculation. Oltramere
says that the directive idea of Hindu civilization is theosophic.
This development covers a great many ages, each represented in
Indian religious literature. There are formed the basic
principles of theosophy. Knowledge of the occult laws in nature
and in life, the intuitive method, superhuman powers, hostility
to established religion are not all equally apparent in each age,
but are present conjunctively or separately through the whole
course of its history. The early Brahmanic writings contain the
germs, which have gradually developed into a rich vegetation of
ideas and beliefs. These ideas are organized into systems, not
however homogeneous or autonomous but mixed with other belief.
Then they leave the schools to act upon the masses, either in
forming a religion, e.g. Buddhism, or in penetrating popular
religions already existing, e.g. Hinduism.


DTB India is NOT "the home of all theosophic
speculation. Theosophy is universal and will be traced all
around the world and in every age and climate. It records facts
India has a repository (almost untouched) of the earliest
literature relating to this Wisdom. As in all
theologico-religious systems there are two branches: One for the
average man, and the deeper philosophical views that are reserved
for the scholarly and the thoughtful who are determined to
penetrate to the core of our situation, nature's constitution
and the Laws that govern all aspects of life. As in all such
cases the learned have a tendency to conceal the secrets of
nature they discover or preserve from the general public.
However they do by a process of scholarly elimination determine
who among the populace may be able to apprehend those secrets.
Those they approach and train. Theosophy recognizes the value of
the "exoteric" systems, but seeks to probe the secret lore that
describes and demonstrates the workings of Nature that underlie
all the visible and tangible phenomena of living and thought.


Thus the Upanishads teach: that the individual soul is identical
with the universal soul, hence the doctrine of advaita, i.e.
non-duality; that the individual existence of the soul is a state
of suffering, hence the doctrine of samsara, i.e. metempsychosis;
that the individual soul is delivered from suffering by its
reunion with the universal soul, a reunion realized by seizing
the consciousness of identity with it, hence the doctrine of
moksa, i.e. salvation.

DTB The Upanishads are commentaries and are attached
to the Vedas and the Brahmanas. Theosophy teaches that one of
the features of true progress is unselfishness and service to the
rest of the world, mankind and the universe. It is impersonal,
fraternal, and undeviating, as it is based on a knowledge of the
laws of nature and those who secure this wisdom have made
themselves totally harmless to all other beings. They have
grasped the wisdom of nature's method of nurturing all beings,
and meanwhile educating them into a harmony of cooperative and
mutual assistance to each other WITHOUT AND COERCION The great
law of Karma that restores disturbance and selfishness to harmony
and impartiality, balances all thoughts, desires and actions so
that those who may generate either waves of resistance and
disharmony, or who assist and encourage love and friendliness in
service receive themselves exactly the results of their efforts.
Noting more, nothing less. The law being impartial cannot be
propitiated by petition, prayer or remorse. Restitution to the
victims is demanded and enforced impartially by this great law
that is sensitive to all the planes and qualities of force. One
may call it the Law of Moral Compensation, and it is just,
merciful and impartial.
MOKSHA (termed salvation) is actually LIBERATION from the
pains and sufferings of the world. It is a kind of splendid and
selfish isolation. However no one is able to describe a total
removal from contact with the world as actual "bliss." Who has
returned to make a statement on this ?


The basic doctrines of the Vedanta and Saukhya systems are
monistic Pantheism, intuition as the supreme means to reach
truth, metempsychosis, the world of sense is only a very little
part of the category of things, the theory and method of
salvation strictly intellectual. These systems developed form the
Upanishads. The final development is the Yoga. Yoga, i.e. "one
who fits himself, or exercises", refers to the exercises
practiced to free the soul from the body, which to it is like a
string to a bird. Some of these exercises were: to rid one's self
of moral faults (though the masters do not agree as to what these
faults are); to sit in certain painful postures, check the
breath, and reduce thought to a minimum by staring at the tip of
the nose; to place the soul in a particular part of the body, and
so gradually acquire mastery over it, or, rather, let the soul,
the true self, acquire mastery over the body; to stave and learn
to subsist on air or even without it; to concentrate thought by
meditation, i.e. to think of nothing.


DTB this is a general description of physical or
HATHA YOGA. The real Yoga (union with) is one that seeks to
understand the individual power that determines personal
disciplines, chiefly of desire, passion and mind. It is called
Raja Yoga.

The "Moral Faults" are well described in any list that
contrasts Vices with Virtues. It is vague only for those who
seek to evade (in their unfounded hopes) the law of Karma which
brings to every CAUSATIVE BEING (a Human Mind) the precise
results of what they originate. The quality of origination is
broadly designated between two poles: the UNIVERSAL and
UNSELFISH, and, the PERSONAL ISOLATION of the selfish
personality. Law (or the ethico-moral expression of the law of
universal harmony) demands a balancing of all distortions from
the path of equity and perfect growth in cooperation wit the rest
of the world and universe. The concept of a "one-life" existence
and an "escape from consequences" produces the iniquities we see
all around us.


Thyana, the highest state of which is the cataleptic trance
samadhi, in which the mind is suppressed but the soul is in full

DTB Perhaps TURIYA is the state mentioned -- the
state where the "I" and the UNIVERSE become for a time ONE.
Without loosing the thread to the personality, the Spirit in Man
, is able to probe the realm of the Universe in search of still


In this sate the person is a mahatma, i.e. master-soul and can
enjoy a temporary release from the body which it leaves to go
roaming about, performing wonderful feats on material nature and
controlling other less powerful souls. This latter was the secret
of the Yoga's real power and was supposed to be done by a
transfer of soul. When the soul re-enters the body, the Yoga
wakes and is like other people. By repeated exercises the soul
can become so strong that is secures perpetual release from the
body, thus, according to the older Yoga teaching, it flies to
heaven where it enjoys great happiness, riding in a celestial car
attended by lovely women and music; but with the latter Yogas, on
breaking all bodily bonds it formed immediate absorption into the
Supreme Soul.


DTB this is quite erroneous and is based solely on
the concept of unlimited pleasure and enjoyment of the desire
nature.. It may be one of the objectives of a HATHA YOGI, but it
is NOT one of the RAJ-YOGI. This latter is a process or school of
mental and moral discipline aimed at eliciting the best and
highest level of individual purity from those who are able to
patiently endure the many trials facing them, which do not come
from the "teachers," but are the result of the pupils' own past
Karma, which is vastly stimulated by his aspiration to alter his
life style.


(2) Theosophic teaching comes to the front in the third period of
Greek philosophy.
DTB The word 'Theosophy" has been traced to about the
6th Cent. B.C. to Pythagoras. It is true that the Neo-Platonists
of Alexandria around the 1st Cent. Also used it in their
eclectic researches and in comparing the faiths and tenets of all
religions available to them.


Hence it is found in the Jewish-Greek philosophy with the
neo-Platonists. The theosophic atmosphere due to the influence of
the Orient is plainly shown in Plotinus. The Gnostic systems
reveal more theosophy than theology and in the Jewish Kabala is
found a theosophy mixed with various forms of magic and
occultism. The Renaissance brought into modern thought
neo-Platonism and the Kabbala, e.g. Reuchlin (d. 1492), Agrippa
(d. 1535), Cardano (d.1576), Paracelsus (d.1540), Weigel (d.
1588). More important is the teaching of Jakob Böhme (d.1624). He
taught that the "eternal dualism" of God is the ultimate cause of
all evil; that there is a "dark" negative principle in God, which
evil element makes manifest His goodness. Without this there
would be no revelation. Further, were it not for this principle
God could not know Himself. Böhme's teaching influenced Baader,
Schelling, and Gegel. Theosophic principles colour the theology
of Swedenborg, and are found in the group of modern thinkers,
especially neo-Hegelians, who claim that the existence of God is
know by direct intuition or by a special faculty of the soul.

A new importance of these teachings in modern thought is due to
the school of Modern theosophy dating from the foundation of the
Theosophical Society in New York City by Madame Blavatsky in
She is the chief and only authority for the revelation of
so-called Tibetan occultism.


DTB While acknowledging that in Central Asia, India,
Tibet, Mongolia and elsewhere there were centers where Theosophy
was taught, nurtured , and preserved, H.P.B. did not use this
designation "Tibetan Occultism." H.P.B. was not the sole
authority for this information.


A.P. Sinnett however used the term Esoteric Buddhism. They
claimed to have the true solution for the problems of the
universe and of man from the Upanishads and Buddhist Sutras
through Oriental savants, mahatmas, the faithful depositories of
a profound and superhuman wisdom. In fact, a great part of their
nomenclature is derived from India, and they seek there for a
justification of teachings drifting about in modern thought and
derived to a great extent, if not wholly, from neo-Platonic and
Jewish sources through the Renaissance.


DTB Fairly correct. The medieval doctrines, Kabala,
etc. can all be traced to the wisdom that comes from the East.
Likewise with Christianity which sprang from the efforts of Jesus
to reform the Jews (He declared his mission was to the "lost
sheep of the House of Israel.) Later the Gentiles seized his
saying and built a church around them. If one desires to see the
nature of the current difference between Jesus' teachings and
modern civilized and cultured behavior, one need only read the
SERMON ON THE MOUNT, and ask if the Christian world observes and
practices these.


The objects of the society are: to form the nucleus of a
universal brotherhood of humanity without distinction of race,
creed, sex, caste, or colour; to encourage the study of
comparative religion, philosophy, and science; to investigate the
unexplained laws of nature and the powers latent in man.

DTB Correct

This last clause gives occasion to include magic, the occult, the
uncanny, and the marvelous in any and every form.

DTB these are not recommended as practical pursuits
at all. In fact they are warned against in more than one place,
as they invoke dangerous powers from the invisible PSYCHIC and
ASTRAL realms of nature.


Madame Blavatsky, with Colonel Olcott, went to India in 1878.
Shortly afterwards her frauds were exposed through letters
written by her and published by Coulomb and his wife, who had
been in her service. This was acknowledged by the London Society
of Psychical Research, which in Nov., 1884 sent R. Hodgson, of
St. John's College, Cambridge to investigate (Edmund Garrett,
"Isis very much Unveiled", London, 1895; Francis Podmore,
"Studies in Psychical Research").


DTB This information is not up to date. In the past
1004 15 years the SOCIETY FOR PSYCHICAL RESEARCH has retracted
their accusations as being inaccurate, opinionated and unfounded.
Mr. R. Hodgson, 0n whose Report this had been based was
demonstrated to have been biased and non-objective. The evidence
of the Coulombs (husband and wife) was declared on reexamination
to have been false and fraudulent. Mme. Blavatsky was vindicated
(See Harrison Report.)


In spite of this, however, the teaching was continued and
propagated by her disciples Mrs. Besant, Col. Olcott, A.P.
Sinnett, and others. [PARA]


DTB Mention could be made also of many other devoted
pupils of Mme. Blavatsky, like Mr. Wm Q. Judge, who worked in
America and raised the Theosophical Society to over 300 Branches
and more than 3,500 members. THEOSOPHY as a philosophy of life
and of living was the basis for this increase in interest. The
original Society split for various and doctrinal reasons, and as
a result there are several bodies that carry on the study of
Theosophy as a valid and practical way of living. That which
distinguishes Theosophy from any other system is its complete
candor. It invites investigation, study, and criticism. It does
this for the reason first stated herein above -- IT IS A REPORT
ON THE HISTORY of the probing made of Nature's Laws and works.


Modern theosophy claims to be a definite science. Its teachings
are the product of thought, and its source is consciousness, not
any Divine revelation.

every step of life and in all the many beings that are sustained
by and in it. No exceptions. It is universality. It may be
called PAN-SOPHIA the Religion-Wisdom of the Universe -- and
hence of DEITY in the most universal sense. The word "Pan" is
old Greek for NATURE personified.

It is somewhat difficult to ascertain the exactitude of that
which is claimed as a 'divine revelation," unless the reasons for
such a claim are exposed for examination by anyone. Theosophy
invites such inquiry fearlessly. After all Deific Nature is the
vast ALL. Our planet is a very small affair in the immensity of
the Galactic Universe.


As a science it is supposed to be based on investigation and
experimentation of the occult laws in nature and in human life.
Only those qualified for the inquiry can grasp these laws, and
they gain from this knowledge certain superhuman powers. Mrs.
Besant calls it the great synthesis of life, i.e. of religion,
science, and philosophy, as old as thoughtful humanity,
proclaimed in a new form suited to the present time.

DTB Those are the terms that Mme. Blavatsky will be
found to use in her THE KEY TO THEOSOPHY, as well as in THE
SECRET DOCTRINE, ISIS UNVEILED, and her many articles.

Its aim is that spirit is and can become the master of matter.
Hence it is considered as a protest against materialism which
teaches that thought and feeling are the results of the
aggregations of matter. Theosophy on the contrary sees in matter
an instrument of life, and in thought the creative and molding
power of matter. [PARA]


DTB SPIRIT is always the master of MATTER. It is not
a matter of "becoming." Human intelligence (Mind) becoming wiser
through repeated experience in a long chain of incarnations
eventually may reach to "perfection." In such a case the
immortal spirit now having become divine in scope remains
voluntarily in contact with matter and those beings who are
struggling though its embrace, so that they too may acquire
knowledge of the realities always lying in and behind superficial
physical Matter which we think of, when we say Nature, and of the
universal path to reach to the spiritual and causative life.--
and that is a true WISDOM that has as objective only the
universalizing of assistance to all other beings.


The basic teaching of theosophy is the universal brotherhood of
humanity. Hence springs the preaching of toleration to all
persons and to all varieties of belief, e.g. Buddhists,
Christians, Atheists, It considers the different religions as
methods adopted by man in the search for God. They are of
necessity various, because men differ in temperament, type,
needs, and stages of evolution. Hence they are different and
imperfect expressions of truth. As such it says: "we cannot
afford to lose any of the world's religions, for each has its
partial truth and its characteristic message which the perfect
man must acquire." Hence theosophy appeals to men as the great
peacemaker, for it teaches that all religions mean one and the
same thing, or rather that they are all branches of a single

DTB Agreed

In this sense it attacks comparative mythology which tries to
show that religion was originally the fruit of man's ignorance
wand will disappear with the increase of knowledge, whereas in
fact religion comes from Divine knowledge, i.e. theosophy. [PARA]

DTB Actually theosophy thoroughly explains the roots
and interconnections of all mythology , showing their common
bonds and the truths about Nature that they conceal. A study of
ISIS UNVEILED and THE SECRET DOCTRINE shows this in great detail.

The principle of universal brotherhood rest upon the 'solidarity'
of all living, of all that is, in the one life and one
consciousness. Solidarity springs from the belief in the
immanence of God, the only and external life manifested in the
multiplicity of creation.

DTB Agreed.

All forces are external;


DTB Actually the ROOT OF ALL FORCES is always
subjective. Take electricity or magnetism: The ROOT FORCE is
not yet found nor is it defined. THE EFFECTS OF THESE 2 FORCES
all beings. It this endeavor, its efforts are to unite Matter
to Spirit, in every being, and universally. It propels
reincarnation in humanity and the reincarnation of worlds, solar
systems, galaxies and Universes. It is said to be the ONE DEIFIC
"Eternal Pilgrim." In essence it is one with the ONE DEIFIC
UNITY, this makes it a "brother" not only to all humankind, but
additionally to every being in the Universe. But this situation
has to be realized understood and put into daily practice if the
individual would purify his material and lower "nature," so as to
rise to the level of the interior SPIRITUAL SELF (the Atma).


there is no supernatural, except the superhuman and
supersensuous, i.e. powers greater that those normally exercised
by man, which, however, can be developed. Ignorance therefore
makes the miracle.


DTB The exercise of phenomena is merely the
application of a knowledge of the secret LAWS of nature.
Science, mechanics, medicine, engineering, chemistry, electronics
, etc... do this all the time. To the uneducated in those
sciences, this is "miraculous." To the Initiated the processes
being know the result are as expected.


Hence there is on personal God, and for this reason Madame
Blavatsky and Mrs. Besant say that theosophy is more readily
embraced by Atheists and Agnostics. Hence also Colville could
teach that the spirit or soul in man is the only real and
permanent part of his being; everything else pertaining to him is
illusory and transitory. Solidarity, i.e. the common life
pervading all things, is thus made the basis of morality. Hence a
wrong done to one is done to all, as, e.g. an injury inflicted on
one part of the human organism results in pain diffused and felt

DTB Agreed

At the same time we are told that God is good and man immortal,
that the "immanence of God justifies religion", i.e. the search
after Him, that all things move to good and to man's benefit,
that man must understand and co-operate with the scheme of
things. [PARA]


DTB "God is good" -- is NOT what H.P.B. says. She
are the same for all. KARMA is a name adopted from Hinduism
which expresses the idea that the perpetrator of either good or
evil reaps the exact result of his choices. Omniscience,
omnipresence and omnipotence are to be found implied in every
Theosophical expression without any exceptions.


Man has seven aspects, or rather is being composed of seven
principles. These are viewed in two groups: the Quarternary,
corresponding to our animal nature, i.e. soul and body, the
mortal part of man, the products of evolution; and the Triad,
corresponding to our spiritual nature, i.e. spirit, for
theosophists say that Christian philosophy hold the threefold
division of body; soul, and spirit in man. The Quaternary is made
up of Sthula Sharira, i.e. physical body; Linga Sharira, i.e.
astral double; Prana, i.e. principle of life; Kama, i.e. our
passional nature. The Triad is composed of: Manas, i.e. mind or
the thinker; Buddhi, i.e. the dwelling-place of spirit; ATMA,
i.e. spirit. Hence we find ATMA-Buddhi used conjointly. This
Triad is called the Immortal Triad. It is united to the
Quaternary by Manas, in itself viewed as Higher Manas, sending
out a Ray, which as Lower Manas is imbedded in Karma. Thus
Kama-Manas is the link joining our animal to our spiritual
nature, and is the battle-ground of life's struggles. Man is
primarily divine, a spark of the Divine life; this living flame
passing out from the Central Fire, weaves for itself coverings
within which it dwells and thus becomes the Triad, the
Atma-Buddhi-Manas, the Immortal Self. This sends out its Ray,
which becomes encased in grosser matter, in the Kamic body, in
the Astral Double, and in the physical body. The Astral Double,
i.e. rarer matter, the exact double of the physical body, plays a
great part in spiritualistic phenomena. The Manas is the real I,
the reincarnating ego makes the human personality. The Quaternary
as a whole is viewed as the Personality, i.e. the shadow of the
self. In fact each principle or aspect may be considered a
Personality in so far as it undervalues Atma, i.e. throws its
shadow over Atma, i.e. the One Eternal Existence. The seer
however knows that Atma is the one reality, the essence of all
things, that Atma-Buddhi is the Universal One Soul, itself an
aspect of Atma, that Atma-Buddhi-Manas is the individual mind or

DTB pretty correct so far.

that the shadow of Manas, our Atma-Buddhi,


the MIND. Higher Manas (or Buddhi-Manas) throws a shadow on the
personality, the highest aspect of which is Kama (desires and
passions) and thus its shadow is called Kama-Manas -- or the mind
entrapped in desires -- which describes our psychological
condition for most of us as humans, now.


makes men say "my soul" and "thy soul", whereas in reality we are
all one with Atma, the Unknown Root. After death all of the
Manasic Ray that is pure and unsoiled gradually disentangles
itself, carrying with it such of life's experiences as are of a
nature fit for assimilation with the Higher Ego. The Manasic Ego
united to Atma-Buddhi passes into the Devachanic state of
consciousness, rapt in blissful dreams coloured by the
experiences of the earth-life. This state is a continuation of
the earth-life shorn of its sorrows, and a completion of its
noble and pure wishes. [PARA]

DTB Agreed


Theosophy is not only a basis of religion; it is also a
philosophy of life.
As such, its main teachings are reincarnation and the law of
Karma. Karma is the outcome of the collective life, a law of
ethical causation. In the past incarnation the ego had acquired
certain faculties, set in motion certain causes. The effect of
these causes and of causes set in motion in previous incarnations
and not yet exhausted are its Karma and determine the conditions
into which the ego is reborn. Thus inequalities of natural gifts,
e.g. genius, of temperament and of character are explained. The
law of progress is the law of involution and evolution, the
returning of the Divine Spark into a unity with Spirit through
various reincarnations, which are viewed as a process of
purification. Sin, poverty, and misery are the fruits of
ignorance, and are gradually removed as the spirit in us becomes
freed from earthly dross.

There is no heaven nor Hell. Death is the passage from this state
of life to another. There is an evolution behind and before, with
absolute certainty of final attainment for every human soul, i.e.
to be one with the Absolute.


DTB "Absolute certainty" I would say that Theosophy
gives no such guarantee. The opportunity to try to become a
spiritual entity worthy of its divine parentage (ATMA) may take a
long time for some, a shorter time for others. Each is a
FREE-WILLED chooser and we make our own path short or long in
time and experience. Hence the serial Universes, each the
reincarnation of another is posited. Time as we know it is not a
factor. The brevity of this life as compared to the immortality
of the SPIRIT/SOUL is not a factor, but this is not an excuse for
laziness, any more than the Sun is found to take a deviant
course at its pleasure. Everything is ideally regulated, but the
independent choices of the impatient or the perverse make for
ripples and delays not only to themselves but for others.


As man advances in this process his spirit becomes stronger, and
can develop latent powers, not shown in ordinary mortals. [PARA]

Criticism [PARA]

In of a Christian ethical phraseology, theosophy in reality is a
form of pantheism, and denies a personal God and personal


DTB Pantheism in the sense of a UNIVERSAL DIVINE
OMNIPRESENCE WOULD BE ACCEPTABLE. Omnipresence accounts for it.
DEITY cannot be localized or personalized logically.


Its appeal to the spiritual in man, and its striving after union
with the Divine are based upon a contradictory metaphysic, an
imaginary psychology, a system of ethics which recognizes no


DTB Incorrect FREE-WILL is recognized and insisted
upon -- the moment that an entity becomes a THINKER -- a MAN.


but only the absolute necessity of Karma. No evidence or proof is
given for its teaching except the simple statements of its


DTB If so then I would say that this summarizer has
made no deep study of theosophy.


The denial of a personal God nullifies its claim to be a
spiritualistic philosophy.

DTB Totally inaccurate as there is no logical support
given for PERSONAL GOD. If so, can it be shown?


Judging it as presented by its own exponents, it appears to be a
strange mixture of mysticism, charlatanism, and thaumaturgic
pretension combined with an eager effort to express its teaching
in words which reflect the atmosphere of Christian ethics and
modern scientific truths. [PARA]


DTB Perhaps charlatanism needs to be illustrated as
well as explained/
So too, for "thaumaturgic pretension" Evidence if any, please ?
Words are easy to use, but the body of description given above
does not support them in any way..
You will find step by step in Theosophy that facts and logic are
invoked continually. No gaps or "leaps of faith" are required.
The MIND and its innate and potential capacities are made use of
by the REAL PERSON (the "I" or "WE" which indwells the body and
controls the mind, desires and all bodily functions and actions.


Wright, Modern Theosophy (Boston and New York, 1894): Besant,
Theosophical Manuals (London, New York and Madras, 1892);
Lectures on the History of Religions: Catholic Truth Society: V,
Theosophy (London and New York, 1911); Hull, Theosophy and
Christianity (Catholic Truth Society); De Grandmaison, Le Lotus
Bleu in series Science et Religion (Paris); Busnelli, Manuale di
Teosofia (Rome, 1910); Oltramere L'historie des idées
théosophiques dans l'Inde (Paris); Clarke in The Month (Jan.,
Feb., March, 1897). [PARA]JOHN T. DRISCOLL [NL]Transcribed by
Virginia Mokslaveskas-Funkhouser [NL]Dedicated to Tess Olivia
[PARA]The Catholic Encyclopedia, Volume XIV[NL]Copyright (c) 1912
by Robert Appleton Company[NL]Online Edition Copyright (c) 1999
by Kevin Knight[NL]Nihil Obstat, July 1, 1912. Remy Lafort,
S.T.D., Censor[NL]Imprimatur. +John Cardinal Farley, Archbishop
of New York

These sources ought to be supplemented by directing inquirers to
the source books by Mme. H. P. Blavatsky herself, on Theosophy
Otherwise it would appear that the scholar is entirely relying on
SECONDARY sources for the synopsis offered. As far as possible
reference to PRIMARY sources is always recommended. And then
that which is rendered is only an opinion, which may be more or
less accurate.

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