Theos-Talk Archives (February 2008 Message tt00127)

I wonder why Leadbeater and Besant haven't been channelled?
  Cass

MKR <mkr777@gmail.com> wrote:
          *No one knows.*

On 2/14/08, Cass Silva <silva_cass@yahoo.com> wrote:
>
> I wonder if the Maitreya is still in contact with the LCC.
> Cass
>
> Morten Nymann Olesen <global-theosophy@stofanet.dk<global-theosophy%40stofanet.dk>>
> wrote:
> To all readers
>
> My views are:
>
> Pablo wrote:
> "On what grounds do you say that "It was Besant who (with Leadbeater's
> input) turned Theosophy into a religious organization through the
> LCC"? In this circle it is fashionable to criticize Besant and
> Leadbeater for whatever they did, and most of the times the statements
> are unsupported.
> What is the influence of the LCC upon the TS today? NONE. That is the
> truth. "
>
> So those are your views....?
>
> C. W. Leadbeater and Annie Besant was appearntly told by The Maitreya to
> build the LCC!
> But it would perhaps be helpful to read the followng article. I would like
> to know what you think about its content.
>
> Here are a few excerpts:
>
> 1.
> THERE IS NO RELIGION HIGHER THAN TRUTH
> "A number of letters sent by C.W. Leadbeater, then living in Sydney, to
> Annie Besant, President of The Theosophical Society, at Adyar, between 1916
> and 1920 are concerned with the 'Lord Maitreya' and the Liberal Catholic
> Church, which was then being founded. These have but recently come to my
> knowledge.
>
> The claim of the Liberal Catholic Church for support from Fellows of The
> Theosophical Society was based on the belief, expressed in this
> correspondence, that the World Teacher, the Lord Maitreya, had 'brought it
> into being' and 'approved' its liturgy. Mrs Besant accepted the information
> in good faith and announced the founding. A letter dated April 7, 1920
> contains the following:"
> .......
>
> "In 1909 onwards: Krishnamurti was found by Leadbeater clairvoyantly, as
> he similarly discovered a number of other outstanding young people both
> before that time and after. Then Krishnamurti was adopted by Annie Besant.
> This was followed some years later by the announcement of the Coming of the
> World Teacher. The Star campaign was opened, and a monthly magazine, Herald
> of the Star, was launched. There was general acceptance among members of The
> Theosophical Society of the Coming and Krishnamurti was named as the Chosen
> Vehicle, privately at first and publicly later. Great activity ensued in
> many Sections: a stadium was built near Sydney; in Holland a castle with
> 5,000 acres was given, a camp was formed and much money spent on
> improvements; in California the Happy Valley estate was purchased for the
> future.
>
> 1912: Annie Besant entered Indian politics to assist the aim of Dominion
> Status. She shut off her clairvoyant faculties and inner contacts.
>
> 1916-20: Letters from Leadbeater to Mrs Besant announcing founding of
> Liberal Catholic Church with approval of 'the World Teacher', who had also
> approved the liturgy. This was accepted and endorsed by her.
>
> 1925: At the Holland Camp Mrs Besant announced the initiation of several
> Arhats-all to assist the Coming of the World Teacher.
>
> 1928-29: Krishnamurti withdrew from The Theosophical Society and from all
> connection with the Star activities, renouncing everything.
>
> 1930: I had my last interview with Annie Besant. Everything connected with
> the Coming closed down. The castle and land in Holland were returned to the
> donor; the Sydney stadium was sold; Star shops were closed, etc."
> .......
>
> "Krishnamurti on 'The Beloved'
>
> It is appropriate to give here an extract from Who Brings the Truth? by J.
> Krishnamurti, published in 1927.
>
> When I was a small boy I used to see Sri Krishna, with the flute, as he is
> pictured by the Hindus, because my mother was a devotee of Sri Krishna. She
> used to talk to me about Sir Krishna, and hence I created an image in my
> mind of Sri Krishna, with the flute, with all the devotion, all the love,
> all the songs, all the delight - you have no idea what a tremendous thing
> that is for the boys and girls of India. When I grew older and met with
> Bishop Leadbeater and The Theosophical Society, I began to see the Master
> K.H. - again in the form which was put before me, the reality from their
> point of view - and hence the Master K.H. was to me the end. Later on, as
> I grew, I began to see the Lord Maitreya. That was two years ago, and I saw
> him then constantly in the form put before me ... It has been a struggle all
> the time to find the Truth, because I was not satisfied by the authority of
> another, or the imposition of another, or the enticement of another; I
> wanted to discover for
> myself and naturally I had to go through sufferings to find out. Now
> lately, it has been the Buddha whom I have been seeing, and it has been my
> delight and my glory to be with him.
>
> I have been asked what I mean by 'the Beloved' - I will give a meaning, an
> explanation, which you will interpret as you please. To me it is all: it is
> Sri Krishna, it is the Master K.H., it is the Lord Maitreya, it is the
> Buddha, and yet it is beyond all these forms. What does it matter what name
> you give?
>
> 'The Beloved' of Krishnamurti appears to be identical with H.P.B's
> 'Ever-Present God - the Divine Plenum', referred to on page 14."
>
> http://www.theosophical.ca/NoReligion.htm (1963)
>
> 2.
> AN APPRECIATION OF C. W. LEADBEATER By Geoffrey Hodson
> "As I have elsewhere written, I attended several of the Star Camps in
> Holland and
> was present when there was evidence of remarkable, if brief, supernormal
> manifestations. On more than one occasion some two thousand people from
> many
> parts of the world were gathered at Ommen to hear Krishnamurti. Each
> evening, all
> were seated in concentric circles round a large camp fire. Krishnamurti
> would arrive,
> take his place for a time, and then rise and apply a torch to the camp
> fire. As the
> flames arose against the evening sky he would chant a mantram to the god
> Agni, and
> return to his seat. Thereafter he would begin to speak, and on more than
> one occasion
> a noticeable change took place in him. His voice altered and his hitherto
> rather
> iconoclastic utterances gave way to a wonderful tenderness of expression
> and thought
> which induced in those present an elevation of consciousness. The Talks
> were
> followed by prolonged meditative silences. Many of those present, myself
> among
> them, bore testimony to the sense of divine peace which had descended, to
> a
> realization of the Presence of the Lord, and to an assurance that the
> prophecy had
> begun to be fulfilled.
> These phenomena occurred during some few successive years, the events
> being so
> marked that Krishnamurti himself thereafter changed the Objects of the
> Order of the
> Star in the East from, in effect, "To prepare for the coming of the Lord"
> to "To serve
> the World Teacher now that He is in our midst." I, myself, more than once
> heard
> Krishnamurti affirm that the great Teacher was now here and that the
> "Coming" had
> actually occurred. Even now when he is speaking, with others I discern a
> spiritual
> influence emanating from him, as if a great Being were still using him as
> a vehicle.
> This, however, does not constitute a complete fulfillment of the original
> prophecy. "
> www.theosophical.org/resources/articles/AppreciationofCWL.pdf (written
> around 1965)
>
> - - - - - - -
>
> A short comment:
> The wonderful LCC bridge you refer to Pablo has nothing what so ever to do
> with the theosophical teachings as they were given by H. P. Blavatsky. C. W.
> Leadbeater clear and supportive actions towards the Messiah Craze leaves me
> baffled as to how you can reach such non-theosophical conclusion?
> Wearing silly hats and founding your quite Liberal Catholic Church on
> homosexuality is not quite in line with the same ideas as promoted by H. P.
> Blavatsky and the Mahatma's.
> Oh dear oh dear....when will the planet get enough of their insane
> Christian Bible?
>
> Not a word from CWL about the dugpas within the Vatican mentioned by
> Master K. H. (Mahatma Letter 55, to A. P. Sinnett.). Not a word against
> promoting a carnalised and personal saviour. Quite on the contrary.
>
> M. Sufilight
>
> ----- Original Message -----
> From: Pablo Sender
> To: theos-talk@yahoogroups.com <theos-talk%40yahoogroups.com>
> Sent: Thursday, February 14, 2008 5:28 AM
> Subject: Re: Theos-World What is Theosophy
>
> On what grounds do you say that "It was Besant who (with Leadbeater's
> input) turned Theosophy into a religious organization through the
> LCC"? In this circle it is fashionable to criticize Besant and
> Leadbeater for whatever they did, and most of the times the statements
> are unsupported.
> What is the influence of the LCC upon the TS today? NONE. That is the
> truth. But, as result of that endeavor in the past, there is today in
> the world a Christian church that has a theosophical foundation. What
> could be better than that? Since the traditional Christianity is
> dying, the LCC could be a wonderful bridge between Christianity and
> Theosophy in the future. We cannot expect all the Egos with their
> different states of evolution to be interested in Theosophy. But the
> LCC might be a very good tool in taking that step from Christianity to
> Theosophy. The Mahatmas make their plans in terms of hundred of years,
> so we don't know what could the future role of the LCC be.
> Anyway, apart from that, the LCC doesn't affect the TS at all. The
> over-reactions through the years proved to be groundless and based
> only in one thing (as every fundamentalist thinking is): Fear.
>
> --- In theos-talk@yahoogroups.com <theos-talk%40yahoogroups.com>, Cass
> Silva <silva_cass@...> wrote:
> >
> > I can see your point, I think. Have you considered that every great
> teacher will have a following. Jesus did not start out to set up
> Christianity but to reintroduce the ancient wisdom. HPB had her
> advaitees too. It was Besant who (with Leadbeater's input) turned
> Theosophy into a religious organization through the LCC and the belief
> that a saviour was to return to save mankind. He was supposedly
> coming into Sydney Harbour!
> >
> > I agree that many people who follow Krishnamurti have an
> intellectual mind set but one cannot blame the teacher if the
> followers misunderstand the message. Yes organizations were set up
> around him, but did he personally benefit from the establishment of
> these organizations? I never saw any trappings of wealth around him,
> all I saw, was a man who devoted his life to spreading the teaching of
> advaita.
> >
> > I guess we are just going to disagree on Krishnamurti as I don't
> place him in the same pot as Besant and Leadbeater. Yes, he had
> personality issues, but so did HPB, the stronger the soul, the
> stronger the ego.
> >
> > Cass
> >
> > Morten Nymann Olesen <global-theosophy@...> wrote:
> >
> >
> > Allright Cass. But, I think you turn it all up side down. Try to
> listen to what I say.
> >
> > I just follow H. P. Blavatsky's views. She said: Theosophy is
> religion, and not a religion.
> > So when I talk about a Theosophical camp it might not be the one you
> refer to.
> >
> > It is when you turn theosophy into - A - religion like J.
> Krishnamurti, Annie Besant and C. W. Leadbeater did, I do not support
> their activities and views. And the same goes to the present day
> fanatics witihin the J. Krishnamurti camp.
> >
> > M. Sufilight
> >
> > ----- Original Message -----
> > From: Cass Silva
> > To: theos-talk@yahoogroups.com <theos-talk%40yahoogroups.com>
> > Sent: Wednesday, February 13, 2008 2:03 AM
> > Subject: Re: Theos-World What is Theosophy
> >
> > Sometimes one has to get lost in order to be found. Again, Morten,
> you are attacking Krishnamurti over Theosophy. He never said he was a
> theosophist. He rejected Besant/Leadbeater theosophy because it
> advocated a Maitreya. Don't make the mistake of making Theosophy the
> one true religion.
> > Cass
> >
> > Morten Nymann Olesen <global-theosophy@...> wrote:
> > To all readers
> >
> > My views are:
> >
> > Interesting email Pablo. I thank you.
> >
> > Pablo wrote:
> > "It is our responsibility to
> > preserve a space of freedom for every member to discover universal
> > theosophy by himself so that, by living according to its teachings, he
> > or she may realize the theosophical state of consciousness."
> >
> > A peacefully ask all readers:
> > Does this - "responsibility" - imply, that it is a very good idea to
> promote a socalled Messiah or Meitreya or J. Krishnamurti cult within
> the theosophical camp and thereby creating an emotional or
> intellectual cult of followers, claiming that this is theosophical
> teachings?
> >
> > M. Sufilight
> >
> > ----- Original Message -----
> > From: Pablo Sender
> > To: theos-talk@yahoogroups.com <theos-talk%40yahoogroups.com>
> > Sent: Tuesday, February 12, 2008 5:34 AM
> > Subject: Theos-World What is Theosophy
> >
> > "What is Theosophy?" is one of the most frequently asked
> > questions in the theosophical milieu and, since the word
> > `theosophy' remains without an official definition, it will
> > always be a matter to ponder over. To answer this question, I will quote
> > H. P. Blavatsky's words, because the theosophical movement as a
> > whole accepts her as a common source of inspiration. Nevertheless, the
> > same concepts may be found in many other theosophical writers.
> >
> > The term theosophia apparently was first recorded during the 3rd century
> > of our era by Porphyry, a well-known Alexandrian philosopher who
> > belonged to the Neo-Platonic school. It is composed of two Greek words:
> > theos, meaning `god' or `divine'; and sophia, or
> > `wisdom', which may also be translated as the `wisdom of the
> > gods', `wisdom in things divine', or `divine
> > wisdom'. The term flourished among Neo-Platonists down to the 6th c.
> > and was also used by certain Christians. In the course of time, several
> > people and movements spiritually inclined also adopted the denomination
> > of `theosophers' or `theosophists' for themselves. That
> > was the case of Meister Eckhart in the 14th c., a group of Renaissance
> > philosophers such as Paracelsus in the 16th c., Robert Fludd, Thomas
> > Vaughan, and Jacob Boehme in the 17th; and Emanuel Swedenborg and Karl
> > von Eckartshausen in the 18th c., among others. Finally, the
> > theosophical movement reappeared in the 19th c. with the founding of the
> > Theosophical Society in 1875 by H. P. Blavatsky, H. S. Olcott, and
> > others. Through it, certain eternal truths were presented again in a
> > suitable fashion to modern times and a rich literature has been produced
> > by Theosophical Society members in its more than 130 years of activity.
> >
> > But then the question arises: Is theosophy what the founders of the TS
> > taught? Is it what every leader of the TS wrote? What is the
> > relationship between the teachings given through the TS and those older
> > ones also known as theosophy? Since people with different religious and
> > philosophical backgrounds used the same word `theosophist' to
> > call themselves, the term `theosophy' must represent something
> > that unites them beyond concepts and beliefs.
> >
> > Theosophia as a state of consciousness
> >
> > In her article `What is Theosophy?' HPB attempts an explanation
> > of the term `theosophy', describing who a theosophist is. To
> > that end, she quotes Vaughan's definition:
> >
> > A Theosophist-he says-is one who gives you a theory of God or
> > the works of God, which has not revelation, but an inspiration of his
> > own for its basis. [i]
> >
> > A theosophist's knowledge about the Divine does not come from any
> > external source. He does not gather information from books, teachers,
> > etc., but from his own inmost nature. In fact, an essential common
> > feature of every theosophist is his teaching about the possibility for a
> > human being to reach the Divine at the moment of real ecstasy, or what
> > is known as samâdhi in Eastern philosophy. In her article `The
> > Beacon of the Unknown', HPB speaks about this as being a
> > `transcendental Theosophy', which, according to her, `is
> > true Theosophy, inner Theosophy, that of the soul':
> >
> > The infinite cannot be known to our reason, which can only distinguish
> > and define; but we can always conceive the abstract idea thereof, thanks
> > to that faculty higher than our reason-intuition, or the spiritual
> > instinct of which I have spoken. The great initiates, who have the rare
> > power of throwing themselves into the state of samâdhi-which can
> > be but imperfectly translated by the word ecstasy, a state in which one
> > ceases to be the conditioned and personal `I', and becomes one
> > with the ALL-are the only ones who can boast of having been in
> > contact with the infinite; but no more than other mortals can they
> > describe that state in words . . . .
> >
> > These few characteristics of true Theosophy and its practice have been
> > sketched for the small number of our readers who are gifted with the
> > desired intuition. [ii]
> >
> > And HPB herself had access to this kind of Divine Wisdom. Let us see
> > what she wrote about her own source of knowledge:
> >
> > Knowledge comes in visions, first in dreams and then in pictures
> > presented to the inner eye during meditation. Thus have I been taught
> > the whole system. . . . Not a word was spoken to me of all this in the
> > ordinary way . . . nothing taught me in writing. And knowledge so
> > obtained is so clear . . . that all other sources of information, all
> > other methods of teaching with which we are familiar dwindle into
> > insignificance in comparison with this. [iii]
> >
> > This kind of knowledge is much deeper than that acquired through books
> > and lectures, because one deals with reality in a more direct way than
> > through ideas-this perception is supra-conceptual. From this point
> > of view, theosophy, essentially, is not a limited body of concepts, but
> > transcends any verbal formulation. It is a state of Divine Wisdom, which
> > is potentially in every human being. A theosophist, in his turn, is one
> > who realizes that state of inner enlightenment, irrespective of his
> > culture, time, or language:
> >
> > In this view every great thinker and philosopher, especially every
> > founder of a new religion, school of philosophy, or sect, is necessarily
> > a Theosophist. Hence, Theosophy and Theosophists have existed ever since
> > the first glimmering of nascent thought made man seek instinctively for
> > the means of expressing his own independent opinions. [iv]
> >
> > Theosophia and theosophical teachings
> >
> > But the word theosophy is also applied to the theosophical teachings;
> > that is, the body of concepts taught by a theosophist as a result of his
> > insight and wisdom. There is an important difference between theosophy
> > as the state of Divine Wisdom and theosophy as the teachings that come
> > through someone who has attained (whether temporarily or permanently)
> > that enlightened state. The Divine Wisdom is the perception of Truth,
> > but the teachings are a necessarily partial and conditioned expression
> > of the real theosophia. They are, therefore, not the Truth, but a
> > description of it. One may be in touch with the theosophical teachings
> > and know them very well, but it is not the same as to realize the
> > theosophical state of consciousness, because we cannot reach Wisdom
> > through the accumulation of knowledge. When taken as an end in
> > themselves, the theosophical teachings are of little value; but if the
> > aspirant is earnest, their application will help him to live the right
> > life, to develop self-knowledge, and ultimately to awaken the Divine
> > Wisdom that is in his inmost being.
> >
> > Now, the very nature of the theosophical teachings accounts for their
> > diversity. A theosophist will speak according to his own inspiration
> > `expressing his own independent opinions'. They are not
> > brain-born ideas, but arise from a deep state of consciousness, where
> > the individual is facing Truth in some of its many aspects. And in that
> > state he does not learn through easily repeated concepts, but through
> > `images'. He has therefore the difficult task of putting into
> > words his holistic comprehension of something which is beyond our known
> > reality. We can imagine how faint must be the expression of a truth in
> > our languages, and why many mystics refused to put into words that which
> > is Sacred. Quoting again HPB's words:
> >
> > One of the reasons why I hesitate to answer offhand some questions put
> > to me is the difficulty of expressing in sufficiently accurate language
> > things given to me in pictures, and comprehended by me by the pure
> > Reason, as Kant would call it. [v]
> >
> > Nevertheless, they have to communicate it as skilfully as they can if
> > they want to point out the way to others. Thus, the expression of the
> > theosophical teachings must necessarily be different from theosophist to
> > theosophist according to his own temperament, intellectual background,
> > and so on, giving to the theosophical exposition an extraordinarily
> > dynamic nature that prevents it from becoming a creed. Therefore,
> > although one person may feel more attracted by the theosophical
> > teachings as expressed by a particular theosophist, if he has a right
> > understanding, he will know that no verbal exposition is able to express
> > the Truth (not even at an intellectual level) and that theosophia will
> > not be attained by believing in any body of concepts. This is why, since
> > its inception, the Theosophical Society has encouraged no dogmatism or
> > belief.
> >
> > Ancient Wisdom, a universal theosophy
> >
> > There were theosophists and Theosophical Schools for the last 2,000
> > years, from Plato down to the medieval Alchemists, who knew the value of
> > the term, it may be supposed. [vi]
> >
> > Theosophy transcends the Theosophical Society and was with humanity
> > since its inception, not only in Western countries, but also in the
> > whole world. Since `every great thinker and philosopher is a
> > Theosophist', Buddha, Zoroaster, Lao Tzu, Jesus Christ,
> > Patañjali, Sankarâchârya, Nâgârjuna, and Rumi, among
> > others, gave theosophical teachings, no matter how they labelled their
> > teachings.
> >
> > According to the theosophical view, every world religion is based on,
> > and comes from, one and the same ancient truth known in the past as the
> > `Wisdom-Religion'. This universal theosophy we are talking about
> > `is the body of truths which forms the basis of all religions, and
> > which cannot be claimed as the exclusive possession of any'.
> >
> > However, the pure and original teachings of religions became, in time,
> > more or less corrupted by human ambition and selfishness, and obscured
> > by superstition and ignorance. Thus, universal theosophy became
> > entangled in a mass of confusion, and now a special effort is necessary
> > to bring back its purity. One of the aims of the Theosophical Society is
> > to encourage its members to investigate and discover the eternal truths
> > enshrined in different religions, philosophies, and sciences, and to
> > offer them to the public in a purified form.
> >
> > Modern Theosophy and the TS
> >
> > When the Theosophical Society was founded it had no literature of its
> > own, and the main activity of its members was in the field of that
> > universal theosophy. But today, after more than 130 years, the
> > literature produced through the TS covers a wide field of subject
> > matter. It has a metaphysical dimension that teaches the functioning and
> > constitution of the Cosmos, the aim of sentient existence in different
> > forms of life, the universal laws that rule its development, and so on.
> > Besides, modern theosophical literature speaks about right living and
> > the application of theosophical principles in daily life and, finally,
> > there are also a good number of books revealing universal theosophy as
> > present in different myths, philosophies, religions, and sciences. All
> > this literature is known as `modern Theosophy' (now usually
> > written with a capital `T').
> >
> > Modern Theosophy offers a certain shared cosmovision, but since it was
> > produced by some theosophists' own inspiration, it is not a definite
> > body of knowledge, but a dynamic exposition that differs in many details
> > or ways of expression from one author to another. Modern Theosophy is
> > not based on revelation or the teachings given by someone considered
> > special and infallible, and it constantly receives new additions,
> > presenting different aspects and new formulations of the theosophical
> > principles. In fact, that is the way the Founders originally meant it,
> > as revealed in many of their writings, and even in those of the Masters
> > of the Wisdom. For example, in her first letter to the American
> > Theosophists assembled in the 1888 Convention, HPB wrote:
> >
> > According as people are prepared to receive it, so will new Theosophical
> > teachings be given. But no more will be given than the world, on its
> > present level of spirituality, can profit by. It depends on the spread
> > of Theosophy-the assimilation of what has been already given-how
> > much more will be revealed and how soon. [vii]
> >
> > If modern Theosophy would have been given to the world only during the
> > first years of the TS, the remaining members working for more than 100
> > years on a repetition of what had already been given, it would mean the
> > failure of the theosophical movement, as HPB warns in The Key to
> > Theosophy [viii]. But fortunately that was not the case. There were
> > several theosophists in the Theosophical Society, and each one of them
> > transmitted his insights and wisdom in a distinct and original way.
> >
> > The role of the Theosophical Society
> >
> > Theosophy is an all-embracing Science; many are the ways leading to it,
> > as numerous in fact as its definitions. [ix]
> >
> > Many are the ways leading to that state of Divine Wisdom, because many
> > are the different personal dispositions, states of development, and
> > karmic bonds of every aspirant. The emphasis in every genuine
> > theosophical association is not gathered around a single way but around
> > a single aim. Thus, for example, J. Boehme's Christian theosophy,
> > Mme Blavatsky's occultist theosophy, and J. Krishnamurti's
> > psychological theosophy (if we can give them those labels), though
> > different in language and concepts, are nevertheless theosophical
> > teachings, since they all tend to awaken the Divine Wisdom in the
> > aspirant. And this feature of the TS, the policy of allowing freedom of
> > thought and encouraging its members' incessant searching with an
> > open mind, is essential not only for the realization of theosophia in
> > oneself, but also for the vitality of the modern theosophical movement.
> > In HPB's words:
> >
> > Orthodoxy in Theosophy is a thing neither possible nor desirable. It is
> > diversity of opinion, within certain limits, that keeps the Theosophical
> > Society a living and healthy body, its many other ugly features
> > notwithstanding. Were it not, also, for the existence of a large amount
> > of uncertainty in the minds of students of Theosophy, such healthy
> > divergences would be impossible, and the Society would degenerate into a
> > sect, in which a narrow and stereotyped creed would take the place of
> > the living and breathing spirit of Truth and an ever growing Knowledge.
> > [x]
> >
> > Almost every sentence of this excerpt is worthy of deep thought, but we
> > will leave that to the reader. We will only point out that to say
> > genuine Theosophy is only HPB's and her Masters' teachings (for
> > example) is not only based on a misunderstanding of what theosophy
> > really is, but it also goes against the TS' own interests. One
> > individual member may agree particularly with a certain exposition of
> > theosophy, let us say, Mme Blavatsky's, and he has a right to do so.
> > But he should neither try to force others to accept his view, nor claim
> > that her particular expression of theosophy should be exclusively
> > studied, at the risk of betraying the Founders' original aim. The
> > Theosophical Society, aiming to become a nucleus of the universal
> > brotherhood, must remain open to universal theosophy, to everything that
> > may help to morally and spiritually elevate people who belong to
> > different races, creeds, sex, castes, and colours. Otherwise, it will
> > become a particular sect, promoting a `stereotyped creed',
> > suitable only to a portion of humanity sharing certain common
> > characteristics. That would be the failure of the TS:
> >
> > Every such attempt as the Theosophical Society has hitherto ended in
> > failure, because, sooner or later, it has degenerated into a sect, set
> > up hard-and-fast dogmas of its own, and so lost by imperceptible degrees
> > that vitality which living truth alone can impart. [xi]
> >
> > Of course, this does not imply that where Theosophical groups as such
> > meet should be a place to spread other traditions (see John Algeo's
> > `On the Watch-Tower', The Theosophist April 2007) nor that
> > everything promoted as being a `spiritual teaching' is really
> > theosophy. That is, not everything promoted as being spiritual,
> > philosophical or religious helps to elevate the human condition. As we
> > said, sometimes the originally spiritual teaching was corrupted out of
> > ignorance, thirst for domination, and so on. In other cases the teaching
> > is offered by a `false prophet'-someone whose intention is not
> > at all to give a spiritual teaching, but to obtain personal profit.
> > There are also some schools that spread a kind of `spiritual
> > materialism' leading to the psychic, to fanaticism, or other forms
> > of selfishness, as is happening today in the New Age movement to a large
> > extent. Therefore, each member of the TS must develop a deep
> > understanding and discrimination in order to discover, in an open and
> > non-dogmatic way, where theosophy is truly expressed and where it is
> > not.
> >
> > Summary
> >
> > Thus it is clear that the term `theosophy' is used in different
> > contexts. To clarify this matter, we could apply the following
> > classification to make a distinction among the different applications of
> > this term:
> >
> > a) theosophia: the transcendental theosophy, that is, the state of
> > consciousness of inner enlightenment.
> >
> > b) universal theosophy: those theosophical teachings given by every
> > great thinker, sage, and philosopher, modern or ancient. In this
> > category we may add two subcategories:
> >
> > b1) ancient theosophy, sometimes called the Ancient Wisdom,
> > meaning that ancient truth known in the past as the
> > `Wisdom-Religion'.
> >
> > b2) modern Theosophy, the Theosophical teachings offered by
> > members of the Theosophical Society.
> >
> > Since the TS was not founded to promote any particular system, its
> > members should not limit Theosophy to a definite set of concepts, if
> > they do not want to create a new cult. It is our responsibility to
> > preserve a space of freedom for every member to discover universal
> > theosophy by himself so that, by living according to its teachings, he
> > or she may realize the theosophical state of consciousness.
> >
> > Pablo D. Sender
> >
> > The Theosophist, Dec. 2007
> > http://pasender.tripod.com/ <http://pasender.tripod.com/>
> >
> > References
> >
> > [i] Collected Writings, vol. II, p. 88, `What is Theosophy?'
> >
> > [ii] Ibid., XI, p. 258.
> >
> > [iii] Ibid., XIII, p. 285, `Knowledge Comes in Visions'.
> >
> > [iv] Ibid., II, p. 88, `What is Theosophy?'
> >
> > [v] Ibid., XIII, p. 285, `Knowledge Comes in Visions'.
> >
> > [vi] Ibid., VII, p. 169, `The Original Programme Manuscript'.
> >
> > [vii] Ibid., IX, p. 244, `Letter from H. P. Blavatsky to the Second
> > American Convention'.
> >
> > [viii] The Key to Theosophy, Conclusion, `The Future of the
> > Theosophical Society'.
> >
> > [ix] CW, vol. VII, p. 169, `The Original Programme Manuscript'.
> >
> > [x] Ibid., IX, pp. 243-4, `Letter from H. P. Blavatsky to the Second
> > American Convention'.
> >
> > [xi] The Key to Theosophy, Conclusion, `The Future of the
> > Theosophical Society'.
> >
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