Theos-Talk Archives (February 2008 Message tt00129)

Why not? I don't see any intrinsic inconsistency there. But of course,
if the Maha Chohan writes a letter in HPB's times, it is totally
possible. If after that a communication with those sources is
proclaimed, it is just imagination.
Do you know Krishnamurti himself said he re-wrote the Bharat Samaj
ritual (the Hindu "mass") under Maithreya's order?
What do you say about that? Of course, everybody here will say that is
only madness. It's Ok. Anybody has the right to believe (because
either position is just a belief, since we don't have a personal
perception of that) whatever he/she wants. But as I said, there is not
an intrinsic inconsistency in that concept. It is just matter of
trusting or not in the source.


--- In theos-talk@yahoogroups.com, Cass Silva <silva_cass@...> wrote:
>
> I wonder if the Maitreya is still in contact with the LCC.
>   Cass
> 
> Morten Nymann Olesen <global-theosophy@...> 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 
> 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, 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 
> > 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 
> > 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'.
> > 
> > [Non-text portions of this message have been removed]
> > 
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> > 
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