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Feb 14, 2008 08:51 PM
by Drpsionic
Great Tummy of Blavatsky! Who would want to channel them? Chuck the Heretic http://www.geocities.com/c_cosimano -----Original Message----- From: Cass Silva <silva_cass@yahoo.com> To: theos-talk@yahoogroups.com Sent: Thu, 14 Feb 2008 7:32 pm Subject: Re: Theos-World What is Theosophy 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'. > > > > [Non-text portions of this message have been removed] > > > > [Non-text portions of this message have been removed] > > > > --------------------------------- > > Looking for last minute shopping deals? Find them fast with Yahoo! > Search. > > > > [Non-text portions of this message have been removed] > > > > [Non-text portions of this message have been removed] > > > > > > > > > > > > > > --------------------------------- > > Looking for last minute shopping deals? Find them fast with Yahoo! > Search. > > > > [Non-text portions of this message have been removed] > > > > [Non-text portions of this message have been removed] > > --------------------------------- > Be a better friend, newshound, and know-it-all with Yahoo! Mobile. Try it > now. > > [Non-text portions of this message have been removed] > > > [Non-text portions of this message have been removed] --------------------------------- Never miss a thing. Make Yahoo your homepage. [Non-text portions of this message have been removed] ________________________________________________________________________ More new features than ever. Check out the new AOL Mail ! - http://webmail.aol.com [Non-text portions of this message have been removed]