Theos-Talk Archives (February 2008 Message tt00285)

Hi all,

As for women priests - MKR you are a bit behind the time. There was a
split in the LCC a few years back (I think 3 or 4) when the majority
of the Dutch section of the LCC decided they did want to have women as
priests in the LCC. So now they do - or will have soon (there's a
tremendous amount of initiations one has to go through within the LCC
to get to the level of priest, apparently). As far as I know several
European LCC churches have since joined the Dutch LCC people in their
allowing women as priests. I hadn't heard that the US LCC had done
that, or a portion of it, but it's certainly possible. From what I
heard it was mainly Australian LCC-members who were dead-set against
women as priests. 

Katinka Hesselink
--- In theos-talk@yahoogroups.com, "Pablo Sender" <pasender@...> wrote:
>
> Dear mkr
> 
> I think what you say is not true. It is only prejudice. I'm not a
> member of the LCC and I've written articles, given lectures, conducted
> workshops and courses, in Enlgish and Spanish, in different countries.
> I've been working at Adyar (the international headquarter) for a
> couple of years and now I'm working at Wheaton (the American
> headquarter). There was never any interference of the LCC.
> On the other hand, what happens in the LCC is not a TS matter (but, by
> the way, in the staff here there is a woman priest).
> So I'm afraid it is again the same. Ungrounded statements.
> 
> 
> --- In theos-talk@yahoogroups.com, MKR <mkr777@> wrote:
> >
> > It is well-known that "officially' there is no connection between TS
> > and LCC and Co-masonry. But, many in leadership position in one have
> > held the leadership position in the other. Also, for a newbee, it is
> > very difficult to reconcile the first object of TS and the hierarchy
> > of LCC. How many women bishops or priests are there in LCC? Answer is
> > none. Also it was an invention after the time of HPB. Are there any
> > mention in HPB's writings or that of MLs
> > about the future establishment of a Church? Also when one is a
member of
> > multiple organization with cross memberships and leaderships, it
> produces
> > all kinds of subtle strong pressures to conform and not to rock the
> boat if
> > one wants to move up with titles and get favors like
> > being provided opportunity to be lecturers etc.
> > 
> > All one needs to do is google the past discussions on the theosophical
> > maillists to get a gist of the varied opinions on various
> > organizational issues and some of it will be revealing and as well as
> > surprising.
> > 
> > My 0.02.
> > 
> > mkr
> > 
> > 
> > On 2/13/08, Pablo Sender <pasender@> 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. 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]
> > > >
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