Theos-Talk Archives (February 2008 Message tt00371)

The other question is simple. If the transmutation is taking place and is
very benficient to public/participants, then why not the be repeated ad
nauseum so that a lot of good forces are transmuted?

mkr

On 2/26/08, Cass Silva <silva_cass@yahoo.com> wrote:
>
> Before anyone, male or female, can transmute energy, their personalities
> have to be totally under their command, so I imagine it rules out 99.9percent of those who claim this ability. Not only that, can anyone explain
> to me that if this high energy was transmuted from channeller to
> congregation, what the effect is?
>
> Cass
>
> Jokela Petri <jokelap@dnainternet.net <jokelap%40dnainternet.net>> wrote:
>
> In the Mahatma letters to A.P. Sinnet there is some words,
> which are not so polite about being a woman. But that
> is something what many have argued about and reason why many has
> stopped reading whole letters. In the LCC they think that both
> sexuals are needed in the mass. Maybe highe energies didnt occur
> because ceremony is not done to woman, if we think like they do in LCC.
>
> I was at Adyar 2006-2007 for two months. I was the only westerner in
> that one ceremony I participated, even celebrant, who was a woman, was
> Indian.
> But participants didnt seem to know so much about ceremony as they came
> over to me
> asking which page I am reading as I got to down on my knees when it was
> supposed to.
>
> PJ
>
> MKR kirjoitti:
> >
> > * **Thanks.
> >
> > I have heard this reasoning about only men being effective in bringing
> > down
> > the high energy. I am wondering if there is any discussion about the
> > connection between men and their effectiveness in connecting with higher
> > energy sources anywhere mentioned in HPB's writings or MLs as**t**hese
> > would
> > surely help all of us to get a better understanding of the situation. I
> am
> > also wondering if these forces are so powerful and benificient, why
> > some of
> > the well known Hindu theosophical leaders never chose to get ordained
> > in the
> > LCC, thus making use of the opportunity to bring beneficient forces to
> the
> > welfare of everyone. Clarifying some of these would help those who are
> new
> > to theosophy and can understand how the theosophical society objects
> > and LCC
> > are in sync.
> > **
> > When I witnessed LCC ritual years ago in Adyar, the only officiants were
> > westerners who grew up in christian environment.
> >
> > mkr**
> >
> > **
> > *
> > On 2/23/08, Jokela Petri <jokelap@dnainternet.net<jokelap%40dnainternet.net>
> > <mailto:jokelap%40dnainternet.net>> wrote:
> > >
> > >
> > > As far as I know, in a way they are sticking into the "old tradition"
> or
> > > original tradition, but they are not againts women priesthood, but
> they
> > > belive
> > > that ceremony is masculine and someone should create femine ceremony
> to
> > > make it work. But who could create such a ceremony today they say?
> There
> > > is no
> > > clairvoyant priests in LCC, I assume. Former internationl bishop (some
> > > kind of head)
> > > told us once that there was once two clairvoyant particpants in the
> LCC
> > > mass who
> > > didnt know each other and they saw the same thing that when woman
> > > celebranty was as a priest
> > > highest energies did not occur in the mass (he said it more correctly
> > > refering to some part of the ceremony
> > > where some ceratin kind of blessings are supposed to be taken place,
> but
> > > I am not so familiar with that).
> > > LCC does have some kind of Sister Mary organisation within those who
> > > does not have women priest yet.
> > > In European Congress in Finland 2007 I heard that some Ducth woman was
> > > initated to pristhood,
> > > she was probably the first one.
> > >
> > > PJ
> > >
> > > MKR kirjoitti:
> > > >
> > > > Glad to hear that changes are taking place. I think the move is in
> the
> > > > right
> > > > direction. Hopefully we will have a woman Pope or Popess in the
> > future.
> > > >
> > > > Still the question is where does the LCC in which many well known
> > > members
> > > > and also those in the leadership Theosophical Society stands today.
> > > > Are they
> > > > still sticking to the male priesthood following the old tradition?
> > > >
> > > > mkr
> > > >
> > > > On 2/22/08, Katinka Hesselink <mail@katinkahesselink.net<mail%40katinkahesselink.net>
> > <mailto:mail%40katinkahesselink.net><mail%40katinkahesselink.net>
> > > > <mailto:mail%40katinkahesselink.net>> wrote:
> > > > >
> > > > > 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 <theos-talk%40yahoogroups.com>
> > <mailto:theos-talk%40yahoogroups.com> <theos-talk%40yahoogroups.com>
> > > > <mailto:theos-talk%40yahoogroups.com>
> <theos-talk%40yahoogroups.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 <theos-talk%40yahoogroups.com>
> > <mailto:theos-talk%40yahoogroups.com> <theos-talk%40yahoogroups.com>
> > > > <mailto:theos-talk%40yahoogroups.com>
> <theos-talk%40yahoogroups.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>
> > <mailto:theos-talk%40yahoogroups.com> <theos-talk%40yahoogroups.com>
> > > > <mailto:theos-talk%40yahoogroups.com> <theos-talk%40yahoogroups.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>
> > <mailto:theos-talk%40yahoogroups.com> <theos-talk%40yahoogroups.com>
> > > > <mailto:theos-talk%40yahoogroups.com>
> > > > <theos-talk%40yahoogroups.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>
> > <mailto:theos-talk%40yahoogroups.com> <theos-talk%40yahoogroups.com>
> > > > <mailto:theos-talk%40yahoogroups.com>
> > > > <theos-talk%40yahoogroups.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/> <http://pasender.tripod.com/
> > <http://pasender.tripod.com/>>
> > > > <http://pasender.tripod.com/ <http://pasender.tripod.com/>
> > <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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