Theos-World Re: Should students be concerned about Pseudo-Theosophy?
Mar 05, 2007 08:20 AM
by Anton Rozman
Let me try to bring the issue of the publication of A.Besant's and
C.W.Leadbeater's work and texts in somehow broader context.
There are several non-theosophical publishers who now publish the
theosophical texts which are in public domain. Therefore it is
practically irrelevant what the theosophists think which theosophical
texts should be published and which not - they will be published
In making business non-theosophical publishers are seldom splitting
and making other changes to the original theosophical texts to
copyright their publications and are in that way distorting the
original texts. Therefore it is, in my opinion, almost the duty of
theosophists to make an effort to present to the public as much as
possible undistorted original theosophical texts and as many as
possible, without exemptions.
In my view the main purpose of the publication of the theosophical
texts is in the first place to let know to the general public that
such thing as Theosophy exists at all. Therefore it is important to
publish those theosophical texts which address average uninformed
persons to awake their interest for theosophy. Works of A.B. and
C.W.L. obviously perform this role as they continue to attract
numerous persons towards theosophy. And as in their texts both of
these two authors stress the importance of individual examination of
facts and truths they are good introduction to the individual study
of complex theosophical texts from the part of more pretending
readers and students. Great number of theosophical students, who went
through this experience, developed their own discrimination and found
the theosophy proofs that this line of approach was and is still
In non-English speaking countries the situation in regard to the
publication of the theosophical texts is, at least in Europe, still
more determined as the theosophical publishers practically do not
exist any more and therefore there are commercial publishers who
dictate which theosophical texts will be published. And obviously
they publish those texts which they assume will bring them some
profit; and texts of A.B. and C.W.L., besides those of H.P.B., are
high on their list.
There is another important issue regarding the texts of A.B. and
C.W.L. There were several persons who, at least in the area of former
Yugoslavia, published their own so-called spiritual texts in which
they made their own interpretations of the ideas from the A.B.'s and
C.W.L's texts and in that way additionally distorted the message.
Therefore it is important to bring to the public these original texts
to unmask these self-proclaimed gurus.
Again, certain number of theosophical workers in Central and Eastern
European countries are making an effort to publish and make
available online the translations of the theosophical texts which
were translated by their predecessors as this is the material they
have at their disposal, besides their own recent translations. And as
their legacy is strongly connected with the Adyar tradition and
A.B.'s and C.W.L's texts it is natural that they publish these works.
I myself came to know Theosophy through their texts and
translated them as this was the way of my study. And I find it quite
natural to publish them now and to include them in the overall
presentation of Theosophy on my website. But I am trying to include
also all the available texts which treat the dilemmas within the
theosophical movement and various interpretations of theosophy.
Unfortunately, although there is present a lot of discussion
regarding the Theosophy, Neo-Theosophy and Pseudo-Theosophy on the
web, there are not available many moderate analytical abstracts on
these issues which could be translated and presented to the readers
and students of theosophy.
Finally, I have the impression that we are often somehow mixing up
the theosophical movement and the theosophy. The theosophical
movement went through turbulent history, through ups and downs,
through different splits, and it seems that each of its fractions has
developed its own dogmas, beliefs and Theosophies. But behind this
scene there is theosophy waiting for every theosophical student and
worker, regardless the tradition, which is thoughtful enough to
approach the problems within the theosophical movement and life in an
investigative, tolerant and compassionate manner, for it seems to me
that this approach does not depend on the chosen literature but
rather on previously accumulated experience and willigness to serve.
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