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Re: Theos-World What is Theosophy

Feb 15, 2008 00:18 AM
by Morten Nymann Olesen

We Sufi's almost never talk about channeling in public. We just simply do it.

M. Sufilight

  ----- Original Message ----- 
  Sent: Friday, February 15, 2008 5:51 AM
  Subject: Re: Theos-World What is Theosophy

  Great Tummy of Blavatsky!  Who would want to channel them?

  Chuck the Heretic 

  -----Original Message-----
  From: Cass Silva <>
  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?

  MKR <> wrote:
  *No one knows.*

  On 2/14/08, Cass Silva <> wrote:
  > I wonder if the Maitreya is still in contact with the LCC.
  > Cass
  > Morten Nymann Olesen <<>>
  > 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.
  > "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."
  > (1963)
  > 2.
  > "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. "
  > (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: <>
  > 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 <>, 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: <>
  > > 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: <>
  > > 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
  > > <>
  > >
  > > 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'.
  > >
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