Theosophy

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Re: Hidden life of Purucker

Post by Nicholas » Fri Feb 24, 2017 4:50 pm

G. de Purucker had an unusual birth - being an old Tibetan who used the recently dead body of the boy Purucker.

http://www.hctheosophist.com/archives/pdf/hc199107.pdf
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Re: Theosophy

Post by Nicholas » Sat Mar 11, 2017 6:18 pm

Katherine Tingley was an early leader of the Theosophical Society. Here is a short biography of her by Ken Small:

http://wrldrels.org/profiles/Tingley.htm
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Re: Theosophy

Post by Nicholas » Sun Mar 12, 2017 7:39 pm

There is one thing I learned when I was a boy, and I learned it well, and it has been one of my best friends
ever since. It is that I can learn from everything, and that if I allow a single day to pass without increasing my
store of wisdom, without enlarging and enriching my inner life, by however small an increment, that day is a
lost day in my life. Too many of us are asleep; we sleep and dream. We dream dreams, and all too often these
dreams are evil dreams, for they are the upsurgings of the lower, personal, easily self-satisfied ego of ours.
But others of us dream visions of incomparable beauty — and I mean not merely physical beauty, but beauty
of any kind: spiritual beauty, intellectual beauty, ay, even beauty of wondrous nature around us. And every
such new envisioning of a marvel awakens us by just so much. Oh, how we sleep, and are forgetful of what
we are and of the richness around us which is ours for the taking, ours if we will take it! For there is naught
that stands in the way of taking except oneself. There are none so blind as they who refuse to see; none so
deaf as they who refuse to hear; and, on the other hand, none so wise as they who meet every new experience
in life's wondrous adventure with the feeling: there is an angel behind this for me. I must discover him; learn
what that angelic messenger is trying to tell me. Every experience is such.
Purucker, from his Wind of the Spirit
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Re: Theosophy As A Moral Support

Post by Nicholas » Fri Mar 17, 2017 10:51 pm

Those who think that people will instinctively behave themselves
without the support of any belief or faith, usually forget
that we are (in a moral sense) living on our capital. Because
our ancestors had convictions and faiths, therefore they built up
standards of order and self-control whose effect is not yet exhausted.
The very security which allows us to indulge these radical views is
founded on the influence of the ideas and customs which we would
upset. But it will not always be so: the capital, if not renewed, will
be exhausted; and it will then become manifest that behavior, in the
individual or society, cannot rest securely on a basis of automatism,
but that there must be inspiration, faith, knowledge, behind it.

When the authority of a moral sanction, a certainty of knowledge,
is withdrawn, human beings are abandoned to the mercy of
impulse. There being no higher authority than desire, desire becomes
exalted into their god; and, since pride prompts us to justify our actions,
we accordingly devise a philosophy of desire, and call it by
some grandiose name, such as the right of self-realization. But there
can be no coherence in a society which is swayed by individual
caprice, instead of controlled by impersonal principles and ideals.
Nothing has recently happened which can change the eternal truth
that Duty, Honor, Love, are the cement of society and the wings
whereon man can soar from the depths into which his unruly desires
would drag him. These high impersonal ideals and incentives do
not spring up automatically; and if we find them within us, it is because
they have been cultivated in the past. The question is, upon
what are we to rest them for the future?

The question arises urgently in connexion with the upbringing
of children. Bulwer Lytton in Zanoni tells the story of the atheist
anarchist who brings up his foster son in his own principles ; and is
slain by that son for his money. What are we to give our children,
if we have nothing ourselves? The 'modern child' may be simply
another name for the modern parent. If we find our children turning
elsewhere for guidance, the reason may lie in our own inability
to furnish it. It is no use trying to replace this guidance by cajolery
or subtil appeals to pride, vanity, and self-interest. If the child is
not to be at the mercy of impulse and have his life wrecked thereby,
he must have some surer support than his own whims and fancies.
However much the modern child may differ from the ancient, it is to
be supposed that he still craves light, help, and guidance, from those
who stand to him in the relation of guardians.

All said and done, knowledge is at the root of all; and, let us
add, faith, which is the anticipation of knowledge yet to come. More
than ever before do we need knowledge today; because our progress
in physical arts has so outstripped our progress in the solider qualities.
If we can no longer find help in the old religious formulas, there
is no need to throw away the baby with the bath-water: let us find
true religion...
From Theosophical Path, July 1931
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Re: Theosophy As A Moral Support, pt. 2

Post by Nicholas » Sat Mar 18, 2017 2:43 pm

The source of knowledge is within; in the last resort we must be
guided by our own judgment. The existing state of human faculty
does not represent an ultimate. Man stands at a midway point in
his evolution. There are, and always have been, men who have
reached a higher stage of evolution than the generality. The store
of knowledge accumulated by such men, throughout the ages, is
called the 'Secret Doctrine.' It formulates the structure, operations,
character, origin, and destiny of the universe. In this definition the
word 'universe' includes man; for, according to Theosophy, the universe
is composed entirely of living beings, of which man is one kind.
Knowledge, therefore, is to be sought through a development of human
faculty.

Ideals are after all the bedrock. Let us be clear on that point.
Because there have been so many idle idealists, a false value has
been given to that which, by contrast, is called 'the practical.' The
practical people carry out the ideals; but without ideals at the back
there would be nothing for such people to carry out. Those who
put principles into practice should not forget their obligation to
those who have cherished and kept alive those principles in the past.
We have plenty of people ready to do things, but the trouble is to
know what they are to do; so they are following numerous and conflicting
theories. Much of this perplexity would vanish of itself
if there were a better understanding of the laws of the universe and
the nature of man; for much of it is simply due to wrong notions on
these subjects. Our theories are in conflict with our experiences;
they fail to interpret life as we know it. They are the heritage of
past years when things were different; and, though we may think we
have abandoned many old-fashioned beliefs, nevertheless their shadow
clings to us and colors our new theories. Scientists would perhaps
be offended if told that their cramped views of the history of
man are a ghost of the old narrow theological views based on a literal
interpretation of the Old Testament. Yet so it is; for why otherwise
should there be such a strenuous desire to dwarf mankind both
in stature and in duration? But when we turn from theory to fact,
the case is otherwise; for archaeology, despite our endeavors, fails
to confirm our evolutionary speculations, and brings with each new
day fuller confirmation of the extreme antiquity of civilized humanity.

Or take the attempts to represent the universe as a mechanism.
So contrary to experience are theories so based, that the attempt
is now being everywhere abandoned. Yet these mechanical theories
of life have hag-ridden us for long years and still continue to show
their baneful face in certain moral philosophies which treat man as
a machine ruled by impulses.

Why not recognise the ancient truth of the duality of human
nature? That man is essentially a divine spiritual being, but incarnate
in a house of clay. In him meet two natures: the spiritual or
divine, and the animal or terrestrial. This may seem a platitude -
and is. But what are we going to do about it? It is true; and if it is
true, we neglect it at our peril. As well try to defy the laws of health
and get away with it. Take that child. In our plans and methods
for rearing and educating him, how much thought do we give to the
fact that he is first and foremost a spiritual being, passing through
a vast experience, with a limitless past behind him, and a limitless
future before him. It has become our lot to superintend his steps
during a period of his experience when he is helpless and needs our
aid. We do not refuse to feed and clothe him; we do not turn him
loose to the tender mercies of nature, but recognise (in practice at
least) that we ourselves are part of nature, and that as such we dare
not forbear our function. But what of our duties as guardians of
the higher nature of our child? How often do we realize that, in
order to satisfy the higher nature, it is frequently needful to thwart
the lower nature? Do we not, time and again, weakly yield to the
desires of the child, thus failing in our loving duty, and in reality
disappointing the child?

What is here said of the child applies generally. The higher nature
of man is not sufficiently recognized. Politicians vie with each
other in appealing to the lower nature; and press and platform cater
for pleasure and amusement. Science and religion are both dragged
into the stream, and become, in spite of themselves, materialistic.
Man's real working philosophy of life is neither his religion nor his
science - those are extras. His real working philosophy is what he
believes.
Cast no one out of your heart.

William Q. Judge

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Re: Theosophy As A Moral Support, end

Post by Nicholas » Sat Mar 18, 2017 4:12 pm

Theosophy formulates and explains the structure, operations,
character, origin, and destiny of the universe. We do not say 'the
universe and man,' because the universe includes man; the one word
does for both, and avoids a misleading distinction. Theosophy has
existed in all ages, under various names, having been preserved and
handed down by the great seers and sages. If you doubt whether
such a body of knowledge exists, let the matter alone and go your
own way. If you wish to learn more about it, study Theosophy. It
brings order and reason into our philosophy of life; and without
that, there can be no order and reason in the outer world. Theosophy,
during the years it has been promulgated, has already greatly
modified the ideas of people; and, apart from its unperceived effect,
some of its definite teachings are now quite familiar and acceptable,
such as those of Karman and Reincarnation.

What we desire here to insist upon is that, back of all the unrest
and uncertainty in the world, lies the background of erroneous ideas
concerning the nature, origin, and destiny of man; and that our plans
and forecastings are all colored and vitiated by this dark background.
From this it seems to follow that our foundations of belief need
relaying, and that, if we can relay them, the effect will become visible
in the life of humanity.

Let us get into the minds of men the idea that the life of each
individual man is of immense duration, his present appearance on
earth being only one scene in the drama. This idea will get rid at
once of the sceptical materialistic attitude on the one hand, and the
vague and unsatisfactory theological dogmas on the other. Both
of these attitudes put man to sleep by discouraging him and teaching
him to undervalue himself. Every man should realize that, by virtue
of his human nature, he holds within himself the key to knowledge.
And thus we may return to the point brought up at the beginning
of this article: from knowledge comes certainty, which means
the ability to control oneself, and so control others who look to us
for guidance.
[Theosophical Path, July 1931, by Henry T. Edge]
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Re: Manly Palmer Hall (1901-90)

Post by Nicholas » Sun Mar 19, 2017 10:25 pm

A pioneer in inter-faith teachings, a Mason, writer of many books, mystic and admirer of HP Blavatsky.

His book called Self-Unfoldment by Disciplines of Realization outlines a series of twelve realizations. They are not confined to any single spiritual approach. It is a good guide for those confused and at sea regarding spiritual living.

It is still available in print and as an e-book. Here is the Table of Contents in this book of about 200 pages:
part 1 Theory of Disciplines 7
Personal Application 11
Adaptation 16
First Realization 22

part 2 Inward Perception 24
Karmic Culmination 30
Preparation of Environment 30
Purification 33
Diet 34
Exercise 35
Fads 36
Organizations 37
Second Realization 38

part 3 Methods of Development 40
Self-Analysis 42
Self-Analysis Checklist 45
Self-Correction 46
Communities 48
Continence 49
Black Magic 50
Positive Foundations 52
Continuity 52
Third Realization 55

part 4 Placidity 57
Poise 58
Inconsistency 59
Patience 59
Directness of Action 60
Symbols of Realization 62
Posture 64
Becoming Immovable 68
Discipline 69
Fourth Realization 74

part 5 Concentration 75
Preparation for Concentration 77
Concentration Symbols 78
Mandala Magic 80
The Begging Bowl 83
The Practice of Concentration 84
Fifth Realization 89

part 6 Philosophical Attention 90
Concentration as a Form of Experience 92
Spiritual Alchemy 97
The Cycle of the Quest 100
Sixth Realization 104

part 7 Retrospection 105
The Adepts 112
More About Concentration 114
Seventh Realization 121

part 8 Extension of Consciousness 123
The Mystery of the Transcendent Personality 126
Motive 129
The Fable of the Birds 131
Transcendental Being 136
Eighth Realization 139

part 9 Material and Metaphysical Personality 140
Restatement of Principles 146
Multiplication of the
Metaphysical Personality 149
Ninth Realization 155

part 10 Approaching Spirituality 156
Realization in Action 162
Tenth Realization 169

part 11 Illumination 171
Realization as Illumination 173
Eleventh Realization 187

part 12 Suspension of the Objective Mind 188
Conclusion 196
Twelfth Realization 203
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Re: Theosophy

Post by Nicholas » Sun Mar 19, 2017 10:32 pm

How Mr Hall begins:
Theory of Disciplines

This book will have to use words in an attempt to reveal to
you something that cannot be put into words. Consideration of
metaphysical disciplines must begin with a definition of terms,
for only after having established the meaning of certain words
can we proceed safely with this extremely abstract study. But
success in your study will require that you develop an intuitive
grasp of metaphysical implications.

Meditation is an inward contemplation of divine realities.
The subjects of meditation are the aspects of Truth. Truth may
be cognized only when the student is in a tranquil state. There
must be no tension or effort.

Realization is the simultaneous understanding and acceptance
of the divinity and the divine purpose in all things. Even
more, it is the acceptance of things as they are, and the rightness
of things as they are.

Illumination is a state of conscious at-one-ment with the
Universal Principle—man’s participation in Truth. The methods
by which illumination may be achieved are called disciplines.

Discipline is the specific directing and controlling of personal
action. Discipline results in complete self-mastery.

All discipline must be effortless-yet actual. Spiritual development
is not the result of a desperate effort to be good. It
is rather an inward realization of right which transmutes the
whole nature into the likeness of Truth.
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Re: Theosophy

Post by Nicholas » Mon Mar 27, 2017 4:57 pm

Thousands of men and women who belong to no church, sect, or society, who are neither Theosophists nor Spiritualists, are yet virtually members of that Silent Brotherhood the units of which often do not know each other, belonging as they do to nations far and wide apart, yet each of whom carries on his brow the mark of the mysterious Karmic seal—the seal that makes of him or her a member of the Brotherhood of the Elect of Thought. Having failed to satisfy their aspirations in their respective orthodox faiths they have severed themselves from their Churches in soul when not in body, and are devoting the rest of their lives to the worship of loftier and purer ideals than any intellectual speculation can give them. How few, in comparison to their numbers, and how rarely one meets with such, and yet their name is legion, if they only chose to reveal themselves. Under the influence of that same passionate search for “life in spirit” and “life in truth,” which compels every earnest Theosophist onward through years of moral obloquy and public ostracism; moved by the same dissatisfaction with the principles of pure conventionality of modern society, and scorn for the still triumphant, fashionable thought, which, appropriating to itself unblushingly the honoured epithets of “scientific” and “foremost,” of “pioneer” and “liberal,” uses these prerogatives but to domineer over the fainthearted and selfish—these earnest men and women prefer to tread alone and unaided the narrow and thorny path that lies before him who will neither recognize authorities nor bow before cant.
Blavatsky in Collected Writings XII:125-6 - "The Cycle Moveth"
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The Voice of the Soul

Post by Nicholas » Sat Apr 01, 2017 4:21 pm

If we all lived in the consciousness and
the conviction of our own great possibilities,
we should realize that we are souls, and that
we too have divine privileges far beyond anything
that we know of or even think of. Yet
we throw these aside, because they are not
acceptable to our limited, personal selves.
They do not fit in with our preconceived ideas.

So we forget that we are a part of the
divine Scheme of Life, that the meaning of
life is sacred and holy; and we allow ourselves
to drift back into the vortex of misunderstanding,
misconception, doubt, unhappiness, and despair.

That soul steps out on the path of self-directed evolution
- evolution directed by his own higher
nature; and he moves along that road with
a conviction that the ultimate relative
perfection of man is assured.

A soul that starts on the path that I
have spoken of, finds the companionship of
his own essential divinity.

As he moves forward, he will begin to
find the reality of things which he had formerly
ignored. Sacred blessings will come
to him without money and without price.
He will find the beginning of great joy, the
beginning of a new life, the beginning of
sublime efforts, and a quality of courage that
will enable him to proclaim from the housetops
and the mountain-tops, anywhere and
everywhere, that man is essentially divine:
and that is the voice and the music of the
soul, seeking expression in the hearts of men.
Katherine Tingley
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William Q. Judge

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Re: Misconceptions about The Theosophical Society

Post by Nicholas » Sun Apr 02, 2017 9:05 pm

Many misconceptions prevail as to the nature and objects of the Theosophical Society. Some . . . fancy it is a religious sect; many believe it is composed of atheists; a third party are convinced that its sole object is the study of occult science and the initiation of green hands into the Sacred Mysteries. If we have had one we certainly have had an hundred intimations from strangers that they were ready to join at once if they could be sure that they would shortly be endowed with siddhis, or the power to work occult phenomena. The beginning of a new year is a suitable time to make one more attempt — we wish it could be the last — to set these errors right. So then, let us again say: — (1) The Theosophical Society teaches no new religion, aims to destroy no old one, promulgates no creed of its own, follows no religious leader, and, distinctly and emphatically, is not a sect, nor ever was one. It admits worthy people of any religion to membership, on the condition of mutual tolerance and mutual help to discover truth. The Founders have never consented to be taken as religious leaders, they repudiate any such idea, and they have not taken and will not take disciples. (2) The Society is not composed of atheists, nor is it any more conducted in the interests of atheism than in that of deism or polytheism. It has members of almost every religion, and is on equally fraternal terms with each and all. (3) Not a majority, nor even a respectable minority, numerically speaking, of its fellows are students of occult science or ever expect to become adepts. All who cared for the information have been told what sacrifices are necessary in order to gain the higher knowledge, and few are in a position to make one tenth of them. He who joins our Society gains no siddhis by that act, nor is there any certainty that he will even see the phenomena, let alone meet with an adept.
by H. P. Blavatsky, The Theosophist, January 1881
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Re: Theosophy defined?

Post by Nicholas » Sun Apr 09, 2017 6:27 pm

Mr Judge points out that one encompassing definition of Theosophy for all times and persons is not possible, or desirable.
The fundamental question, “What is the criterion of Theosophy?” calls for an answer. Has Theosophy the power of growth, progress, and advancement in line with all new expositions of truth? In the minds of many the writings of H.P.B. are regarded as the infallible oracles of Theosophy. But in time criticism is sure to do its work. Consequently it is necessary soon to give out a definition of it much broader, simpler, and more unequivocal than any heretofore offered.

W.Q.J. — This is in fact a request to formulate and promulgate a dogmatic statement of Theosophy as we understand it. That is, to go completely back on the genius of the Theosophical movement, which is for the destruction of dogmatism. The strength of Theosophy lies in the fact that it is not to be defined. It is the wisdom of the gods, or of nature. This means that evolution, slowly progressing, will bring out new truths and new aspects of old truths, thus absolutely preventing any dogmas or “unequivocal definitions.” Were we to make and declare a definition of Theosophy it would be only the words of those who participated in drawing it up, and not acceptable to all. And were it possible that all would accept, then would be sounded the doom of the movement. Hence the reply to the question, “What is the criterion of Theosophy?” is that it is found in each man’s perception of the Truth: therefore there is no single criterion.

If any persons regard H.P.B.’s writings as the infallible oracles of Theosophy, they go directly against her own words and the works themselves; they must be people who do not indulge in original thinking and cannot make much impression on the times.

As for the Theosophical Society, the moment it makes a hard and fast definition of Theosophy it will mark the first hour of its decay.

Inasmuch as Theosophy is the whole body of truth about man and nature, either known now or hereafter to be discovered, it has the “power of growth, progress and advancement,” since every new truth makes it clearer. But among the truths will not be reckoned at any time the definitions, dogmas, creeds or beliefs laid down by man.
From Echoes of the Orient vol. II:379-80
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Re: Theosophy

Post by Nicholas » Sat Jun 10, 2017 5:22 pm

We have opportunities continuously of making every day an Easter-festival, a day of the resurrection or the evoking of the spiritual side of our natures; for every man is a Christ in degree. But we and our ancestors before us have been moving along under the psychology of the ages, half-blinded with the teaching that Jesus alone was the special son of God, and that the rest of humanity were miserable sinners whose only salvation lay in something outside themselves. Such a conception deprives humanity of its rightful spiritual heritage.
Katherine Tingley
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Re: Theosophy

Post by Nicholas » Wed Jun 28, 2017 10:56 pm

Individuals in every age have more or less clearly apprehended the Theosophical doctrines and wrought them into the fabric of their lives. These doctrines belong exclusively to no religion, and are confined to no society or time. They are the birthright of every human soul. Such a thing as orthodoxy must be wrought out by each individual according to his nature and his needs, and according to his varying experience. This may explain why those who have imagined Theosophy to be a new religion have hunted in vain for its creed and its ritual. Its creed is Loyalty to Truth, and its ritual 'To honour every truth by use.'
Dr. J.D. Buck
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Re: Theosophy

Post by Nicholas » Fri Jul 14, 2017 4:56 pm

The only palliative to the evils of life is union and harmony: a Brotherhood in actu, and altruism not simply in name. The suppression of one single bad cause will suppress not one, but a variety of bad effects. And if a Brotherhood or even a number of Brotherhoods may not be able to prevent nations from occasionally cutting each other’s throats — still unity in thought and action, and philosophical research into the mysteries of being, will always prevent some, (while trying to comprehend that which has hitherto remained to them a riddle,) from creating additional causes in a world already so full of woe and evil.
Helena Blavatsky writing on intentional action (karma) in 1887.
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Re: Theosophy

Post by Nicholas » Tue Aug 01, 2017 5:25 pm

Occult philosophy reconciles the absurdity of postulating in the
manifested Universe an active Mind without an organ, (with that worse
absurdity, an objective Universe evolved as everything else in it, by blind
chance,) by giving to this Universe an organ of thought, a "brain." The
latter, although not objective to our senses, is none the less existing; it is
to be found in the Entity called KOSMOS (Adam Kadmon, in the
Kabbalah). As in the Microcosm, MAN, so in the Macrocosm, or the
Universe. Every "organ" in it is a sentient entity, and every particle of
matter or substance, from the physical molecule up to the spiritual atom,
is a cell, a nerve centre, which communicates with the brain-stuff or that
substance on the plane of divine Thought in which the prime ideation is
produced. Therefore, was man produced in the image of God—or Divine
Nature. Every cell in the human organism mysteriously corresponds
with a like "cell" in the divine organism or the manifested universe; only
the latter "cell" assumes in the macrocosm the gigantic proportions of
an intelligent unit in this or that "Hierarchy" of Beings. This, so far as the
differentiated, divine Mind is concerned, on its plane of ideation. This
eternal or ABSOLUTE THOUGHT—lies beyond and is, to us, inscrutable.
Blavatsky - Collected Writings XII:410
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Re: Theosophy

Post by Nicholas » Mon Aug 07, 2017 4:32 pm

An overall view of Theosophy, also available as a booklet:

http://www.theosociety.org/pasadena/gdp ... osophy.pdf
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Re: Theosophy

Post by Nicholas » Sun Sep 17, 2017 4:22 pm

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