THEOSOPHY
CARDIFF
WHAT IS
THEOSOPHY
?
From the
writings of Helena Petrovna Blavatsky, the
founder
of modern Theosophy and co-founder of the
original
Theosophical Society in
Cardiff Theosophical Society
206 Newport Road,
Cardiff, Wales, UK, CF24 -1DL
theosophycardiff@uwclub.net
____________________________
Cardiff
Theosophical Society
Mission
Statement
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
____________________________
Helena
Petrovna Blavatsky
1831-1891
The
Founder of Modern Theosophy
This question has been so often asked, and misconception so widely
prevails, that the editors of a journal devoted to an exposition of the world's
Theosophy would be remiss were its first number issued without coming to a full
understanding with their readers. But our heading involves two further queries:
What is the Theosophical Society; and what are the Theosophists? To each an
answer will be given.
According to lexicographers, the term theosophia is composed of
two Greek words--theos, "god," and sophos,
"wise." So far, correct. But the explanations that follow are far
from giving a clear idea of Theosophy. Webster defines it most originally as
"a supposed intercourse with God and superior spirits, and consequent
attainment of superhuman knowledge, by physical processes, as by the
theurgic operations of some ancient Platonists, or by the chemical processes
of the German fire-philosophers."
This, to say the least, is a poor and flippant explanation. To attribute
such ideas to men like Ammonius Saccas, Plotinus, Iamblichus, Porphyry,
Proclus--shows either intentional misrepresentation, or Mr. Webster's ignorance
of the philosophy and motives of the greatest geniuses of the later Alexandrian
School. To impute to those whom their contemporaries as well as posterity
styled "theodidaktoi," god-taught--a purpose to develop their
psychological, spiritual perceptions by "physical processes," is to
describe them as materialists. As to the concluding fling at the fire-philosophers,
it rebounds from them to fall home among our most eminent modern men of
science; those, in whose mouths the Rev. James Martineau places the following
boast: "matter is all we want; give us atoms alone, and we will explain
the universe."
Vaughan offers a far better, more philosophical 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." 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.
There were Theosophists before the Christian era, notwithstanding that
the Christian writers ascribe the development of the Eclectic theosophical
system to the early part of the third century of their Era. Diogenes Laertius
traces Theosophy to an epoch antedating the dynasty of the Ptolemies; and names
as its founder an Egyptian Hierophant called Pot-Amun, the name being Coptic
and signifying a priest consecrated to Amun, the god of Wisdom. But history
shows it revived by Ammonius Saccas, the founder of the
Theosophy is, then, the archaic Wisdom-Religion, the esoteric
doctrine once known in every ancient country having claims to civilization.
This "Wisdom" all the old writings show us as an emanation of the
divine Principle; and the clear comprehension of it is typified in such names
as the Indian Buddh, the Babylonian Nebo, the Thoth of Memphis, the Hermes of
Greece; in the appellations, also, of some goddesses--Metis, Neitha, Athena,
the Gnostic Sophia, and finally the Vedas, from the word "to
know." Under this designation, all the ancient philosophers of the East
and West, the Hierophants of old Egypt, the Rishis of Aryavart, the
Theodidaktoi of Greece, included all knowledge of things occult and essentially
divine. The Mercavah of the Hebrew Rabbis, the secular and popular
series, were thus designated as only the vehicle, the outward shell which
contained the higher esoteric knowledge. The Magi of Zoroaster received
instruction and were initiated in the caves and secret lodges of
The central idea of the Eclectic Theosophy was that of a simple Supreme
Essence, Unknown and Unknowable--for--"How could one know the
knower?" as enquires Brihadaranyaka Upanishad. Their system was
characterized by three distinct features: the theory of the above-named
Essence; the doctrine of the human soul--an emanation from the latter, hence of
the same nature; and its theurgy. It is this last science which has led the
Neo-Platonists to be so misrepresented in our era of materialistic science.
Theurgy being essentially the art of applying the divine powers of man to the
subordination of the blind forces of nature, its votaries were first termed
magicians--a corruption of the word "Magh," signifying a wise, or
learned man, and--derided. Skeptics of a century ago would have been as wide of
the mark if they had laughed at the idea of a phonograph or telegraph. The
ridiculed and the "infidels" of one generation generally become the
wise men and saints of the next.
As regards the Divine essence and the nature of the soul and spirit,
modern Theosophy believes now as ancient Theosophy did. The popular Diu of
the Aryan nations was identical with the Iao of the Chaldeans, and even
with the Jupiter of the less learned and philosophical among the Romans; and it
was just as identical with the Jahve of the Samaritans, the Tiu
or "Tiusco" of the Northmen, the Duw of the Britains, and the Zeus of
the Thracians. As to the Absolute Essence, the One and all--whether we accept
the Greek Pythagorean, the Chaldean Kabalistic, or the Aryan philosophy in
regard to it, it will lead to one and the same result. The Primeval Monad of
the Pythagorean system, which retires into darkness and is itself Darkness (for
human intellect) was made the basis of all things; and we can find the idea in
all its integrity in the philosophical systems of Leibnitz and Spinoza.
Therefore, whether a Theosophist agrees with the Kabala which, speaking of
En-Soph propounds the query: "Who, then, can comprehend It since It is
formless, and Non-existent?"--or, remembering that magnificent hymn from
the Rig-Veda (Hymn 129th, Book 10th)--enquires:
"Who knows
from whence this great creation sprang?
Whether his will created or was mute.
He knows it--or perchance even He knows not;"
or again,
accepts the Vedantic conception of Brahma, who in the Upanishads is
represented as "without life, without mind, pure," unconscious,
for--Brahma is "Absolute Consciousness"; or, even finally, siding with
the Svabhâvikas of Nepaul, maintains that nothing exists but
"Svabhâvât" (substance or nature) which exists by itself
without any creator; any one of the above conceptions can lead but to pure and
absolute Theosophy--that Theosophy which prompted such men as Hegel, Fichte and
Spinoza to take up the labors of the old Grecian philosophers and speculate
upon the One Substance--the Deity, the Divine All proceeding from the
Divine Wisdom--incomprehensible, unknown and unnamed--by any ancient or
modern religious philosophy, with the exception of Christianity and
Mohammedanism. Every Theosophist, then, holding to a theory of the Deity
"which has not revelation, but an inspiration of his own for its
basis," may accept any of the above definitions or belong to any of these
religions, and yet remain strictly within the boundaries of Theosophy. For the
latter is belief in the Deity as the ALL, the source of all existence, the
infinite that cannot be either comprehended or known, the universe alone
revealing It, or, as some prefer it, Him, thus giving a sex to that, to
anthropomorphize which is blasphemy. True, Theosophy shrinks from brutal
materialization; it prefers believing that, from eternity retired within
itself, the Spirit of the Deity neither wills nor creates; but that, from the
infinite effulgency everywhere going forth from the Great Centre, that which
produces all visible and invisible things, is but a Ray containing in itself
the generative and conceptive power, which, in its turn, produces that which the
Greeks called Macrocosm, the Kabalists Tikkun or Adam Kadmon--the
archetypal man, and the Aryans Purusha, the manifested Brahm, or the
Divine Male. Theosophy believes also in the Anastasis or
continued existence, and in transmigration (evolution) or a series of changes
in the soul1 which can be defended and explained on
strict philosophical principles; and only by making a distinction between Paramâtma
(transcendental, supreme soul) and Jivâtmâ (animal, or conscious soul)
of the Vedantins.
To fully define Theosophy, we must consider it under all its aspects.
The interior world has not been hidden from all by impenetrable darkness. By
that higher intuition acquired by Theosophia--or God-knowledge, which
carried the mind from the world of form into that of formless spirit, man has
been sometimes enabled in every age and every country to perceive things in the
interior or invisible world. Hence, the "Samadhi," or Dyan Yog
Samadhi, of the Hindu ascetics; the "Daimonion-photi," or
spiritual illumination of the Neo-Platonists; the "sidereal confabulation
of soul," of the Rosicrucians or Fire-philosophers; and, even the ecstatic
trance of mystics and of the modern mesmerists and spiritualists, are identical
in nature, though various as to manifestation. The search after man's diviner
"self," so often and so erroneously interpreted as individual
communion with a personal God, was the object of every mystic, and belief in
its possibility seems to have been coeval with the genesis of humanity, each
people giving it another name. Thus Plato and Plotinus call "Noëtic
work" that which the Yogin and the Shrotriya term Vidya. "By
reflection, self-knowledge and intellectual discipline, the soul can be raised
to the vision of eternal truth, goodness, and beauty--that is, to the Vision
of God--this is the epopteia," said the Greeks. "To unite
one's soul to the Universal Soul," says Porphyry, "requires but a
perfectly pure mind. Through self-contemplation, perfect chastity, and purity
of body, we may approach nearer to It, and receive, in that state, true
knowledge and wonderful insight." And Swami Dayanand Saraswati, who has
read neither Porphyry nor other Greek authors, but who is a thorough Vedic
scholar, says in his Veda Bháshya (opasna prakaru ank. 9)--"To
obtain Diksh (highest initiation) and Yog, one has to practise according
to the rules . . .
The soul in human body can perform the greatest wonders by knowing the
Universal Spirit (or God) and acquainting itself with the properties and
qualities (occult) of all the things in the universe. A human being (a Dikshit
or initiate) can thus acquire a power of seeing and hearing at great
distances." Finally, Alfred R. Wallace, F.R.S., a spiritualist and yet
a confessedly great naturalist, says, with brave candour: "It is 'spirit'
that alone feels, and perceives, and thinks--that acquires knowledge, and
reasons and aspires . . . there not unfrequently occur individuals so constituted
that the spirit can perceive independently of the corporeal organs of sense, or
can perhaps, wholly or partially, quit the body for a time and return to it
again . . . the spirit . . . communicates with spirit easier
than with matter." We can now see how, after thousands of years have
intervened between the age of Gymnosophists2 and our own highly civilized era,
notwithstanding, or, perhaps, just because of such an enlightenment which pours
its radiant light upon the psychological as well as upon the physical realms of
nature, over twenty millions of people today believe, under a different form,
in those same spiritual powers that were believed in by the Yogins and the
Pythagoreans, nearly 3,000 years ago. Thus, while the Aryan mystic claimed for
himself the power of solving all the problems of life and death, when he had
once obtained the power of acting independently of his body, through the Atmân--"self,"
or "soul"; and the old Greeks went in search of Atmu--the
Hidden one, or the God-Soul of man, with the symbolical mirror of the
Thesmophorian mysteries;--so the spiritualists of today believe in the faculty
of the spirits, or the souls of the disembodied persons, to communicate visibly
and tangibly with those they loved on earth. And all these, Aryan Yogins, Greek
philosophers, and modern spiritualists, affirm that possibility on the ground
that the embodied soul and its never embodied spirit--the real self, are
not separated from either the Universal Soul or other spirits by space, but
merely by the differentiation of their qualities; as in the boundless expanse
of the universe there can be no limitation. And that when this difference is
once removed--according to the Greeks and Aryans by abstract contemplation,
producing the temporary liberation of the imprisoned Soul; and according to
spiritualists, through mediumship--such an union between embodied and
disembodied spiritst becomes possible. Thus was it that Patanjali's Yogins and,
following in their steps, Plotinus, Porphyry and other Neo-Platonists,
maintained that in their hours of ecstasy, they had been united to, or rather
become as one with God, several times during the course of their lives. This
idea, erroneous as it may seem in its application to the Universal Spirit, was,
and is, claimed by too many great philosophers to be put aside as entirely
chimerical. In the case of the Theodidaktoi, the only controvertible point, the
dark spot on this philosophy of extreme mysticism, was its claim to include
that which is simply ecstatic illumination, under the head of sensuous
perception. In the case of the Yogins, who maintained their ability to see
Iswara "face to face," this claim was successfully overthrown by the
stern logic of Kapila. As to the similar assumption made for their Greek
followers, for a long array of Christian ecstatics, and, finally, for the last
two claimants to "God-seeing" within these last hundred years--Jacob
Böhme and Swedenborg--this pretension would and should have been
philosophically and logically questioned, if a few of our great men of science
who are spiritualists had had more interest in the philosophy than in the mere
phenomenalism of spiritualism.
The Alexandrian Theosophists were divided into neophytes, initiates, and
masters, or hierophants; and their rules were copied from the ancient Mysteries
of Orpheus, who, according to Herodotus, brought them from
Plotinus, the pupil of the "God-taught" Ammonius, tells us
that the secret gnosis or the knowledge of Theosophy, has three
degrees--opinion, science, and illumination. "The means or
instrument of the first is sense, or perception; of the second, dialectics; of
the third, intuition. To the last, reason is subordinate; it is absolute
knowledge, founded on the identification of the mind with the object
known." Theosophy is the exact science of psychology, so to say; it stands
in relation to natural, uncultivated mediumship, as the knowledge of a Tyndall
stands to that of a school-boy in physics. It develops in man a direct beholding;
that which Schelling denominates "a realization of the identity of subject
and object in the individual"; so that under the influence and knowledge
of hyponia man thinks divine thoughts, views all things as they really
are, and, finally, "becomes recipient of the Soul of the World," to
use one of the finest expressions of Emerson. "I, the imperfect, adore my
own perfect"--he says in his superb Essay on the Oversoul. Besides
this psychological, or soul-state, Theosophy cultivated every branch of sciences
and arts. It was thoroughly familiar with what is now commonly known as
mesmerism. Practical theurgy or "ceremonial magic," so often resorted
to in their exorcisms by the Roman Catholic clergy--was discarded by the
theosophists. It is but Iamblichus alone who, transcending the other Eclectics,
added to Theosophy the doctrine of Theurgy. When ignorant of the true meaning
of the esoteric divine symbols of nature, man is apt to miscalculate the powers
of his soul, and, instead of communing spiritually and mentally with the
higher, celestial beings, the good spirits (the gods of the theurgists of the
Platonic school), he will unconsciously call forth the evil, dark powers which
lurk around humanity--the undying, grim creations of human crimes and vices--and
thus fall from theurgia (white magic) into göetia (or black
magic, sorcery). Yet, neither white, nor black magic are what popular
superstition understands by the terms. The possibility of "raising
spirits" according to the key of Solomon, is the height of superstition
and ignorance. Purity of deed and thought can alone raise us to an intercourse
"with the gods" and attain for us the goal we desire. Alchemy,
believed by so many to have been a spiritual philosophy as well as physical
science, belonged to the teachings of the theosophical school.
It is a noticeable fact that neither Zoroaster, Buddha, Orpheus,
Pythagoras, Confucius, Socrates, nor Ammonius Saccas, committed anything to
writing. The reason for it is obvious. Theosophy is a double-edged weapon and
unfit for the ignorant or the selfish. Like every ancient philosophy it has its
votaries among the moderns; but, until late in our own days, its disciples were
few in numbers, and of the most various sects and opinions. "Entirely
speculative, and founding no school, they have still exercised a silent
influence upon philosophy; and no doubt, when the time arrives, many ideas thus
silently propounded may yet give new directions to human thought"--remarks
Mr. Kenneth R. H. Mackenzie IXo . . . himself a mystic and a
Theosophist, in his large and valuable work, The Royal
Masonic Cycloepædia (articles Theosophical Society of New York and Theosophy,
p. 731).3 Since the days of the
fire-philosophers, they had never formed themselves into societies, for,
tracked like wild beasts by the Christian clergy, to be known as a Theosophist
often amounted, hardly a century ago, to a death-warrant. The statistics show
that, during a period of 150 years, no less than 90,000 men and women were
burned in
Theosophist,
October, 1879
1 In a
series of articles entitled "The World's Great Theosophists," we
intend showing that from Pythagoras, who got his wisdom in India, down to our
best known modern philosophers and theosophists--David Hume, and Shelley, the
English poet--the Spiritists of France included--many believed and yet believe
in metempsychosis or reincarnation of the soul; however unelaborated the system
of the Spiritists may fairly be regarded.
2 The reality of the Yog-power was
affirmed by many Greek and Roman writers, who call the Yogins Indian
Gymnosophists; by Strabo, Lucan, Plutarch, Cicero (Tusculum), Pliny (vii,2), etc.
3 The Royal Masonic Cycloepædia of
History, Rites, Symbolism, and Biography.
Edited by Kenneth R. H. Mackenzie IXo (Cryptonymous), Hon. Member of
the Canongate KD-winning Lodge, No. 2,
Cardiff
Theosophical Society
206 Newport
Road,
Cardiff,
Wales, UK, CF24 -1DL
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Lentil burgers, a
thousand press ups before breakfast and
the daily 25 mile
run may put it off for a while but death
seems to get most
of us in the end. We are pleased to
present for your
consideration, a definitive work on the
subject by a
Student of Katherine Tingley entitled
For everyone
everywhere, not just in Wales
Theosophy and the Number Seven
A selection of articles relating to the
esoteric
significance of the Number 7 in Theosophy
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
Quick Explanations with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical
Society in Wales
The Three Objectives of the
Theosophical Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of
Service (TOS)
Glossaries of Theosophical Terms
by
Annie
Besant
THE PHYSICAL PLANE THE ASTRAL PLANE
KÂMALOKA
THE MENTAL PLANE DEVACHAN
THE BUDDHIC AND NIRVANIC PLANES
THE THREE KINDS OF KARMA COLLECTIVE KARMA
THE LAW OF SACRIFICE MAN'S
ASCENT
______________________
Annie Besant Visits Cardiff 1924
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known?
The Method of Observation General Principles
Advantage Gained from this
Knowledge
The Deity The Divine Scheme The Constitution of Man
The True Man Reincarnation The Wider Outlook
Death Man’s Past and Future Cause and Effect
Reincarnation
This
guide has been included in response
to the
number of enquiries we receive on this
subject
at Cardiff
Theosophical Society
From A Textbook
of Theosophy By C W Leadbeater
How We Remember our Past Lives
Life after Death & Reincarnation
The
Slaughter of the
a
great demand by the public for lectures on Reincarnation
Classic Introductory Theosophy Text
A Text Book of Theosophy By C
What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death
Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
The Occult
World
By
Alfred Percy
Sinnett
The
Occult World is an treatise on the
Occult
and Occult Phenomena, presented
in readable style, by an early giant of
the
Theosophical Movement.
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
The
Seven Principles of Man
By
Annie
Besant
A Student of Katherine Tingley
Katherine Tingley (1847 -1929)Was the founder &
President
of the Point Loma Theosophical Society 1896 -1929
She and her students produced a series of informative
Theosophical works in the early years of the 20th century
Elementary Theosophy Who is the Man?
Body and Soul
Body, Soul and Spirit Reincarnation
Karma The Seven in Man and Nature
Helena
Petrovna Blavatsky 1831 – 1891
The
Founder of Modern Theosophy
Index of
Articles by
By
H P
Blavatsky
Is the Desire to Live Selfish?
Ancient Magic in Modern Science
Precepts Compiled by H P Blavatsky
Obras
Por H P Blavatsky
En
Espanol
Articles
about the Life of H P Blavatsky
Writings of Ernest Egerton Wood
Theosophy and the Number Seven
A selection of articles relating to the
esoteric
significance of the Number 7 in Theosophy
Index of
Searchable
Full
Text Versions of
Definitive
Theosophical
Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The
Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George
Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the Twilight”
series appeared during
1898 in The
Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from
information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras
Teosoficas En Espanol
Theosophische
Schriften Auf Deutsch
Karma Fundamental Principles Laws: Natural and Man-Made
The Law of Laws
The Eternal Now
Succession
Causation
The Laws of Nature A Lesson of The Law Karma Does Not Crush
Apply This Law
Man in The Three Worlds Understand The Truth
Man and His Surroundings The Three Fates
The Pair of Triplets
Thought, The Builder Practical Meditation Will and Desire
The Mastery of Desire Two Other Points The Third Thread
Perfect Justice
Our Environment
Our Kith and Kin Our Nation
The Light for a Good Man Knowledge of Law The Opposing Schools
The More Modern View Self-Examination Out of the Past
Old Friendships
We Grow By Giving Collective Karma Family Karma
National Karma India’s Karma National
Disasters
Annotated Edition Published
1885
Preface to the Annotated Edition Preface to the Original Edition
Esoteric Teachers The Constitution of Man The Planetary Chain
The World Periods Devachan
Kama Loca
The Human Tide-Wave The Progress of Humanity
Buddha Nirvana The Universe
The Doctrine Reviewed
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Cardiff
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Mission
Statement
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
____________________________
Cardiff Theosophical Society
206 Newport Road,
Cardiff, Wales, UK, CF24 -1DL
theosophycardiff@uwclub.net