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    Introducing Theosophy

    Theosophy, in my opinion, is a convenient and neutral platform for a comparative study of all religions, big and small, current and ancient. In this study, Theosophy steers clear the dogma and rituals and finds the ancient, revealed Truths that are common to all religions.

    The motto of Theosophy in H.P. Blavatsky's words is: "THERE IS NO RELIGION (OR LAW) HIGHER THAN TRUTH -- SATYÂT NÂSTI PARO DHARMAH". Interestingly, she says that this was the motto of the Maharajah of Banaras, which was adopted by the Theosophical Society.

    My acquaintance with Theosophy is mainly through the works of two authors: Bishop Charles Webster Leadbeater and Dr. Annie Besant. Their books introduce the subject and its main ideas very well to the beginner. They are available online at: http://www.anandgholap.net/

    The magnum opus of Theosophy is a work in two volumes by Helena Petrovna Blavatsky titled The Secret Doctrine (over 1300 pages). Volume 1 talks about Cosmogenesis and Volume 2 about the Anthropogenesis. It is said that this book was authored through her (HPB herself says in the Preface that she is only a writer) by the Tibetan Masters--Master El Maurya and Master Kuthumi--, in order to reveal a part of the Eternal Truths to the mankind of this time. Described as 'The Synthesis of Science, Religion and Philosophy', this book presents a systematic study of God, Man and the Universe. It contains an overwhelming wealth of information useful to the student of comparative religions.

    It is a tough read for beginners like me, but I have finally got around to take it up. I am planning to go through it in a leisurely manner, trying to understand every bit of the knowledge presented, and correlate it with the teachings of Sanatana Dharma.

    The Secret Doctrine can be downloaded in pdf form at:
    http://www.theosophytrust.org/online_books.php


    Basic Ideas of Theosophy
    by Geoffrey A. Farthing
    http://blavatskyarchives.com/2scope.htm

    1. The unity of all things

    All existence is one thing. This one thing is variously called the One Life, the One Reality; it is the source of Being, and of all beings; it is in everything—in fact, it is everything, for there is nothing else.

    "The root of all nature, objective and subjective, and everything else in the universe, visible and invisible, is, was, and ever will be one absolute essence, from which all starts, and into which everything returns." (1)

    In all subsequent study, this fundamental fact must never be lost from sight; all forms that come into being, from atoms to men, are animated by the same Life; the forms disintegrate, the Life remains. We human beings are one with it; our life is that Life.

    Explaining how Theosophy views "God, Soul, and Man," Mme Blavatsky states:

    "In their origin and in eternity the three,(2) like the universe and all therein, are one with the absolute Unity, the unknowable deific essence." (3)

    Although for purposes of study we divide the field of Esoteric Science into various aspects, it must constantly be reaffirmed that the aspects are facets of a unity. The moment one lets this idea slip from the mind, ... the idea of separation supervenes, and the study loses its value. (4)

    2. Origins

    The universe and all that is in it are subject to a timeless process described as "Days and Nights," alternating periods of activity and rest. According to the occult teaching, there is no creation, in the sense of something being made out of nothing. There is indeed nothing new under the sun.

    "We believe in no creation, but in the periodical and consecutive appearances of the universe from the subjective on to the objective plane of being, at regular intervals of time, covering periods of immense duration." (5)

    There is therefore nothing that can properly be called a beginning, for what is commonly called creation is only the periodical re-emergence of things—forms or entities—which already existed. With the coming of night, everything seems to disappear, merged into a uniform darkness; as the sun rises, all things once more reappear—temporarily, just as their disappearance had been temporary. The time-scale may vary from the few hours of life of an insect or the three-score years and ten of the life of man, to the almost incalculable duration of a sun or a universe. Nevertheless, whether the periods be long or short, the alternation remains, a manifestation of the universal law of periodicity.

    3. The sevenfold nature of Cosmos and man

    "One of the esoteric keys to the understanding of life is analogy, as given in the Hermetic axiom, 'As above, so below.' The universe is the macrocosm, the great ordered whole, and man is its miniature reflection, the microcosm. Our experience of ourselves shows us that, as human beings, we function in a variety of ways, in physical action and in such modes of consciousness as thinking, feeling, and dreaming. Esoteric Science teaches that these modes of consciousness occur at different levels, from the sensory or objective to the deeply inner or subjective. Furthermore, these levels themselves are a reflection, in the individual, of universal planes of being: just as individual physical action takes place on the physical plane, using the material of that plane, so mental activity —thought— takes place on the mental plane, using the material of that plane. There are, according to Esoteric Science, seven such planes in Nature, and similarly there are seven states of consciousness in man, in which he "can live, think, remember, and have his being." (6)

    4. The Hierarchies of Beings

    The Scriptures and religious traditions of all cultures make frequent reference to non-human entities, variously termed Angels, Devas, Gods, Spirits of one kind or another. In mythology these beings appear as nature-spirits, fairies, sylphs, salamanders, to name but a few. Esoteric Science supports universal tradition in affirming that the different planes of Nature are peopled by hierarchies of beings, each with characteristic properties and modes of functioning. ... Everywhere in Nature there is life, manifesting through infinite gradations of individual lives, for there is neither empty space nor inanimate matter anywhere in the universe.

    5. Elements and Elementals

    These are examples of the hierarchical structure of the Cosmos. The Elements, in Esoteric Science, are seven in number, the four familiar ones of Earth, Air, Fire, and Water, to which it adds a semi-material Ether that is still invisible to us, and two others which are "as yet absolutely beyond the range of human perception." (7) Yet all of these, it must always be remembered, are aspects of the One Universal Element, the source of all objective existence.

    These seven elements with their numberless Sub-Elements are simply conditional modifications and aspects of the one and only Element. (8)

    Elementals is the term used to refer to beings who are beginning a course of evolutionary growth, and who thus are in the elemental state of growth. In general the term refers to beings who are below the mineral kingdom in the evolutionary scheme. Their existence is universally recognized in folk-lore under such names as fairies, elves, gnomes and suchlike, as mentioned earlier. But they are best understood as forces in Nature rather than as beings having miniature or ethereal human shapes.

    6. Universal Law

    It is apparent even to superficial observation that the universe operates according to Law. All our sciences and technologies are based on the recognition of this fact. This law is not imposed from outside but is the very nature of the Cosmos. Fundamentally it is the law of cause and effect, action and reaction, by which the Cosmos as a whole, and all its parts individually, are ordered and regulated. The Law is in itself Wisdom, Intelligence, and Power; it is the Wisdom that "reacheth from one end [of the Universe] to another mightily; and sweetly doth she order all things," (9) operating through the Hierarchies of beings by which the Cosmos is made and maintained as one harmonious whole.

    7. Akasha and the Astral Light

    Here there is introduced a teaching that goes far beyond anything known to today's sciences. Although not easy to grasp at first, it will be found to throw much light on areas of experience at present little understood even by psychology, for example, the mystical and psychic.

    It has been stated (in paragraph 4 above), that there is no such thing as empty space in the universe. Esoteric Science teaches that the entire cosmos is pervaded by Akasha, primordial substance, or rather the noumenon—the non-sensuous reality—beyond substance. In the Theosophical Glossary, Akasha (from a Sanskrit word meaning "brilliant" or "luminous") is described as "the subtle, supersensuous spiritual essence which pervades all space." This primordial substance differentiates into all the forms of matter, those of the invisible as of the visible regions of the universe. Hence the definition of Akasha as "the Universal Soul ¼ from which all that exists is born by separation or differentiation. It is the cause of existence; it fills all the infinite Space."

    The lowest region of Akasha, immediately above the gross physical plane, is termed the Astral Light. It is "the invisible region that surrounds our globe" and everything in it, and corresponds to the subtle vehicle or "double" in man, the Linga-sharira. In it is impressed indelibly everything that takes place in the physical, psychical, and mental realms. It is thus the storehouse of memory, both in the cosmos and in mankind.

    8. Rebirth

    In the study of the constitution of man according to Occultism, two aspects of his inner nature are recognized, one mortal—the psyche or soul, and the other immortal—the spiritual essence. (In everyday parlance, and in much religious usage, the words "soul" and "spirit" are used loosely and often interchangeably. Particular attention must be paid to the precise meaning attached to them in the present study.) The spiritual essence in man, a persistent entity, attaches itself periodically to a succession of personalities which it projects into the objective world. In so doing, it obeys the universal cyclic law that operates throughout Nature. The temporary personality comprises a complex mortal non-physical component, the psyche or soul, housed in a body of flesh.

    It will be seen that rebirth, or reincarnation, is not a peculiarity of mankind; it is a particular instance of that law of alternation of activity and rest, that may be observed in the natural world—the cyclic process of birth, growth, decay, and death of the form, and the persistence of the life through successive forms.

    mancons.jpg
    Figure: The Principles of Man

    9. After-Death States

    The preceding section states that in the life of man there are alternating periods of activity and rest, or, more precisely, periods of incarnation—that is, life in a body of flesh—alternating with periods of discarnate existence, analogous to the twenty-four hour cycle of wakefulness and sleep. In Section 3 of this chapter, some information was outlined concerning the seven planes of Nature and the seven states of consciousness. Incarnation is the process of assuming vestures or vehicles through which consciousness can function in the lower planes; death is the process of withdrawal from these vestures. It must already be evident to the student that every aspect of Esoteric Science is inextricably related to every other aspect. To understand death and the after-death states, one must study the sevenfold constitution of man and cosmos, and this must lead to—or be preceded by—the study of Akasha and the Astral Light. Nevertheless, whatever aspect is being considered, it must be seen as part of a whole, the functioning of which, in all its parts, is subject to universal law. At every stage of the study it is necessary to remind oneself of these facts.

    10. The Nature of Spiritualistic Phenomena

    Much confusion is caused by the ignorant association of the word "spiritualistic" with the word "spiritual." What are commonly called spiritualistic phenomena are in fact psychic phenomena, that is, phenomena explicable in terms of the lower levels of the next plane, little removed from the physical world perceived by the ordinary senses. For the most part, this physical world is the only one of which we are aware, because we do not possess faculties responsive to stimuli on higher planes. In some people—mediums and sensitives—psychic faculties are more or less developed, enabling them to hear and see things of which others are not aware. However, there is nothing spiritual in the possession of such faculties, unless they have been brought under the control of the will of the individual; such conscious control alone can properly be termed spiritual, for it is a manifestation of the awakened power of the essential man, the Spirit.

    11. Evolution

    Evolution is the emergence of the possibilities inherent in Nature from latency into active expression. The word means, literally, unfolding, and it implies the prior process of involution by which the potentialities of spirit are communicated to matter.

    Esoteric Science affirms the universality of the evolutionary process:

    The whole order of nature evinces a progressive march towards a higher life. There is design in the action of the seemingly blindest forces. The whole process of evolution with its endless adaptations is a proof of this. (10)

    Here we must return to the Hierarchies of Sections 4 and 5, for the evolutionary process is not a mechanical one but "is guided, controlled, and animated by almost endless series of Hierarchies of sentient Beings." (11)

    12. Rounds and Races

    These are the terms used to indicate states in the great evolutionary cycles. In our cosmic scheme, they are applied particularly to our Earth and its humanity. Like everything else in Nature, planets have their period of activity and rest, their days and nights, analogous to human life and death. A grand evolutionary program is in operation throughout the Cosmos, each part of which—whether it be planet or kingdom of nature or human group—has to pass through sequential phases of development towards its particular goal.

    In the study of the program for humanity, it will be important to note that the term "Race" indicates a stage in the evolution of humanity. It applies to the development of mental and psychic faculties as well as to the superficial physical characteristics such as skin color or hair type.

    13. Spiritual Development

    If examined in the light of Esoteric Science, this term appears to be a misnomer. Mankind is a stage in an immense journey, the pilgrimage of the Many to the Everlasting One. The object of the journey is the realization of the essential unity of life, the experience of the One consciousness which pervades the whole. The development is in effect the increase in the responsiveness of living instruments, so that the consciousness of the individual becomes identified eventually with, or merged into, that of the other units of humanity who have transcended the limitations of purely personal existence.

    Human life, with its vicissitudes and suffering, has appropriately been called a training ground, the school of life, in which the main lesson to be learned is the elimination of selfishness in all its forms. Selfishness, the "great dire heresy," is a denial of the fact of unity and will be seen as the source of many of the problems of mankind. Similarly, all that contributes to breaking down the walls of separateness—altruism, compassion, love—must promote the spiritual evolution of the individual and of the human race.

    14. Religion

    Various terms have been used to refer to the esoteric tradition, Theosophy. It is Esoteric Science, the Ancient Wisdom, the Secret Doctrine, and the Wisdom-Religion. But in using this last term, care must be taken not to see in it a religion comparable to Hinduism, Buddhism, Christianity or any other of the religions of man. The Wisdom-Religion is the source of all of these, and the study of the similarities in their traditions, forms and doctrines will show that in essentials they must stem from a common origin.

    One of the aims that Mme Blavatsky set before herself in The Secret Doctrine is particularly relevant:

    to rescue from degradation the archaic truths which are the basis of all religions; and to uncover, to some extent, the fundamental unity from which they all spring ¼ (12)

    The state of religion today, the perpetuation of forms in ignorance of the truths they represent, shows the need for the wide dissemination of Esoteric Science if that aim is to be achieved.
    ===

    Throughout the study of Esoteric Science, it should be recognized that what is presented to us here is not speculation or hypothesis, but knowledge—knowledge possessed by men who, by the development within themselves of the necessary faculties, made themselves able to investigate at first hand the hidden side of Nature.

    Endnotes
    (01) Blavatsky, H.P. Key to Theosophy, 43
    (02) i.e., God, the soul, and man—GAF
    (03) Blavatsky, H.P. Key to Theosophy, 83
    (04) Bowen Notes, 9
    (05) Blavatsky, H.P. Key to Theosophy, 83
    (06) Blavatsky, H.P. Key to Theosophy, 89
    (07) Blavatsky, H.P. Secret Doctrine {I 12, I 40, I 78}
    (08) Blavatsky, H.P. Secret Doctrine {I 12, I 40, I 78}
    (09) Wisdom of Solomon (Apocrypha).
    (10) Blavatsky, H.P. Secret Doctrine {I 277, I 297, I 320}
    (11) Blavatsky, H.P. Secret Doctrine {I 274, I 295, I 317}
    (12) Blavatsky, H.P. Secret Doctrine {I viii, I xxi, I 9}

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    Post Re: Introducing Theosophy

    Ahimsa paramo Dharma

    Satyastha paramo Dharma

    Brahmacarya paramo Dharma

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    Re: Introducing Theosophy

    Theosophy - a checklist of Principles

    ANCIENT WISDOM knew - and continues to know - deep and vast knowledge about ourselves, our purpose in life, nature, the universe, the highest god-like principles, and man's long pre-history on this earth. Theosophy is the portion of that ancient knowledge brought to us by H. P. Blavatsky toward the end of the 19th century, as taught to her by her Teachers in Tibet.

    Some of its principles are:
    • Everything in the universe originates from one boundless, eternal, unknowable source. After a period of manifested existence the universe returns to that source.


    • The universe itself is an organic whole, alive, intelligent, conscious, and divine.


    • The laws of nature are the result of intelligent forces.


    • The law of karma holds throughout the universe. It operates at all levels, ensuring justice, harmony, and balance.


    • We reincarnate into successive lives. Once we have reached the human level we do not regress back into animal forms.


    • The law of karma acts over our successive lives to ensure justice. (We don't get away with it.) We are the cause of every joy and pain in our own life.


    • A law of cycles provides fundamental structure at all levels. Two examples are our pattern of reincarnation, and the continuing "lives" of the universe as it appears, then returns to its source.


    • Analogy and correspondence provide fundamental structure for the universe. This is a broad statement of the Hermetic axiom - "As above, so below".


    • Evolution applies on a grand scale to all of life.


    • Soul gets involved in this world of matter. It experiences and learns. Soul then works its way back in a long pilgrimage to its primal source. This again follows a cyclic pattern.


    • This evolution achieves experience, self-awareness, and ever increasing perfection. Evolution occurs on the physical, mental, and spiritual planes.


    • "Survival of the fittest" along with gradual accumulation of small beneficial changes does not explain the "origin of the species". The origin of the species is due to intelligent design.


    • Humanity has experienced significant evolution in long periods on the continents (not islands) of Atlantis and Lemuria.


    • There is a seven fold constitution of man ranging from the physical plane to the purely spiritual plane.


    • Thoughts are tangible objects on higher planes. Every thought and action has its effect on us and on our surroundings and has a karmic consequence.


    • The three higher planes of this constitution form the "higher self" and that is what reincarnates from life to life and accumulates the experience, the lessons, the virtues. The lower planes form the "lower self" and are the vehicle used by the higher self while it is living in this active testing ground of incarnate life.


    • At the moment of death we have a review of our life just past - as we cast off this physical frame. After a short period, that varies greatly between individuals, we cast off other lower aspects of our constitution and the reincarnating self begins a long period of merciful, earned, rest before the next birth.


    • Often during this life, our spiritual nature is obscured in our self-centered daily lives as we cater to our immediate needs and desires. But the spiritual self is always there to guide us if we seek it with strong earnest desire.


    • We can strive to reach our higher self by:
      • Listening to our still small voice of conscience.

      • Noting the dreams from the higher self.

      • Developing our intuition.

      • Meditating.

      • Studying principles of the Wisdom Religion.

      • Aligning ourselves with Nature.

      • Engaging in action for the greater good.

      • Carefully reading the events of our daily life.


    • Brotherhood is a fact in nature. We are ONE at the highest spiritual component of our nature. We are sparks from one flame. We are the fingers on one hand. We are ONE at other levels as well.


    • We should:
      • Understand we are not separate from humanity or the world.

      • Emphasize brotherhood, altruism, and compassion in our daily lives.

      • Strive to know our higher self.

      • As a guiding rule - act for and as the Self of All.


    • The religions of the world are branches on the tree whose trunk is the one ancient - once universal - wisdom religion. The religions are the tributaries of one great river. (But they borrow from each other to make the actual details much more complex.)


    • Mythology often transmits some of this knowledge in symbolic form.


    • Periodically, great teachers come amongst us to help us in this evolutionary path. They may create another branch on the tree.


    • Humanity's potential is infinite and every being has a contribution to make toward a grander world. We are all in it together. We are one.


    (Source: http://www.blavatsky.net/theosophy-checklist.htm)

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    Re: Introducing Theosophy

    We reincarnate into successive lives. Once we have reached the human level we do not regress back into animal forms.

    That isn't a vedic teaching. One can go back and forth. In Srimad Bhagavatam, it has been explicitly mentioned that very wicked people are born as insects with a venomous sting, so that they can pursue their ways. Read Manu Smriti and Dharma Shastra also.


    "Survival of the fittest" along with gradual accumulation of small beneficial changes does not explain the "origin of the species". The origin of the species is due to intelligent design.

    Theory of evolution is a cooked up theory. It does not have solid evidence. Micro evolution is certainly possible, but macro evolution is not. How did land animals start to fly? Did they sprout two perfect wings suddenly? Or did the wings start growing bigger and bigger over millions of years? Did two wings come or one wing originally appeared? How did the semi winged birds survive the law of "survivial of the fittest"?

    A species can survive only when it has all surivival instincts simultaneously, but theory of evolution states that the skills are learnt one by one. According to such a law, a species would die out in the learning process itself. There is both intelligent design and evolution at play.



    At the moment of death we have a review of our life just past - as we cast off this physical frame. After a short period, that varies greatly between individuals, we cast off other lower aspects of our constitution and the reincarnating self begins a long period of merciful, earned, rest before the next birth.

    Rebirth can happen in as small as a few days, or may occur after thousands of years - it is usually a few years. Since the entry of soul(chetana) into a foetus is at around seven months, rebirth will take atleast three months after one's death, assuming the soul entered into a fetus immediately after death.
    Guard your Dharma, Burn the Myth, Promote the Truth, Crush the superstition.

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    Re: Introducing Theosophy

    Namaste Sudarshan,

    Thanks for setting the ball rolling. Theosophy has adopted such a large body of truths from Sanatana Dharma that we need to compare, contrast and put them in the proper perspective.

    Quote Originally Posted by Sudarshan
    We reincarnate into successive lives. Once we have reached the human level we do not regress back into animal forms.

    That isn't a vedic teaching. One can go back and forth. In Srimad Bhagavatam, it has been explicitly mentioned that very wicked people are born as insects with a venomous sting, so that they can pursue their ways. Read Manu Smriti and Dharma Shastra also.
    Group Souls

    The idea of non-regression for a human soul is based on the concept of group souls for animals, vegetables and minerals. This concept goes as follows (for a fuller explanation, check http://www.sacred-texts.com/the/tot/chap04.htm):

    A group soul does not mean a single soul animating multiple bodies. It means a common pool of energy from which the individual souls derive. Animals generally live and move in herds. They have instincts that are common to the entire lot. They show far less individual mental faculties, and generally don't identify themselves in the individual capacity. However, domestic animals and some animals like the elephant, horse, etc. that are nearer to man are much advanced spiritually.

    When an animal, say a tiger dies, the experiences gained by its soul are poured back into the common pool to manifest as instincts in the species in future incarnations. An animal such as a dog, which is nearer to man, develops more and more individual mental and emotional faculties. A soul of such an animal eventually separates from the group and acquires a casual body with ego and thus is born as a primitive human being in its next incarnation. Thus, man has a responsibility towards animals to 'bring them up' spiritually.

    In the case of vegetable and mineral kingdom, the individuality is far less marked: a neem tree is not different from any other of its variety. Science recognizes 'affinity' among mineral elements and compounds.

    Theosophy, however, recognizes the fact that in far exceptional cases, a man might regress into an animal. Thus, for example, a sadistic, serial killer who fails to refine his emotions or develop normal mental faculties, might be born as an animal, typically as a werewolf, exhibiting animal-human traits. The werewolf, and such other spirits, according to Theosophy, are not just legends, but actually lost human souls, with little chances of redemption.

    Leadbeater has said that the idea of group souls is borrowed from the Oriental philosophy. Buddhism, it seems, favours the idea of tracing the levels of souls from:

    Baby Causal Entity -> Infant Soul -> Baby Soul -> Young Soul -> Mature Soul -> Old Soul -> Transcendental Soul or Arihanth -> Bodhisattva -> Infinite Soul or Paramatmas (in the Buddhahood)

    "Apart from these Souls, which are produced from a particular Overself, there are any number of Infant Souls, which have graduated from an Animal Group Soul. A very great number of infant souls get individualized from the Animal Group Souls.

    "So, while souls are created from the above, souls are also created from the below. Vast numbers of... hoards of... souls are created from the below."

    (Source: http://pyramidspiritualsocieties.org...gs_NoDeath.htm)

    Sanatana Dharama on Group Souls

    I am not able to find a reference to the group soul idea with lower kingdoms in the Hindu Dharma, but Satguru Sivaya Subramuniyaswami in his book Merging with Siva (chapter 50 on Reincarnation, lesson 346) says:

    A second concept in this theory explains the lower evolutionary stage of animals, insects, plants and minerals. According to this principle, animals and lower forms of life function under what is called a "group soul." They do not have an individual astralidentity, but share a group astralatomic structure. That is one reason for the lack of so-called individuality among these groups and why animals move about in herds and birds live together in flocks -- indicating the movement of the one group soul, so the theory goes.
    Satguru Sivaya Subramuniyaswami favours some ideas of Theosophy such as group souls, manifestation of emotions as colored shapes, thought forms and so on.

    Hindu puranic stories indicate transmigration of a human soul in the entire ladder of life. Thus a sage who was excessively fond of his pet deer was born as a deer in the next birth! In recent times, the discussion of Srila Prabhupada on Jawaharlal Nehru's reincarnation is only too well known.

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