Contents:DefinitionThe Theosophical SocietyObjects of the TSBasic Ideas of TheosophyWhat Is Theosophy?What are the Theosophists?Seal of The Theosophical SocietyOn Theosophy and Madame BlavatskyNotes on Madame Blavatsky's Baboon |
DefinitionA compound Greek word: theos, a "divine being," a "god"; sophia, "wisdom"; hence divine wisdom. Theosophy is the majestic Wisdom-Religion of the archaic ages and is as old as thinking man. It was delivered to the first human protoplasts, the first thinking human beings on Earth, by highly intelligent spiritual entities from superior spheres. This Ancient Doctrine, this Esoteric System, has been passed down from guardians to guardians to guardians through innumerable generations until our own time. Further-more, portions of this original and majestic System have been given out at various periods of time to various races in various parts of the world by those Guardians when humanity stood in need of such extension and elaboration of spiritual and intellectual thought.
The Theosophical SocietyThe Thesophical Society is a worldwide association dedicated to practical realization of the oneness of all life and to independent spiritual search. It was founded in New York City in 1875 by Helena P. Blavatsky, Henry S. Olcott, William Q. Judge, and others. Blavatsky (1831 1891) is the primary force behind the modern theosophical movement. Her works and those of her teachers express the principal concepts of its philosophy. A Russian by birth, she traveled for twenty years in Europe, the Americas, Asia, and the Near East studying mysticism and occultism. More about her life and work can be found in such biographies as HPB: The Extraordinary Life and Influence of Helena Blavatsky, Founder of the Modern Theosophical Movement by Sylvia Cranston (Tarcher/Putnam) and H. P. Blavatsky and the Theosophical Movement by Charles J. Ryan (Theosophical University Press).
Objects of The Theosophical Society
Basic Ideas of TheosophyThe word theosophy has been used in the West for about 2,000 years to indicate knowledge of divine things or knowledge derived from insight and experience as well as intellectual study. It comes from the Greek theos (god, divinity) and sophia (wisdom). While the modern theosophical movement can be traced back to Blavatsky and her teachers, it is part of a spiritual movement as old as thinking humanity. Its philosophy is a contemporary presentation of the perennial wisdom underlying the world's religions, sciences, and philosophies. These concepts are not dogmas nor is there a creed to summarize its principles; students accept only those ideas that have value for them. Theosophical books are considered neither as revelation nor final authority, but as guides in the individual's search.
What Is Theosophy?by H. P. BlavatskyThis 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.
What Are the Theosophists?by H. P. BlavatskyAre they what they claim to be--students of natural law, of ancient and modern philosophy, and even of exact science? Are they Deists, Atheists, Socialists, Materialists, or Idealists; or are they but a schism of modem Spiritualism--mere visionaries? Are they entitled to any consideration, as capable of discussing philosophy and promoting real science; or should they be treated with the compassionate toleration which one gives to "harmless enthusiasts"? The Theosophical Society has been variously charged with a belief in "miracles," and "miracle-working"; with a secret political object--like the Carbonari; with being spies of an autocratic Czar; with preaching socialistic and nihilistic doctrines; and, mirabile dictu, with having a covert understanding with the French Jesuits, to disrupt modern Spiritualism for a pecuniary consideration! With equal violence they have been denounced as dreamers, by the American Positivists; as fetish-worshippers, by some of the New York press; as revivalists of "mouldy superstitions," by the Spiritualists; as infidel emissaries of Satan, by the Christian Church; as the very types of "gobe-mouche," by Professor W. B. Carpenter, F.R.S.; and finally, and most absurdly, some Hindu opponents, with a view to lessening their influence, have flatly charged them with the employment of demons to perform certain phenomena. Out of all this pother of opinions, one fact stands conspicuous the Society, its members, and their views, are deemed of enough importance to be discussed and denounced: Men slander only those whom they hate--or fear.
The Seal Of The Theosophical Societywas adapted from H. P. Blavatsky's personal seal, used by her before the Society was founded in 1875. The symbols it contains are so ancient that nobody knows when they were first used to express universal ideas. They far antedate any political or other modern applications, and have nothing to do with any social or political movements. They are in fact part of the universal mystery-language that can convey wordlessly to the mind sacred truths of nature.
On Theosophy and Madame Blavatskyby Will ThackaraIn 1969 Claremont Graduate School professor John A. Hutchison commented that
If this was true of religion nearly thirty years ago, it is acutely so today in the case of the modern theosophical movement and its principal founder, Helena P. Blavatsky. In spite of what Boston University's Stephen Prothero calls "a mini-boom in publishing on Blavatsky in the mid-1990s" (Religious Studies Review (23:3), July 1997, 257), there is an incredible amount of misinformed and deeply prejudicial "intellectual history" being written about Blavatsky and theosophy, often parading under the mantle of scholarship.
Notes on Madame Blavatsky's Baboonby W. T. S. Thackara
[Editor's Comments (Theosophical History, October 1997, pp. 272-3): W. T. S. Thackara's "Notes on Madame Blavatsky's Baboon" by Peter Washington is not so much a book review as a remedial essay. When Madame Blavatsky's Baboon first appeared in the U.K. in 1993, many were dismayed at the number of inaccuracies in the author's treatment of the Theosophical content of the book. It was hoped that when Schocken Books published it in the U.S., the necessary corrections would have been made. Such was not the case, however. As a result, Mr. Thackara of the Theosophical University Press (Theosophical Society, Pasadena) undertook the task of itemizing and correcting some of the more significant errors. Given the popularity of the book (there are numerous references on the Internet), it is important that readers be aware that although the book is entertaining (Robert Boyd in TH VI/6 wrote a more sympathetic review, highlighting the scope and ideas contained therein), it is important that readers -- especially scholars -- be made aware of the oversights and sometimes inexcusable errors that are scattered in Mr. Washington's book. Of course, the question arises, "If the book has this many errors in reference only to Theosophy, how many more exist in the author's treatment of the other movements?" Perhaps others will respond to this question. . . . All too often, this subject [Theosophy and its offshoots], when it is discussed in scholarly circles, is presented in a most unscholarly fashion. Falsehoods are perpetuated and original research is not actively pursued. A renewed interest in Theosophy is appearing, however. . . . It is my hope that [a dispassionate historian of religion giving HPB her due] will take place sooner rather than later. One way of doing so is for scholars to reevaluate -- or perhaps read for the first time -- Blavatsky's principal writings in the light of nineteenth century scholarship. Readers will be surprised, in my opinion, at the depth and eclecticism that exist especially in her masterworks Isis Unveiled and The Secret Doctrine.] — James Santucci | |
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