Author: Helena Petrovna BlavatskyPublish On: 2020-11-13
Blavatsky's second Reply was published in April, 1888. The Abbé took up the thread of the controversy once more in the issue of June, 1888, ...
Author: Helena Petrovna Blavatsky
Publisher: Philaletheians UK
With introductory notes on the controversy between Madame Blavatsky and a French Canon, by Boris de Zirkoff. Part 1. Abbe Roca’s ecclesiastical views upon the Esotericism of Christian Dogma. Part 2. Madame Blavatsky responds to Abbe Roca’s Esotericism of Christian Dogma. Christian texts are allegories to the archaic mysteries of the Cycle of Initiation, and keys to the once universal mystery-language. When esoterically interpreted, they reveal their fundamental identify with the same Universal Truths. By imposing the dogma of the “Word made flesh,” the Latin Church is diametrically opposed to the tenets of Eastern Occultism, thus maintaining an abyss between East and West as long as neither yields an inch. The New Testament is a western allegory founded upon universal mysteries, the first historical traces of which, in Egypt alone, go back at least to 6.000, years before the Christian era. Today’s Christians are the usurpers of a name they no longer understand. By denying the Divine Logos to any other man, except Jesus of Nazareth, the Churches carnalised the Christos of the Gnostics, and that alone prevents them having any point in common with the disciples of the Archaic Wisdom. Krishna, the historical hero, is mortal; but Vishnu, the divine Principle which animates him, is immortal. Vishnu absorbs only that part of himself which had animated the Avatara. The Church of Rome was Gnostic, just as much as the Marcionites were, until the middle of the second century. Further evidence that Rome has wandered farthest from the real religion of the mystical Christ is that it adopted the solar tonsure proper to the Egyptian priests of the public temples, and to the lamas and bonzes of the popular Buddhist cult. No “sacrificial victim” can be united with Christ triumphant before passing through the stage of the suffering Chrēst, who was put to death on the cross of his passions. It is Christos Himself who directs the occult movement. The Astronomical Christos can have only one anniversary of birth and resurrection in years because his parents are the Sun and the Moon, the heavenly bodies that accompany “the Man crucified in Space.” Paul had been converted not to Jesus of Nazareth but to the Christos of the Gnostics. In his Epistles he has been made to fulminate against the heretics — Peter, James, and the other Apostles! The sacred fire which Prometheus “stole” from the gods is the flame of self-consciousness, the spark that quickened the human mind. The supposed “theft” of the sexual flame is the outcome of evolution, of which the Darwinian theory is but the rough exterior husk on the material plane. Since men had discovered the secret of physical creation, and were procreating in their turn, what was the use of god-creators? The true Christ is the glorious Ego, triumphant over the flesh. We solemnly reject the dogma of Ascension, which degrades the great mystery of Universal Unity. Mysteries were invented by those who are bend on exercising power in order to manipulate the ignorant by arrogating the prerogative of gods. Did you know that the “mysteries” of the Catholic Church are those of the Brahmanas, though under other names? We will never accept either a Christ “made-flesh” or an anthropomorphic God, still less a “Shepherd” in the person of a Pope. Part 3. Abbe Roca counter-responds to Madame Blavatsky’s observations. Part 4. Madame Blavatsky debunks Abbe Roca’s mistaken notions concerning her observations. The Abbé has consigned the theological Christ to the background, and has not breathed a word about the esoteric Christos. He bears me a grudge for having displayed what he pleases to call “such erudition.” He deceives himself in fancying he understands Buddhism but he does not know it even exoterically, any more than Hinduism, even in its popular form. Theosophy is neither Buddhism, Christianity, Judaism, Mohammedanism, Hinduism, nor any other –ism: it is the esoteric synthesis of the world’s religions, philosophies, and sciences. Abbé Roca has fabricated for himself a Christianity of his own. A-brahm, in Sanskrit, means a non-Brahmana, a man driven out from the Brahmin caste, i.e., a man of inferior caste. Our Masters are far too great to bedizen themselves with the peacock’s feathers of infallibility. The puff of wind which knocks down a house of cards may easily pass for a heavy squall in the eyes of the architect who built it; but if the Abbé lays the blame on the puff, rather than on the weakness of his edifice, it is certainly not my fault. The homage he renders to the wisdom of our Masters, instead of intoxicating me by its heady fumes as he alleges, it made me feel an even deeper mistrust of his motives. A divine Christ has never existed under a human form outside the imagination of blasphemers, who have carnalised a universal and wholly impersonal principle. Unlike Abbé Roca, a true Buddhist would not even think of striking a dog to stop him from barking. The Man-God of the Christians was never historical person. He is a deified personification of the glorified type of the great Hierophants of the Temples, and his story as told in the New Testament is a mere allegory, assuredly containing profound esoteric truths, but still an allegory. Can one, who is inferior to the angels, be God? Matthew’s “strait is the gate and narrow is the way” applies neither to the Abbé nor his faith. In his Church, the way and the gate to heaven become wider in proportion to the sums paid by the faithful. The Churches, which style themselves “Christian,” are nothing but whited sepulchres filled with the dead bones of esoteric paganism and moral putrefaction. It is infinetly more difficult, more meritorious, and more godlike, to live for the love of, whether man or an ideal, than to die for it. The Abbé tells us one thing, and the history of his Bible quite another. Paul was never an apostle of ecclesiastical Christianity: he was the Gnostic adversary of Peter. Here is how a Bavarian theologian, with a lively imagination, made of the calculations of Pliny and Suidas a Japanese salad! And here is a fine passage “of the gnosis” from Bavaria that Dr. Sepp had found at the bottom of a pot of beer. We have thus shown to the Abbé what we, Occultists, know as opposed to what some Fathers of the Church believed they knew. Not only he deceives himself, he is hopelessly optimistic. Though I amply elaborated upon the real Christ, i.e., the impersonal pre-Christian Logos, Abbé Roca keeps reverting back to the ecclesiastical and dogmatic Christ of his Church. Part 5. Abbe Roca’s final response annotated by Madame Blavatsky. Part 6. Fearless Roca was defrocked for coquetting too openly with Theosophy. Alas! His glorious dream of a reconciliation between Pantheistic Theosophy and a Socialistic Latin Church, under a Caesaro-Papal head, came to an abrupt end.
Author: Helena Petrovna BlavatskyPublish On: 2018-07-03
EARLY ACCOMPLISHMENTS growth of the Theosophical Society. ... To the 31st of December, 1888, six charters had been rescinded, leaving 173 still valid; ...
Author: Helena Petrovna Blavatsky
Publisher: Philaletheians UK
Our declared objects and principles are not merely unobjectionable, but admirably calculated to do good to mankind. Yet, assorted conspirators and calumniators have kept a multitude of religiously-inclined persons from enjoying the happiness they would have had by understanding Theosophy as it really is, and making it the guiding rule of their conduct.
Author: Helena Petrovna BlavatskyPublish On: 2021-04-17
THE EARLY FRUITS OF THE THEOSOPHICAL TREE If justice be the law of nature, and injustice ... To the 31st of December, 1888, six charters had been rescinded, ...
Author: Helena Petrovna Blavatsky
Publisher: Philaletheians UK
Progress review of the aims and mission of the Theosophical Society, September 1889, on the occasion of the fifth volume of “Lucifer.” 1. To establish a nucleus of universal brotherhood of man. The Indian National Congress was planned by our Anglo-Indian and Hindu members after the model and on the lines of the Theosophical Society, and has from the first been directed by our own colleagues, men among the most influential in the Indian Empire. From Ceylon the religion of Gautama streamed out to Cambodia, Siam, and Burma; and from this holy land the message of Brotherhood reached Japan. We depicted the chromatic vibrations of the aura of Gautama in the Buddhist Flag — sapphire blue, golden yellow, crimson, white, and scarlet. 2. To promulgate the study oriental philosophy and literature. Our magnificent achievements in India. The revival of Buddhism in Ceylon. Neither race, nor creed, nor colour, nor social class, nor old antipathies are irremovable obstacles to the grand ideals of altruism and brotherhood. 3. To investigate the occult laws and principles in nature and man. We work on the basis that the Higher Self in every man is colourless, cosmopolitan, unsectarian, sexless, and pre-eminently altruistic. The early fruits of the Theosophical Tree, August 1890, a year later. The Theosophical Society arose to defend true science and true religion against a sciolism that was becoming more and more arrogant, and to stem the headlong descent to materialism. The popularity of theosophical and mystical literature indicates the despair and hope of the churches — despair that science will ever read the puzzle of life; hope that the solution may be found in the secret doctrine. The modern Theosophical Movement is a necessity of the age. It has spread under its own inherent impulsion, and owes nothing to adventitious methods. Its strongest allies are the yearnings for light upon the problem of life, and for a nobler conception of the origin, destiny, and potentialities of the human being. Alone the organs of disembodied “angels” poured as unsuccessfully as ever their vials of wrath, mockery, and brutal slander, upon us. However, the utmost malignity and basest treachery have not been able either to controvert our ideas, belittle our objects, disprove the reasonableness of our methods, or fasten upon us a selfish or dishonest motive. The Adyar Library, founded by the loving labour of Colonel Olcott, is the crown and glory of the Theosophical Society. Progress review of the three objects of the Theosophical Society. The clear note of universal brotherhood was struck and the evangel of religious tolerance declared in India, where previously there had been only sectarian hatred and selfish class egotism. And by bringing the people of Ceylon, Burma, Siam, and Japan, into fraternal relations with the Hindus, and creating channels for international intercourse upon religious and educational subjects. In the East End of London we have founded the first Working-Women’s Club, wholly free from theological creeds and conditions. We have revived the study of oriental literature across the globe, thus opening up the vista of a new spiritual day for the world, the harbinger of a new marriage between science and religion, and of peace between the people of the most incongruous sects. We have placed before the thinking public a logical, coherent, and philosophical scheme of man’s origin, destiny, and evolution — a scheme pre-eminent above all for its rigorous adherence to justice. Theosophy, the universal solvent, is fulfilling its mission. For many a long year humanity, the “great orphan,” has been crying aloud in the darkness for guidance and light — but no more!
Author: Helena Petrovna BlavatskyPublish On: 2018-04-30
1-6), April, May, June, July, August, September 1888, pp. 17-21, 54-58, 94-96, 125-29, 160-63, and 187-92 respectively; republished in Blavatsky Collected ...
Author: Helena Petrovna Blavatsky
Publisher: Philaletheians UK
The Christian Fathers applied the sacred name Daimonia of the Greeks (the divine Egos of man) to their “devils,” a fiction of diseased brains, and thus dishonoured the anthropomorphized symbols of wise antiquity, and made them all loathsome in the sight of the ignorant and the unlearned. Daimonium was ascribed by the ancients to all kinds of spirits, whether good or bad, human or otherwise, but the term was often synonymous with gods or angels. The Indian Daimonia and Deities are thirty-three millions. The two most important Elemental classes, as well as the least understood by the Orientalists, are the Devas (Shinning Ones) and the Pitris (Ancestors). Deva Yonis such as gnomes, sylphs, fairies, djinns, etc., belong to the three lower kingdoms of elementals and pertain to the Mysteries on account of their dangerous nature. The Pitris or Lunar Ancestors are not the forefathers of the present living men but those of the first human race. Pitris are Devas, Lunar and Solar. It is the Lunar Pitris who gave images of their astral body (chhayas) as models of the first race in the Fourth Round, while the Solar Pitris informed and endowed man with intellect — a Great Sacrifice! The Pitris have naught to do with juggling, tricks, and other phenomena, nor are the “spirits of the departed” concerned in them. There are three main classes of Elementaries: (1) of the spiritually dead; (2) of the spiritually poor but materially rich; and (3) of those whose bodies perished by violence. The ancients taught that while man is a septenary trinity of body, astral spirit, and immortal soul, the animal has only five instead of seven principles in him. Apes have as much intelligence as some men. Why, then, should these men who are no way superior to the apes, have Immortal Spirits and the apes none? One may search for months and never find the demarcation in the “Comte de Gabalis” between the spirits of the séance-rooms and the Sylphs and Undines of the French satire. Theosophists believe in spirits no less than Spiritualists do, but as dissimilar in their variety as are the feathered tribes in the air. Countless generations of buffoons, appointed to amuse Majesties and Highnesses, had the inestimable privilege of speaking truth at the Courts, yet those truths have always been laughed at. A strict rule, common to both Right and Left Paths, is the renunciation of carnal commerce with male or female Elementals. Certain mediums boast of Spirit husbands and wives. Consultation and deliberation with “spirits” spells the end of wisdom. The truthfulness of Spiritualists is always tempered by enthusiasm. The only character of Truth, is its capability of enduring the test of universal experience, and coming unchanged out of every possible form of fair discussion. Spiritualism is a philosophy of yesterday. But the philosophy of the East comes to us from an immense antiquity. Theosophists share only the product of corroborated experience, hoary with age; Spiritualists hold to their own views, that are based on their unflinching enthusiasm and emotionalism. Holy spirits will not visit promiscuous séance rooms, nor will they intermarry with living men and women. Monotheism, proclaiming in one place God, whom “no man shall see and live,” shows him at the same time so petty a god as to concern himself with the breeches of his chosen people. Polytheism is based upon a fact of nature. Spirits mistaken for gods, have been seen in every age by men — hence the universal belief in many and various gods, who are the personified powers of nature. Man is made up of a spiritual and of a fleshly body; Angels are pure spirits but are created and finite in all respects, whereas God is infinite and uncreated. Therefore the masses are well justified in believing in a plurality of gods. While Pagans are sincere in calling their religion Polytheism, the Churches put a mask on theirs by claiming for it the title of a monotheistic Church. Christian angel-worship is plainly idolatrous. The Devas are the embodied powers of states of matter. Every Deva has a direct connection with its bodily fabric, in invisible atoms and visible molecules, and also physical and chemical particles. Although gods are superior to man in some respects, it must not be concluded that the latent potencies of the human spirit are inferior to those of the Devas. Their angelic faculties are more expanded than those of ordinary men; but with the ultimate effect of prescribing a limit to their expansion, to which the human spirit is not subjected. There are high Devas and lower ones, higher Elementals and those far below man and even animals. But all these have been or will be men, and the former will again be reborn on higher planets and in future manvantaras. Dugpas are the “Brothers of Shadow,” possessed by earth-bound Elementaries. A highly developed Intellectual Soul (manas) is quite compatible with the absence of Spiritual Soul (Buddhi). The Sorcerer, who always performs his rites on the day of the new moon, when the benign influence of the Pitris is at its lowest ebb, crystallizes some of the satanic energy of his predecessors in evil; while the Brahman pursues a corresponding benevolent course with the energy bequeathed him by his Pitris. The only difference between the spirits of other Societies and ours lies in their names, and in dogmatic assertions with regard to their natures. In those whom the Spiritualists call the “Spirits of the Dead,” and in whom the Roman Church sees the Devils of the Host of Satan, we see neither. We call them, Dhyani-Chohans, Devas, Pitris, Elementals — imperfect at times, but never wholly imperfect. With a 36-page extended conversation about Elementals and Elementaries with a Student of Occultism.
Author: Paul Begg & Martin FidoPublish On: 2015-03-05
Told the Star (1 October 1888) that at about 1.30 a.m., on 30 September 1888, a respectably dressed man approached him and asked, 'Have you seen a man and a ...
Author: Paul Begg & Martin Fido
Publisher: Kings Road Publishing
Category: Biography & Autobiography
Hugely respected, extensively quoted and widely regarded as the 'bible' of Ripper studies, The Complete Jack the Ripper A to Z is the ultimate reference for anyone fascinated by the Jack the Ripper mystery. This new, rewritten, up-to-date edition includes sources and well over 100 photographs.The Complete jack the Ripper A-Z has an entry for almost every person involved in the case, from suspects and witnesses to policemen and journalists, plus the ordinary people who became caught up in the unfolding drama.Written by three of the world's leading authorities on the case, it takes a completely objective look at theories old and new, describes all the key Ripper books and gives potted biographies of many of the authors.Whether you are new to the mystery of Jack the Ripper or an experienced 'Ripperologist' The Complete Jack the Ripper A-Z will keep you turning the pages. Fascinating and entertaining reading in its own right, it is the essential reference to have beside you when you venture into the dark alleys of Victorian Whitechapel.
The Platonist 4(4) (April 1888): 212–224;4(5) (May 1888): 225–230; 4(6) (June 1888): 281–298. Myer, Isaac. On Dreams by Saint Synesios.
Author: Brian Ogren
Kabbalah in America includes chapters from leading experts in a variety of fields and is the first-ever comprehensive treatment of the title subject from colonial times until the present. As the first of its kind, it will set the tone for all future scholarship on the subject.
Wood, Ernest Egerton, Is this Theosophy? ... Aberdeen Journal, 1 September 1888, p. 6. ... 11 June 1892, p. 6. Birmingham Daily Post, 19 April 1870, p. 8.
Author: Laura Ugolini
This book explores the relationship between middle-class fathers and sons in England between c. 1870 and 1920. We now know that the conventional image of the middle-class paterfamilias of this period as cold and authoritarian is too simplistic, but there is still much to be discovered about relationships in middle-class families. Paying especial attention to gender and masculinities, this book focuses on the interactions between fathers and sons, exploring how relationships developed and masculine identities were negotiated from infancy and childhood to adulthood and old age. Drawing on sources as diverse as autobiographies, oral history interviews, First World War conscription records and press reports of violent incidents, this book questions how fathers and sons negotiated relationships marked by shifting relations of power, as well as by different combinations of emotional entanglements, obligations and ties. It explores changes as fathers and sons grew older and assesses fathers’ role in trying to mould sons’ masculine identities, characters and lives. It reveals negotiation and compromise, as well as rebellion and conflict, underlining that fathers and sons were important to each other, their relationships a significant – if often overlooked – aspect of middle-class men’s lives and identities.